The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.

A TREATISE OF THE LORDS SVPPER, IN two Sermons.

THE FIRST SERMON.

1. Cor. 11. 23. 24.

The Lord Iesus in the night that he was betray∣tooke bread:

And when he had giuen thanks, he brake it, and said, Take, eat: this is my bodie which is bro∣ken for you, this doe ye in remembrance of me.

THe word,* 1.1 and the Sacraments are the two brests wherewith our Mother dooth nurse vs. Seeing euery one receiueth, and few vnderstād what they receiue; I thought it the ne∣cessariest doctrine to preach of the Sacra∣ment; which is a witnes of Gods promises, a remembrance of Christs death, and a seale

of our adoption: therfore Christ hath not in∣stituted this Sacrament for a fashion in his Church, to touch, and feele, and see, as wee gaze vpon pictures in the windowes, but as the woman which had the bloodie issue,* 1.2 tou∣ching the hemme of Christs garment, drew vertue from Christ himselfe, because shee be∣leeued: so Christ would that wee touching these signes should draw vertue from him∣selfe, that is, all the graces which these signes represent. Therefore as the Leuites vnder the Law,* 1.3 were bound to prepare their brethren before they came to the Passe-ouer: So prea∣chers of the Gospel should prepare their bre∣thren before they come to the supper of the Lord. For which purpose I haue chosen this place to the Corinthians, which is the clea∣rest and fullest declaration of this Sacrament in all the Scripture.

The Lord Iesus in the night, &c.

The summe of all these words is,* 1.4 the Insti∣tution, 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 betraied: then the manner how he did institute it, he tooke bread, & when he had giuen thanks, he brake it, and gaue vnto his disciples, &c. then the end why hee did in∣stitute it, for a remembrance of his death.

Touching the Author,* 1.5 he which is signi∣fied by it, was the author of it. The Lord Ie∣sus hath bid vs to supper,* 1.6 I am not woorthie (saith Iohn) to loose his shoo: so wee are not worthie to wait at his trencher, and yet hee will haue vs sit at his table.* 1.7 To him belon∣geth the power to ordaine Sacraments in his Church, because he fulfilled the Sacraments of the Law. When Christ came, the Passeouer creased,* 1.8 because he is our Passeouer; that is, the Lambe by whose blood wee are saued. When Christ came, Circumcision ceased, be∣cause he is our circumcision, that is, the puri∣fier and cleanser of our sinnes.* 1.9

Now these two Sacraments are fulfilled, he hath appointed two other Sacraments for them; in stead of the pascall Lambe, which the Iewes did eat, hee hath giuen vs another Lambe to eate,* 1.10 which Iohn calleth the Lambe of God, that is himselfe, vpon whome all doe feede, whosoeuer doe receiue this Sacrament with an assured faith that Christ died to pos∣sesse them of life. The breaking of the bread dooth signifie the wounding of the bodie: the pouring out 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 blood doe nourish in vs life eternall, as the bread and wine doe nourish

the life present.

In stead of Circumcision,* 1.11 which began at Abraham,* 1.12 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.* 1.13

Touching the time,* 1.14 In the night (saith Paul,* 1.15) therefore this Sacrament is called the Lordes Supper,* 1.16 because it was instituted at night when they vsed to sup. But what night? Euen that night (saith Paule) when he was be∣traied:* 1.17 that night which he should haue cur∣sed,* 1.18 as Iob did the day of his birth, if hee had suffered against his will: that night when he 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 betraied him. Many nights did he spend in watching, and praying for vs; and is there a night now for vs to kill and betraie him? That was a darke 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 whom Christ came, were occupied at one time? when they deuised mischiefe a∣gainst him, and sought all meanes to destroy

him, then hee consulted how to saue them, and instituted the same night this blessed sa∣crament, to conuey all his graces & blessings vnto them, Euen that night when they betraied him.

The reason why this action was deferred vntill night,* 1.19 is, because that was the time ap∣pointed by the Law to eate the Passe-ouer, which was like a predecessor of this Sacra∣ment.* 1.20 The reason why he deferred it vntil his last night, was, because the Passe-ouer could not be ended before the fulnesse of time, and the true Paschall Lambe were come to be slaine in stead of the other. Therefore how fitlie did Christ end the Passe-ouer, which was a signe of his suffering, so presently be∣fore 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 ouer night both in the Passe-ouer and in the Sacrament, was so liuely resembled vnto them? If anie man from this doe gather,* 1.21 that we ought to eate the Lordes 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 Passe-ouer. And therefore the Church which hath discretion of times and places, hath altered both the time and the place, v∣sing

the Temples in sted of the chamber, and the morning in sted of the euening: for indif∣ferent things are ruled by order and decency.

Touching the manner,* 1.22 He tooke bread, and when hee had giuen thankes, hee brake it, and gaue it vnto them. Hee would not eate it, nor breake it, before he had giuen thankes to God. What neede he which was God, giue thankes to God, but to shewe vs what wee should doe when we eate our selues?* 1.23 In all things giue thanks, (saith Paul:) whereby we declare that all things come from God: but the wicked beleeue easier that God doeth take,* 1.24 then that hee doth giue, and therefore they neuer praie hartily vnto him for anie thing, nor feelingly thanke him for it. For which the Lord complaineth,* 1.25 saying: I haue loued you, yet ye say, wherein hast thou loued vs?* 1.26 Shewing that we are worse then the oxe, which knoweth his feeder. And if wee ac∣knowledge all things from God,* 1.27 yet wee doe like Lot, Is it not a little one (saith he) when he craued to go vnto Zoar, as though it were not much which he asked: so we mince & ex∣tenuate the giftes of God, before we receiue them and after: like them which haue a grace for dinner, and none for breakfast, as though they had their dinners from God, and break∣fasts of their owne.

Our example did not so, although it was but bread which hee receiued, yet hee was more thankfull for bread, then many which burie the foules, and fishes, and beastes in their bel∣lie: for if a count of all were kept, for one that praieth;* 1.28 Giue vs this day our daily bread, a hun∣dred take their bread, and meat, and sleep too which neuer pray for it.

After hee had giuen thankes, hee brake it, and gaue vnto them, and saide, Take eate, for when he had giuen thankes to God, then it was sanctified, and blessed, and lawfull to eate. So when thou seruest God,* 1.29 then it is lawfull for thee to vse Gods blessinges, then thou maiest eate and drinke as Christ did, but not before, for these thinges were created to serue them which serue God: if thou doest not serue him for them, thou encrochest vpon Gods blessinges, and stealest his creatures, which are no more thine, then thou art his, for the good God created all things for good men, as the diuels possessions are reserued for euill men.

Therefore, as Christ would not breake the bread before hee had giuen thankes to the founder, so know, that there is some thing to be done before thou receiue anie benefite of GOD, and presume not to vse his creatures with more libertie than his sonne did, which

did not eate without giuing thankes, nor rise againe without singing a Psalme.

It followeth,* 1.30 This is my bodie. Here is the fruite of his thankes before; hee prayed that the bread and wine might be blessed, & they were blessed.* 1.31 As Isaacks blessing shewed it selfe vpon Iacob whom he blessed, so Christ his blessing appeared straight vpon these my∣steries: for it could not be said before, This is my bodie, because it was meere bread: but now it may be called his bodie, because his blessing hath infused that vertue into it, that it dooth 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,* 1.32 euen as Christs praier staied Peters faith after Christ was dead.

Now ye haue heard the meaning of these words, He tooke bread, and blessed it, and brake it, and gaue it: you shall see with what a my∣sticall resemblance they vnite Christ and vs First, as Christ in the Supper tooke bread to feede vs:* 1.33 so in his birth he tooke our flesh to saue vs. Secondly, as Christ when he had ta∣ken the bread, blessed the bread to make it a spirituall food: so Christ, when he had taken our flesh, powred foorth most rich and preci∣ous graces into it, to make it food of life vnto

vs.* 1.34 Thirdly, as Christ when hee had blessed the bread, brake the bread: so Christ when hee had filled his bodie with most precious graces,* 1.35 brake it vp like a rich treasure house, his handes by the nayles, his backe by the stripes, his head by the thornes, his side by the speare; that out of euerie hole a riuer of grace and goodnesse might issue & flow forth vnto vs.* 1.36 Lastly, as Christ gaue the bread when he had broken it: so Christ (by a liuely faith) communicateth his bodie after he hath cru∣cified it. Hereby wee are taught, that when we see the Minister take the bread to feed vs, we must conceiue, that Christ (being God from euerlasting) tooke our flesh to saue vs. When we see the Minister blesse the bread to a holie vse, we must conceiue, that Christ (by vniting the Godhead vnto it) sanctified his flesh for our redemption. When wee see the Minister breake the bread to sustaine our bodies, we must conceiue, that Christ in his death, brake his bodie to refresh our soules. When wee see the Minister giue the bread to our handes, we must conceiue, that Christ as truly offereth himself to our faith to be re∣ceiued of vs.

Because vpon these wordes the Papists ground their Transubstantiation, that is that the bread is changed into Christs flesh, & the

wine is turned into Christes blood, whereby we eate the same bodie which dyed vpon the Crosse, & drinke the same blood which issued out of his side. That you may see the blind∣nes of this Popish dreame. I would haue you but marke euerie word of this scripture, how they make against transubstantiation, that ye may see them slaine like Goliah with their owne sworde.* 1.37 Euen as God made Caiphas speak against himself;* 1.38 so the scriptures which heretikes alledge,* 1.39 do make against thēselues, like the Baalites which wounded their owne flesh.* 1.40 I may liken their allegations to Satans when he tempted Christ in the wildernesse, he alleadged but one sentence of scripture for himselfe,* 1.41 and that Psalme out of which hee borrowed it made so plaine against him,* 1.42 that he was faine to picke here a word and there a word, and leaue out that which went before, and skip in the middest, and omit that which came after, or else 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 heretikes: yet as the diuell alledged scripture, though it made not for him, but agaynst him; so doe the Libertines, and Epicures, and he∣retickes, as though they had learned at his schoole,

Now there is no sentence of the scripture, which the wiser Papists alleadge boldly for their Transubstantiation,* 1.43 but this, that Christ sayd, This is my bodie: by which they may proue as well,* 1.44 that Christ is a doore, because he saith,* 1.45 I am the doore: or a vine, because he saith, I am a vine: for his sayings are like. Fi∣guratiue speeches must not be construed lite∣rally, but this is heretikes fashion. If you mark you shall see throughout, that all the testimo∣nies which the Papists alledge for their here∣sies,* 1.46 are either tropes, or figures, or allegories, or parables, or allusions, or darke speeches; which when they presume to expound alle∣goricallie, or literallie, without conference of other scriptures, then they wander and straie from the marke, or else it is impossible that the truth should maintaine error, that is, that the scripture should speake for heresie, if it were not peruerted: therefore wee see that.* 1.47 Eue neuer erred, vntill she corrupted the text.

Now we will enter the lystes with our ad∣uersaries,* 1.48 and see whether these wordes doe proue that the bread and wine are turned in∣to Christs bodie, Paul saith, 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 hee tooke; well then, yet it is

bread: when he had blessed it, then he brake it; what did he breake? the bread which hee blessed; well then, yet it is bread: when hee had broken it, then hee gaue it; what did hee 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 hee gaue them; well then, yet it is bread: when they did eat it, then he sayd, This is my bodie; what did hee call his bodie? the bread which they did eat; well then, yet it is bread. If it be bread all this while, when hee did take it, and blesse it, and brake it, and gaue it, and they did eate it, when is it turned into his bo∣die? here they stand like the Sadduces,* 1.49 as mute as fishes.

Now that ye may see, that not we only say it is bread and wine after the consecration; in the 27. verse, Christ himselfe doth cal it bread and wine after he had giuen it, as hee did be∣fore.* 1.50 And in Marke he saith, I will drinke no more of the fruit of the vine. Here Christ saith, that it was the fruit of the vine which hee drank; but his blood is not the fruit of vines, but wine, therefore wine was his drinke, and not blood.

Beside, if you would heare Paul expound Christ, hee sheweth that all our Fathers had the same substance of Christ in their Sacra∣ments,

that we haue in ours; for hee sayth, They all did eate the same spirituall meate,* 1.51 and al drinke the same spiritual drinke. Straight hee saith, that this meat and this drinke was Christ. Marke that he sayth not onely,* 1.52 They did eat the same meat that we eate; but he saith, that this meat was Christ:* 1.53 and not onely so, but to shew that Christ is not a corporall meate, as the Papists say; he sayth, hee is a spirituall meate as we say: therefore you see that wee doe not eate him corporally, no more then our Fathers, but that as they did eate him spi∣ritually, so do wee; for spirituall meate must be eaten spiritually, as corporall meate is ea∣ten corporally.

Agayne, for the signes to bee 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 eue∣rie Sacrament doth consist of a signe, and a thing signified: the signe is euer an earthlie thing, and that which it signifieth is a hea∣uenly thing. This shall appeare in al exam∣ples: As, in Paradise there was a very Tree for the signe, and Christ the thing signified by it:* 1.54 in Circumcision there was a cutting off of the skinne, and the cutting off of sinne: in the Passe-ouer there was a Lambe,* 1.55 & Christ: in the Sabboth there was a day of rest,* 1.56 and

eternall rest:* 1.57 in the sacrifices there was an offering of some beast, and the offering of Christ:* 1.58 in the Sanctuarie there was the holie place,* 1.59 and heauen: in the Propitiatorie there was the golden couering, and Christ our co∣uer:* 1.60 in the Wildernesse there was a Rocke yeelding water, and Christ yeelding his blood:* 1.61 in the Apparition there was a Doue, and the holy Ghost:* 1.62 in the Manna there was bread,* 1.63 and Christ: in Baptisme there is verie water which washeth vs, and Christs blood washing vs:* 1.64 so in the Supper of Christ there is verie bread and Wine for the signe, and the bodie and blood of Christ for the thing sig∣nified, or else this Sacrament is against the nature of all other sacraments.

Againe, there must bee a proportion be∣tweene the Passe-ouer and the Lords Sup∣per,* 1.65 because this was figured by the other. Nowe, the Iewes had in their Passe-ouer, Breade, and Wine, and a Lambe: So our sauiour Christ instituting his last Supper,* 1.66 left Bread, and Wine, and a Lambe: the which name is giuen to himselfe,* 1.67 because hee came like a Lambe, and died like a Lambe.

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, and in a sacrament wee receiue, and there∣fore wee say our sacrifice, and Christs sacra∣ment.

[ 6] Againe, euery sacrifice was offered vpon the Altar.* 1.68 Now marke the wisedome of the holy-Ghost, least we should take this for a Sacrifice, hee neuer names Altar when hee speakes of it, but, The Table of the Lord. Therefore it is no doubt but the diuell hath kept the name of Altar, that we might think it a sacrifice.

[ 7] Againe, if the bread were Christes flesh, and the wine his blood, as these two are se∣parate one from the other; so Christs flesh should be separate from his blood, but his bodie is not deuided, for then it were a dead bodie.

[ 8] Againe, that which remaineth doth nou∣rish the bodie, & relish in the mouth as it did before, which could not be, but that it is the same food which it was before.

[ 9] Againe, I would aske, whose are this whitenesse, and hardnesse, and roundnes, and coldnesse? None of them say that it is the whitenesse, and hardnesse, and roundnesse, and coldnesse of Christs body: therefore it must needes bee the whitenesse, and hard∣nesse, and roundnesse, and coldnesse of the

bread, or else 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 hee is [ 10] eaten of vs, but hee dwelleth in vs onely by faith, Ephe. 3. 17. Therfore he is eaten only by faith.

Agayne, none can bee saued without the [ 11] communion of the body of Christ: but if all should communicate with it corporally, then neither infants, nor any of our fathers, the pa∣triarkes, or the prophets, should be saued, be∣cause they receiued it not so.

Againe, Christ sayth not, This wine, but [ 12] This cup, and therefore by their conclusion, not onely the wine should bee turned into blood, but the cup too.

Againe, Paul saith; They which receiue [ 13] vnwoorthilie, receiue their owne damnation, But if it were the flesh of Christ, they should rather receiue saluation then damnation, be∣cause Christ saith; Hee that eateth my flesh, and drinketh my blood, hath life euerlasting, Iohn 6. 54.

Againe, if they would heare an Angell [ 14] from heauen: when Christs bodie was glo∣rified, an Angell sayd to the woman, Hee is risen, and is not here, Mat. 28. as if he should say; his body is but in one place at once, or

else he might haue bene there though he was risen.

[ 15] Againe, why doe they say in receiuing this Sacrament euer since the primitiue Church, Lift vp your hearts, if they haue al in their mouthes? To end this cōtrouersie, here wee may say as the Disciples said to Christ, Whither shall we go from thee?* 1.69 I meane wee neede not to go to any other expositor of Christ, then Christ himselfe, therefore marke what he saith:* 1.70 at first, when Christ said that he was the bread of life, & that al which wold liue, must eate him, they murmured vntill he expoūded his words, & how did he expound his words?* 1.71 Thus, Hee that commeth vnto mee hath eaten, and he that beleeueth in mee, hath drunke. After when hee instituted this Sacra∣mēt, in like words they murmured not, which they would as before, if hee had not resolued thē before, that to eat his body, and to drinke his blood, was nothing but to come to him, and beleeue in him.

After hee had said so, they murmured not, because they did see some reason in it, as it is plainlie said, This is my bodie, so it is plainlie saide,* 1.72 These words are spirite: that is, they must be vnderstood spirituallie, and not lite∣rallie.

But if it be flesh indeed, why doe they not

satisfie the simple people how they may eate this flesh in Lent, when they forbid them to eate any flesh, they must needs eate it doubt∣fully, and he which doubteth, saith Iames, re∣ceiueth nothing: therefore hee which eateth the masse, receiueth nothing.

I did not alleage the Fathers in my Ser∣mon, but if any suspend his assent, till they bring in their verdit, let him heare thē make confession of their beleefe.

Augustine saith,* 1.73 the Lord doubted not to say, This is my bodie, when hee gaue onely a signe, or Sacrament of his bodie.

Tertullian saith,* 1.74 This is my bodie, that is, a signe of my bodie.

Ambrose saith, the bread and wine remain still the same thing that they were.* 1.75

Theodoret sayth, after the consecration, the mysticall signs doe not cast off their own nature, but abide still in their first substance and forme.

Origene sayth,* 1.76 the bread that is sanctified with the word of God, as touching the mate∣riall substance thereof, goeth into the bellie and foorth againe like other meats.* 1.77

Irenaeus saith, that it hath two things in it, one earthly, and the other heauenly.

Cyril saith,* 1.78 our Sacraments auouch not the eating of a man.

Cyprian saith,* 1.79 the Lord calleth bread made of many graines, his bodie; and called wine made of many grapes, his blood.

Athanasius sayth,* 1.80 Christ made mention of his ascension into heauē, that he might with∣draw his Disciples from corporall and flesh∣ly eating.

Chrysostome sayth, 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 body,* 1.81 although the nature of the bread still remaine.

And because they beleeue that the Pope cannot erre,* 1.82 Pope Gelasius setteth too his hand, and sayth with the rest: Neyther the substaunce of the bread, nor nature of the wine, cease to be more then they were be∣fore.

Tell vs Papist, do not these Fathers speake as plaine as we? Canst thou auouch Transub∣stantiation more flatlie then they denie it? How had this heresie bene chased, if the diuel had hatched it in their time?

Thus the Scriptures on the one side, and the Fathers on the other side, did so trouble three Archpapists,* 1.83 Biel, Tonstal, and Fisher, that Gabriel Biel sayth, how the bodie of Christ is in the Sacrament, is not found in the

Canon of the Bible.

Tonstall saith,* 1.84 It had bene 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,* 1.85 No man can proue by the words of the Gospell, that any Priest in these dayes dooth consecrate the verie bodie and blood of Christ.

Here is fulfilled, Out of thine owne mouth I will condemne thee.* 1.86 But we will not carrie the matter so, because a Iudge must haue two eares, therefore now let them speake.

Because they cannot tell how the bread & wine should bee turned into flesh and blood,* 1.87 and yet appeare bread and wine still, they say it is a myracle: but how doe they prooue it? If they contende it is a myracle, they must shewe vs a signe: for euerie myracle may be seene,* 1.88 like all the myracles of Moses, and Christ, and the Apostles: and therefore a my∣racle is called a signe, because it may be seene like a signe, and the word signifieth a won∣der. And the Iewes crauing a myracle, sayd; Shew vs a myracle:* 1.89 as though they were taught to iudge of myracles by sight. All which doth shew that a myracle may be seene, but here no myracle is seene.

Againe, a myracle (especially in the time of the Gospell) is an extraordinarie thing, but they make this an ordinarie thing: for if the bread and wine be turned into flesh & blood, then myracles are as common as Sacraments, and so because they haue Masse euerie day, they should worke myracles euerie day.

Lastly, this seemeth strange, that Augustin (whom they so much honour) gathered all the myracles which are written in the scripture, and yet amongst all, speaks not of this: there∣fore then it was counted no myracle: but Paule speakes of lying myracles,* 1.90 and this is one of them.

If they say that Christ can turne bread and wine into his bodie,* 1.91 and therefore hee doth. First,* 1.92 they must proue that he wil, for they can doe many things themselues which they doe not, because they will not: therefore it is an old answere, that from Can to Will no Argu∣ment followeth. The Leper did not say vnto Christ,* 1.93 If thou cāst, thou wilt: but, If thou wilt thou canst.

But the question which they think cannot be answered, like their inuincible Nauies, is this.* 1.94 If the bread be not his bodie, why doth he call it his bodie? Resolue this knot, and all is cleare.* 1.95 Marke then, and we will loose it as well as we can: He saith, This is my bodie, as

he saith after; which is broken for you, Why? his bodie was not broken before he suffered, how did he say then, which is broken, before it was broken? There is no sense of it but this, the bread was broken, and signified that his body should be broken.

Now, as the breaking of the bread did sig∣nifie the breaking of his bodie, so the bread must needes signifie his bodie: but as his bo∣die was not broken indeede when the bread was broken, so the bread could not be his bo∣die indeed, for then his body should haue bin broken when the bread was broken: Yet let them obiect what they can.

If (say they) the bread and wine bee not changed into his bodie and blood, why doth hee speake so darkly?* 1.96 hee might haue spoken plainer.

I answere,* 1.97 though this seeme darke to Pa∣pists, yet it was not darke to the Apostles, they vnderstood his meaning well inough, and all the rest for 1215. yeares after Christ before Transubstantiation was spoken of. If the Apostles had not vnderstood his mea∣ning, they would not sticke to aske him, as their manner was, vntill they were acquainted with Christs phrase, whensoeuer they doub∣ted vpon any of his speeches, they were wont to come vnto him and say;* 1.98 Master, what is

the meaning? but they were vsed to such phra∣ses: for it was Christes manner to teach by si∣militudes, shewing one thing by another, which is the plainest manner of teaching, and most vsed in holie scripture, especially in the types and shadowes of this Sacrament.* 1.99 For example, Christ calleth the Lambe the Passe∣ouer, in place whereof this Sacrament suc∣ceeded, and therefore presentlie after they had eaten the Passe-ouer, Christ instituted this Sacrament to be vsed for it. Christ (I say) called the Lambe the Passe-ouer, and yet the Passe-ouer was this, an angel passed ouer the houses of the Israelites,* 1.100 and stroke the Egyp∣tians: this was not a Lambe; and yet because the Lambe was a signe of this Passe-ouer, as the bread and wine is of Christes bodie, there∣fore Christ called the Lambe the Passeo∣uer, as hee calleth the bread and wine his bodie.

Againe,* 1.101 Circumcision is called the Coue∣nant, and yet Circumcision was nothing but the cutting away of a skinne: but the Coue∣nant is,* 1.102 In Abrahams seede all Nations shall be blessed, I will be their God, and they shall be my people, I will defend and saue them, & they shall serue and worship me. This is not Circumcisi∣on, and yet as though circumcision were the couenant it selfe, it is called the couenant

because it signifieth the Couenant: so bread and wine are called Christes bodie, because they signifie Christs bodie.

Againe,* 1.103 Baptisme is called Regeneration, and yet Baptisme is a dipping of our bodies in water;* 1.104 but regeneration is the renuing of the minde to the image wherein it was crea∣ted. This is not Baptisme, and yet as though Baptisme were Regeneration it selfe, it is cal∣led Regeneration, because it signifieth Rege∣neration: so the bread and wine are called Christs bodie, because they signifie Christs bodie.

Againe,* 1.105 the Cup is called the new Testa∣ment; and yet the Cup is but a peece of met∣tall filled with wine: but the new Testament is,* 1.106 He which beleeueth in the Sonne, shall be sa∣ued. This is not a Cup, and yet as though the Cup were the new Testament it selfe, it is cal∣led the new Testament, because it signifieth the new Testament: so the bread and wine are called Christes body, because they signifie Christs bodie.

They which knewe that the Lambe is not the Passe-ouer, though Christ called it the Passe ouer; that Circumcision is not the Co∣uenant, though God calleth it the Coue∣nant; that Baptisme is not Regeneration, though it be called Regeneration; that the

Cuppe is not the newe Testament, though Christ called it the newe Testament; could they not as well vnderstand, that the bread & wine were not Christs bodie, though Christ called them his bodie? As they vnderstood these speeches, so they vnderstood this speech: therefore they which say, that the bread and wine are Christes bodie, because Christ saith,* 1.107 This is my bodie; may as well say, that the Lambe is the Passe-ouer, because Christ calleth it the Passe-ouer; that Bap∣tisme is Regeneration, because Paule calleth it Regeneration; that the Cup is the new Te∣stament, because Christ calleth it the newe Testament.

If euerie Sacrament was called by the thing which it signified, and yet neuer anie Sacrament was taken for the thing it selfe; what reason haue they to take this Sacra∣ment for the thing it selfe, more than all the rest? It is the consent of all Writers, that a Sacrament is a signe, therefore not the thing signified: no more than the bush at the doore is the wine in the seller. If I call the Prince a Phoenix, the Vniuersitie a Fountaine, the Court a Peacocke, the Cittie a Sea, the Countrey an Hermite: why, can the Pa∣pistes vnderstand mee, and not vnderstand Christ?

What a darke, and straunge, and intricate, and incredible speech had this bene for them to vnderstand groslie, and literallie? Would they thinke, that they did eate Christs bodie, when his bodie stood before them, and he had told them before that his bodie was like their bodie? Nay, this would haue required moe wordes, and made them come againe; with Master,* 1.108 what is the meaning? for they were not so instructed yet before the resurrection, to beleeue euerie thing without questioning, if it were contrarie to sense and reason: but as they asked, who had giuen him anie meate, when he said that he had meate,* 1.109 & they could see none: so they would haue asked, what meate is this which we see not? How can e∣uery one of vs eat his body, & yet he hath but one bodie, & that body is whole when we eat it? Loe, he standeth before vs & saith, that his body is like vnto ours, & yet he takes bread & breaks it, & giues it vnto vs to eat, & when we eate it,* 1.110 This is my body, & yet his body standeth before vs stil. If his body be like ours (as he saith) how can it be eaten, & be there, for ours cannot? Thus they wold haue questi∣oned, if they had not bene vsed to such phra∣ses: but as they could vnderstand him, when he called himself a stone, a rock, a doore, a win∣dow, & a vine: so they pickt out his meaning

when hee sayd that bread was his bodie: for hee had told them before, that hee was the bread of eternall life.

Now the bread of eternall life is not ea∣ten with teeth, for the bodie cannot eate spi∣ritually, no more then the soule can eate cor∣porally, and therefore hee is such a bread as is eaten with faith, and so himselfe saith in the Gospell of Iohn.* 1.111 Marke this eating by faith, and all the strife is ended. Flesh and blood in∣deede neede not faith to chew them, for the teeth can chew them well inough. There∣fore if the bread and wine were the bodie of Christ, then we neede not faith to eate it, but all which haue teeth might eate Christs bo∣die, yea the Myce might eate it as well as men, for they eate the same bread that wee doe, as well after it is consecrated as be∣fore.

If this be not inough to batter the ruines of this vpstart Heresie, I will come to Inter∣rogatories, and see whether they haue lear∣ned it by roate, or by reason.

If they grounde their Transubstantiation vpon these wordes of Christ,* 1.112 This is my bo∣die, which hee spake to his Disciples: I aske them, whether they receiue that bodie which was mortall, or that bodie which is glorifi∣ed? because one of these bodies they must

needes receiue, either his mortall bodie, or his glorified bodie.* 1.113 If they say that it is his mortall bodie, the mortall bodie will not profite them: for you see that mortall foode is but for this mortal life, neither hath Christ a mortall bodie now to communicate vnto them, because it is changed to an immortall bodie; therefore they cannot receiue the mortall bodie, because Christ hath not a mortall bodie to giue vnto them. If they saye, that they receiue his glorified bodie; then they must flie from this Text: for at that time Christ had not any glorified bodie.

When this Sacrament was instituted, and Christ sayde, This is my bodie, his bodie was not glorified, because the Sacrament was instituted before his death, and his body was glorified after his resurrection. Therefore if they receiue the same body which the Apo∣stles receiued, as they say they doe, they can∣not receiue a glorified bodie, because then Christ had not a glorified bodie to commu∣nicate vnto them.

Thus the rockes and sandes are of both sides them, they receiue a bodie neither mor∣tall nor immortall: if Christ hath any such body, iudge you. Here they stande like a foole, which cannot tell on his tale: Nabu∣chadnezzar

dreamed a dreame and knew not what it meant.* 1.114

Beside, I aske them to whom Christ spake when he said,* 1.115 This is my bodie? Marke sayth, hee 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, Doe this in remembrance of mee:* 1.116 if these wordes were not spoken to the bread and wine, then it is plaine that they doe not change the na∣ture of the Bread and Wine. If the nature of them be not altered, then the substance re∣maineth, and then wee receiue no other sub∣stance with them, because two substances can not be in one place.

What then, is there nothing in the sacra∣ment but bread and wine,* 1.117 like a hungry nun∣scion? Nay, wee say not that the sacrament is nothing but a bare signe, or that you re∣ceiue no more then you see: for Christ saith, that it is his body: and Paul saith, that it is the communion of Christs body and blood: Therefore there is more in sacramentall Bread,* 1.118 then in common bread; though the nature be not changed, yet the vse is chaun∣ged: it dooth not onely nourish the body as it did before, but also it bringeth a Breade

with it which nourisheth the soule: for as sure as wee receiue breade, so sure wee re∣ceiue Christe; not onelie the benefites of Christ, but Christ: although not in a po∣pish manner, yet we are so ioined vnto him, as though wee were but one bodie with him.

As the spouse dooth not marrie with the landes and goods,* 1.119 but with the man him∣selfe, and being partaker of him, is made partaker of them: so the faithfull doe not onelie marrie with Christes benefites, but with Christ himselfe, and being partakers of him, they are made partakers of his be∣nefites: for Christ may not be deuided from his benefites, no more then the Sunne from his light.

It is said,* 1.120 The Father gaue vs his Sonne, and so the sonne giueth vs himselfe. For as the Breade is a signe of his bodie, so the gi∣uing of the Bread, is a signe of the giuing of his bodie. Thus he lieth before vs like a Pel∣licane, which letteth her yoong ones sucke her blood: so that wee may say, the Lord in∣uited vs to supper, and hee himselfe was our meate.

But if you aske howe this is? I must aunswere. It is a mysterie: but if I coulde tell it, it were no mysterie. Yet, as it is

sayd, when three men walked in the midst of the furnace,* 1.121 One like the sonne of God walked a∣mongst them: So, when the faithful 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 mar∣uell what it was which they receiued besides bread and wine.

For example,* 1.122 thou makest a bargaine with thy neighbour for house or land, and recey∣uest in earnest a peece of golde: that which thou receiuest is but a peece of golde, but now it is a signe of thy bargaine, and if thou keepe not touch with him, happily it will claspe thee for all that thou art woorth: so, that which thou receiuest is bread, but this bread is a signe of another matter which pas∣seth bread.

Againe,* 1.123 thou hast an obligation in thy hand, and I aske thee what hast thou there? and thou sayest, I haue here an hundred pounds: why (say I) there is nothing but pa∣per, inke, and waxe: Oh, but by this (sayest thou) I wil recouer an hundreth pounds, and that is as good. So beloued, this is as good, that vnder these signes, you receiue the ver∣tue of Christs body and blood by faith, as if you did eate his bodie, and drinke his blood indeede, which is horrible to thinke that any

should deuour their God, thinking thereby to worship him: neuer any heretike, nor I∣dolater, conceiued so grosly of their god be∣fore the Papist. We reade of a people which did eate men, but neuer of any people which did eat their God.

All the Apostles say, that it was needfull that Christ should take our flesh: but no A∣postle sayth, that it is needfull that we should take Christes flesh; for all the blessinges of Christ are apprehended by faith, & nothing is fit to apprehend him whome wee see not, but fayth: and therefore one of their owne pillars sayd,* 1.124 Beleeue, and thou hast eaten. Faith dooth more in religion then the mouth,* 1.125 or else we might say with the woman, Blessed are the breasts which gaue thee sucke, and so none should be blessed but Marie: but Marie 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 Marie is called blessed among women: when Christ heard the women say, Blessed are the breasts which gaue thee sucke, he replied vnto her,* 1.126 Blessed are they which heare the word of God and keepe it: these are my bre∣thren, and sisters, and mother (sayth Christ) as though the rest were no kin to him in hea∣uen, though they were kin in earth.

Thus if Christ were in thy body, and thou shouldest say as this woman: Blessed is the bo∣die that hath thee in it, nay would Christ say, Blessed is the heart that hath me in it. If Marie were no whit better for hauing Christ in her armes, nor for hauing her in her bodie, howe much better art thou for hauing him in thy bellie,* 1.127 where thou canst not see him? Must the sunne needs come to vs, or else cannot his heate and light profite vs? nay it dooth vs more good, because it is so farre off: so this Sunne is gone from vs, that hee might giue more light vnto vs, which made him saie, It is good for you that I go from you:* 1.128 therefore a∣way with this carnall eating of spirituall things.* 1.129 Manie daughters haue done vertuously, but thou (saith Salomon) surpassest them all. So, manie heretikes haue spoken absurdlie, but this surpasseth them all, that Christ must be applied like phisicke, as though his blood could not profite vs, vnlesse we did drinke it, and swallow it as a potion.

Is this the Papists vnion with Christ? Is this the manner whereby wee are made one flesh with Christ, to eate his flesh? nay, when hee tooke our flesh vnto him, and was made man, then we were vnited to him in the flesh, and not now. Christ tooke our flesh, we take not his flesh, but beleeue that he tooke ours,

therefore if you would know whether Christs bodie be in the sacrament,* 1.130 I say vnto you as Christ said vnto Thomas, touch, feele, and see. In visible things God hath appointed our eyes to be iudges, for as the spirite discerneth spirituall obiects, so sense discerneth of sensi∣ble obiects. As Christ taught Thomas to iudge of his bodie, so may we, and so should they: therefore if you cannot see his body, nor feele his body, you may gather by Christes saying to Thomas, that hee would not haue you beleeue that it is his body,* 1.131 for my bodie (saith Christ) may be seene and felt. And thus Transubstantiation is found a liar.

Nowe,* 1.132 if you aske mee why Christ calleth the signe by the name of the thing it selfe, I aske thee againe; Mayst thou say when thou seest the picture of the Queene, this is the Queene; and when thou seest the picture of a Lyon, this is a Lyon: and may not Christ say when he seeth a thing like his bodie, This is my bodie?

I shewed you before, that euery Sacra∣ment is called by the name of the thing which it dooth signifie, and therefore why should we stumble at this more then the rest? The reason why the signes haue the name of the things, is to strike a deeper reuerēce in vs to receiue this sacrament of Christ reuerētly,

sincerely, and holily, as if Christ were there preset in body and blood himselfe.

And surely, as hee which defaceth the Queenes seale is conuicted of contempt and treason to her owne person: so he which pro∣phaneth these seales of Christ, doth not wor∣ship Christ, but despise him, and that con∣tempt shall be required of him, as if hee had contemned Christ himselfe. This is the rea∣son why Christ calleth the signes of his bodie his bodie, to make vs take this Sacrament re∣uerently, because we are apt to contemne it, as the Iewes did their Manna.

It followeth:* 1.133 Doe this in remembrance of me: that is, these signes shall bee a remem∣brance of my death: when you breake the bread, you shall remember the wounding of my body: and when you drinke the wine, you shall remember the sheading of my blood. If wee doe this is remembraunce of Christs bodie, which was broken like the bread, it is▪ an argument that his bodie is not there, because remembrance is not of thinges pre∣sent, but of things absent: we remember not. but wee see that which is before vs. This might put the Papists in remembrance that Christ is not sacrificed now, when we do but remember his sacrifice: this is not Christes sacrifice, but a remembrance of his sacrifice:

he was sacrificed before, and now it is appli∣ed, lest his sacrifice should be in vaine. This was done once reallie, when he offered him∣selfe vpon the crosse, therefore that offering was called a sacrifice, because he was sacrifi∣ced indeed; but this offering is called a Sa∣crament, because it is but a signe of his sacri∣fice.

If Christ in this Sacrament were offered indeede,* 1.134 then it should bee called a sacrifice as his once offering was: but because it is but a remembrance of his sacrifice, therefore it is called a Sacrament. This is not a sacrifice of Christ, but a sacrifice of our selues. Lest we shoulde take it to bee a sacrifice of Christ, Christ himselfe calleth it a remembrance of his sacrifice, Do this in my remembrance.

Here is our worke, as Christ hath done, so must we doe, so we minister, and so you re∣ceiue: wee can giue you nothing but that which we haue receiued from him, as Paul saith. Therefore, if Christ did not giue his mortall bodie which stood before them, and could not profite them; nor his glorified bo∣die, which was not glorified then, and when it was glorified, ascended vp vnto heauen, and there abideth: how can these iugling Priests make their God againe, which made them? They can no more turne wine into

blood, & bread into flesh, than they can com∣maund a gnat to become a camell: for it is a greater worke to make God, than to make the world.* 1.135 Therefore as 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,* 1.136 in this place and that place, beleeue them not: for Elias ascension was a figure of Christes ascension: when Elias was ascended, yet some sought for his bodie vpon earth: so though Christ be ascended, yet manie seeke his bodie vpon earth: but as they could not finde Elias bodie, so these cannot finde Christes bodie, although they haue sought three hundred yeares.

But if his bodie were vpon earth, as they say, should we handle it, and touch it, now it is glorified? After his resurrection he sayd vnto Marie,* 1.137 Touch me not, because his bodie was glorified: that is, not to bee touched with fingers any more, but with faith. There∣fore we reade of none which touched his bo∣die (after it was risen) but onely Thomas, to settle his faith.

Thus you see wee neede to suborne no witnesses, for euerie word in this Text which they alleadge for Transubstantiation, doth make agaynst Transubstantiation, whereby

if Antichrist doth signifie those which are a∣gainst Christ, you see who may be called An∣tichrist. There is no question in Poperie (ex∣cept Purgatorie the Popes publican and tas∣ker) about which the Papistes are at such ci∣uill warres among themselues, as about this Transubstantiation. They cannot tell when the chaunge beginneth, nor what manner of change it is, nor how long the change conti∣nueth: some hang one way, and some ano∣ther,* 1.138 like the Midianites, which fought one a∣gainst another. And no maruell though their consciences stagger about it: for to shew you the right father of it, it was one of the dreames of Innocentius the third,* 1.139 in the yeare of our Lorde 1215. so manie yeares passed before Transubstantiation 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 bene defended with fire and sword, and swallowed mo Martyrs than all the gulfs of the Papall sea beside.

Now,* 1.140 when the doctrines of men goe for scriptures, you shal see how many errors rush into the Church: for graunt but this to Pope Innocentius as the Papists do, that the bread and wine are chaunged into Christes bo∣die. First it wil follow, that Christs body is not [ 1] ascended vp to heauen, because it remaineth

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vpon earth, and so one of the articles of our faith shalbe falsified,* 1.141 which saith, He is ascen∣ded into heauen: or if he be ascended, and des∣cended againe, another article will be falsifi∣ed,* 1.142 which saith, That hee sitteth at the right hand of his father:* 1.143 that is (as Peter saith) he a∣bideth [ 2] in heauen. Secondly, it will follow, that Christ hath not a true bodie, but a fanta∣sticall bodie, because it may bee in manie places at one time: for if his bodie be in the Sacrament, he must needes haue so many bo∣dies as there bee Sacraments; nay hee must haue so many bodies as there be bittes in e∣uerie [ 3] Sacrament. Thirdly, it will follow, that his bodie is diuided from his soule, and con∣sequentlie is a dead bodie, because the bread is onely changed into his bodie, and not into [ 4] his soule. Fourthly, it will follow, that the wicked, and prophane, & reprobate, may re∣ceiue Christ as well as the godlie, because they haue a mouth to eate as well as the best. [ 5] Fiftly, it will followe, that Christes Sacrifice once for all,* 1.144 was not sufficient, because we must sacrifice him againe, and breake his bo∣die, and shed his blood, as the Iewes crucified [ 6] him vpon the Crosse. Sixtly, it will follow, that the bread being turned into the bodie of our Redeemer, hath a part of our redemption [ 7] as well as Christ Seuenthly, it wil follow, that

Christ did eate his owne bodie: for all the fa∣thers saie, that hee did eate the same Bread which he gaue to his Disciples. Lastly, it will [ 8] follow, that a Massing Priest shalbe the crea∣tor of his Creator, because hee makes him which made him. All these absurdities are hatched of Transubstantiation.

Thus when men deuise Articles of their owne, while they strike vppon the anuill, the sparkes flie in their face; and they are like the man which began to build, and could not fi∣nish it. When I see the Papist in so many ab∣surdities for entertaing one errour, me thinks hee seemeth like a Collier, which is grymed with his owne coales. Therefore, as in maners we should thinke of of Peters saying,* 1.145 Whether is it meete to obey God or men: So in doctrines we should thinke, whether it be meete to be∣leeue God or men.

Thus haue you heard the Author of this Sacrament,* 1.146 The Lord Iesus; the time when it was instituted, in the night that he was betrai∣ed; the manner how it was instituted, after thankesgiuing: the end why it was instituted, for a remembrance of his death; and the dis∣couerie of Transubstantiation, one of the last heresies which Babylon hatched. Now, they which haue bene Patrons of it before, should doe like the father and mother of an idola∣ter,

that is,* 1.147 laie the first hand vpon him to shorten his life. Thus I end. Thinke what ac∣count ye shall giue of that ye haue heard.

The end of the first Sermon.

A TREATISE OF THE Lords Supper.

THE SECOND SERMON.

1. Cor. 11. 25. 26. 27. 28.

25 After the same manner also hee tooke the Cuppe when he had supped: saying, This Cup is the New Testament in my blood, this doe as oft as yee drinke it in remembrance of me.

26 For as often as yee shall eate this bread, and

drinke this Cuppe, yee shewe the Lords death till he come.

27 Wherefore, whosoeuer shall eate this bread, and drinke the Cuppe of the Lord vnworthi∣ly, shall be guiltie of the bodie and blood of the Lord.

28 Let a man therefore examine himselfe, and so let him eate of this bread, and drinke of this Cuppe.

HEere I am to speake of the second seruice, as it were, at the Lordes table, and of that preparation, which is lyke the Wedding gar∣ment, that euerie man must bring to this Bāquet. These words are diuers∣ly repeated of the Euangelists. Here it is sayd, This Cup is the New Testament in my blood.* 1.148 In Mathew & in Mark it is said,* 1.149 This Cup is my blood of the new Testament. This is the first mē∣tion 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 singet.

This word Testament, dooth implie a pro∣mise, and therefore teacheth vs, that the Sa∣crament dooth confirme, and strengthen, and nourish our faith, because it sealeth the pro∣mise which we should beleeue.

Here is to be noted, that Christ doth not onely speake of a Testament, but hee calleth it a New Testament; which words neuer met together before, as though the Law were for the olde man to mortifie him, and the Gospel for the new man to comfort him againe: or, as if the olde Testament had so washt her face, and chaunged her apparell at Christes comming, that one would not thinke it the same, but a newe Testament, because euen now she was shadowed with a thousand Ce∣remonies, and now they are gone from her, like a mist at the Sunne rising. As Christ cal∣leth Loue,* 1.150 A new Commandement, because hee renewed it like a Law worne out of me∣morie; 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 hee renewed it againe, which should bee alway new and fresh vnto vs. Euery Testament is confirmed with blood, the olde Testament was confir∣med by the blood of Goates and Bullockes, and Rammes;* 1.151 but the new Testament is con∣firmed

by the blood of Christ:* 1.152 My blood (saith Christ) is the blood of the new Testa∣ment. nay This Cup (saith Christ) is the new Testament.* 1.153 You may see then that they may gather as well out of Christs words, that the Cup is the new Testament, as that the Wine is his blood: for Christ sayth, This Cup is the new Testament, as well as he saith, this Wine is my blood, or this bread is my bodie. Beside. when Christ speakes of a new Testament, he implieth that the old Testament is fulfilled; the sacrifices,* 1.154 and Ceremonies of the Lawe did signifie Christ before hee came, therefore they are fulfilled in his comming: no moe Sacrifices, no mo* 1.155 Ceremonies, for the truth is come. Sacrifices and Ceremonies are ho∣norablie buried with the Priesthood of Aa∣ron, let them rest: it is not lawfull to violate the sepulchers of the dead, and take their bo∣dies out of the earth, as the witch would raise Samuel out of his graue.* 1.156 Therefore they which retaine ceremonies, which should be abrogated, reliques of Iudaisme, or reliques of Papisme, may be said to violate the sepul∣chers of the dead, and disturbe the dece••sed, like the Witch, which presumed to raise Sa∣muel out of his graue.

This Testament is called a Testament in blood, because the Testament and Will of a

man is confirmed, when the man is dead, so Christ confirmed his testament by his death. Moses saith,* 1.157 that life is in the blood; so the blood of Christ is the life of this Testament. If Christes blood had not bene shed, this te∣stament made vnto vs, had bene vnprofita∣ble, as the Testament of a Father is vnto his sonne, if the father should not die but liue: therfore the Apostle saith,* 1.158 without shedding of blood, there is no remission of sinnes. Therefore the Testament or Couenaunt of the remission of our sinnes, is called the Te∣stament in blood: the blood of Christ is the seale of the Testament, which wee haue to shew vnto God for the remission of our sins, and the two Sacraments are a seale of that blood, to witnesse that it was shed.

Againe, this is a matter regarded in testa∣ments and Willes; to the Testament of him that is dead, no man addeth or detracteth, but as the testator made it, so it standeth with∣out alteration: so should this testament of Christ, and this sacrament of Christ, no man should alter it now hee is dead, for hee which addeth or detracteth,* 1.159 hath a curse in Gods booke.* 1.160

Therefore Christ when he instituted this Sacrament, commaunded, Doo this; that is, doo as I doo: least they should swarue one

whit from his owne manner: yet how many gaudes haue the Papists added to it, that he which had heard Christ say, Doe this in re∣membraunce of me, and should see how they handle the matter in their Masse,* 1.161 coulde see nothing to remember Christ by, but a vayle to hide Christ from him. There∣fore this Commaundement was repeated againe, when hee gaue the Wine, Doe this, &c.

As hee commaunded them to eate the Bread in remembraunce of him, so hee com∣maundeth them to drinke the wine in re∣membraunce of him: nay, hee speakes more precisely of the wine then of the bread; for hee saith of the wine,* 1.162 Drinke you all of this, which hee saith not of the breade. Surely, Christ did foresee that some proud heretikes would doe otherwise after him, euen as it is come to passe: for the Papist doth break this Commandement of Christ, as flatly as Saul brake the commaundement of Samuell. Sa∣muell commanded him to kill the fat and the leane,* 1.163 Saul killed the leane but not the fat; so Christ commaundeth to receiue bread and wine: they teach to receiue breade, but not wine: Christ sayth, Drinke you all of this: they say, drink not al of this: Christ gaue the bread and wine to all; they giue the bread to all, and

the wine to some: their Priests receiue all but the people must content themselues with halfe: the Priest eates and drinkes, but the people must not drinke for spilling on their cloathes. Is this the Church which cannot erre? Doe they thinke to hemme Christ in their Masse,* 1.164 and shut his ordinaunce out of their Masse? The soldiors diuided Christes coate, but these diuide his bodie, and separate the bread & wine which Christ hath ioyned. Pauls speaketh of Heretikes which taught, Touch not,* 1.165 tast not, handle not: so these saie, Touch not,* 1.166 tast not, handle not; when they should saie, Touch, and taste, and handle. Of all heresies either olde or new, there is none so iniurious to the common people, as the [ 1] pasture of shauelings Poperie: for, they may [ 2] not read the scriptures, they may not come [ 3] to Councels, they may not examine that [ 4] which is taught them, they may not be buri∣ed [ 5] without a mortuarie, they may not drinke at the Communion: as though their Priests were their Lords.

Therefore wee may say as a Heathen did, There is no charitie in the Papistes Sacrament:* 1.167 because like Ananias, the Priests keepe backe that which they should distribute, and: man∣gle the sacrifice, as though Ely his sonnes had left their hooke to the Massing Friers.* 1.168

Thus that ye may know who succeed the Pharisies, they haue fulfilled that which the Pharisies did,* 1.169 that is, By their owne commaun∣dements, they haue made the commandement of God of no effect. For whereas the purpose of Christ was to tie our faith wholy to himself, that we should not seeke for any thing with∣out him, knowing that the maintenance of this life hath need both of meate and drinke, to teach vs that all sufficiencie is in himselfe; by bread and wine he sheweth, that hee is in stead both of meat and drink, that is, in stead of all: which signification is taken awaye where the wine is not giuen as well as the bread. Therefore as it is said of a horrible and odious crime,* 1.170 Consider the matter and giue sentence: so I wish all to consider this inno∣uation, and giue sentence of it. Can there be any clearer contradiction to the worde, or bolder checke to Christ, then when hee saith; Drinke you all of this: to saie, drinke not all of this? It is euen as when God said, Ye shall die, the diuell said,* 1.171 ye shall not die. Shall we goe now to a Councell, or a Father, or a Doctor, to enquire whether this doctrine bee like Christes doctrine, I doe verelie thinke that none is here so simple, but that hee seeth, that if any thing can be contrarie to Christs speech, this is contrarie to it: but this is only

their detraction from the sacrament.

Now you shall heare their additions to the Sacrament▪ looke vpon their vestures, and their gestures, and their altars, and their pix, and their incense, and their beckes, and their nods, and their turnings, all this is more then Christ did, and therefore the Prophet may say againe,* 1.172 who hath required this of you? Did Christ commaund you to doe more then hee did, and not doe as he did? Therfore let them which haue eyes to see, be thankfull for their light, when they heare how blind they were whom God gaue ouer to be seduced.

The fruite of this Sacrament is noted in these words,* 1.173 which is broken for you, which is shed for you, that is (as Mathew interpreteth) shed for the remission of sins.* 1.174 As all was made for vs,* 1.175 so all which Christ spake, he spake for vs,* 1.176 and all which Christ did, he did for vs, and all which Christ suffered, hee suffered for vs, that the sinnes of men might bee forgiuen, and yet so few apprehende this benefite, that the way to heauen is called A narrowe way,* 1.177 as though all these paines did ransome but a small number, and certaine order of men. All are not saued by Christs death, But all which are saued, are saued by Christes death: his death is sufficient to saue all, as the sunne is sufficient to lighten all: but if any man wink,

〈…〉〈…〉 will not giue him light: so if any 〈…〉〈…〉, and will not receiue, Christ will not thrust him into heauen, but euerie man shall haue that which hee chuseth, (as Dauid saith) Blessing to him that loueth bles∣sing,* 1.178 and cursing to him which loueth cursing.

There wants not a hand to giue, but a hand to take.* 1.179 I would, (saith Christ) but you would not. Strech foorth thy hande, and here is Christes hand, which takes Gods hand, and mans hand, and ioines them together, and then the remission of sinnes is sealed. This is the Will and Testament of Christ.

He had no goods, nor lands, nor monie to giue by his testament. A rich man when he dieth, bestoweth the monie which hee hath gathered, and forgiueth many debtes which are owing him, but Christ hath nothing to giue, nor any thing to forgiue. The Lord of all had least of all, & he might say like his ser∣uant Peter,* 1.180 gold and siluer haue I none, no not a graue to burie his bodie in,* 1.181 but the graue that Ioseph made for himselfe, serued to burie Christ.* 1.182 His father was a Carpenter, but neuer made any house for himself:* 1.183 his mother lay in a stable for want of a chāber: his disciple was fain to borow xx. pēse for him of a fish:* 1.184 ther∣fore when one offered,* 1.185 master I wil follow thee, thinking to gain by his seruice, like retainers

to noble men; hee replyed vnto him 〈…〉〈…〉 Foxes haue holes, and the fowles haue 〈…〉〈…〉 the son of man hath not a house to hide his head: shewing that the beasts and fowles were ri∣cher then he, therfore when he had nothing to giue, he gaue himselfe, and when he had no debters to forgiue,* 1.186 he forgaue his enemies: what then this is a poore & weake Testamēt, which gaue nothing? oh the goodliest testa∣mēt that euer was made, for it bringeth to vs the remission of sinnes, is it such a matter to forgiue sinnes? Yea, the greatest benefite in all the world,* 1.187 nay, a greater benefit then all the world: for thus it stood, thou hadst commit∣ted high treason against the Queens person, thou art detected, apprehended, accused, con∣uicted, and condemned vpon it to be hanged, and drawne, and quartered, and thy quarters to bee set vp for a spectacle, like a carkasse which thou hast seen hanging vpon a gibber, and the crowes pecking vpon it. What a hor∣ror, and shaking to thy minde, to thinke of that day, when all these torments, and shame and feare shall surprise thee at once, which would make thee quake and tremble, if thou shouldest see but another so dismembred before thy face? Thou hast no comforte now but this, when I haue suffered I shall be free, before to morrow at this time, all my

paine will be past, though my shame conti∣nue, and my children bee beggars. What grace, what fauour, what mercy, now to par∣don thee all this, and saue thy life, and set thee at libertie, as though thou hadst neuer offen∣ded? So I and thou, and euerie one here had committed treason against the king of kings, and stoode condemned for it, not to suffer, and then to be free, like them which breake the lawes of men: 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 shedde his bloud, like an vmpire be∣tweene God and vs, and saide as Esay saide to Hezechia,* 1.188 Thou shalt not dye but liue, loose him, let him goe, for hee is mine. So we were staied like the widdowes sonne, when he was carried to his graue. This is the benefite of Christes death,* 1.189 and this Sacrament is the re∣membrance of it,* 1.190 and therefore whensoeuer we receiue it, this addition commeth with it, which is shed for the remission of sinnes:* 1.191 our fault was so hainous and greeuous, 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 himselfe, which should haue crucified vs,

came to be crucified of vs for vs, y^t 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 a∣gainst Popish merites of workes, or penance; Christ hath satisfied, and not we, we are re∣mitted, and not Christ: therefore we say in our confession,* 1.192 I beleeue the remission of sinnes, which I may call the mercifull Article, be∣cause it is the quintessence, and sweetnesse of all the twelue. Therefore who but Antichrist durst depraue it? If there be a satisfaction for our sinnes by our works, or by our pilgrima∣ges, or by our masses, or by our penance, let Christ neuer be called a forgiuer, but an ex∣changer, like the Pope, which selleth his par∣dons

Wretched creatures which will not re∣ceiue the Lord, when he comes to their doore. Christ saith;* 1.193 Take for nothing, and they say no, we will not take, but buy. Vile, base▪ mise∣rable men, disdaine to take grace of God without satisfaction, but they will cope with the Lord, and giue him so many pilgrimages, fast so many daies, heare so many masses, and paie so manie workes for it, vntill they haue done as much good as they haue done euill. Our sinnes are infinite, and God is infinit: but our works are finite, in number and measure;

how can they answere then to that which ex∣ceedeth number and measure? Therefore be content with Iosephs brethren, to take your money againe,* 1.194 and 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 doo not beleeue the remission of sinnes, but satisfacti∣on for sinnes, like the Papists.

It followeth,* 1.195 As often as yee shall eate this bread,* 1.196 and drinke this cuppe, yee shall shewe the Lords death till he come. Here are three inuin∣cible arguments against Popish transubstan∣tiation, like the three witnesses, vnder which euerie word doth stand.

First we are sayd to eate bread,* 1.197 then it is not flesh, but bread. Secondly, we are saide to shew the Lordes death, then it is but a shewe or representation of his death, Thirdly, it is said, vntill hee come, if hee be to come, then he is not come: if he be come, how can we say, vntill hee come? The effect of this verse was shewed in these wordes, Doe this in remem∣brance of me. For to say, Doe this in remem∣brance of me, and to say, So oft as you doe this, you shew my death, is much at one: so that if you call this Sacrament a shewe of Christes death, as it is called here, then it is not Christ; or if you call it a remembraunce of Christ,

as it is called there, yet it is not Christ, but a shewe or remembrance of Christ: but this is such a shew and remembrance, that the next verse saith,* 1.198 Whosoeuer receiueth it vnworthily, is guiltie of the bodie and bloud of Christ.

Will yee know who receiueth vnwor∣thely:* 1.199 In the nine and twentith verse Paul saith; he discerneth not the Lords bodie: that is, which putteth no difference betweene this bread and other, but eateth like a childe, the meate which hee knoweth not: and after the bread seemeth stones to him, and the wine poyson, because his conscience telleth him, I haue receiued vnwoorthelie, before I could say like Dauid, My hart is prepared. My sheepe (saith Christ) know my voyce:* 1.200 as they discerne Christs wordes, so they discerne Christes bo∣die, and therefore so often as they come to the Lordes table, they seeme to come into the Lords presence: there they greete, and kisse, and embrace one another with affections, which none can know but they that feele, like Iohn,* 1.201 which leaped in the wombe, so soone as Christ came neare him.* 1.202

Will yee know beside, what it is to bee guiltie of the bodie and blood of Christ? euen as Iudas was guiltie for betraying him, and Pilate for deliuering him,* 1.203 and the Iewes for crucifying him:* 1.204 so they are guiltie which re∣ceiue

this Sacrament vnworthily, as Pilate and Caiphas and Iudas were. If they be guil∣tie of Christs death, they are guiltie of theyr owne death too; as if they had committed two murthers: and therefore Paul saith after, that many of the Corinthians dyed,* 1.205 onely for the vnwoorthie receiuing of this Sacrament. As the Worde is the sauour of death to them which receiue it vnworthelie, so the Sacra∣ment is the sauour of death to them which receiue it vnworthelie:* 1.206 it neuer goeth into their mouth, but they are traitors ipso facto, & may say to Hell, this day haue I taken posses∣sion of thee,* 1.207 because I am guiltie of Christes blood. Therefore it followeth immediatlie, Let a man examine himselfe before hee eate of this bread, or drinke of this wine: as if he should say, If he which receiueth this Sacrament vn∣worthely, bee 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, lest you receiue like the sonne of perdition,* 1.208 which swallowed the bread and the Diuell together. There∣fore, Let a man examine himselfe, and so let him eate: that is, let him examine first, and receiue after: for if wee should receiue the bread of the earth reuerentlie,* 1.209 how should

we receiue the bread of heauen? When Ie∣honadab came to Iehu his chariot, hee sayd, Is thy heart vpright as my heart is toward thee?* 1.210 So when wee come to the Lordes table, hee would haue our hearts vpright to him, as his heart is to vs: for who feasteth his enemies and mockers?* 1.211 The golden Ring sitteth high∣est at our table, but the Wedding garment sitteth highest at this table. It is safer eating with vnwashen handes, than with an vnwa∣shen heart. The Iewes were taught to choose the Lambe of the Passe-ouer on the tenth daye of the first moneth, in which moneth they came out of Egypt,* 1.212 and on the four∣teenth daye after they were taught to eate him: so they had foure daies respite betweene the choosing and the killing, to prepare and sanctifie themselues for the Passe-ouer, which was a signe of the Lords Supper. This admo∣nished them, that the matter (now to be per∣formed) was verie waightie, and therefore they were deeply to consider it: for now was the action and summe of al saluation in hand∣ling. If they did prepare themselues so, be∣fore they did receiue the figure of this Sacra∣ment, how should wee bee prepared before we receiue the Sacrament it selfe?* 1.213 Therefore as Iosiah commaundeth the Leuites to pre∣pare the people: so Paul aduiseth the people

to prepare themselues, that is, to examine whether they haue faith, and loue, and re∣pentance,* 1.214 before they come to this feast. By this all may see: first, that Paule would haue euerie laie man skilfull in the scripture, that hee be 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 we must examine our selues, is the lawe which wee should obey: therefore if the rule be vnkno∣wen, the examination must be vndone. Our doctrine must bee examined by the doctrine of the Prophets and Apostles;* 1.215 our prayers must bee examined by the sixe petitions of Christes prayer;* 1.216 our beleefe must bee exami∣ned by the twelue Articles of faith; our life must be examined by the ten Commaunde∣ments of the Law.* 1.217 Now, hee which hath his Touch-stone maye trie golde from copper; but hee which hath it not, takes one for the o∣ther: therefore,* 1.218 before Paules Examine, you had neede to learne Christes Search,* 1.219 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 chuse this Text, to teach you (if I could) that Christian Arte how to examine your selues.

Let a man examine himselfe before hee eate.* 1.220 Here is first an examination:* 1.221 secondly an ex∣amination of our selues: thirdly, an examina∣tion before we come to the Sacrament. Tou∣ching the first, here Paul saith, Examine your selues, but in 2. Corinth. 13. hee doubleth his charge, Proue your selues; and againe at next word, Examine your selues: as if hee should say, this worke must be done when it is done, because it is neuer throughly done; & there∣fore we must double our examinatiō, as Paul doubleth his counsell. If a man suspect his enemie, hee will trye him with a question; if that wil not search him, he wil put forth ano∣ther; if that bee spyed, hee will moue ano∣ther, like one which putteth diuers keyes in∣to a locke vntill it open: So he which exami∣neth, must trie and trie, prooue, and prooue, search and search:* 1.222 for the angell of darknesse is like an angell of light,* 1.223 and we haue no way to discouer him, but that of Iohn, Trie the spirites. God examineth with trials, the di∣uell examineth with temptations, the world examineth with persecutions: we which are thus examined, had neede to examine too. If anie man skill not what Examining mea∣neth, the very word Examine is so pregnant, that it prompteth vs how we shuld examine: for it signifieth to put our selues vnto the

Touch-stone, as if we would trie gold from copper. Therefore one sayth, that Examina∣tion is the eye of the soule,* 1.224 whereby she see∣eth her selfe, and her safetie, and her daunger, 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 shee lookes a∣gaine, and beholdeth all her gifts, her fayth, feare, loue, patience, meekenesse, and mar∣keth how euerie one doth flourish or wither. If they fade and decay, that she feeleth a con∣sumption; then she takes preseruatiues and restoratiues of praier, and counsaile, and re∣pentance, before the sicknesse growe. Thus euery day shee letteth downe a bucket into her heart, to see what water it bringeth vp, lest she should corrupt within, and perish so∣dainlie.

To heare, and read, and pray, and fast, and communicate, is a worke of manie: but to examine those workes is the fashion of few: and therefore Ieremie complaineth,* 1.225 No man saith, what haue I done? as if hee should saie, No man examineth himselfe. And therefore in all the Scripture it is sayd but of one,* 1.226 That hee feared all his workes: as though hee durst

not thinke, nor speake, nor doe any thing before he had examined what it was, from whence it came, and whither it went: so the more precious treasure is deeper hid in the ground.* 1.227

The second point is, to Examine our selues; Paul saith,* 1.228 Trie all things, much more should we trie our selues.* 1.229 The good sower doth sow his owne ground, but the bad sower dooth so we another mans ground▪ as the diuell did. The Disciples of Christ said, Maister, is it I? not,* 1.230 Master is it he? The Disciples of Iohn asked,* 1.231 Master, what shall wee doe? not Ma∣ster, what shall they doe? Wee must obey some, and heare others, & admonish others, and loue all; but examine our selues. That which we applie vnto others, the Apostle ap∣plieth vnto our selues: for when we speak of an examiner, we intend one which exami∣neth other; when wee speake of an accuser, we intend one which accuseth other; when we speake of a Iudge, wee meane one which iudgeth others:* 1.232 but the scripture crieth, Ex∣amine thy selfe, accuse thy selfe, iudge thy selfe;* 1.233 that is, be not curious to search a moat in thy brothers eye, but pull out the beame which is in thine owne eye. This doth shew that they which sit in Gods chaire to iudge others, commonly haue greater faults them∣selues,

then they whome they vse to iudge: and therefore Christ calleth their fault a beame, and the others a moate. This made Dauid saie,* 1.234 Examine thy heart: thy heart is thy owne heart, therefore thou must examine whether thou praie, whether thou watche, whether thou fast; and not whether he praie, whether hee watch, whether he fast, as the Pharisie examined the Publicane,* 1.235 least thou haue Peters checke, when he examined what Iohn should doe,* 1.236 Christ said, What is that to thee? follow thou me. Thou art a priuat 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 we haue examined our selues: for we are false hearted, and the notablest cousiner that deceiueth most, for one time that he deceiueth others, tenne times decei∣ueth himselfe. Because the flesh is a wilie seruaunt, and will lye like Gehezi to his ma∣ster,* 1.237 and face him that it hath not sinned, when it commeth from sinne: therefore as E∣lisha examined his seruant,* 1.238 so the soule must examine her seruaunt, that is, man must bee iealous of himselfe, and take himselfe for a liar, for a flatterer, for a dissembler, vntill he be throughlie acquainted with himselfe:

for no man is so often beguiled as by himself, by trusting his double heart, and taking his own word without further trial. If Paul had bid vs examine others,* 1.239 we would haue sifted them like Sathan. Sathan hath desired to sift thee (sayth Christ to Peter) so we haue a de∣sire to sift others. Euen Peter which was sifted of sathan, longed to sift Iohn, & knowe what he should do, before hee hearkened to his owne charge. Therefore the helpe of exa∣mination is a needfull preseruatiue, although we were as sound as Peter. They which are suspected of a crime, doe not examine them∣selues, but are examined of others, least they should be partiall: but a Christian must ex∣amine himselfe of his crime,* 1.240 and be his owne iudge, his owne accuser, and his owne con∣demner: for no man knoweth the spirite of man, but the spirit which is in man, which will condemne him if he be guiltie, and tell him all that hee hath done, and with what minde he did it, and what he deserueth for it. This is the priuate araignment, or close ses∣sions, when Conscience sits in her chaire to examine, and accuse, and iudge, and con∣demne her selfe, because she will not bee con∣demned of God.

Thus holie men haue kept their sessions at home, and made their hearts the fore-man

of the iurie, and examined themselues as wee examined others, the feare of the Lord stood at the doore of their soules, to examine eue∣rie thought before it went in, and at the dore of their lips, to examine euery word before it went out, wherby they escaped a thousand sinnes which we commit, as though wee had no other worke. So thou shouldest sitte in iudgement of thy selfe, and call thy thoughts, and speeches, and actions, to giue in euidence against thee, whether thou be a Christian, or an infidell, a sonne, or a bastard, a seruaunt, or a rebell, a Protestant, or an hypocrite: if thou find 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 Gos∣peller, because thou art worse then thou see∣mest thy selfe, for euery man is partiall to himselfe when he is most humbled.

Therefore if my heart tell mee that I doe loue God, whome shall I beleeue before my selfe?* 1.241 As Salomon sayth: No man can search the heart of the king: so Paul sayth, No man knoweth the spirite of any man,* 1.242 but the spirite which is in man: that is, no man feeleth the heart of man so wel as himself. And yet him∣selfe, although hee haue liued with it euer

since he was borne, doth not know his owne heart, vnlesse hee examine it narrowlie, no more than hee knoweth his owne bones, or his veines, or his sinewes, or his arteries, or his muskles, how many are in his bodie, or where they lie, or what they doe.

This seemes strange that a man should not know his owne heart: yet it is true that the best of all dooth not knowe his owne heart, though he hath dwelt with it from his mothers wombe. For Christ saith to his Dis∣ciples,* 1.243 euen to his Disciples, you know not of what spirit you are, that is, you thinke better of your selues then you are, and know not what the clocke striketh within. There is a zeale without knowledge, & there is a know∣ledge without zeale; there is a fayth without obedience, and there is an obedience without faith; there is a loue without feare, and there is a feare without loue, and both are hypo∣crites. Therefore as Dalilah searched where Sampsons strength lay,* 1.244 so let euery man search where his weakenesse lieth, and alwaie be filling the emptie gap.

Now this examination must goe before vs to the Sacrament. Euerie meate worketh according as it is digested, & this meate wor∣keth according as it is receiued. Therefore when Christ had taught what we should doe

in receiuing the Sacrament, now Paul shew∣eth what we should doe before wee receiue the Sacrament. Let a man examine himselfe. But some will come before they examine themselues: and therefore, as the Priestes of the lawe had authoritie to put by lame and blinde sacrifices, so the ministers of the Gos∣pell haue power to put by lame and blind re∣ceiuers, and he which doth not so, giueth a sworde into their handes to kill themselues. If the Pastor would vse this examination duly, it were the onely way to make euery one ex∣amine himselfe, least he be put by like Non proficients. As Iiphtah discerned the Ephra∣mites, because when they should pronounce Shibboleth, they pronounced Sibboleth: so all which cannot pronounce Christ, that is, giue a reason of their faith, are to bee thrust from this table.

There is a hearing,* 1.245 & a preparatiue before hearing. There is a praying, and a prepara∣tiue before praying.* 1.246 There is a receiuing, and a preparatiue before receiuing; which if it be wanting, the receiuer receiueth vncom∣fortablie, the prayer praieth idlely, the hea∣rer heareth vnfruitfullie, like those which doe eate before hunger, and drinke before thirst.

This preparatiue before hearing, and pray∣ing,

and receiuing dooth signifie that there is a kind of phisicke in these three, for prepara∣tiues are ministred alwaies before Phisicke, and as the preparatiue which goeth before, maketh way to the phisick, or els it would do no good but hurt: so vnlesse examination go before the sacrament, we seale vp the threat∣nings which are written against vs, in steade of the promises which are made vnto vs: for the sacrament is a seale, and therefore sealeth good or euill, as euerie other seale doth.

The preparatiue before wee receiue,* 1.247 is to Examine.* 1.248 As Iohn was the fore-runner of Christ, so examination is the fore-runner of the sacrament, like the Harbinger which ri∣deth before to prepare the roome.* 1.249 For, if Iob commaunded his sonnes to sanctifie them∣selues before they did come to his sacrifice, how should we sanctifie our selues before we come to Christes sacrament, wherein we are commaunded to doe as the Lorde himselfe did which instituted it?* 1.250 It is sayd that the chamber wherein Christ did institute this sa∣crament, was trimmed; the chamber wherein the Apostles receiued this sacrament, was trimmed. If Iudas chamber, his inner cham∣ber had bene trimmed so too, he had receiued this Sacrament with as much comfort as the other disciples did: but because his heart

was not trimmed: therefore he was the first which was condemned for the vnworthie re∣ceiuing of this Sacrament.

Adam did not thinke that death had bene in an apple,* 1.251 so you would not thinke that death should bee in bread: but as a coale hath fire in it, beside the coale it selfe, which fire dooth either warme, or burne; so this meate hath another meate in it, beside that which is seene, which dooth either saue, or destroy: therefore he which commeth to this spiritual meat, must examine whether he haue a spirituall mouth, as well as a carnall mouth, or else he shall receiue no more than he seeth, & that which he seeth not shall destroy him.

No man (saith Christ) putteth new wine into olde vessels,* 1.252 lest the vessels breake, and the wine leake. This wine is new wine, therefore put it into new vessels, holie vessels, sanctified vessels, or else it will leake foorth, and breake the vessell, and thou shalt haue no more taste of it, than while the relish of bread is in thy mouth. When Christ commeth to our house, shall we not looke whether our chamber be trimmed, as the chamber was trimmed a∣gainst his comming to the Passe-ouer? But how shall we trimme it?

When a man takes an office, hee exami∣neth his substance; when he takes a trade, he

examineth his skill: when he goeth to fight, he examineth his strength: but these wants are no wants when hee goeth to the Sacra∣ment. Wilt thou know now vpon what ar∣ticles thou must inquire at that time, that is, how thou shouldest examine thy selfe?

As some praier may be at all times,* 1.253 & some reioycing may be at all times; so some exami∣nation is at all times.* 1.254 Thus Iob examined himselfe euerie day, nay, euerie houre, because he scanned all that he did.

But there is a speciall examination before the Sacrament, because it is the bread which is receiued to saluation,* 1.255 or damnation; be∣cause it is the feast,* 1.256 to which whosoeuer com∣meth without his wedding garment, shall be cast into vtter darknesse; because it is a seale which sealeth a curse or a blessing.

Therefore hauing obserued that examina∣tion is the necessariest lesson in Christianitie, and lesse knowne than other, I haue studied since my Sermon to lay downe three exami∣nations which you should vse at all times, and a speciall examination, for the Communi∣cants Catechisme, which leadeth immediat∣ly to the Sacrament as a guest is handed to the Table. In the first examination I will shew thee a rule how thou shalt trie others spirits, and how thou shalt trie thine owne.

Thou shalt trie straunge spirites by their [ 1] manner of speaking,* 1.257 plainlie, or doubtfullie, boldlie, or fearefullie, therefore we reade that the oracles of the heathen had a double mea∣ning, and that the false Prophets neuer spake boldly, but where their patrons were ready to flesh them.

By the proportion of faith: for euerie he∣resie is contrarie to some article of our beleef,* 1.258 as euery sinne is against some of the ten Com∣mandements. [ 2]

By the euent of their speeches: for they [ 3] take not effect,* 1.259 as it is sayd in the 18. chapter of Deuteronomie,* 1.260 and therefore they are cal∣led false Prophets.

By their fruites: for none of the false Pro∣phets [ 4] were good men.* 1.261

By their successe: for if they be not of God [ 5] they will come to nought as the Arrians, and Manichees, and Pelagians are vanished, as if they had neuer bene: so time shall weare out euerie doctrine that is not trueth. This is thy rule to trie others spirits.

Thou shalt trie thine owne spirite by the [ 1] motions that it hath to good or euill. For as a good stomacke turneth all that it eates into good nutriment: and a bad stomack turneth all that it eates into raw humors: so likewise a good minde conuerteth all that it heareth,

and all that it seeth, and all that it feeleth, vn∣to some profite: but a bad minde maketh a temptation of euerie thing: therefore it is sayd,* 1.262 To the cleane all things are cleane, and so, to the vncleane nothing is cleane:* 1.263 that is, they defile themselues with euerie thing.

[ 2] Secondly, by the first cause, or prepara∣tion which thou hadst vnto it: for whatsoe∣uer it be, thy thoughts will be where thou lo∣uest:* 1.264 to verifie that saying; Where a mans trea∣sure is, there will be his heart: for lightlie, the beginning is a picture of the end, and the act is like the thought which set it a worke.

[ 3] Thirdlie, by the manner of the consolati∣on in it, whether it be of knowledge, or igno∣rance, whether it be constant, or mutable, calme, or boysterous, simple, or mixt: for as a cleare fountaine yeeldeth cleare streames, so a pure heart hath pure ioyes.

[ 4] Fourthlie, whether it bring to Christ, or take any thing from him to thy selfe, like all the parts of Poperie, which mangle his honor either to angels, or to saints, or to pope, or to images. If it abide all these questions, and drawe thee not from anie good, then thou mayst say it is from God, water the seede, O Lord, which thou hast sowen. This is the fruite of thy first examination. In the second, by making thee discerne whether another be

a Christian, I will teach thee to knowe whe∣ther thy selfe be a Christian; which that thou maist reach too, obserue this direction, and thou shalt see of what side thou art.

It must needes be,* 1.265 that they which walke to contrarie endes, should goe diuers wayes: therefore there be moe differences betweene the children of God and the children of the worlde, than there bee betweene men and beasts.

First, they are distinguished in will: for the [ 1] wicked striue to bring Gods will to theyr will, like Balaam, which when he had an an∣swere, stayed for another; but the faithfull labour to bring their will to Gods will, like Christ,* 1.266 which sayd; Not as I will, but as thou wilt.

They are distinguished in Faith: All men [ 2] haue not faith (saith Paul) but the iust liue by faith;* 1.267 as if he should say,* 1.268 the iust beleeue, and the vniust beleeue not. The iust beleeue, and applie that they beleeue to themselues: the wicked may beleeue like the diuels,* 1.269 but their faith is like a gadding henne, which carrieth her egges to other, and neuer laieth at home; so they beleeue that other shall be saued, but not themselues.

They are distinguished in Hope: for be∣cause [ 3] the wicked hope not for any mends of

God, therefore they neuer defer their reward; but if they doe any good, they are trumpets of it themselues, for feare it should not bee blazed enough:* 1.270 and therefore Christ sayd, that the Pharisies had their rewarde alreadie, because they were boasters of their workes:* 1.271 and if they doe not good but euill, yet they would bee magnified as much for euill, as o∣ther are for good. But the faithfull are likened to handmaides,* 1.272 which waite their reward;* 1.273 Their left handseeth not when their right hand doth well, and they are afraide to take honor of men, for loosing their honour with God, like Iohn Baptist,* 1.274 which made his vertues meaner then they were, & debased himselfe, when hee might gaue got a name aboue his Lord.

[ 4] They are distinguished in obedience: there∣fore Christ teacheth vs to iudge men by their fruite,* 1.275 as an vnfallible rule: for the euill tree will bring forth euill fruite, and the good tree good fruite, and neither can change his pro∣pertie, although the euill fruite is sometimes beautifull, and the good fruite sometime bla∣sted. All slip, but in the wicked, one sinne tea∣cheth another, and in the faithfull one sin pre∣uenteth another.

[ 5] They are distinguished in Repentance: for the wicked doe but weepe for their sins past, but the godlie purpose to sinne no more: so

Pharaoh,* 1.276 Saul, and Iudas sayd, I haue sinned; but Shadrach,* 1.277 Meshach,* 1.278 and Abednego sayd, We will not sinne:* 1.279 therefore the heart of the godly is called a contrite heart,* 1.280 but the heart the wicked is called a heart that cannot re∣pent.* 1.281 Beside,* 1.282 as Christ cast out a legion of di∣uels at once, so the godly would be purged of all their sinnes together: but the wicked ne∣uer consent to leaue all, but as Naaman sayd, Let the Lord spare me in this,* 1.283 so euer hee ex∣cepteth one sinne, which is his beloued sin; like Herod,* 1.284 which reformed many things, & yet would not leaue his brothers wife.

They are distinguished in Charitie: for ye [ 6] shall neuer see the wicked loue their enemies; and therefore when the Pharisies could not loue their enemies,* 1.285 they taught that men might hate their enemies: and Christ spea∣king of Publicans and sinners,* 1.286 exhorteth his Disciples not to loue like them, because they loued none but their friends.

They are distinguished in Prayer: for the [ 7] wicked cannot praie, therefore Dauid saith, They call not vpon the Lord;* 1.287 as if they had not the spirite of prayer:* 1.288 and therefore Christ cal∣leth their prayers,* 1.289 babling, for they thinke not of God when they speake vnto him.* 1.290

They are distinguished in Patience: no hy∣pocrite can beare the Crosse, but saith lyke

Cain,* 1.291 It is heauier than I can suffer: but Paul and Silas sing in prison:* 1.292 for a faithfull man would haue something to humble him, & re∣ioyceth to beare his maisters markes,* 1.293 because the wounds of a louer are sweete.

[ 9] They are distinguished in the vse of aduer∣sitie: for this is a proper and peculiar mark of Gods children, to profite by affliction: and therefore we reade not in all the punishments of the wicked, that one of them said like Da∣uid,* 1.294 It is good for mee that I haue bene afflic∣ted.

[ 10] They are distinguished in Humilitie: for the wicked are not hūbled before the crosse, like Pharaoh that neuer sorrowed,* 1.295 but when hee suffered: but the Apostles learned humi∣litie of their Maister,* 1.296 before their persecution came.

[ 11] They are distinguished in their iudgement of the word: for to the wicked it seemeth the hardest, and simplest, & vnpleasantest booke that is:* 1.297 and therefore Paul saith, that it is foo∣lishnes vnto them. But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest booke of all other, as though God did sodainely bring the vnderstanding of it to them,* 1.298 as Iacob sayde of his venison: accor∣ding to that,* 1.299 Hee that will doe his will, shall know his doctrime.

They are distinguished in their Iudgement [ 12] of God: the wicked are persuaded now and then of Gods mercie for the present time while they feele it, as the Iewes praised him alwaies,* 1.300 when hee did as they woulde haue him; but they cannot persuade themselues, that God will be mercifull to them still, like Iob,* 1.301 which said, Though the Lord kill mee, yet will I trust in him: therefore the hope of the righteous is called hope in death.* 1.302 Beside, if the wicked loue God, it is but for his bene∣fites,* 1.303 as Saul loued him for his kingdome. And this is alwaies to be noted,* 1.304 that in the wicked, the feare of hell is greater then is their hope of Heauen: but in the faithfull, the hope of heauen is greater then their feare of hell.

They are distinguished in their Delights: [ 13] for the sport of the vngodly is follie,* 1.305 like Bel∣shazzers; and therefore when they are sicke or troubled, they neuer runne to the Word for comfort, as though Gods promises pertai∣ned not to them; but to feasts or tables, or tales,* 1.306 or musicke, as Saul did to the harpe. But all the delights of the godlie are like Dauids daunce about the Arke;* 1.307 they are neuer mer∣rie, but when they are dooing well; nor at peace, but when their praiers haue ouercome God,* 1.308 like Iacob.

[ 14] They are distinguished in their opinions of death:* 1.309 for the faithfull long to bee dissol∣ued,* 1.310 & although they might liue euer in con∣tinuall prosperitie, yet they would not staie so long out of heauen: but the wicked would neuer be dissolued, because death comes al∣waies vnto them like a iailor to hale vnto pri∣son,* 1.311 as Ahab sayd to Michaiah, That he neuer prophesied good to him. Hereby a man shall know whether hee haue faith: for if hee doe beleeue the promises, hee will be glad to re∣ceiue them.

[ 15] They are distinguished in their sense of sinne, Wicked men feele the lothsomnesse of their vices, but none but the faithfull feele the defects of their righteousnesse. The naturall man neuer complaineth of his good workes, but vaunteth of them: but a godly man fin∣deth fault with his praiers,* 1.312 and his almes, and his watches,* 1.313 like Isaiah, that sayde, his righteousnes was like a menstruous cloth. As Christ met the tempter in the wildernesse,* 1.314 a place of prayer, and fasting, and meditation: so a godly man meeteth the tempter in his praiers, and in his fasts, and in his meditati∣ons, that is, he finds some lette, or spotte, or want in all his deuotions. Therefore, vnlesse thy righteousnesse mislike thee as well as thy prophanenes, know that yet thou art no fur∣ther

than the wicked.

They are distinguished in their Endes, for [ 16] the children of God propose the glorie of God, and leuell all their thoughts and spee∣ches, and actions, as if they were messengers sent to carrie him presents of honor.

Thus did Dauid when hee sayd,* 1.315 All that is within me, praise the Lord. As though him∣selfe had rather bee without praise, then his master, but the children of the world, set vp their owne glorie for their marke, like Na∣buchadnezzar,* 1.316 which sayd, For the honour of my Maiestie. Dan. 4. 27. Therfore they speake, and looke, and walke, as if they did say to their tongue, and eyes, and feet, and apparell, as Saul said to Samuel,* 1.317 Honour me before this people.

Lastly, they are distinguished in Perseue∣rance, [ 17] for the zeale of the wicked lasteth not, and therefore God sayth,* 1.318 They are soone tur∣ned out of the way: but the zeale of the faithful was represented by the fire of the Temple,* 1.319 which neuer went out. By these differences thou maist see how much thou doost differ from the wicked, or whether thou be of their band.

Then come to the third examination:* 1.320 as the diuell tempteth thee,* 1.321 to see what thou wilt do for him, so thou must tempt thy self,

and get of thy soule what it would doe for God, and what it would suffer for him, which hath suffered death for it. Therefore here we will set downe certain interrogatories, wher∣of thou shalt examine it.

First, whether thou hast the heart of Ioshua to worship God as boldlie as thou doest,* 1.322 though all the world did renounce him, and euerie one did mocke thee as they did Noah, while he built the Arke?

Whether thou wouldst not denie Christ as Peter did,* 1.323 if thou were in Peters straights, and nothing to succour thee but thy policie?

Whether thou wouldst not steale,* 1.324 if thou didst see a bootie as fit as Achan, which thou mightest catch vp, and no man spie thee?

Whether thou wouldst refuse a bribe like Elisha,* 1.325 if thou didst meet with one which were as willing and able to giue it as Naa∣man?

Whether thou wouldst not deceiue,* 1.326 if thou were in such an office as the false Steward,* 1.327 whose master referred all vnto him, & knew not when he kept any thing backe?

Whether thou wouldst not fulfill thy lust as Dauid did, if thou haddest his opor∣tunitie and allurement, and mightest doe it without danger of law like a king,* 1.328 as Dauid might?

Whether thou wouldst not tell a lie, as A∣braham did,* 1.329 if it stood vpon thy life, which made him twice dissemble that his wife was his sister,* 1.330 least he should die for her beautie?

Finally, if it should be said vnto thee, as the diuell said to Christ,* 1.331 All these will I giue thee, if thou will fall downe and worship me: that is no more, but if thou wilt sinne, whether thou wouldest yeeld or no?

If thou hast sinned thus and thus be∣fore, I will not say, therefore the Lord wil not heare thee,* 1.332 but Dauid sayth, If I regard wic∣kednesse in my heart, the Lord will not heare me, that is, if for any cause a man purpose and ca∣rie a minde to sinne when he is tempted, the Lord is so farre from helping him,* 1.333 that he wil stand like Baal, as though hee did not heare him; for he hath a traytors mind as deepe as any, which thinkes, for a Dukedome I would betray my prince, though he neuer playe the traitor in his life. Thus you haue heard how to trie spirits, and how to discerne a Christi∣an from an hypocrite, & how to appose your hearts, that ye may be sure to iudge rightlie what ye are.

Now wee come to that examination,* 1.334 which is the Epitome or abridgement of all these, for memorie is short, and all are not of one strength: but some runne, and some goe,

and some creepe, and all do well, so long as they striue to perfection. The matters wher∣of principallie the mind should be examined before the sacrament,* 1.335 are these.* 1.336

First, whether thou haue faith, not only to [ 1] beleeue that Christ died, but that he died for thee:* 1.337 for as the scripture called him a redee∣mer,* 1.338 so Iob calleth him his Redeemer.

[ 2] The second article is, whether thou bee 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 enemies.* 1.339

[ 3] The third article is, whether thou repent, not for thy open & grosse sinnes, but for thy secret sinnes, and pettie sinnes, because Christ saith,* 1.340 That we must giue account for euerie idle word.

[ 4] The fourth article is, whether thou resolue not to sinne againe for anie cause, but to a∣mend thy euill life, not when age commeth, or for a spurt, but to begin now, and last till death,* 1.341 for Christ is Alpha and Omega, both the beginning, and the end, as well in our li∣uing, as in our being, which hath made no promise to them which begin, but to them which perseuere.* 1.342

[ 5] The last article is, whether thou canst finde in thy heart to die for Christ, as Christ

died for thee: for we are bid not only to fol∣lowe him, but to beare his Crosse: and there∣fore we are called seruaunts,* 1.343 to shew how we should obey;* 1.344 and we are called souldiers, to shew how we should suffer.

These are the receiuers articles, whereof his conscience must be examined before hee receiue this Sacrament: happie is hee which can say,* 1.345 All these haue I kept: for the Doue was not so welcome to Noah,* 1.346 as this man is to Christ. But if thou find not these affecti∣ons within,* 1.347 but a neast of vices, leaue thine offering at the Altar, and returne to thine ex∣amination againe: for thou art not a fit guest to sup with the Lord, vntill thou haue on this Wedding garment.* 1.348

How is it then, that some regard their other garments more then this? Paul sayth, Exa∣mine your selues, and they examine their ap∣parell, if they haue new cloathes in the coun∣trie,* 1.349 then they are readie to receiue. I haue knowne manie kept from the Sacrament a whole yeare together by their maisters, for nothing, but for want of a new sute to set thē foorth with their fellowes.

Others respect whether it be a faire daye, that they may walke after seruice, making that day, vpō which they receiue, like a scho∣lers Thursdaie, which hee loues better then

all the daies in the weeke, onely because it is his play-day. Thus like the Iewes, They sitte downe to eate, and rise vp to plaie, that as Christ calleth the Pharisies praier Babling, Matth. 6. 7. so their receiuing may bee called dallying.

When they haue the Sacrament in their bellie, they thinke that all is well, as Micah, when hee had a Leuite in his house, thought that God loued him, but as the Leuit did not profit him,* 1.350 because he receiued nothing but the Leuit, so the bread and wine dooth them no good, because they receiue nothing but bread and wine for want of faith. Maruell not then if you haue not felt that comfort af∣ter the Sacrament, which you looked for, for it is comfortable to none, but to them which prepare their hearts and examine themselues before, because it is not the mouth, but the heart which receiueth comfort.

Now it may be that the most which are here haue brought a mouth, and not a heart, these go away from the Sacrament to de∣spight Christ,* 1.351 as Iudas went from the sacra∣ment to betraie him.

The other goe awaie like one which hath receiued a chearefull countenaunce of the Prince, all his thoughts are ioy, and the coun∣tenance of the Prince is still in his eye. As he

which hath eaten sweete meate, hath a sweete breath: so they which haue eaten Christ, all their sayings, and doings, are sweete, like a perfume to men, and incense to God: their peace of conscience, and ioy of heart, and de∣sire to doe good, will tell them whether they haue receiued the bare signes, or the thing signified.

Euerie one which receiueth this Sacra∣ment,* 1.352 shall feele himselfe better after it, lyke the Apostles: or else hee shall finde himselfe worse after it, like Iudas. Heereby ye shall knowe whether ye haue receiued like the A∣postles, or like Iudas. Thus we haue ended the doctrine of the Lordes Supper. Now if you cannot remember all that I haue sayd, yet remember the Text: that is, Ex∣amine your selues before you receiue this Sacrament hereafter.

FINIS.

Notes

• * 1.1

  The two breasts of the Church.
• * 1.2

  Mat. 9. 20.
• * 1.3

  2. Chr. 35. 6
• * 1.4

  The diui∣sion.
• * 1.5

  The Au∣thor.
• * 1.6

  Iohn 1. 27.
• * 1.7

  None but Christ may or∣daine Sa∣craments.
• * 1.8

  Iohn 1. 29.
• * 1.9

  Reuel. 7. 14.
• * 1.10

  Iohn. 1. 29.
• * 1.11

  Gen. 17. 10.
• * 1.12

  Who was therefore called Iohn the Baptist.
• * 1.13

  Mat. 3. 1.
• * 1.14

  Reu. 1. 5.
• * 1.15

  Re. 22▪ 14.
• * 1.16

  Time.
• * 1.17

  Verse 23.
• * 1.18

  Iob. 3. 3.
• * 1.19

  Why this sacrament was insti∣tuted at night.
• * 1.20

  Why it was defer∣red till his last night.
• * 1.21

  Why we receiue not the Lordes Supper at night.
• * 1.22

  Ver. 23. 24.
• * 1.23

  1. Thes. 5. 18
• * 1.24

  Note.
• * 1.25

  Mal. 1. 2.
• * 1.26

  Esay 1. 5.
• * 1.27

  Gen. 19. 20.
• * 1.28

  Luk. 11 3.
• * 1.29

  Note.
• * 1.30

  Mat 26. 30
• * 1.31

  Gen. 27.
• * 1.32

  Luk. 22. 32.
• * 1.33

  Heb. 2. 16.
• * 1.34

  Ioh. 17. 19.
• * 1.35

  1. Pe. 2. 24.
• * 1.36

  Ephe. 3. 17.
• * 1.37

  1. Sa. 17. 15
• * 1.38

  Ioh. 18. 14.
• * 1.39

  1. K. 18. 28.
• * 1.40

  Heretikes alleadge scripture like the diuell.
• * 1.41

  Mat. 4. 4.
• * 1.42

  Psa. 91. 11.
• * 1.43

  Mat. 26. 26
• * 1.44

  Ioh. 10. 7. 9
• * 1.45

  Ioh. 15. 1.
• * 1.46

  Note.
• * 1.47

  Gen. 3. 3.
• * 1.48

  Argu∣ments a∣gainst Po∣pish tran∣substantia∣tion.
• * 1.49

  Mat. 22. 34
• * 1.50

  Mar. 14. 25
• * 1.51

  1. Cor. 10. 4.
• * 1.52

  Vers. 3. 4.
• * 1.53

  Verse. 4.
• * 1.54

  Gen. 17. 11.
• * 1.55

  Exod. 12. 3.
• * 1.56

  Exo. 23. 11.
• * 1.57

  Heb. 9••.
• * 1.58

  Exod. 30.
• * 1.59

  Exo. 25. 24.
• * 1.60

  Exod. 17. 16
• * 1.61

  Mat. 3. 16.
• * 1.62

  Iohn 6. 49.
• * 1.63

  Iohn 1. 33.
• * 1.64

  1. Cor. 11. 19
• * 1.65

  Exod. 12.
• * 1.66

  Mat. 26. 26
• * 1.67

  Iohn. 29.
• * 1.68

  Exod. 27.
• * 1.69

  Iohn 6. 68.
• * 1.70

  Iohn 6. 60.
• * 1.71

  Iohn. 6. 35.
• * 1.72

  Iohn 6. 63.
• * 1.73

  Aug. vpon the 3. psal.
• * 1.74

  Tert. a∣gainst mar∣cion the 4. booke.
• * 1.75

  4. booke 4. can. of sa∣craments. In his first dialogue.
• * 1.76

  Vpon the 15. of Mat.
• * 1.77

  Iren. 4. book. cap. 34. against Valētinus.
• * 1.78

  Ad ob. The∣od. Anathe∣••atis.
• * 1.79

  1. Booke of Epi.
• * 1.80

  In that gospell whosoe∣uer spea∣keth a word, &c. Hom. 60. to the people of Antioch.
• * 1.81

  To Caesa∣rius the Monke.
• * 1.82

  Against Eutiches the He∣retike.
• * 1.83

  Vpon the Canon lect. 40.
• * 1.84

  1. Booke of the Sa∣cra. pa. 4••.
• * 1.85

  Against the capti∣uity of Ba∣bilō, made by M. Lu∣ther.
• * 1.86

  Luk. 19. 22.
• * 1.87

  The Pa∣pists alle∣gations for the re∣all pre∣sence.
• * 1.88

  Exo. 4. 8. & 21.
• * 1.89

  Exod. 9.
• * 1.90

  2. Thes. 2. 9.
• * 1.91

  Obiection
• * 1.92

  Answere.
• * 1.93

  Mar. 1. 40.
• * 1.94

  Obiection
• * 1.95

  Answere.
• * 1.96

  Obiection
• * 1.97

  Answere.
• * 1.98

  Luke 8. 9.
• * 1.99

  Mat. 26. 17.
• * 1.100

  Exo. 12. 27.
• * 1.101

  Gen. 17. 13.
• * 1.102

  Gen. 12. 3.
• * 1.103

  Tit. 3. 5.
• * 1.104

  1. Cor. 6. 11.
• * 1.105

  Luk. 22. 20.
• * 1.106

  Ioh. 3. 36.
• * 1.107

  Mat. 26. 26
• * 1.108

  Luk. 9. 8.
• * 1.109

  Ioh. 4. 33.
• * 1.110

  Luk. 24. 39.
• * 1.111

  Ioh. 6. 35.
• * 1.112

  Mat. 26. 26▪
• * 1.113

  Neither Christs mortall body, nor his im∣mortall bodie can be in the Sacra∣ment.
• * 1.114

  Dan. 4. 15.
• * 1.115

  Mar. 14. 24.
• * 1.116

  Christ spake not to the bread and wine, but to his dis∣ciples.
• * 1.117

  More in the Lords Supper, then bred and wine.
• * 1.118

  1. Cor. 10. 16
• * 1.119

  A simili∣tude.
• * 1.120

  Rom. 8. 32.
• * 1.121

  Dan. 3. 25.
• * 1.122

  A simili∣tude.
• * 1.123

  Another similitude.
• * 1.124

  Augustine.
• * 1.125

  Luk. 11. 27.
• * 1.126

  Luk. 8. 21.
• * 1.127

  Note.
• * 1.128

  Iohn 16. 7.
• * 1.129

  Pro. 31. 29.
• * 1.130

  A way to knowe whether Christs body be in the sacra∣ment.
• * 1.131

  Ioh. 20. 27.
• * 1.132

  why christ calleth the bread his body.
• * 1.133

  Verse 24.
• * 1.134

  If Christs body were in the Sa∣crament, it were not a Sacra∣ment, but a sacrifice.
• * 1.135

  Mat. 24. 23.
• * 1.136

  2. Rin. 2. 17.
• * 1.137

  Ioh. 20. 17.
• * 1.138

  Iudg. 7. 22
• * 1.139

  A monster of his age.
• * 1.140

  Eight ab∣surdities which fol∣low Tran∣substan∣tiation.
• * 1.141

  Act. 19. 11.
• * 1.142

  Rom. 8. 34.
• * 1.143

  Act. 3. 21.
• * 1.144

  Heb 9. 28. & 10. 12.
• * 1.145

  Act. 5. 29.
• * 1.146

  Cōclusion.
• * 1.147

  Deut. 13. 6. and 9.
• * 1.148

  Mat. 26. 28
• * 1.149

  Mar. 14. 24
• * 1.150

  Ioh. 13. 34.
• * 1.151

  Heb. 9. 18.
• * 1.152

  Mat. ••
• * 1.153

  Luk. 26. 20.
• * 1.154

  Heb. 8. 13.
• * 1.155

  For types & figures.
• * 1.156

  1. Sa. 28. 14
• * 1.157

  Leu. 17. 11.
• * 1.158

  Heb. 9. 22.
• * 1.159

  Deut. 4. 2.
• * 1.160

  Reu. 22. 18.
• * 1.161

  The Po∣pish recei∣uing vn∣der one kind con∣futed.
• * 1.162

  Mat. 26. 27
• * 1.163

  1. Sam. 15. 9
• * 1.164

  Mat. 27. 35
• * 1.165

  Col. 2. 21.
• * 1.166

  How the popish Priests do iniure the people.
• * 1.167

  Act. 5. 2.
• * 1.168

  1. Sam. 2. 13
• * 1.169

  Mar. 7. 13.
• * 1.170

  Iud. 19. 30.
• * 1.171

  Gen. 2. 17.
• * 1.172

  Esay. 1. 12.
• * 1.173

  Verse 24.
• * 1.174

  Mat. 26. 28
• * 1.175

  Gen. 1.
• * 1.176

  2. Cor. 4. 15.
• * 1.177

  Mat. 7. 13.
• * 1.178

  Psa. 119. 17
• * 1.179

  Matth. 23.
• * 1.180

  Act. 3. 6.
• * 1.181

  Mar. 15. 46
• * 1.182

  Mat. 13. 55
• * 1.183

  Luk. 2. 16.
• * 1.184

  Mat. 17. 27
• * 1.185

  Luk. 9. 57.
• * 1.186

  Luk. 23. 34.
• * 1.187

  A simili∣tude of mās estate
• * 1.188

  His words are not so, but the ef∣fect of his words.
• * 1.189

  2. Kin. 20. 5.
• * 1.190

  Luke 7. 15.
• * 1.191

  Mat. 26. 28
• * 1.192

  The mer∣cifull ar∣ticle.
• * 1.193

  Reuel. 21. 6.
• * 1.194

  Gen. 42. 25.
• * 1.195

  Verse 26.
• * 1.196

  Three ar∣guments against transub∣stantiati∣on in one verse.
• * 1.197

  Deut. 17. 6.
• * 1.198

  Verse 27.
• * 1.199

  What it is to receiue vnworthi∣ly.
• * 1.200

  Ioh. 10. 27.
• * 1.201

  Luke 1. 41.
• * 1.202

  How recei¦uers may be guiltie of Christs death.
• * 1.203

  Mar. 14. 44. mar. 25. 1••.
• * 1.204

  Mar. 15. 25
• * 1.205

  Verse 30.
• * 1.206

  1. Cor. 216.
• * 1.207

  How we should be prepared before we come to the Lords table.
• * 1.208

  Ioh. 13. 27.
• * 1.209

  1. Sa. 9. 13.
• * 1.210

  1. K. 10. 15.
• * 1.211

  Iam. 2. 2.
• * 1.212

  Exod. 12. 3. and 6.
• * 1.213

  2. Chro. 35. 6
• * 1.214

  All are bound to know the scriptures.
• * 1.215

  Act. 17. 11.
• * 1.216

  Note.
• * 1.217

  Exod. 20. 1. &c.
• * 1.218

  2. Cor. 13. 5.
• * 1.219

  Ioh. 5. 39.
• * 1.220

  Verse 28.
• * 1.221

  The Diui∣sion.
• * 1.222

  2. Cor. 11. 14.
• * 1.223

  1. Ioh. 4. 1.
• * 1.224

  A descrip∣tion of true exa∣mination.
• * 1.225

  Ier. 8. 6.
• * 1.226

  Iob. 9. 28.
• * 1.227

  Mat. 13. 44
• * 1.228

  1. Thes. 5. 21
• * 1.229

  Mat. 13. 25
• * 1.230

  Mat. 26. 22
• * 1.231

  Luk. 3. 10.
• * 1.232

  1. Cor. 11. 13
• * 1.233

  Mat. 7. 3.
• * 1.234

  Psa. 4. 4.
• * 1.235

  Luk. 18. 11.
• * 1.236

  Ioh. 21. 22
• * 1.237

  2. Kin. 5. 25.
• * 1.238

  2. Kin. 5. 26.
• * 1.239

  Luk. 22. 31.
• * 1.240

  1. Cor. 2. 11.
• * 1.241

  Pro. 25. 3.
• * 1.242

  1. Cor. 2. 11
• * 1.243

  Luk. 9. 55.
• * 1.244

  Iudg. 16. 6.
• * 1.245

  Luk. 8. 18.
• * 1.246

  Eccle. 4. 17.
• * 1.247

  Luk. 1. 76.
• * 1.248

  The se∣cond ex∣aminatiō.
• * 1.249

  Iob 1. 5.
• * 1.250

  Luk. 22. 12.
• * 1.251

  Gen. 3. 6.
• * 1.252

  Mar. 2. 22.
• * 1.253

  1. Thes. 5. 16▪
• * 1.254

  Iob. 9. 28.
• * 1.255

  1. Cor. 11. 29.
• * 1.256

  Mat. 22. 11
• * 1.257

  The first examina∣tion vpon the marks of true spi∣rits, & the false, in our selues or other.
• * 1.258

  1. K. 22. 11.
• * 1.259

  Deu. 18. 22.
• * 1.260

  Mat. 7. 15.
• * 1.261

  Mat. 7. 16.
• * 1.262

  Rom. 14. 14.
• * 1.263

  Tit. 1. 15.
• * 1.264

  Mat. 6. 21.
• * 1.265

  The secōd examina∣tion vpon the diffe∣rences be∣tween the wicked & the godly.
• * 1.266

  Mat. 26. 36
• * 1.267

  2. Thes. 3. 2.
• * 1.268

  Rom. 1. 17.
• * 1.269

  Iam. 2. 19.
• * 1.270

  Mat. 6. 2.
• * 1.271

  2. Tim. 3. 2.
• * 1.272

  Psa. 123. 2.
• * 1.273

  Mat. 6. 3.
• * 1.274

  Ioh. 1. 21.
• * 1.275

  Mat. 7. 17.
• * 1.276

  Exo. 10. 16.
• * 1.277

  1. Sa. 15. 30
• * 1.278

  Mat. 27. 4.
• * 1.279

  Dan. 3. 18.
• * 1.280

  Psal. 51. 17
• * 1.281

  Rom. 2. 5.
• * 1.282

  Luke 8. 30.
• * 1.283

  2. Kin. 5. 18.
• * 1.284

  Mat. 14. 3.
• * 1.285

  Mat. 5. 43.
• * 1.286

  Luk. 6. 32.
• * 1.287

  Psal. 14. 4.
• * 1.288

  Zach. 12. 10.
• * 1.289

  Rom. 8. 16.
• * 1.290

  Mat. 6. 7.
• * 1.291

  Gen. 4. 13.
• * 1.292

  Act. 16. 25.
• * 1.293

  Gal. 6. 17.
• * 1.294

  Ps. 119. 71.
• * 1.295

  Exo. 8. 8. 15.
• * 1.296

  Mat. 11. 29
• * 1.297

  1. Cor. 1. 18.
• * 1.298

  Gen. 27. 20.
• * 1.299

  Ioh. 7. 17.
• * 1.300

  Exo. 15. 20.
• * 1.301

  Iob. 13. 15.
• * 1.302

  Pro. 14. 32.
• * 1.303

  Pro. 23. 18.
• * 1.304

  1. Sam. 10. 6
• * 1.305

  Dan. 5. 4.
• * 1.306

  1. Sa. 16. 23
• * 1.307

  2. Sa. 6. 14.
• * 1.308

  Gen. 32. 28.
• * 1.309

  Phil. 1. 23.
• * 1.310

  Luk. 2. 29.
• * 1.311

  1. Kin. 22. 8.
• * 1.312

  Esa. 64. 6.
• * 1.313

  Psa. 16. 2.
• * 1.314

  Mat. 4. 1, 2.
• * 1.315

  Psa. 103. 1.
• * 1.316

  Dan. 4. 27.
• * 1.317

  1. Sa. 15. 30.
• * 1.318

  Exod. 32. 8.
• * 1.319

  Leuit. 6. 12.
• * 1.320

  The 3 exa∣mination.
• * 1.321

  Mat. ••
• * 1.322

  Iosh. 24. 15
• * 1.323

  Mat. 26. 70
• * 1.324

  Iosh. 7. 81.
• * 1.325

  2. Kin. 5. 16
• * 1.326

  Luk. 16. 6.
• * 1.327

  Although this is a parable, yet it car∣rieth the significa∣tion of a historie.
• * 1.328

  2. Sam. 11. 4
• * 1.329

  Gen. 12. 13.
• * 1.330

  Gen. 20. 2.
• * 1.331

  Mat. 4. 9.
• * 1.332

  Psal. 66. 18
• * 1.333

  1. Kin. 18. 26
• * 1.334

  The 4. ex∣aminatiō.
• * 1.335

  Heb. 6. 1.
• * 1.336

  The recei∣uers arti∣cles.
• * 1.337

  Esai. 59. 20
• * 1.338

  Iob. 19. 25.
• * 1.339

  Mat. 5. 44.
• * 1.340

  Mat. 12. 36
• * 1.341

  Reue. 22. 13
• * 1.342

  Reuel. 2. 11.
• * 1.343

  Luk. 12. 38.
• * 1.344

  2. Tim. 3. 4.
• * 1.345

  Mat. 19. 20
• * 1.346

  Gen. 8. 11.
• * 1.347

  Mat. 5. 24.
• * 1.348

  Mat. 22. 11
• * 1.349

  The pre∣paration of coūtrie folke be∣fore they receiue.
• * 1.350

  Iudg. 17.
• * 1.351

  Ioh. 13. 30.
• * 1.352

  How a mā shall know whether he haue receiued well.