A Preparative to Marriage

The first Sermon.

T HE Word & the Sacraments are the two breasts wherewith our mother doth nurse us. Seeing everyone receiveth, and few understand what they receive; I thought it the necessariest doctrine to preach of the Sacrament; which is a witness of God's promises, a remembrance of Christ's death, and a seal of our adoption: therefore Christ hath not instituted this Sacrament for a fashion in his Church to touch, and feel, and see, as we gaze upon pictures in the windows, but as the woman which had the bloody issue, touching the hem of Christ's garment, drew virtue from Christ himself because she believed: So Christ would that we touching these signs, should draw virtue from himself, that is, all the graces which these signs represent. Therefore as the Levites under the Law, were bound to prepare their brethren before they came to the Passover; so Preachers of the Gospel should prepare their brethren before they come to the Supper of the Lord. For which purpose I have chosen this place to the Corinthians, which is the clearest and fullest declaration of this Sacrament in all the Scripture.

The Lord Jesus in the night &c. The sum of all these words is, the institution, & use of the Lord's Supper. First Paul showeth the author of it, The Lord Jesus, then the time when it was instituted, in the night that he was betrayed, then the manner how he did institute it, he took bread: and when he had given thanks, he brake it, and gave unto his disciples, &c. then the end why he did institute it, for a remembrance of his death.

Touching the author, he which is signified by it, was the author of it. The Lord Jesus hath bid us to Supper, I am not worthy (saith John) to loose his shoe; so we are not worthy to wait at his trencher, and yet he will have us sit at his table. To him belongeth the power to ordain Sacraments in his Church, because he fulfilled the Sacraments of the Law. When Christ came the Passover ceased, because he is our Passover, that is, the Lamb by whose blood we are saved. When Christ came, Circumcision ceased, because he is our Circumcision, that is, the purifier and clenser of our sins. Now these two Sacraments are fulfilled, he hath appointed two other Sacraments for them in stead of the paschal Lamb, which the Jews did eat, he hath given us another Lamb to eat, which John calleth the Lamb of God, that is himself, upon whom all do feed, whosoever do receive this Sacrament with an assured faith that Christ died to possess them of life. The breaking of the bread, doth signify the wounding of his body: the pouring of the Wine doth signify the shedding of his blood. The eating of the bread, and drinking of the Wine, doth signify that his flesh and blood do nourish in us life eternal, as the bread and Wine do nourish the life present.

Instead of Circumcision, which began at Abraham, he hath ordained Baptism, which began at John, a more lively representation of the true circumcision of the heart, because it representeth unto us the blood of Christ which washeth our souls, as the water in Baptism washeth our bodies.

Touching the time: In the night (saith Paul) therefore this Sacrament is called The Lord's Supper, because it was instituted at night when they used to sup. But what night? even that night (saith Paul) when he was betrayed: that night which he should have cursed, as Job did the day of his birth, if he had suffered against his will: that night when he should have thought to destroy men, as men conspired to destroy him, that night (saith Paul) this Sacrament of grace, and peace, and life began. Even that night when we betrayed him. Many nights did he spend in watching, and praying for us, and is there a night now for us to kill and betray him? That was a dark night, when men went about to put out the Sun which brought them light. Who can but wonder, to see how Christ, and they for whom Christ came, were occupied at one time? when they devised mischief against him, and sought all means to destroy him, then he consulted how to save them, and instituted the same night this blessed Sacrament, to convey all his graces and blessings unto them, Even that night when they betrayed him.

The reason why this action was deferred until night, is, because that was the time appointed by the Law to eat the Passover, which was like a predecessor of this Sacrament. The reason why he deferred until his last night, was, because the Passover could not be ended, before the fullness of time, and the true Paschal Lamb were come to be slain instead of the other. Therefore how fitly did Christ end the Passover, which was a sign of his suffering so presently before his suffering? And beside, how sweetly did he confirm his Disciples faith, when as they should see that the next day performed before their eyes, which ouernight both in the Passover, and in the Sacrament, was so lively resembled unto them. If any from this do gather, that we ought to eat the Lord's Supper at night as Christ did, he must understand that we have not the same cause to do so which Christ had, because of the Passover. And therefore the Church which hath discretion of times and places, hath altered both the time, and the place, using the temples instead of the chamber, and the morning instead of the evening: for indifferent things are ruled by order and decency.

Touching the manner, He took bread, and when he had given thanks, he brake it, and gave it unto them. He would not eat it, nor break it, before he had given thanks to God. What need he which was God, give thanks to God, but to show us what we should do, whē we eat our selves? In all things give thanks (saith Paul) whereby we declare, that all things come from God: but the wicked believe easier that God doth take, than that he doth give, and therefore they never pray heartily unto him for anything, nor feelingly thank him for it. For which the Lord complaineth, saying: I have loved you, yet ye say, wherein hast thou loved us? showing, that we are worse than the Ox, which knoweth his feeder. And if we acknowledge all things frō God, yet we do like Lot, Is it not a little one (saith he) when he craved to go unto Zoar, as though it were not much which he asked: so we mince and extenuate the gifts of God, before we receive them and after; like them which have a grace for dinner, and none for breakfast, as though they had their dinners from God, and breakefasts of their own. Our example did not so: Although it was but bread which he received, yet he was more thankful for bread, than many which bury the fowls, and fishes, and beasts, in their belly: for if a count of all were kept, for one that prayeth Give us this day our daily bread, a hundredth take their bread, and meat, and sleep too, which never pray for it.

After he had given thanks, he brake it, and gave unto them, and said, Take, eat: for when he had given thanks to God, then it was sanctified, and blessed, and lawful to eat. So, when thou seruest God, then it is lawful for thee to use God's blessings, then thou mayest eat and drink as Christ did, but not before, for these things were created to serve them which serve God; if thou doest not serve him for them, thou encrochest upon God's blessings, and stealest his creatures, which are no more thine, than thou art his, for the good God created all things for good men, as the devils possessions are reserved for evil men. Therefore as Christ would not break the bread, before he had given thanks to the founder, so know, that there is something to be done, before thou receive any benefit of God, and presume not to use his creatures with more liberty than his Son did, which did not eat without giving thanks nor rise again without singing of a Psalm.

It followeth, This is my body. Here is the fruit of his thanks before, he prayed that the bread & wine might be blessed, and they were blessed. As Isaac's blessing shown itself upon Jacob whom he blessed; so Christ's blessing appeared straight upon these mysteries: for it could not be said before, this is my body, because it was mere bread; but now it may be called his body, because his blessing hath infused that virtue into it, that it doth not only represent his body, but convey his body, and himself unto us. The efficacy of this blessing is in this Sacrament ever since, sanctifying it unto us as well as it did to the Apostles, even as Christ's prayer stayed Peters faith after Christ was dead.

Because upon these words the Papists ground their Transubstanciation, that is, that the bread is changed into Christ's flesh, and the Wine is turned into Christ's blood, whereby we eat the same body which died vpō the Cross, and drink the same blood which issued out of his side, that you may see the blindness of this Popish dream, I would have you but mark every word of this Scripture how they make against Trāsubstanciation, that you may see them slain like Goliath with their own sword. Even as GOD made Caiaphas speak against himself; so the Scriptures which heretics allege, do make against thenselves, like the Baalites which wounded their own flesh. I may liken their allegations to Satan's, when he tempted Christ in the Wilderness, he alleged but one sentence of Scripture for himself, and that Psalm out of which he borrowed it, makes so plain against him, that he was fain to pick here a word, and there a word, and leave out that which went before, and skip in the midst, and omit that which came after, or else he had marred his cause. The Scripture is so holy, and pure, and true, that no word, nor syllable thereof can make for the devil, or for sinners, or for heretics: yet as the devil alleged Scripture, though it made not for him, but against him; so do the Libertines, and Epicures, and Heretics, as though they had learned at his school. Now there is no sentence of the scripture, which the wiser Papists aledge boldly for their Transubstantiation, but this, that Christ said, This is my body, by which they may prove as well that Christ is a door, because he saith, I am the door: or a Vine, because he saith, I am a Vine, for his sayings are like. Figuratiue speeches, must not be construed literally, but this is Heretics fashion. If you mark, you shall see thorough out, that all the testimonies which the Papists aledge for their heresies, are either tropes, or figures, or allegories, or parables, or allusions, or dark speeches; which when they presume to expound allegorically, or literally, without conference of other scriptures, then they wander, and stray from the mark, or else it is impossible, that the truth should maintain error, that is, that the scripture should speak for heresy, if it were not perverted: therefore we see that Eve never erred, until she corrupted the text.

Now we will enter the lists with our adversaries, and see whether these words do prove that the bread and wine are turned into Christ's body. Paul saith, Jesus took bread: well then, yet it is bread: when he had taken it, then he blessed it, what did he bless? the bread which he took, well then, yet it is bread: when he had blessed it, then he brake it, what did he break? the bread which he blessed, well then, yet it is bread: when he had broken it, then he gave it, what did he give? the bread which he brake, well then, yet it is bread: when he had given it, then they did eat it, what did they eat? the bread which he gave them, well then, yet it is bread: when they did eat it, then he said, this is my body: what did he call his body? the bread which they did eat, well then, yet it is bread. If it be bread all this while, when he did take it, and bless it, and break it, & give it, and they did eat it, when is it turned into his body? here they stand like the Sadducees, as mute as fisshes.

Now that ye may see that not we only say it is bread and wine after the consecration, in the 27. verse Christ himself doth call it bread and wine after he had given it, as he did before. And in Mark he saith, I will drink no more of the fruit of the Vine. Here Christ saith, that it was the fruit of the Vine which he drank, but his blood is not the fruit of Vines, but Wine, therefore Wine was his drink, and not blood.

Beside, if you would hear Paul expound Christ, he showeth, that all our Fathers had the same substance of Christ in their Sacraments, that we have in ours, for he saith, They all did eat the same spiritual meat, and all drink the same spiritual drink. Straight he saith, that this meat and this drink was Christ. Mark that he saith not only, They did eat the same meat that we eat, but he saith, that this meat was Christ: and not only so, but to show that Christ is not a corporal meat, as the Papists say: he saith, he is a spiritual meat, as we say; therefore you see that we do not eat him corporally, no more than our Fathers, but that as they did eat him spiritually, so do we; for spiritual meat must be eaten spiritually, as corporal meat is eaten corporally.

Again, for the signs to be turned into the thing signified by them, is utterly against the nature of a Sacrament, and makes it no Sacrament, because there is no sign: for every Sacrament doth consist of a sign, and a thing signified, the sign is ever an earthly thing, and that which it signifieth is a heavenly thing. This shall appear in all examples, as in Paradise there was a very Tree for the sign, and Christ the thing signified by it. In Circumcision there was a cutting off of the skin, and the cutting off of sin. In the Passover there was a Lamb, and Christ. In the Sabaoth there was a day of rest, and eternal rest. In the Sacrifices there was an offering of some beast, & the offering of Christ. In the Sanctuary there was the holy place, and heaven. In the Propitiatorie there was the golden Couering, and Christ our cover. In the Wilderness there was a Rock yielding water, and Christ yielding his blood. In the Apparition there was a Dove, and the Holy Ghost. In the Manna there was Bread, and Christ. In Baptism there is very Water which washeth us, and Christ's blood washing us; so in the Supper of Christ there is very Bread and Wine for the sign, and the body and blood of Christ for the thing signified, or else this Sacrament is against the nature of all other Sacraments.

Again, there must be a proportion between the Passover & the Lord's Supper, because this was figured by the other. Now, the Jews had in their Passover, Bread, and Wine, and a Lamb; so Christ instituting his Supper, left Bread, and Wine, & a Lamb, which name is given to himself, because he came like a Lamb, and died like a Lamb.

Again, if Christ's very body were offered in the Sacrament, then it were not a Sacrament, but a Sacrifice; which two differ as much as giving, and taking: for in a Sacrifice we give, & in a Sacrament we receive, & therefore we say our Sacrifice, and Christ's Sacrament.

Again, every Sacrifice was offered upon an Altar. Now, mark the wisdom of the Holy Ghost, least we should take this for a Sacrifice, he never names Altar when he speaks of it, but, the table of the Lord. Therefore it is no doubt but the devil hath kept the name of Altar, that we might think it a Sacrifice. Again, if the bread were Christ's flesh, and the wine his blood, as these two are separate one from the other; so Christ's flesh should be separate from his blood, but his body is not divided, for thē it were a dead body. Again, that which remaineth doth nourish the body, and relish in the mouth as it did before, which could not be, but that it is the same food which it was before. Again, I would ask, whose are this whiteness, and hardness, and roundnes, and coldness? None of them say that it is the whiteness, and hardness, and roundnes, and coldness of Christ's body: therefore it must needs be the whiteness, and hardness, and roundnes, and coldness of the bread, or else qualities should stand without substances, which is, as if one should tell you of a house without a foundation. Again, as Christ dwelleth in us, so he is eaten of us, but he dwelleth in us only by saith, Ephe. 3. 17. Therefore he is eaten only by faith. Again, none can be saved, without the communion of the body: but if all should communicate with it corporally, then neither infants nor any of our fathers, the Patriarchs or the Prophets should be saved, because they received it not so.

Again, Christ saith not, this wine, but this cup, and therefore by their conclusion, not only the wine should be turned into blood, but the cup too.

Again, Paul saith, They which receive unworthily, receive their own damnation. But if it were the flesh of Christ, they should rather receive salvation than damnation, because Christ saith, He that eateth my flesh and drinketh my blood hath life everlasting.

Again, if they would hear an Angel from heaven, whē Christ's body was glorified, an Angel said to the women, He is risen, and is not here, as if he should say, his body is but in one place at once, or else he might have been there, though he was risen.

Again, why do they say in receiving this Sacrament ever since the Primitive church, Lift up your hearts, if they have all in their mouths? To end this controversy. Here we may say as the Disciples said to Christ, Whether shall we go from thee? I mean we need not go to any other expositor of christ than Christ himself. Therefore mark what he saith: At first when Christ said, that he was the bread of life, and that all which would live must eat him, they murmured until he expounded his words; and how did he expound his words? Thus, He that cometh unto me hath eaten, and he that believeth in me hath drunk. After when he instituted this Sacrament, in like words, they murmured not, which they would as before, if he had not resolved them before, that to eat his body, and to drink his blood, was nothing but to come to him, and believe in him. After he had said so, they murmured not, because they did see some reason in it. As it is plainly said, This is my body; so it is plainly said, these words are spirit, that is, they must be understood spiritually, and not literallie.

I did not allege the Fathers in my Sermon, but if any man suspend his assent, till they bring in their verdit, let him hear them make confession of their belief. Augustine saith, the Lord doubted not to say, this is my body, when he gave only a sign, or Sacrament of his body.

Tertullian saith, this is my body, that is, a sign of my body.

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

Theodoret saith, after the consecration, the mystical signs do not cast off their own nature, but abide still in their first substance and form.

Origen saith, the bread that is sanctified with the word of God, as touching the material substance thereof goeth into the belly, and forth again like other meats.

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

Cyril saith, Our Sacraments avouch not the eating of a man.

Cyprian saith, the Lord calleth bread made of many grains, his body, and called wine made of many grapes, his blood.

Athanasius saith, Christ made mention of his ascension into heaven, that he might withdraw his Disciples from corporal and fleshly eating.

Chrysostom saith, God giveth us things spiritual under things visible and natural. And again, being sanctified, it is delivered from the name of bread, and is exalted to the name of the Lord's body, although the nature of the bread still remain.

And because they believe that the Pope cannot err, Pope Gelasius setteth to his hand, and saith with the rest, Neither the substance of the bread, nor nature of the wine cease to be, more than they were before.

Tell us Papist, do not these Fathers speak as plain as we? Canst thou avouch Transubstanciation more flatly than they deny it? How had this heresy been chased, if the devil had hatched it in their time?

Thus the Scriptures on the one side, and the Fathers on the other side did so trouble three arch Papists, Biel, Tonstal, and Fisher, that Gabriel Biel saith, how the body of Christ is in the Sacrament, is not found in the canon of the Bible.

Tonstal saith, It had been better to leave every man to his own conjecture, as they were before the Council of Lateran, than to bring in such a question.

Fisher saith, No man can prove by the words of the Gospel, that any Priest in these days doth consecrate the very body and blood of Christ.

Here is fulfilled, Out of thine own mouth I will condemn thee. But we will not carry the matter so, because a Judge must have two ears, therefore now let thē speak. Because they cannot tell how the bread and wine should be turned into flesh and blood, and yet appear bread and wine still, they say it is a miracle: but how do they prove it? If they contend it is a miracle, they must show us a sign, for every miracle may be seen, like all the miracles of Moses, and Christ, and the Apostles: and therefore a miracle is called a sign, because it may be seen like a sign, and the word signifieth a wonder, as though we did see something to wonder. And the Jews craving a miracle, said, Shew us a miracle: as though they were taught to judge of miracles by sight. All which doth show that a miracle may be seen, but here no miracle is seen.

Again, a miracle (especially in the time of the Gospel) is an extraordinary thing, but they make this an ordinary thing: for if the bread & wine turned into flesh & blood, then miracles are as common as Sacraments, & so because they have Mass every day, they should work miracles every day. Lastly, this seemeth strange, that Augustine, whom they so much honor, gathered all the miracles which are written in the Scripture, and yet amongst all, speaks not of this; therefore then it was counted no miracle: but Paul speaks of lying miracles, and this is one of them.

If they say that Christ can turn Bread and Wine into his body, and therefore he doth. First they must prove that he will: for they can do many things themselves which they do not, because they will not: therefore it is an old answer, that from Can to Will, no argument followeth. The Leper did not say to Christ, If thou can, thou will; but, If thou wilt, thou canst.

But the question which they think cannot be answered, like their invincible Nauies, is this. If the Bread be not his body, why doth he call it his body? Resolue this knot and all is clear. Mark then and we will loose it as well as we can: He saith, This is my body, as he saith after, which is broken for you. Why? his body 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 signify the breaking of his body, so the Bread must needs signify his body: but as his body was not broken indeed when the Bread was broken, so the Bread could not be his body indeed: for then his body should have been broken whē the Bread was broken: yet let them object what they can.

If (say they) the Bread & Wine be not changed into his body and blood, why doth he speak so darklie? he might have spoken pla • ner.

I answer, though this seem dark to Papists, yet it was not dark to the Apostles, they understood his meaning well enough, and all the rest for 1215. years after Christ, before Transubstanciation was spoken of. If the Apostles had not understood his meaning, they would not stick to ask him as their manner was, until they were acquainted with Christ's phrase, whensoever they doubted upon any of his speeches, they were wont to come unto him, & say, Master, what is the meaning? but they were used to such phrases: for it was Christ's manner to teach by similitudes, showing one thing by another, which is the plainest manner of teaching, and most used in holy Scripture, especially in the types and shadows of this Sacrament. For example, Christ calleth the Lamb the Passover, in place whereof this Sacrament succeeded, and therefore presently after they had eaten the Passover, Christ instituted this Sacrament to be used for it. Christ (I say) called the Lamb the Passover, and yet the Passover was this, an Angel passed over the houses of the Israelites, and struck the Egyptians, this was not a Lamb, and yet because the Lamb was a sign of this Passover, as the bread and wine is of Christ's body, therefore Christ called the Lamb the Passover, as he calleth the bread and wine his body.

Again, Circumcision is called the Covenant, and yet Circumcision was nothing but the cutting away of a skin: but the Covenant is, In Abram's seed all nations shall be blessed, I will be their God, and they shall be my people, I will defend and save them, and they shall serve and worship me. This is not Circumcision, and yet as though Circumcision were the Covenant it self, it is called the Covenant, because it signified the Covenant, so Bread and Wine are called Christ's body, because they signify Christ's body.

Again, Baptism is called regeneration, and yet Baptism is a dipping of our bodies in water, but regeneration is the renewing of the mind, to the image wherein it was created: this is not Baptism, and yet as though Baptism were regeneration it self, it is called regeneration, because it signified regeneration: so the bread and wine are called Christ's body, because they signify Christ's body.

Again, the Cup is called the New Testament, and yet the Cup is but a piece of metal, filled with Wine: but the New Testament is, He which believeth in the Son, shall be saved: this is not a Cup, and yet as though the Cup were the New Testament it self, it is called the New Testament, because it signifieth the New Testament: so the bread and wine are called Christ's body, because they signify Christ's body. They which knew that the Lamb is not the Passover, though Christ called it the Passover; that Circumcision is not the Covenant, though God called it the Covenant; that Baptism is not regeneration, though it be called regeneration; that the Cup is not the New Testament, though Christ called it the new Testament; could they not as well understand, that the Bread and Wine were not Christ's body, though Christ called them his body? As they understood these speeches, so they understood this speech, therefore they which say, that the bread and wine are Christ's body, because Christ saith, This is my body: may as well say, that the Lamb is the Passover, because Christ calleth it the Passover, that Baptism is regeneration, because Paul calleth it regeneration, that the Cup is the New Testament, because Christ calleth it the New Testament.

If every Sacrament was called by the thing which it signified, and yet never any Sacrament was taken for the thing it self, what reason have they to take this Sacrament for the thing itself, more than all the rest? It is the consent of all Writers that a Sacrament is a sign, therefore not the thing signified: no more than the bush at the door, is the Wine in the seller. If I call the Prince a Phoenix, the University a Fountain, the Court a Pecocke, the City a Sea, the Country an Eremite, why can the Papists understand me, and not understand Christ? What a dark, and strange, and intricat, and incredible speech had this been for them, to understand grossly, and literally? would they think, that they did eat Christ's body, when his body stood before them, and he had told them before, that his body was like their body? Nay, this would have required moe words, and made them come again, with Mayster, what is the meaning? for they were not so instructed yet before the resurrection, to believe everything without questioning, if it were contrary to sense and reason: but as they asked, who had given him any meat, when he said that he had meat, and they could see none: so they would have asked, what meat is this which we see not? how can everyone of us eat his body, and yet he hath but one body, and that body is whole when we eat it? loe, he standeth before us and saith, that his body is like unto ours, and yet he takes bread and breaks it, and gives it unto us to eat, and when we eat it, he saith This is my body: and yet his body standeth before us still. If his body be like ours (as he saith) how can it be eaten and be there, for ours cannot? Thus they would have questioned, if they had not been used to such phrases: but as they could understand him when he called himself a stone, and a rock, and a door, and a window, and a Vine, so they could pick out his meaning, when he said that bread was his body: for he had told them before, that he was the bread of eternal life.

Now the bread of eternal life is not eaten with teeth, for the body cannot eat spiritually, no more than the soul can eat corporally, and therefore he is such a bread as is eaten with faith, and so himself faith in the Gospel of John. Mark this eating by faith, and all the strife is ended. Flesh and blood indeed need not faith to chewe them, for the teeth can chew them well enough. Therefore, if the Bread and Wine were the body of Christ, then we need not faith to eat it, but all which have teeth might eat Christ's body, yea, the Mice might eat it as well as men, for they eat the same bread that we do, as well after it is consecrated, as before.

If this be not enough to batter the ruins of this upstart heresy, I will come to interrogatories, and see whether they have learned it by rote, or by reason. If they ground their Transubstantiation vpō these words of Christ This is my body, which he spake to his Disciples, I ask them, whether they receive that body which was mortal, or that body which is glorified, because one of these bodies they must needs receive, either his mortal body, or his glorified body. If they say, that it is his mortal body, the mortal body will not profit them: for you see that mortal food is but for this mortal life, neither hath Christ a mortal body now to communicate unto them, because it is changed to an immortal body, therefore they cannot receive the mortal body, because Christ hath not a mortal body to give them. If they say that they receive his glorified body, then they must fly from this text, for at that time Christ had no glorified body.

When this Sacrament was instituted, and Christ said This is my body, his body was not glorified, because the Sacrament was instituted before his death, and his body was glorified after his resurrection. Therefore if they receive the same body which the Apostles received, as they say they do, they cannot receive a glorified body, because then Christ had not a glorified body to communicate unto thē. Thus the rocks and sands are of both sides them, they receive a body neither mortal, nor immortal: if Christ hath any such body, judge you. Here they stand like a fool, which cannot tell on his tale. Nebuchadnezzar dreamed a dream and knew not what it meant.

Beside, I ask them to whom Christ spake when he said, This is my body. Mark saith, he spake them, that is, to his Disciples: well then, if these words, This is my body, were not spoken to the signs, but to the persons, not to the bread & wine, but to the receivers: as the words which follow, Do this in remembrance of me: if these words were not spokē to the bread and wine, then it is plain that they do not change the nature of the bread and wine. If the nature of them be not altered, then the substance remaineth, and then we receive no other substance with them, because two substances cannot be in one place.

What then, is there nothing in the Sacrament but bread & wine, like a hungrey nunscion? Nay we say not that the Sacrament is nothing but a bare sign, or that you receive no more than you see: for Christ saith, that it is his body, and Paul saith, that it is the communion of Christ's body & blood. Therefore there is more in Sacramental bread, than in common bread: though the nature be not changed, yet the use is changed; it doth not only nourish the body as it did before, but it bringeth a bread with it which nourisheth the soul: for as sure as we receive bread, so sure we receive Christ: not only the benefits of Christ, but Christ, although not in a Popish manner: yet we are so joined unto him, as though we were but one body. As the spouse doth not marry with the lands and goods, but with the man himself, and being partaker of him, is made partaker of them: so the faithful do not only marry with Christ's benefits, but with Christ himself; and being partakers of him, they are made partakers of his benefits: for Christ may not be divided from his benefits, no more than the Sun from his light. It is said, the Father gave us his Son, and so the Son giveth us himself. As the bread is a sign of his body: so the giving of the bread is a sign of the giving of his body: like a Pelican which letteth her young ones suck her blood: so that we may say, the Lord enuited us to Supper, and he himself was our meat. But if you ask how this is? I must answer, it is a mystery: but if I could tell it, it were no mystery. Yet as it is said, when three men walked in the midst of the furnace, one like the Son of GOD walked amongst them. So, when the faithful receive the Bread and Wine, one like the Son of God seemeth to come unto them, which fills them with peace and joy, and grace, that they marvel what it was which they received, besides bread and wine. For example, thou makest a bargain with thy neighbor for house or land, and receyuest in earnest a piece of goulde, that which thou receyuest is but a piece of goulde, but now it is a sign of thy bargain, and if thou keep not touch with him, happily it will clasp thee for all that thou art worth, so that which thou receyuest is bread, but this bread is a sign of another matter, which passeth bread.

Again, thou hast an Obligation in thy hand, and I ask thee, what hast thou there, and thou sayest, I have here an hundredth pounds: why (say I) there is nothing but paper, ink, and wax: oh but by this sayst thou, I will recover an hundredth pounds, that is as good. So beloved, this is as good, that under these signs, you receive the virtue of Christ's body and blood by faith, as if you did eat his body, and drink his blood indeed, which is horrible to think that any should devour their God, thinking thereby to worship him, never any Heretike nor Idolater conceived so grossly of their God, before the Papist. We read of a people which did eat men, but never of any people which did eat their God. All the Apostles say, that it was needful that Christ should take our flesh, but no Apostle saith, that it is needful that we should take Christ's flesh; for all the blessings of Christ are apprehended by faith, and nothing is fit to apprehend him whom we see not but faith: and therefore one of their own pillars said, Believe, and thou hast eaten. Faith doth more in religion than the mouth, or else we might say with the woman, Blessed are the breasts which gave thee suck, and so none should be blessed but Mary: but Mary was not blessed, because Christ was in her body, but because Christ was in her heart, and least this should seme incredible unto you, because Mary is called blessed among Women. When Christ hard the woman say, Blessed are the breasts which gave thee suck, he replied unto her, Blessed are they which hear the word of God, and keep it, these are my Brethren, and Sisters, and Mother (saith Christ) as though the rest were no kin to him in heaven, though they were kin in earth. Thus if Christ were in thy body, and thou shouldest say as this woman, Blessed is the body which hath thee in it, nay would Christ say, Blessed is the heart which hath me in it. If Mary were no whit better for having Christ in her arms, nor for having him in her body, how much better art thou, for having him in thy belly where thou canst not see him? must the sun needs come to us, or else cannot his heat and light profit us, nay, it doth us more good, because it is so far off: so this sun is gone from us, that he might give more light unto us, which made him say, It is good for you that I go from you; therefore away with this carnal eating of spiritual things. Many daughters have done virtuously, but thou (saith Solomon) surpassest them all. So, many Heretics have spoken absurdly, but this surpasseth them all, that Christ must be applied like physic, as though his blood could not profit us, unless we did drink it, and swallow it as a potion. Is this the Papists union with Christ? is this the manner whereby we are made one flesh with Christ, to eat his flesh? Nay, when he took our flesh unto him, and was made man, then we were united to him in the flesh and not now. Christ took our flesh, we take not his flesh, but believe that he took ours, therefore if you would know whether Christ's body be in the Sacrament, I say unto you as Christ said unto Thomas, touch, feel, and see. In visible things, God hath appointed our eyes to be judges, for as the spirit discerneth spiritual objects, so sense discerneth of sensible objects. As Christ taught Thomas to judge of his body, so may we, and so should they: therefore if you cannot see his body, nor feel his body, you may gather by Christ's saying to Thomas, that he would not have you believe that it is his body, for my body (saith Christ) may be seen, and felt. And thus Transubstanciation is found a liar.

Now if you ask me, why Christ calleth the sign by the name of the thing it self, I ask thee again, Mayest thou say when thou seest the picture of the Queen, this is the Queen, and when thou seest the picture of a Lion, this is a Lion: and may not Christ say when he seeth a thing like his body, This is my body?

I shown you before, that every Sacrament is called by the name of the thing which it doth signify, and therefore why should we stumble at this, more than the rest? The reason why the signs have the name of the things, is to strike a deeper reverence in us to receive this Sacrament of Christ reverently, sincerely, and holyly, as if Christ were there present in body and blood himself. And surely, as he which defaceth the Queens Seal, is convicted of contempt & treason to her own person, so he which profaneth these seals of Christ, doth not worship Christ, but despise him, and that contempt shall be required of him, as if he had contemned Christ himself. This is the reason, why Christ calleth the signs of his body, his body, to make us take this Sacrament reverently.

It followeth, Doo this in remembrance of me. That is, these signs shall be a remembrance of my death: when you break the bread you shall remember the wounding of my body; and when you drink the wine, you shall remember the shedding of my blood. If we must do this in remembrance of Christ's body, which was broken like the bread, it is an argument that his body is not there, because remembrance is not of things present, but of things absent, we remember not, but we see that which is before us. This might put the Papists in remembrance that Christ is not sacrificed now, when we do but remember his sacrifice: this is not Christ's sacrifice, but a remembrance of his sacrifice; he was sacrificed before, and now he is applied, least his sacrifice should be in vain. This was done once really, when he offered himself upon the Cross, therefore that offering was called a sacrifice, because he was sacrificed indeed; but this offering is called a Sacrament, because it is but a sign of his sacrifice. If Christ in this Sacrament were offered indeed, then it should be called a sacrifice as his once offering was; but because it is but a remembrance of his sacrifice, therefore it is called a Sacrament. This is not a sacrifice of Christ, but a sacrifice of our selves. Least we should take it to be a sacrifice of Christ, Christ himself calleth it a remembrance of his sacrifice, Doo this in my remembrance. Here is our work as Christ hath done, so must we do, so we minister, and so you receive: we can give you nothing but that which we have received from him, as Paul saith. Therefore if Christ did not give his mortal body which stood before them, and could not profit thē, nor his glorified body, which was not glorified then, and when it was glorified ascended up unto heaven, & there abideth, how can these juggling Priests make their God again which made them? They can no more turn wine into blood, and bread into flesh, than they can command a Gnat to become a Camel: for it is a greater work to make GOD, than to make the world. Therefore as Christ saith, When they tell you, here is Christ, and there is Christ, believe them not: So, when they tell you that Christ is in heaven, and that Christ is in earth, in this place and that place, believe them not: for Elias ascension was a figure of Christ's ascension: when Elias was ascended, yet some sought for his body upon earth: so though christ be ascended, yet many seek his body vpō earth: but as they could not find Elias body, so these cannot find Christ's body, although they have sought 300. years. But if his body were upon earth, as they say, should we handle it and touch it, now it is glorified? After his resurrection he said to Mary, Touch me not, because his body was glorified, that is, not to be touched with fingers anymore, but with faith. Therefore we read of none which touched his body after it was risen, but only Thomas to settle his faith. Thus you see we need to suborn no witnesses; for every word in this text which they allege for Transubstanciation, doth make against Transubstanciation, whereby if Antichrist doth signify thē which are against Christ, you see who may be called Antichrist. There is no question in Popery (except Purgatory the Popes publican & tasker) about which the Papists are at such civil wars among themselves, as about this Transubstanciation. They cannot tell when the change beginneth, nor what manner of change it is, nor how long the change continueth, some hang one way, and some another, like the Midianites which fought one against another. And no marvel though their consciences stagger about it: for to show you the right father of it, it was one of the dreams of Innocentius the 3. in the year of our Lord 1215. so many years passed before Transubstanciatiō was named, and then a Pope set it first on foot: so it came out of Rome the grandame of all heresies, and for want of Scriptures, hath been defended with fire and sword, and swallowed more Martyrs, than all the gulfs of the Papal sea beside.

Now when the doctrines of men go for scripture, you shall see how many errors rush into the Church: for grant but this to Innocentius, as the Papists do, that the bread and wine are changed into Christ's body. First, it will follow, that Christ's body is not ascended up to heaven, because it remaineth upon earth, and so one of the articles of our faith shall be falsified, which saith, He is ascended into heaven, or if he be ascended, and descended again, another article will be falsified, which saith, that he sitteth at the right hand of his father, that is as Peter saith, he abideth in heaven. Secondly it will follow, that Christ hath not a true body, but a fantastical body, because it may be in many places at one time; for if his body be in the Sacrament, he must needs have so many bodies as there be Sacraments; nay, he must have so many bodies as there be bits in every sacrament. Thirdly it will follow, that his body is divided from his soul, and consequently is a dead body, because the bread is only changed into his body, and not into his soul. Fourthly it will follow, that the wicked and profane, and reprobate, may receive Christ as well as the godly, because they have a mouth to eat as well as the best. Fifthly it will follow that Christ's sacrifice once for all was not sufficient, because we must sacrifice him again, and break his body and shed his blood, as the Jews crucified him upon the Cross. Sixthly it will follow that the bread being turned into the body of our redeemer, hath a part in our redemption as well as Christ. Seventhly it will follow, that Christ did eat his own body: for all the Fathers say that he did eat the same bread which he gave to his Disciples. Lastly it will follow, that a Massing Priest shall be the creator of his creator, because he makes him which made him, all these absurdities are hatched of Transubstantiation.

Thus when men devise articles of their own, while they strike upon the handuill the sparks fly in their face; and they are like the man which began to build and could not finish it. When I see the Papists in so many absurdities for entertaining one error, me thinks he seemeth like a Collier which is grimed with his own coals. Therefore as in manners we should think of Peters saying, Whether is it meet to obey GOD or men? So in doctrines we should think, whether it be meet to believe God or mē? Thus you have heard the author of this Sacrament, the Lord Jesus, the time when it was instituted, in the night that he was betrayed, the manner how it was instituted, after thanks giving, the ende why it was instituted, for a remembrance of his death, and the discovery of Transubstanciation, one of the last heresies which Babylon hatched. Now, they which have been Patrons of it before, should do like the father and mother of an Idolater, that is, lay the first hand vpō him to end his life. Thus I end. Think what account ye shall give of that ye have heard.

In this Sermon, leaf C. section 11. lin. 3. for he spake them, read, he spake to them.

A Treatise of the Lord's Supper.

The second Sermon.

H Ere I am to speak of the second service (as it were) at the Lord's Table, & of that preparation which is like the Wedding garment that every man must bring unto this banquet. These words are diversely repeated of the Evangelists. Here it is said, This cup is the new testament in my blood. In Matthew and in Mark, it is said, This cup is my blood of the new testament. This is the first mention which Christ makes of a Testament, as though now his promises deserved the name of a Testament, because the seal is set unto them, which before this Sacrament was not sealed, but like a bare writing, without a signet. This word Testament, doth imply a promise, and therefore teacheth us, that the Sacrament doth confirm & strengthen, and nourish our faith, because it sealeth the promise which we should believe.

Here is to be noted, that Christ doth not only speak of a Testament, but he calleth it a New Testament, which words never met together before, as though the Law were for the old man to mortify him, and the Gospel for the new man to comfort him again: or, as if the Old Testament had so washed her face, and changed her apparel at Christ's coming, that one would not think it the same, but a New Testament, because even now she was shadowed with a thousand Ceremonies, and now they are gone from her, like a mist at the sun rising. As Christ calleth love a new Commandment, because he renewed it like a law worn out of memory, so he calleth the promise of salvation a new testament. Every testament is confirmed with blood; the old Testament was confirmed by the blood of Goats, and Bullocks, and Rammes, but the New Testament is confirmed by the blood of Christ, My blood (saith Christ) is the blood of the new Testament: nay this Cup (saith Christ) is the New Testament. You may see then that they may gather as well out of Christ's words, that the Cup is the New Testament, as that the Wine is his blood. For Christ saith, This Cup is the New Testament, as well as he saith, This Wine is my blood, or This bread is my body. Beside, when Christ speaks of a New Testament, he implieth, that the old Testament is fulfilled, the Sacrifices, and Ceremonies of the Law, did signify Christ before he came, therefore they are fulfilled in his coming, no mo Sacrifices, no mo Ceremonies, for the truth is come. Sacrifices and Ceremonies are honorably, buried with the Priesthod of Aaron, let them rest, it is not lawful to violate the Sepulchers of the dead, and take their bodies out of the earth, as the Witch would raise Samuel out of his grave. Therefore they which retain Ceremonies, which should be abrogated, relics of Judaism, or relics of Papism, may be said to violate the Sepulchers of the dead, & disturb the deceased, like the Witch, which presumed to raise Samuel out of his grave.

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, that life is in the blood, so the blood of Christ is the life of this Testament. If Christ's blood had not been shed, this Testament made unto us had been unprofitable, as the Testament of a Father is to his Son, if the Father should not die but live. Therefore the Apostle saith, without shedding of blood there is no remission of sins. Therefore the Testament or covenant of the remission of our sins, is called the Testament in blood; the blood of Christ is the seal of the Testament which we have to show unto GOD for the remission of our sins, and the two Sacraments are a seal of that blood to witness that it was shed.

Again, this is a matter regarded in Testaments and Willes; to the Testament of him that is dead, no man addeth or detracteth, but as the Testator made it, so it standeth without alteration: so should this Testament of Christ, and this Sacrament of Christ no man should alter it now he is dead: for he which addeth or detracteth hath a curse in God's book. Therefore Christ whē he instituted this Sacrament, commanded, do this, that is, do as I do, least they should swerve one whit from his own manner: yet how many gaudes have the Papists added to it, that he which had heard Christ say, Doo this in remembrance of me, and should see how they handle the matter in their Mass, could see nothing to remember Christ by, but a veil to hide Christ frō him. Therefore this Commandment was repeated again when he gave the wine, Doo this, &c. as he commanded them to eat the bread in remembrance of him, so he commandeth them to drink the wine in remembrance of him: nay, he speaks more precisely of the wine than of the bread; for he saith of the Wine, Drink you all of this, which he saith not of the bread. Surelie Christ did foresee that some proud Heretics would do otherwise after him, even as it is come to pass: for the Papist doth break this commandment of Christ, as flatly as Saul brake the commandment of Samuel. Samuel commanded him to kill the fat and the lean: Saul killed the lean, but not the fat; so Christ commandeth to receive bread and wine, they teach to receive bread, but not wine: Christ saith, Drink you all of this, they say drink not all of this: Christ gave the bread & wine to all, they give the bread to all, and the wine to some: their Priests receive all, but the people must content themselves with half: the Priest eats and drinks, but the people must not drink for spilling on their clothes. Is this the Church which cannot err? Doo they think to hem Christ in their Mass, and shut his ordinance out of their Mass? The Soldiours divided Christ's coat, but these divide his body, and separate the bread & wine which Christ hath joined. Paul speaketh of heretics which taught, Touch not, taste not, handle not: so these say, touch not, taste not, handle not, whē they should say, Touch, and taste, and handle. Of all Heresies either old or new, there is none so injurious to the common people, as the pasture of shavelings Popery, for they may not read the Scriptures; they may not come to Councils; they may not examine that which is taught them; they may not be bu • ied without a mortuarie; they may not drink at the Communion, as though their Priests were their Lord's. Therefore we may say as a Heathen did, There is no charity in the Papists Sacrament, because like Ananias, the Priests keep back that which they should distribute, & mangle the Sacrifice as though Eli his sons had left their hook to the Massing Friers. Thus that ye may know who succeed the Pharisees, they have fulfilled that which the Pharisees did, that is, By their own Commandments they have made the Commandment of God of no effect. For whereas the purpose of Christ was to tie our faith wholly to himself, that we should not seek for anything without him, knowing that the maintenance of this life hath need both of meat and drink, to teach us that all sufficiency is in himself, by bread and wine he showeth, that he is instead both of meat & drink, that is, instead of all: which signification is taken away where the wine is not given as well as the bread. Therefore as it is said of a horrible and odious crime, Consider the matter, & give sentence: so I wish all to consider this Innouation, & give sentence of it. Can there be any clearer contradiction to the Word, or bolder check to Christ, than when he saith, Drink you all of this, to say, drink not all of this? As when God said, Ye shall die: the devil said, ye shall not die, shall we go now to a Counsel, or a Father, or a Doctor to inquire whether this doctrine be like Christ's doctrine? I do verily think that none here is so simple but that he seeth, that if anything can be contrary to Christ's speech, this is contrary to it. But this is only their detraction from the Sacrament.

Now you shall hear their additions to the Sacrament, look upon their vestures, and their gestures, and their Altars, and their pix, and their incense, and their becks, and their nods, and their turnings, all this is more than Christ did, and therefore the Prophet may say again, Who hath required this of you? Did Christ command you to do more than he did, and not do as he did? therefore let them which have eyes to see, be thanckfull for their light, when they hear how blind they were, whom God gave over to be seduced.

The fruit of this Sacrament is noted in these words, which is broken for you, which is shed for you, that is (as Matthew entreateth) shed for the remission of sins. As all was made for us, so all which Christ spake, he spake for us, and all which Christ did, he did for us, and all which Christ suffered, he suffered for us, that the sins of men might be forgiven, and yet so few apprehend this benefit, that the way to Heaven is called a narrow way, as though all these pains did ransom but a small number, & certain order of men. All are not saved by Christ's death, but all which are saved, are saved by Christ's death: his death is sufficient to save all, as the sun is sufficient to lighten all: but if any man wink, the sun will not give him light: so, if any man contemn, and will not receive, Christ will not thrust him into heaven, but every man shall have that which he chooseth (as David saith) Blessing to him that loveth blessing, and cursing to him which loveth cursing. There wants not a hand to give, but a hand to take. I would (saith Christ) but you would not. Stretch forth thy hand, and here is Christ's hand, which takes God's hand, and man's hand, and joins them together, and then the remission of sins is sealed. This is the will and testament of Christ.

He had no goods, nor lands, nor money, to give by his testament. A rich man when he dieth, bestoweth the money which he hath gathered, and forgiveth many debts which are owing him, but Christ had nothing to give, nor anything to forgive. The Lord of all had least of all, and he might say like his servant Peter, Gould and silver have I none, no not a grave to bury his body in, but the grave which Joseph made for himself, served to bury Christ. His Father was a Carpenter, but never made any house for himself: his Mother lay in a stable for want of a Chamber: his Disciple was fain to borrow twenty pence for him of a fish: therefore when one offered, Master, I will follow thee, thinking to gain by his service, like them which retain to noble men; he replied unto him, The foxes have holes, and the fowls have nests, but the son of man hath not a house to hide his head: showing, that the beasts & fowls were richer than he; therefore when he had nothing to give, he gave himself, and when he had no debtors to forgive, he forgave his enemies: what then, this is a poor and weak testament, which gave nothing; oh the goodlyest testament that ever was made, for it bringeth to us the remission of sins. Is it such a matter to forgive sins? yea, the greatest benefit in all the world, nay, a greater benefit than all the world: for thus it stood, thou haddest committed high treason against the Queens person, thou art detected, apprehended, accused, convicted, and condemned upon it, to be hanged, and drawn, and quartered, and thy quarters to be set up for a spectacle, like a carcass which thou hast seen hanging upon a gibbet, & the Crowes pecking upon it. What a horror, and shaking to thy mind to think of that day, when all these torments, and shame, and fear shall surprise thee at once, which would make thee quake and tremble if thou shouldest see but another so dismēbred before thy face? Thou hast no comfort now but this, when I have suffered I shall be free; before tomorrow at this time all my pain will be past, though my shame continue and my children be beggars. What grace, what favor, what mercy, now, to pardon thee all this, and save thy life, and set thee at liberty, as though thou haddest never offended? So I and thou, and everyone here had committed treason against the King of Kings, and stood condemned for it, not to suffer & then to be free, like them which break the laws of men, but to suffer and suffer, and ever to suffer all that the devils would heap upon us. Then came the mercy of God for Christ which shed his blood, like an umpire between God and us, and said as Isaiah said to Hezekiah, Thou shalt not die but live, loose him, let him go, for he is mine. So we were stayed like the widows son when he was carried to his grave. This is the benefit of Christ's death, and this Sacrament is the remembrance of it, and therefore whensoever we receive it, this addition cometh with it, which is shed for the remission of sins: our fault was so heinous & grievous, that no ransom could countervail it, unless God himself had suffered for us. Being in this extremity, neither man, nor Angel offered his life for us, but the Prince himself, which should have crucified us, came to be crucified of us, for us, that we might say with steadfast faith, I believe the remission of sins, not the satisfaction of sins, but the remission of sins. Mark this distinction against Popish merits of works, or penance, Christ hath satisfied and not we; we are remitted and not Christ: therefore we say in our Confession, I believe the remission of sins, which I may call the merciful Article, because it is the quintessence and sweetness of all the twelve. Therefore who but Antichrist durst deprave it? If there be a satisfaction for our sins by our works, or by our Pilgrimages, or by our Masses, or by our penance, let Christ never be called a forgiuer, but an exchanger like the Pope, which selleth his pardons. Wretched creatures which will not receive the Lord whē he comes to their door. Christ saith, take for nothing, and they say no, we will not take but buy. Vile base miserable men disdain to take grace of God without satisfaction, but they will cope with the Lord, and give him so many Pilgrimages, fast so many days, hear so many Masses, and pay so many works for it, until they have done as much good as they have done evil. Our sins are infinite, & God is infinite, but our works are finite, in number and measure, how can they answer then to that which exceedeth number and measure? Therefore be content with Joseph's brethren to take your money again, and say that you have corn for nothing, that is, you are saved for nothing, or else when you say, I believe the remission of sins, you lie unto God, because you do not believe the remission of sins, but satisfactiō for sins, like the papists.

It followeth, As often as ye shall eat this bread, and drink this cup, ye shall show the Lord's death till he come. Here are three invincible arguments, like the three witnesses under which every word doth stand. First we are said to eat bread; thē it is not flesh but bread. Secondly we are said to show the Lord's death; then it is but a show or representation of his death. Thirdly it is said, until he come; if he be to come, then he is not come; if he be come, how can we say, until he come. The effect of this verse was shown in these words, Doo this in remembrance of me: for to say, Doo this in remembrance of me, and to say, so oft as you do this you show my death, is much at one; so that if you call this Sacrament a show of Christ's death, as it is called here, then it is not Christ; or if you call it a remembrance of Christ, as it is called there, yet it is not Christ, but a show, or remembrance of Christ: but this is such a show, & remembrance, that the next verse saith, Whosoever receiveth it unworthily, is guilty of the body and blood of Christ.

Will ye know who receiveth unworthily: In verse 29. Paul saith, he discerneth not the Lord's body: that is, which putteth no difference between this bread and other, but eateth like a child the meat which he knoweth not. My sheep (saith Christ) know my voice: as they discern Christ's words, so they discern Christ's body, and therefore so often as they come to the Lord's Table, they seem to come into the Lord's presence: there they greete and kiss and embrace one another with affections, which none can know, but they that feel, like John, which leaped in the womb, so soon as Christ came near him.

Will ye know beside, what it is to be guilty of the body and blood of Christ, even as Judas was guilty for betraying him, and Pilate for delivering him, and the Jews for crucifying him, so they are guilty which receive this Sacrament unworthily, as Pilate and Caiaphas and Judas were. If they be guilty of Christ's death, they are guilty of their own death too, as if they had committed two murders; and therefore Paul saith after, that many of the Corinthians died only for the unworthy receiving of this Sacrament. As the word is the savor of death to thē which receive it unworthily, so the Sacrament is the savor of death to thē which receive it unworthily: it never goeth into their mouth, but they are Traitors ipso facto, and may say to Hell, this day I have taken possession of thee, because I am guilty of Christ's blood. Therefore it followeth immediately, Let a man examine himself before he eat of this bread, or drink of this Wine, as if he should say, if he which receiveth this Sacrament unworthily, be guilty of Christ's death, like Judas which hanged himself: if these signs be received to salvation or damnation like the word, the next lesson is, to examine yourselves before you receive, least you receive like the sun of perdition, which swallowed the bread and the Devil together. Therefore, Let a man examine himself, and so let him eat: that is, let him examine first, and receive after, for if we should receive the bread of the earth reverently, how should we receive the bread of heaven? Whē Iehonadab came to Jehu his chariot, he said, Is thy heart upright as my heart is toward thee? So, whē we come to the Lord's Table, he would have our hearts upright to him, as his heart is to us, for who feasteth his enemies & mockers? the golden Ring sitteth highest at our Table, but the wedding garment sitteth highest at this Table. It is safer eating with unwashen hands, then with an unwashen heart. The Jews were taught to choose the Lamb of the Passover on the tenth day of the first month, in which month they came out of Egypt: and on the 14. day after, they were taught to eat him, so they had four days respite between the choosing, and the killing, to prepare and sanctify thenselves for the Passover, which was a sign of the Lord's Supper. This admonished them, that the matter now to be performed, was very weighty, and therefore they were deeply to consider it, for now was the action, and some of all salvation in handling: if they did prepare themselves so before they did receive the figure of this Sacrament, how should we be prepared before we receive the Sacrament it self? Therefore as Josiah commanded the Levites to prepare the people; so Paul adviseth the people to prepare themselves, that is, to examine whether they have faith, and love, and repentance, before they come to this feast. By this all may see, first that Paul would have every lay man so skillful in the Scripture, that he be able to examine himself by it; for this admonition is not to them which minister the Sacrament, but to all which receive the Sacrament. And the rule by which we must examine our selves, is the law which we should obey: therefore if the rule be unknown, the examination must be undone. Our doctrine must be examined by the doctrine of the Prophets and Apostles; our prayers must be examined by the six petitions of Christ's prayer; our belief must be examined by the twelve articles of faith; our life must be examined by the ten Commandments of the Law. Now, he which hath his Touchstone may try gold from copper, but he which hath it not, takes one for the other. Therefore, before Paul's Examine, you had need to learn Christ's Search, Search the Scriptures, and they will lighten you to search yourselves. This is the doctrine with which I will ende, and the necessary point for which I choose this text, to teach you (if I could) that Christian art how to examine yourselves.

Let a man examine himself before he eat. Here is first an examinatiō. Secondly, an examination of our selves. Thirdly, an examination before we come to the Sacrament. Touching the first, here Paul saith Examin yourselves, but in 2. Cor. 13. he doubleth his charge, Prove yourselves, and again at next word Examine yourselves, as if he should say, this work must be done when it is done, because it is never thoroughly done, and therefore we must double our examination, as Paul doubleth his counsel. If a man suspect his enemy, he will try him with a question, if that will not search him, he will put forth another, if that be spied, he will move another, like one which putteth diverse keys into a lock until it open. So he which examineth, must try & try, prove and prove, search and search, for the angel of darkness is like an angel of light, and we have no way to discover him, but that of John, Try the spirits. God examineth with trials, the Devil examineth with temptations, the world examineth with persecutions: we which are thus examined, had need to examine too. If any man skill not what Examining meaneth, the very word Examine, is so pregnant, that it prompteth us how we should examine, for it signifieth to put our selves unto the Touchstone, as if we would try Golde from Copper. Therefore one saith, that Examination is the eye of the soul, whereby she seeth her self, and her safety, and her danger, and her way which she walketh, and her pace which she holdeth, and the end to which she tendeth: she looks into her glass, and spieth every spot in her face, how all her graces are stained, then she takes the water of life, and washeth her blots away. After, she looks again, and beholdeth all her gifts, her faith, fear, love, patience, meekness, and marketh how everyone doth flourish, or wither. If they fade and decay, that she feeleth a consumption, then she taketh preservatives, and restoratives of prayer, and council, and repentance, before the sickness grow: thus every day she letteth down a bucket into her heart, to see what water it bringeth up, least she should corrupt within, and perish sodeinly.

To hear, and read, pray, and fast, and communicate, is a work of many, but to examine these works, is the fashion of few, and therefore Jeremiah complaineth, No man saith, What have I done? as if he should say, no man examineth himself: and therefore in all the scripture it is said but of one, That he feared all his works, as though he durst not think, nor speak, nor do anything before he had examined what it was, from whence it came, & whether it went: so the more precious treasure is deeper hid in the ground.

The second point is, to Examine our selves, Paul saith, Try all things, much more should we try our selves. The good sower doth sow his own ground, but the bad sower doth sow another man's ground, as the Devil did, The Disciples of Christ said, Mayster, is it I, not Mayster, is it he. The disciples of John asked, Mayster, what shall we do? not Mayster, what shall they do? we must obey some, and hear others, and admonish others, and love all, but examine our selves. That which we apply unto others, the Apostle applieth unto our selves; for whē we speak of an examiner, we intend one which examineth other: when we speak of an accuser, we intend one which accuseth other: when we speak of a Judge, we mean one which judgeth others, but the Scripture crieth, Examine thyself, accuse thyself, judge thy self, that is, be not curious to search a more in thy brothers eye, but pull out the beam which is in thy own eye. This doth show that they which sit in God's chair to judge others, commonly have greater faults themselves, thā they whom they use to judge: and therefore Christ calleth their fault a beam, and the others a mote. This made David say, Examine thy heart, thy heart is thy own heart, therefore thou must examine whether thou pray, whether thou watch, whether thou fast; and not whether he pray, whether he fast, whether he watch, as the Pharisee examined the Publican, least thou have Peters check: when he examined what John should do, Christ said, What is that to thee? follow thou me. Thou art a private man, and hast a private examination, therefore let thy question be, What have I done? and make thy Anatomy of thyself.

See beloved, we may not believe our selves before we have examined our selves: for we are false hearted, and the notablest cosoner that deceiveth most; for one time that he deceiveth others, ten times deceiveth himself. Because the flesh is a wily servant, & will lie like Gehazi to his own master, and face him that it hath not sinned when it cometh from sin: therefore as Elisha examined his servant, so the soul must examine her servant, that is, man must be jealous of himself, & take himself for a liar, for a flatterer, for a dissembler, until he be thoroughly acquainted with himself: 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 us examine others, we would have sifted them like Satan, Satan hath desired to sift, thee, saith Christ to Peter, so we have a desire to sift others: even Peter which was sifted of Satan, longed to sift John, and know what he should do, before he hearkened to his own charge. Therefore the help of examination is a needful preservative, although we were as sound as Peter. They which are suspected of crime do not examine themselves, but are examined of others, least they should be partial: but a Christian must examine himself of his crime, and be his own judge, his own accuser, and his own condemner: for no man knoweth the spirit of man but the spirit which is in man, which will condemn him if he be guilty, and tell him all that he hath done, & with what mind he did it, and what he deserveth for it. This is the private araignement, or close Sessions, whē Conscience sits in her chair to examine, and accuse, and judge, and condemn her self, because she will not be condemned of God.

Thus holy men have kept their Sessions at home, and made their hearts the forman of the Jury, and examined themselves as we examine others, the fear of the Lord stood at the door of their souls, to examine every thought before it went in, and at the door of their lips, to examine every word before it went out, whereby they escaped thousand sins which we commit, as though we had no other work. So thou shouldest sit in judgment of thyself, and call thy thoughts, and speeches, and actions, to give in evidence against thee, whether thou be a Christian, or an Infidel, a son or a bastard, a servant or a rebel, a Protestant or an hypocrite▪ if thou find not faith, nor fear, nor love, nor zeal, when thou examinest thyself, let no man make thee believe that thou art holy, that thou art sanctified, that thou art a Christian, that thou art a believer, that thou art a Gospeller, because thou art worse than thou seemest to thyself; for every man is partial to himself when he is most humbled. Therefore if my heart tell me that I do not love God, whom shall I believe before myself? As Solomon saith, No man can search the heart of the king: so Paul saith, No man knoweth the spirit of any man, but the spirit which is in man, that is, no man feeleth the heart of man so well as himself. And yet himself although he have lived with it ever since he was borne, doth not know his own heart unless he examine it narrowly, no more than he knoweth his own bones, or his veins, or his sinews, or his artires, or his muskles, how many are in his body, or where they lie, or what they do. This seems strange that a man should not know his own heart, yet it is true that the best of us all doth not know his own heart, though he have dwelt with it from his mothers womb. For Christ saith to his disciples, even to his disciples, You know not of what spirit you are, that is, you think better of your selves than you are, and know not what the clock striketh within. There is a zeal without knowledge, and there is a knowledge without zeal; there is a faith without obedience, and there is an obedience without faith; there is a love without fear, and there is a fear without love, and both are hypocrites. Therefore as Delilah searched where Samson's strength lay, so let every mā search where his weakness lieth, and always be filling the empty gap.

Now this examination must go before us to the Sacrament. Every meat worketh according as it is digested, and this meat worketh according as it is received. Therefore when Christ had taught what we should do in receiving the Sacrament, now Paul showeth what we should do before we receive the Sacrament, Let a man examine himself.

There is a hearing, and a preparative before hearing. There is a praying, and a preparative before praying. There is a receiving, and a preparative before receiving, which if it be wanting, the receyuer receiveth uncomfortably, the prayer prayeth idlie, the hearer heareth vnfrutefully, like those which eat before hunger, and drink before thirst.

This preparative before hearing and praying, and receiving, doth signify, that there is a kind of physic in these three, for preparatives are ministered always before physic: and as the preparative which goeth before, maketh way to the physic, or else it would do no good, but hurt: so unless examination go before the Sacrament, we seal up the thretnings which are written against us, instead of the promises which are made unto us, for the Sacrament is a seal, and therefore sealeth good or evil, as every other seal doth.

The preparative before we receive, is to Examin. As John was the forerunner of Christ, so examination is the forerunner of the Sacrament, like the harbinger, which rideth before to prepare the room. For, if Job commanded his sons to sanctify themselves before they did come to his sacrifice, how should we sanctify our selves before we come to Christ's Sacrament, wherein we are commanded to do as the Lord himself did which instituted it? It is said, that the Chamber wherein Christ did institute this Sacrament, was trimmed; the Chamber wherein the Apostles received this Sacrament was trimmed: If Judas Chamber, his inner chamber had been trimmed so too, he had received 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 unworthy receiving of this Sacrament. Adam did not think that death had been in an Apple, so you would not think that death should be in bread: but as a coal hath fire in it beside the coal it self, which fire doth either warm or burn; so this meat hath another meat in it beside that which is seen, which doth ever save or destroy: therefore he which cometh to this spiritual meat, must examine whether he have a spiritual mouth, as well as a carnal mouth, or else he shall receive no more than he seeth, and that which he seeth not shall destroy him. No man (saith Christ) puttesh new wine into old vessels, least the vessels break and the wine leak. This Wine is new Wine, therefore put it into new vessels, holy vessels, sanctified vessels, or else it will leak forth and break the vessel, and thou shalt have no more taste of it, than while the relish of bread is in thy mouth. When Christ cometh to our house, shall we not look whether our Chamber be trimmed, as the Chamber was trimmed against his coming to the Passover? But how shall we trim it?

When a man takes an office, he examineth 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 he goeth to the Sacrament. Wilt thou know now upon what articles thou must inquire at that time, that is, how thou should examine thyself?

As some prayer may be at all times, and some rejoicing may be at all times, so some examination is at all times. Thus Job examined himself every day, nay, every hour, because he skanned all that he did.

But there is a special examination before the Sacrament, because it is the bread which is received to salvation, or damnation; because it is the feast, to which, whosoever cometh without his wedding garment, shall be cast into utter darkness, because it is a seal which sealeth a curse or a blessing. Therefore here thou shalt have both the daily oppositions, and the sacramental oppositions.

Four examinations we propose unto you, which shall be the communicants Catechism. The last is the sum of all, which leadeth immediately to the Sacrament, as a guest is handed to the Table.

Thou shalt try strange spirits by their manner of speaking, plainly, or doubtfully, boldly, or fearfully, therefore we read that the oracles of the heathen had a double meaning, and that the false Prophets never spake boldly, but where their patrons were ready to flesh them.

By the proportion of faith: for every heresy is contrary to some article of our belief, as every sin is against some of the ten Commandments.

By the event of their speeches: for they take not effect, as it is said in the 18. of Deuter. and therefore they are called false prophets.

By their fruits: for none of the false Prophets were good men.

By their success: for if they be not of God, they will come to naught, as the Arians and Manichees and Pelagians are vanished, as if they had never been, so time shall wear out every doctrine that is not truth.

Thou shalt try thine own spirit by the motions that it hath to good, or evil.

By the first cause, or preparation which thou haddest unto it, for whatsoever it be, thy thoughts will be where thou lovest: to verify that saying, Where a man's treasure is, there will be his heart, for lightly, the beginning is a picture of the end, and the act is like the thought which set it a work.

By the manner of thy consolation in it, whether it be of knowledge, or ignorance, whether it be constant, or mutable, calm, or boisterous, simple, or mixed, for as a clear fountain yieldeth clear streams, so a pure heart hath pure joys.

Whether it bring to Christ, or take anything from him to thyself, like all the parts of Popery. If it abide all these questions, and draw thee not from any good, then thou mayst say, it is from God, water the seed O Lord which thou hast sown. Then come to the second examination.

If I cā make thee discern whether another be a Christian, by that thou shalt know whether thyself be a Christian, which that thou mayst come to observe this direction, and thou shalt see of what side thou art.

It must needs be, that they which walk to contrary ends, should go diverse ways: therefore there be mo differences between the children of God, and the children of the world, then there be between men & beasts.

First, they are distinguished in Will: for the wicked strive to bring God's will to their will, like Balaam, which when he had an answer, stayed for another: but the faithful labor to bring their will to God's will, like Christ, which said, not as I will, but as thou wilt.

They are distinguished in Faith. All men have not faith (saith Paul) but the just live by faith: as if he should say, the just believe, and the unjust believe not. The just believe, and apply that they believe to themselves. The wicked may believe like the Devils, but their faith is like a gadding hen, which carrieth her eggs to other, and never layeth at home, so they believe that other shall be saved, but not themselves.

They are distinguished in Hope, for because the wicked hope not for any mends of God, therefore they never defer their reward, but if they do any good, they are trumpets of it themselves, for fear it should not be blased enough, and therefore Christ said, that the Pharisees had their reward already because they were boasters of their works; and if they do no good but evil, yet they would be magnified as much for evil, as other are for good. But the faithful are likened to handmaids, which wait their reward, their left hand seeth not when their right hand doth well, and they are afraid to take honor of men, for losing their honor with God, like John baptist, which made his virtues meaner then they were, and debased himself, when he might have got a name above his Lord.

They are distinguished in obedience, therefore Christ teacheth us to judge men by their fruits as an infallible rule: for the evil tree will bring forth evil fruit, and the good tree good fruit, and neither can change his property, although the evil fruit is sometimes beautiful, and the good fruit sometimes blasted.

They are distinguished in Repentance, for the wicked do but weep for their sins past, but the godly purpose to sin no more: so Pharaoh, Saul, and Judas said, I have sinned, but Shadrach, Meshach, and Abednego said, We will not sin, therefore the heart of the godly is called a contrite heart, but the heart of the wicked is called a heart that cannot repent. Beside as Christ cast out a legion of devils at once, so the godly would be purged of all their sins together, but the wicked never consent to leave all, but as Naaman said, Let the Lord spare me in this: so ever he excepteth one sin, which is his beloved sin, like Herod, which reformed many things, and yet would not leave his brothers wife.

They are distinguished in Charity, for ye shall never see the wicked love their enemies: and therefore when the Pharisees could not love their enemies, they taught that men might hate their enemies: and Christ speaking of publicans and sinners, exhorteth his disciples not to love like them, because they loved none but their friends.

They are distinguished in Prayer, for the wicked cannot pray, therefore David saith, they call not upon the Lord, as if they had not the spirit of prayer, and therefore Christ calleth their prayers babbling, for they think not of God when they speak unto him.

They are distinguished in Patience; no hypocrite can bear the cross, but saith like Cain, It is heavier then I can suffer, but Paul and Silas sing in prison, for a faithful man would have something to humble him, and rejoiceth to bear his masters marks, because the wounds of a lover are sweet.

They are distinguished in the use of adversity, for this is a proper and peculiar mark of God's children, to profit by affliction: and therefore we read not in all the punishments of the wicked, that one of them said like David, It is good for me that I have been afflicted.

They are distinguished in Humility, for the wicked are not humbled before the cross, like Pharaoh that never sorowed, but whē he suffered: but the Apostles learned humility of their master before their persecution came.

They are distinguished in their judgment of the word, for to the wicked it seemeth the hardest and simplest, and vnpleasantest book that is, and therefore Paul saith, that it is foolishness unto them. But to the godly, it seemeth the wisest, and eloquentest, and sweetest, and easiest book of all other, as though God did suddenly bring the understanding of it to them, as Jacob said of his veneson: according to that, He that will do his will, shall know his doctrine.

They are distinguished in their judgment of GOD. The wicked are persuaded now and then of God's mercy for the present time while they feel it, as the Jews praised him always when he did as they would have him, but they cannot persuade themselves, that God will be merciful to them still, like Job, which said, Though the Lord kill me, yet will I trust in him: therefore the hope of the righteous is called, hope in death. Beside, if the wicked love God, it is but for his benefits, as Saul loved him for his Kingdom. And this is always to be noted, that in the wicked the fear of hell is greater, then their hope of heaven, but in the faithful, the hope of heaven is greater, than their fear of hell.

They are distinguished in their delights: for the sport of the ungodly is folly, like Belshazzar's: and therefore when they are sick, or troubled, they never run to the Word for comfort, as though God's promises pertained not to them, but to feasts, or tables, or tales, or music, as Saul did to the harp: but all the delights of the godly are like David's dance about the Ark, they are never merry, but when they are doing well, nor at peace, but when their prayers have overcome God, like Jacob.

They are distinguished in their opinions of death: for the faithful long to be dissolved, and although they might live ever in continual prosperity, yet they would not stay so long out of heaven: but the wicked would never be dissolved; because death comes always unto thē like a Jailor to hale unto prison, as Ahab said to Michaiah, that he never prophesied good to him. Hereby a man shall know whether he have faith; for if he believe the promises, he will be glad to receive them.

They are distinguished in their sense of sin. Wicked men feel the loathsomnes of their vices, but none but the faithful feel the defects of their righteousness. The natural man never complaineth of his good works, but vaunteth of them: but a godly man findeth fault with his prayers, and his alms, and his watches, like Isaiah that said, his righteousness was like a menstruous cloth. As Christ met the tempter in the Wildernes, a place of prayer, and fasting, and meditation; so a godly man meeteth the tempter in his prayers, and in his fasts, and in his meditations, that is, he finds some let or spot, or want in all his devotions. Therefore, unless thy righteousness mislike thee, as well as thy profanes, know that yet thou art no further than the wicked.

They are distinguished in their ends: for the children of God propose the glory of God, and level all their thoughts, speeches and actions, as if they were messengers sent to carry him presents of honor. Thus did David, when he said, All that is within me praise the Lord: as though himself had rather be without praise, than his master: but the children of the world set up their own glory for their mark; like Nebuchadnezzar which said, for the honor of my majesty. Therefore they speak, and look, and walk, as if they did say to their tongue, and eyes, and feet, and apparel, as Saul said to Samuel, Honor me before this people.

Lastly, they are distinguished in perseverance: for the zeal of the wicked lasteth not, and therefore God saith, They are soon turned out of the way: but the zeal of the faithful was represented by the fire of the temple which never went out.

Then come to the third Examinatiō. As the devil tempteth thee to see what thou wilt do for him; so thou must tempt thyself, and get of thy soul what it would do for God, and what it would suffer for him, which hath suffered death for it. Therefore here we will set down certain Intergatories whereof thou shalt examine it.

First, whether thou hast the heart of Joshua, to worship God as boldly as thou doest, though all the world did renounce him, and everyone did mock thee as they did Noah while he built the Ark?

Whether thou wouldst not deny Christ as Peter did, if thou were in Peters straights, and nothing to succor thee but thy policy?

Whether thou wouldst not steal, if thou diddest see a bootie as fit as Achan, which thou mightest catch up and no man spy thee?

Whether thou wouldst refuse a bribe like Elisha, if thou diddest meet with one which were as willing and able to give it as Naaman?

Whether thou wouldst not deceive, if thou were in such an office as the false Steward, whose master referred all unto him, and knew not when he kept anything back?

Whether thou wouldst not fulfill thy lust as David did, if thou haddest his opportunity & allurement, and mightest do it without danger of law like a King, as David might?

Whether thou wouldst not tell a lie as Abraham did, if it stood upon thy life, which made him twice dissemble that his wife was his sister, least he should die for her beauty?

Finally, if it should be said unto thee as the devil said to Christ, All these will I give thee, if thou wilt fall down and worship me, that is no more, but if thou wilt sin, whether thou would yield or no.

If thou have sinned thus and thus before, I will not say therefore the Lord will not hear thee, but David saith, If I regard wickedness in my heart, the Lord will not hear me, that is, if for any cause a man purpose and carry a mind to sin when he is tempted, the Lord is so far from helping him, that he will stand like Baal, as though he did not hear him; for he hath a Traitors mind as deep as any, which thinks, for a Dukedom I would betray my Prince, though he never play the Traitor in his life.

Now we come to that examination, which is the epitome or abridgement of all these; for memory is short, and all are not of one strength, but some run, and some go, and some creep, and all do well, so long as they strive to perfection. The matters whereof principally the mind should be examined before the Sacrament, are these.

First, whether thou have faith, not only to believe that Christ died, but that he died for thee: for as the scripture calleth him a Redeemer, so Job calleth him his Redeemer.

The second article is, whether thou be in charity, not whether thou love them which love thee, but whether thou love thē which hate thee: for Christ commandeth us to love our enemies.

The third article is, whether thou repent, not for thy open and gross sins, but for thy secret sins, and petty sins, because Christ saith, that we must give account for every idle word.

The fourth article is, whether thou resolve not to sin again for any cause, but to amend thy evil life, not when age cometh, or for a spurt, but to begin now and last till death, for Christ is Alpha, and Omega, both the beginning, and the end, as well in our living, as in our being, which hath made no promise to them which begin, but to them which persevere.

The last article is, whether thou canst find in thy heart to die for Christ, as Christ died for thee, for we are bid not only to follow him, but to bear his cross: and therefore we are called servants, to show how we should obey, and we are called souldyers, to show, how we should suffer.

These are the receyuers articles, whereof his conscience must be examined, before he receive this Sacrament: happy is he which can say, All these have I kept: for the Dove was not so welcome to Noah, as this man is to Christ. But if thou find not these affections within, but a nest of vices, leave thine offering at the Altar, and return to thine examination again, for thou art not a fit guest to sup with the Lord, until thou have on this Wedding garment. How is it then that some regard their other garments more then this? Paul saith, Examine yourselves, and they examine their apparel, if they have new clothes in the country, then they are ready to receive. I have known many kept from the Sacrament a whole year together by their masters, for nothing but for want of a new suit to set them forth with their fellows.

Others respect whether it be a fair day, that they may walk after Service, making that day upon which they receive, like a Scholars Thurseday, which he loves better then all the days in the week, only because it is his play day. Maruell not now if you have not felt that comfort after the Sacrament which you looked for, for it is comfortable to none, but to thē which prepare their harts, and examine themselves before, because it is not the mouth, but the heart which receiveth comfort.

Now it may be that the most which are here, have brought a mouth, and not a heart: these go away from the Sacrament to despite Christ, as Judas went from the Sacrament to betray him.

The other go away, like one which hath received a cheerful countenance of the Prince, all his thoughts are joy, and the countenance of the Prince is still in his eye. As he which hath eaten sweet meat hath a sweet breath: so they which have eaten Christ, all their sayings and doings are sweet like a perfume to men, and incense to GOD: their peace and conscience, and joy of heart, and desire to do good, will tell them whether they have received the bare signs, or the thing signified. Everyone which receiveth this Sacrament, shall feel himself better alter it, like the Apostles, or else he shall find himself worse after it, like Judas. Hereby ye shall know whether ye have received like the Apostles, or like Judas. Thus we have ended the doctrine of the Lord's Supper. Now, if you cannot remember all that I have said, yet remember the text, that is, Examine yourselves before you receive this Sacrament hereafter.

The first Sermon.

T Hese two verses must be considered together, because one is the question, and the other is the answer: David demands who shall come to heaven? and GOD tells him that Usurers shall not come thither: as if he should say, They shall go to hell. Therefore as Paul taught Timothy to warn thē which are rich, as though they had more need to be warned than other: so this sentence seemeth to be penned for a warning to the rich, because it strikes upon the rich man's vice.

I have spoken of Bribery and Simony, and now I must speak of their sister Usury. Manie times have I thought to speak of this Theame, but the arguments which are alleged for it, have made me doubtful what to say in it, because it hath gone as it were under a protection. At last you see it falleth into my text, and therefore now I cannot bauke it any longer. Therefore if any here have favored this occupation before, let him now submit his thoughts unto God's thoughts; for I will allege nothing against it, but that which is built upon the rock.

Usury is the sin which God will try now whether you love better than his word: that is, whether you will leave it if he forbid it: for if he flatly forbid it, and yet you willfully retain it, then you love Usury better than God's word. Therefore one saith well that our Usurers are Heretics, because after many admonitions, yet they maintain their error, and persist in it obstinately as Papists do in Popery. For this cause I am glad that I have any occasion to griple with this sin, where it hath made so many spoils, & where it hath so many patrons: for it is said that there be moe of this profession in this City, than there be in all the land beside. There be certain sins which are like an unreasonable enemy which will not be reconciled to death, and this is one of those everlasting sins which live and die with a man. For when he hath resigned his pride and his envy and his lust, yet Usury remaineth with him, & he saith as Naaman said, Let the Lord be merciful unto me in this: let me have a dispensation for this, as though this were a necessary sin, and he could not live without it. There be three sins which are counted no sins, and yet they do more hurt than all their fellows, & those are Bribery, Nonresidencie, and Usury: these three because they are gainful are turned from sins to occupations. How many of this City for all that they are Usurers, yet would be counted honest mē, and would fain have Usury esteemed as a trade: whereas if it were not so gainful, it would be counted as great a sin as any other, and so it is counted of all but them which live by it. This is the nature of pleasure and profit to make sins seem no sins, if we gain anything by them, but the more gainful a sin is, the more dangerous it is, and the more gainful Usury is, the more dangerous it is. I will speak the more of it, because happily you shall not hear of this matter again.

First I will define what Usury is, then I will show you what Usury doth signify: then I will show the unlawfulness of it: then I will show the arguments which are alleged for it: then I will show the punishment of it: then I will show you what opinion we should hold of them which do not lend upon Usury, but borrow upon Usury. Lastly, I will show you what they should do which have got their riches by Usury.

Touching the first, Usury is that gain which is gotten by lending, for the use of the thing which a man lendeth, covenanting before with the borrower to receive more thā was borrowed: and therefore one calls the Usurer a legal thief, because before he steal, he tells the party how much he will steal, as though he stole by law. This word more, comes in like a sixth finger, which makes a monster, because it is more than should be. Another defining Usury, calleth it the Contrarie to Charity: for Paul saith, Love seeketh not her own, but Usury seeketh an others which is not her own▪ therefore Usury is far from love, but God is Love, saith John, therefore Usury is far from God too.

Now, all the Commandments of God are fulfilled by love, which Christ noteth when he draweth all the Commandments to one Commandment, which is, Love God above all things, and thy neighbor as thyself: as if he should say, he which loveth GOD, will keep all the Commandments which respect God, and he which loveth his neighbor will keep all the Commandments which respect his neighbor: therefore to maintain love, GOD forbiddeth all things which hinder this love: and among the rest here he forbiddeth Usury, as one of her deadliest enemies: for a man cannot love and be an Usurer, because Usury is a kind of cruelty, and a kind of extortion, and a kind of persecution, and therefore the want of love doth make Usurers: for if there were love there would be no Usury, no deceit, no extortion, no slandering, no revenging, no oppression, but we should live in peace and joy and contentment like the Angels; whereby you see that all our sins are against our selves: for if there were no deceit, then we should not be deceived: if there were no slander, then we should not be slandered: if there were no envy, then we should not be envied: if there were no extortion, then we should not be injured: if there were no Usury, then we should not be oppressed. Therefore God's law had been better for us than our own law: for if his law did stand, thē we should not be deceived, nor slandered, nor envied, nor injured, nor oppressed. God hath commanded every mā to lend freely, & who would not borrow freely? Therefore they which brought in usury, brought in a law against themselves.

The first Usurers which we read of, were the Jews, which were forbidden to be Usurers, yet for want of faith and love, Ezekiel & Nehemiah doth show how the Jews, even the Jews which received this law from God himself, did swerve from it as they did from the rest. First, they did lend upon Usury to strangers; after they began to lend upon Usury to their brethren, and now there be no such Usurers upon earth as the Jews which were forbidden to be Usurers. Whereby you may see how the malice of man hath turned mercy into cruelty. For whereas lending was commanded for the benefit of men, Usury hath turned it to the undoing of men: for they take when they seem to give; they hurt when they seem to help; they damage when they seem to vauntage: therefore it is well noted that Usury hath her name of biting, and she may well signify biting; for many have not only been bitten by it, but devoured by it, that is, consumed all that they have: therefore as the Apostle saith, If you bite one another, take heed you be not devoured one of another: so I may say if you be Usurers one to another, take heed you be not devoured one of another, for Usurers are biters. As the name of the Devil doth declare what an enemy he is; so the name of Usury doth declare what an enemy she is. That you may know Usury for a byter, her name doth signify biting. If there were one biting Usury, and another healing Usury, then Usury should have two names; one of biting, and another of healing: but all Usury signifieth biting, to show that all Usury is unlawful. Now, you have heard what Usury is, and of what it is derived, you shall hear the unlawfulness of it.

First, it is against the law of charity, because charity biddeth us to give every man his own, and to require no more than our own; but Usury requireth more than her own, and gives not to other their own. Charity rejoiceth to communicate her goods to other, and Usury rejoiceth to gather other men's goods to her self.

Secondly, it is against the law of Natiōs; for every Nation hath some law against Usury, and some restraint against Usurers, as you shall hear when we speak of the punishment.

Thirdly, as it is against the law of Nations, so it is against the law of Nature, that is, the natural compassion which should be among men. You see a river when it goeth by an empty place, it will not pass until it hath filled that empty place, & then it goeth forward to another empty place and filleth it, and so to another empty place and filleth it, always filling the places which are empty: so should we, the rich should fill the poor, the full should fill the hungry, they which abound should fill them which want, for the rich are but God's Amners, and their riches are committed to them of God to distribute and do good as GOD doth himself: As the water is charitable after a sort, so is the air, for it goeth to empty places too, and filleth them as the water doth. Nature cannot abide that any place should be empty, and therefore the air though it be a light body, and so naturally ascendeth upward: yet rather than any place in the earth should be empty, the air will descend as it were frō his throne, and go into caves, into dens, and into dungeons, to fill them. If the rich were so good to their empty brethren, as the air and water are to other empty things; as there is no empty place in the world, so there should be no empty person in the world: that is, the rich in Israel would fill the poor in Israel, but the riche make the poor to fill them, for Usurers feed upon the poor, even as great fishes devour the small. Therefore he which said Let there not be a beggar in Israel, said too, let there not be an Usurer in Israel, for if there be Usurers in Israel, there will be beggars in Israel, for Usurers make beggars, even as Lawyers make quarrellers.

Fourthly, it is against the law of God. First, it is forbid̄ in Exo. 22. where it is said, If thou lend money unto my people, that is, to the poor withthee, thou shalt not oppress them with Usury: here Usury is called oppression, therefore if oppression be a sin, Usury is a sin too. Secondly, it is forbid̄ in Leu. 25. 36. where it is said, Thou shalt not give thy money to Usury, nor lend thy vittailes for increase. Here you may see, that men may be Usurers of vittailes and other things, as well as of money. Thirdly, it is forbidden in Deut. 23. where it is said, Thou shalt not lend unto thy brother upon Usury. And least you should say, that he meaneth but one kind of Usury, he showeth, that he meaneth all kinds of Usury: for after he saith, as usury of money, usury of vittailes, usury of corn, or usury of anything which is given to Usury: because some are not Usurers of money, but some are Usurers of vittailes, some are Usurers of Cloth, some are Usurers of Corn, some are Usurers of Wine, some are Usurers of Oil, and some of one thing, and some of another, and none would be counted Usurers, but they which lend money upon Usury; therefore God forbiddeth so precisely Usury of anything, showing, that all Usury is unlawful. It is a miserable occupation to live by sin, and a great comfort to a man when he looketh upon his Golde and Silver, and his heart telleth him, all this is well gotten, and when he lieth upon his death-bed, and must leave all to his children, he can say unto them, I leave you mine own; but the Usurer cannot say, I leave you mine own, but I leave you other men's, therefore the Usurer can never die in peace, because if he die before he make restitution, he dieth in his sin. When Christ raised Lazarus from death, after he had layne four days in the grave, he wept so over his Sepulcher, that the standers about said one to another, See how he loved him, As it may be said of Christ, See how he loveth us, so it should be said of us, See how they love their brethren. For Christ said to his Disciples, Love one another, as I have loved you. But it may be said of the Usurer, See how he hateth his brethren, and hear how he loveth them: for he loveth them in words, and hateth them in deeds. He saith that he loveth them, and that he lendeth for compassion, but it is for compassion of himself, that he may gain by his lending. The Usurer loveth the borrower, as the Iuye loveth the Oke: The Iuye loveth the Oke to grow up by it, so the Usurer loveth the borrower to grow rich by him. The Iuye claspeth the Oke like a lover, but it claspeth out all the juice and sap, that the Oke cannot thrive after: So the Usurer lendeth like a frȳd, but he covenanteth like an enemy, for he claspeth the borrower with such bands, that ever after he diminisheth, as fast as the other increaseth.

Christ expounding the commandment which forbiddeth to steal, saith, lend freely, showing that Usury, because she lendeth not freely, is a kind of theft, and the Usurers a kind of thieves, for else this exposition were not right. Therefore Zacchaeus, as though he had stolen other men's goods, when he began to repent, he restored them again four foulde, even as thieves are enjoined to restore four fold for that which they have stolen, so Zacchaeus restored four foulde, as though he had stolen. It seemeth that Zacchaeus was no great thief, because he restored four foulde for all that he had gotten wrongfully, for he got but the fourth part of his goods wrongfully at the most, or else he could not have restored four fold again. But now, if some should restore four fold, for all that they have gotten wrongfully, they should restore more than they have, because all which Usurers get, they get wrongfully: for their occupation is a sin, and therefore one saith, Because they cannot restore four fold here, they shall suffer an hundredth fold hereafter. Amaziah is forbidden to strengthen himself with the armyes of Israel, only because Israel had offended God; if Amaziah might not join the armyes of Israel with his armyes to strengthen him, darest thou join the goods of the poor with thy goods to enrich thee? When God set Adam his work, he said, In the sweat of thy brows shalt thou live: not in the sweat of his brows, but in the sweat of thy brows: but the Usurer liveth in the sweat of his brows, and her brows: that is, by the pains and cares, and labors of another, for he taketh no pains himself, but only expecteth the time when his interest will come in, like the belly which doeth no work, and yet eateth all the meat. When God had finished his creation, he said unto man, and unto beasts, and unto fowls, and unto fishes, increase and multiply, but he never said unto money, increase and multiply, because it is a dead thing which hath no seed, and therefore is not fit to ingender. Therefore he which saith to his money, increase and multiply, begetteth a monstrous birth, like Anah, which devised a creature which God had not created before. Christ saith to his Disciples, If you love but them which love you, what are you better then the Publicans, for they love their brethren: so I may say, if you will lend to none but to them which will pay you Usury for it, what are you better thā the Jews, for the Jews would lend for Usury, and if you be no better than the Jews, then you shall speed no better than they: for as Christ said, Except your righteousness do exceed the righteousness of the Pharisees, your reward shall not exceed the reward of the Pharisees, so, except your charity do exceed the charity of the Jews, your reward shall not exceed the reward of the Jews. All this doth show, that the Usurer is like Esau, of whom God said, Esau have I hated. Now in the 112. Psalm, you shall see who is like Jacob, of whom God saith, Jacob have I loved: for there David saith, a good man is merciful, and lendeth, and straight upon it he setteth this crown, he shall never be moved, but be had in perpetual remembrance: as if he should say, this is the good man's Usury, this is his increase, even a good name, and everlasting joy. Again in the 23. of Exod. it is said, Lend unto him which wanteth without Usury, that the Lord may bless thee: as if he should say, let the Lord pay the increase, fear not to be losers by doing good, for God hath given his word to requite it himself. As he saith to them which were afraid to pay tithes, and offer sacrifice, Try me if I will not pour down a blessing upon you: so he seemeth to say unto them which are afraid to lend, try me if I will not pour down a blessing upon you. Whome will you trust, if you do not trust your Creator, your Father, your Redeemer, your Preserver, and your Savior.

Now you have heard the unlawfulness of Usury, you shall hear how many kinds there be of it. As other Crafts are called Mysteries, so I may fitly call it, the mystery of Usury, for they have devised moe sorts of Usury, than there be tricks at Cardes, I cannot reckon half, and I am afraid to show you all, least I should teach you to be Usurers, while I dissuade you from Usury, yet I will show you some, and the same reasons which are aledged against these, shall condemn all the rest.

Some will not take Usury, but they will have the use of your pasture, or your lande, or your orchard, or your teame, or your kine, until you pay the money again, which in that time will grow to a greater gain to the Usurer, and a greater loss to the borower, than if he had paid more money than other Usurers are wont to take.

Some will not take Usury, but they will take plate, and vessel, and tapistree, and bedding, and other household stuff, to use and wear, until their money come home, which will lose more in the wearing, than the interest of the money would come to. This Usury is forbidden in the 2. of Amos, where God complaineth saying, They lie down upon the clothes which are laid to pledge: showing, that we should not lie down upon such clothes, that is, we should not use or wear the thing which is laid to pledge.

Some will take no Usury, but they will take a pawn which is better than the money which they lend, and then they will covenant, that if he bring not the money again by such a day, he forfitteth his pawn: which day the Usurer knoweth, that the poor man is not able to keep, and so keepeth the pawn for his money, which is worth twice his money. This Usury is forbidden in Levite. 25. where it is said, Thou shalt not take Usury or vauntage: as if he should say, thou shalt not take the forfeiture; for then thou takest vauntage, when thou takest more than thou lendest.

Some will not take Usury, but they will buy something at a small price, and then covenant with the borrower that he buy the same again of the same price at such a day, which day the Usurer knoweth that the borrower is not able to keep, and so he getteth for a little that which the other might have sold for much more. This Usury is condemned in the 1. Thess. 4. where it is said, Let no man defraud or circumvent his brother in anything.

Some will not take Usury, but they will lend out their money to occupiers, upon condition to be partakers in their gains, but not in their losses: so one takes all the pains and abideth all the venture, & the other which takes no pains, reapeth half the profit. This Usury is forbidden in 2. Thessa. 3. 10. where it is said, He which will not work let him not eat.

Some will not take Usury, but if he be a Labourer, or a Mason, or a Carpenter, which borroweth of him, he will covenant with him for so many days work, he shall labor with him so many days, or so many weeks for no money, but the lone of money. This Usury is condemned in Luk. 10. 7. where it is said, The laborer is worthy of his hire.

Some will not take Usury, but if you have not present money to pay for their wares, they will set a high price of them, for the forbearing of the time, and so they do not only sell their wares, but they sell time too: that is, they do not only sell their own, but they sell God's own. Therefore one saith of these, When he selleth the day he selleth the light, and when he selleth the night he selleth rest: therefore when he would have the light of heaven, and the rest of Paradise, it shall be said unto him that he hath sold both already. For he sold light when he sold the day, and he sold rest when he sold the night: and therefore now he can have neither light nor rest.

There be other Usurers which will not lend themselves, but give leave to their wives, and they play like hucksters, that is, every month a penny for a shilling, which is one hundred for another in the year.

But that I was informed of thē since this Sermon was preached, I had left out our capital Usurers, which will not lend any money, because they dare not require so much gain as they would have: but if you would borrow an hundred pound, they will give you wares worth three score pound, and you shall answer them an hundred pound for it. These are the Usurers general which lurk about the City like Rats, and Wesels, and Fulmers, of whom may be said the same which is said of the devils, they seek whom they may devour.

There be other Cosins to Usurers, which are not counted Usurers, such as take money for that which they should give freely: such as take as much for a counterfeit as for the best: such as take a fee of a Client and do him no pleasure: such as take money for Masses, and Dirges, and Trentalls, and Pardons, and such like drugs, which do no more good than fire out of the chimney. This is a kind of Usury and deceit beside, which one day they will cast away as Judas did his thirty pence.

Now you have heard the kinds of Usury, you shall hear the arguments which are devised for Usury.

Sin is never complete until it be excused: this is the vauntage which the devil getteth by every sin, whensoever he can fasten any temptation upon us, we give him a sin for it, and an excuse to boot, as Adam our father did. First he sinned, and then he excused: so first we sin, and then we excuse: first an Usurer, & then an excuser. Therefore every Usurer will defend Usury with his tung, though he condemn it with his conscience. If the Image makers of Ephesus had not lived by Images, they would have spoken for Images no more than the rest: for none stood for Images but the Image makers: so if the Usurers did not live by Usury, they would speak for Usury no more than the rest: for none stand for Usury but Usurers.

It is an easy matter, if a man be disposed, to speak something for every vice; as some defend the Stews: some defend Nonresidencie: some defend swearing by my faith: some defend bowling upon the Sabbath: and some defend Usury. But, will you plead for Baal? (saith Joash) that is, will you plead for sin which will plead against you? A sin is a sin when it is defended: nay, a sin is two sins when it is defended: for he which breaketh one of the least Commandments (saith Christ) and teacheth others to do so, is the least in the kingdom of heaven. A Squire of low degree is a Squire of no degree: so the least in the kingdom of heaven is none of the kingdom of heaven. Who then is the least in the kingdom of heaven? not he which breaketh the least of the Commandments, but he which teacheth others to do so: that is, he which by defending, and excusing, and minsing, and extenuating his sin, encourageth others to sin too.

To defend Usury, they distinguish upon it, as they distinguish of lying: as they say, there is a pernicious lie, and an officious lie, and a merry lie, and a godly lie: so they say, there is the Merchants Usury, and the Strangers Usury, and the Widdowes Usury, and the Orphans Usury, and the pooremans Usury, and the biting Usury, and the charitable Usury, and the necessary Usury. As God said, ye shall die, & the woman said, peradventure ye shall die, and the Serpent said, ye shall not die; so there be three opinions of Usury: some say like God, thou shalt die, they think that Usury is utterly unlawful, because God hath utterly forbid it: some say like the woman, peradventure thou shalt die, they doubt whether Usury be utterly unlawful or no, because it is so much tolerated: some say like the Serpent, thou shalt not die, they think that Usury is lawful, because it is gainful, as Saul thought that the Idolaters beasts should not be killed because they were fat. But as he was commanded to kill the fat beasts, as well as the lean, so we are commanded to kill fat sins as well as lean sins; gainful sins as well as prodigal sins.

They which plead for Usury, object these arguments. First they say, God doeth alow some kind of Usury, for in Deut. 23. it is said of a stranger thou mayest take Usury. I perceive no scripture speaketh for Usurers. Of a stranger (saith God) thou mayest take Usury: but thou takest Usury of thy brother, therefore this condemneth thee, because thou usest thy brother like a stranger. Here stranger doth signify the Jews enemies, whom they were commanded to destroy: therefore mark how much this maketh against Usury, which they object for Usury. God doeth not license the Jews to take Usury of any, but their enemies whom they might kill: They might not be Usurers unto any, but to them of whom they might be destroyers, whom they might slay, of them only they might take Usury: showing that Usury is a kind of punishment, and such a kind of punishment, as if we are to kill a man, it were a very fit punishment for him, and therefore the Jews might take Usury of none, but them whom they might kill.

Secondly, they say that they lend for compassion, and so make Usury a work of charity. This were charity not to be partakers in our gains, but to be partakers in our losses, but Usurers will be partakers in our gains, but not in our losses; nay, though we lose, yet they will gain: is this charity? it is cold charity to partake in our gains, and not in our losses.

Thirdly, they say, if he gain and I gain too, is not this well, may he not consider my friendship and be thankful? yes, he may be thankful, but no man is bound to be thankful, but when he hath received a good turn, then he is tried whether he will be thankful or no: and if he requite thy courtesy, then he is thankful, but if thou bind him to requite it, then thou art covetous.

Fourthly they say, Usury is necessary for Orphans and Widdowes, and Straungers, which have no other way to get their living, and therefore some Usury must be tolerated. If Usury be necessary for us, how did the Jews without it? Did God think it good for the state of their common weal to be without Usurers; and is it good for the state of our common weal to have Usurers? this is wisdom against God.

Fifthly they say: If I may not gain by the money which I lend, I will lend no more, but keep my money to myself: nay, that is as bad to keep thy money from them which need, as to lend thy money for Usury. For Christ saith, from him which borroweth, turn not away thy face. Therefore thou art bound to lend. As he hath a curse in Prov. 11. which keepeth his Corn when he should fell it to them which hunger; so he hath a curse in Eze. 18. which keepeth his money when he should lend it to them which want.

Sixthly they say, because Usury comes of biting, the biting Usury is only forbidden, and none but the biting Usury: why then all Usury is forbidden, for all Usury cometh of biting, to show that all Usury is unlawful.

Lastly, they aleadge the Law of the land for it, and say, the Queens Statute doeth allow us to take upon Usury ten in the hundredth. These are like the Jews which said, We have a law, and by our law he shall die: when they could not say by God's law he shall die, then they said by our law he shall die: so when they cannot say by God's law we may take Usury, they say by man's law we may take Usury, this is the poorest defense of all the rest: for if God's law forbid thee, can any law of man excuse thee? As it would not serve Adam to say, the woman bad me, so it will not serve the Usurer to say, the Law doth license me. But he cannot say, the Law doth license me: for though peradventure our law do tolerate more than should be tolerated, yet I would have you know, that our law doeth not allow ten in the hundredth, nor five in the hundred, nor one in the hundredth, nor any Usury at all: but there is a restraint in our law, that no Usurer take above ten in the hundredth, it doeth not allow ten in the hundredth, but punisheth that tyrant which exacteth above ten in the hundredth. It is much like that toleration which we read of diuorces. For the hardness of men's hearts, Christ saith, that Moses did suffer the man and wife to part asunder: So for the hardness of men's hearts, our Moses our Prince is fame to suffer as it were a kind of Usury, because otherwise no men would lend.

These are the best excuses which our Usurers have to plead for themselves, against they come before the tribunal of GOD; and if their reasons will not stand before men nor their own conscience, how will they stand before the Lord?

Now, you long to hear what the Usurer is like. To what shall I liken this generation? They are like a Butlers box: for as all the counters at last come to the Butler; so all the money at last cometh to the Usurer, ten after ten, and ten after ten, and ten to ten, till at last he receive not only ten for an hundredth, but an hundredth for ten. This is the only difference, that the Butler cā receive no more than he delivered: but the Usurer receiveth more than he delivereth. They are like a Moth; even as a Moth eateth a hole in clothe, so Usury eateth a hole in silver: If you have a piece of silver which is as much as an hundredth pounds, in one yere Usury will eat a hole in it as big as ten pounds: in two years she will eat a hole as big as twenty pounds: in three years she will eat a hole as big as thirty pounds. Nay, now they say, he is but a bad husband which cannot eat a hole as big as fifty pounds in a year: that is, which cannot gain half in half: how many holes have these Moths eaten in poor men's garments? They are like Nonresidents, that is, such bad members that no man speaketh for them but themselves. As no man standeth for Nonresidencie but he which is a Nonresident, or he which would be a Nonresidēt: so no man standeth for Usury but he which is an Usurer, or he which would be an Usurer. They are like Jezebel, which said, Let me alone, I have a way. If there be no way to live (saith the false Steward) I know what to do, I will deceive: so if there be no way to live (saith the Usurer) I know what to do, I will oppress: If I cannot live by buying, nor by selling, nor by flattering, nor by laboring, I will live by oppression. But as one in his Comment speaks to the false Steward, Thou sayest I know what to do, but doest thou know what thou shalt suffer? So I say to Usurers, you say you know what to do, but do you know what you shall suffer? In deed he knoweth not what to do, which knoweth not to do well: and therefore Christ said of his persecutors, that they knew not what they did.

Now I may conclude with Paul, I have not spoken but the Lord • and therefore as the Lord said unto Saul, that he persecuted him; so they which resist this doctrine do contemn him, and not me.

The Examination of Usury.

The second Sermon.

I T remaineth that we speak of the Usurers punishment: Then, what may be thought of them which do not take Usury, but give Usury. Lastly, what they should do, which have got their riches by Usury.

To begin with the punishment, not only God's law, but even the Cannon law doth so condemn Usury, that first it doth excommunicate him from the Church, as though he had no communion with Saints.

Secondly, it doth detain him from the Sacraments, as though he had no communion with Christ.

Thirdly, it doth deprive him of his Sepulcher, and will not suffer him to be buried, as though he were not worthy to lie in the earth but to lie in hell.

Lastly, it maketh his will to be no will, as though his goods were not his own: for nothing is ours but that which we have rightly got: and therefore we say, It is mine by right, as though it were not ours, unless it be ours by right. This is the judgment of man's law.

Now you shall hear the judgment of God's law. A Usurer doth receive two Incomes; one of the borrower, and another of the revenger; of the borrower he looks for gain; but of the revenger he looks for punishment: therefore all the Scripture prophecieth evil unto him, as Michaiah did to Ahab. Solomon saith, He which increaseth his riches by Usury, gathereth for them which will be merciful to the poor. As if he should say, when he hath loden himself like a cart, he shall be vnloden like a cart again, and they shall inherit his money for whom he did never gather it. For, he which is unmerciful to the poor, meaneth not to gather for them which will be merciful to the poor: but Solomon saith, That they shall be his heirs which will be merciful as he was unmerciful.

Now mark whether this prophecy of Solomon be true, I know not how many in this City do increase by Usury; but this prophecy seemeth to be verified of many: For it is noted, that the riches and lands of Aldermen and Merchants, and other in London, do not last so long, nor endure so well, as the riches and lands of others in the Country, and that their children do not prove so well as others, nor come to that place in the Common weal, which for their wealth their parents looked that they should come to. I can give no reason for it but the reason of Solomon, He which increaseth by Usury, gathereth for them which will be merciful to the poor. That is, their riches shall go from their heirs to God's heirs, according to that, The riches of the sinner is laid up for the righteous: that is, the righteous shall enjoy that which the wicked gathereth. All riches are uncertain, but the riches which are evil gotten, are most uncertain: They may be called mooueable goods, for they are very mooueable, like the clouds which never rest til they fall as they climbed. God saith, that he will smite the Usurer with his fist, not with the palm of his hand, but with his fist, which giveth a greater blow. As his hands were shut against the poor, so God's hands shall be shut against him, that his punishment may be like his sin. But if you will hear their final sentence, David saith here, That they shall not dwell in God's temple, nor rest in his holy mountain. Then we will seek no more punishments, for this punishment is all punishments, If they shall not come to heaven, whose then shall those riches be? nay, whose then shall the owner be when that day cometh? If he shall not rest in heaven, then he shall rest in Hell where no rest is. Then saith one, the Usurer shall cry unto his children, Cursed be you my children, because you were the cause of these torments, for least you should be poor, I was an Usurer, and robbed other, to leave riches unto you. To whom, the children shall reply again, nay, Cursed be you father, for you were the cause of our torments; for if you had not left us other men's goods, we had not kept other men's goods. Thus when they are cursed of God, they shall curse one another, curse the Lord for condemning them, curse their sins for accusing them, curse their parents for begetting them, and curse themselves, because they cannot help themselves. As they which are blessed do nothing but bless, so they which are cursed do nothing but curse. This is the second Usury which the Usurer shall receive of God, after he hath received Usury of men, then the name of Usury shall be fulfilled, as it signifieth biting, so when it hath bitten other, it shall bite the Usurer too, and never rest biting; then they shall wish that they could restore again as Zacchaeus did, and shall not restore because their money is gone. Therefore if Christ be come to your hearts, as he came to Zacchaeus house, restore now as Zacchaeus did, and escape this judgment. This is the end of the Usurer and his money, if they stay together till death, yet at last there shall be a division. The Devil shall take his soul, the earth shall take his body, the strangers shall take his goods, and the mourners shall rejoice under their blacks, and say, Wickedness is come to the grave. Therefore, if thou wouldest not be counted an Usurer then, refrain to be an Usurer now, for they which are Usurers now, shall be counted Usurers then. Thus you have heard the Usurers payment.

Now if you will know whether it be unlawful to give Usury, as it is unlawful to take Usury, I wish that you could resolve yourselves, that I might not speak of it: for I have heard some Preachers say, that there be some truths which they would be loath to preach, and so there be some truths which I would be loath to preach, because many hear by halves, and some for malice or ignorance will take things otherwise than they are spoken, yet because I have promised, I will speak something of it.

Well then, may we neither take Usury, nor give Usury? I know that Jeremiah saith, I have not lent upon Usury to others, neither have others lent upon Usury to me; as though both were unlawful, not only to take Usury, but to give Usury. But thereby Jeremiah doeth signify, that he was no medler in the world, whereby they should envy him like other men, and therefore he cleareth himself chiefly from Usury, because Usurers were most enuyed. And to show that he was not an Usurer, he saith, that he was not a borrower, which is more lawful than to be an Usurer, like a man which saith I do neither hate him, nor know him. Why it was lawful to know him, but to prove that he did not hate him, he saith, he doth not know him: So Jeremiah, to prove that he had not lent upon Usury, doth say, that he never borrowed upon Usury, which many will do that will not lend. The best Expositors give this sense of it. I know beside, that Christ did cast forth the buyers out of his temple, as well as the sellers, but that was not for buying, but for buying in the temple, where they should not buy, but pray: or else it was as lawful to buy anything, as it is lawful to use it.

I know beside, that it is a common saying, if there were no buyers, there would be no sellers, if there were no bribe givers, there would be no bribe takers. But in this case it may be rather said, if there were no takers, there would be no givers, for the giver doeth not make the receiver to take, but the receiver doth make the giver to give, because he will not lend unless the other will give him for the lone: therefore as we say, the receiver makes a these: so I may say, the receiver of Usury makes the giver of Usury. Therefore I would be loath to compare them which are constrained to borrow upon Usury, unto them which did buy in the temple, and were not constrained more than they which sold in the temple. Much less may I compare them which give Usury, unto them which take Usury: for there is as great odds between them, as there is between giving and taking, or between covetousness and necessity, for one is covetousness, and the other is necessity. He which lendeth for Usury, lendeth for covetousness, but he which borroweth upon Usury, borroweth for necessity.

Now, for necessity God hath allowed many things; as for necessity it was lawful for Adams sons to marry with Adams daughters, because there were no other women. For necessity it was lawful for David to eat the Shew bread, because he had no other food. For necessity it was lawful to work, and heal, and fight upon the Sabbath, which was not lawful, but for necessity. Therefore for necessity why may not a man pay more than he borrowed, seeing no Scripture doth forbid us to pay more than we borrow, but to require more than we lend. Some do think that as GOD did use the ambition of Absalom, and the malice of Pharaoh, & the treachery of Judas unto good; so men may use the covetousness of userers unto good: that is, to help at a need, when a man is like to be undone, and his children cast away, and his Lease forfeited, and many inconveniences beside like to insue (which you know better than I) unless he have present money at some time to prevent a mischief. For example hereof, I may allege how Jacob did use the sin of Laban: Laban did evil in swearing by Idols, but Jacob did not evil in receiving such an oath of him, though it was an unlawful oath. So, though the Usurer do evil in taking Usury, yet a man doth not evil in giving Usury. Beside, I may allege the example of Abraham and Abimelech: Abraham made a covenant with Abimelech; to confirm this covenant, Abraham sware, and Abimelech sware, Abraham sware by the true God, but Abimelech sware by his false God's, and yet Abraham did receive this oath and sinned not. So, if her Majesty and the Turk should make a covenant, the Turk would not swear as the Queen would swear; for the Queen would swear by the Lord, but the Turk would swear by Mahomet: if it be lawful then to receive such an oath, though it be an unlawful oath, why may it not be lawful for me, to give more than I borrowed, though it be unlawful for the Usurer to take more than he lended? Beside, a Prince may not pardon a willful murderer, yet I think that no man will say in hast, that he which hath committed murder may not take a pardon. As this unlawful giving doth not make the taking unlawful; so the other unlawful taking doth not make the giving unlawful. Beside, it is lawful to suffer injury, though it be unlawful to offer injury: It is lawful to suffer injury, as Christ paid tribute, which was injury; but it is not lawful to offer injury, because there are six Commandments against it.

Now, to take Usury, is as it were to offer injury; but to give Usury, is as it were to suffer injury: therefore though I may not take more than I borrowed, yet I may give more than I borrowed.

Moreover, I may compate giving of Usury to swearing; if a man swear without cause he sinneth; but if he swear as the word teacheth him to swear, he sinneth not: so, if a man borrow upon Usury and borrow without cause, he sinneth, because he feedeth the Usurer: but else, as a man may swear in some case, so in some case a man may borrow upon Usury, that is, in case of necessity, when a man must needs borrow, and can borrow of none but of Usurers.

Lastly, I may allege that Usury and Usurer are never read in the scripture, but they signify him which takes Usury, not him which gives Usury: and therefore the Scripture seemeth to forbid taking, but not giving.

Many reasons moe are alleged which I cannot refute, and therefore I will not contradict them: yet I mean not to decide the question, because I will not be mistaken; but if some should come unto me in that necessity and extremity which I can imagine, and ask; may I borrow money of these Usurers to save my life, or my credit, or my living, seeing no man will lend me freely? I would answer him as the Prophet answered Naaman, neither do nor do not, but go in peace. I will not forbid thee nor I will not condemn thee, but if thy conscience condemn thee not, I think thy sin one of the least sins; & as Naaman prayed, Lord be merciful unto me in this: so I think the Lord will be merciful unto thee in this: but if thy conscience go against it: then do it not, for it is sin to thee though it be free for another, because whatsoever is not done of faith is sin. I charge you in the fear of GOD that you do not mistake that which is said, for I know no learned preacher, nor learned writer of other mind. Yet least you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.

If some may borrow upon Usury, it doth not follow that all may borrow upon Usury, because all have not the like cause: therefore do not say that I teach you to borrow upon Usury, for I think that the most in this city which borrow upon Usury, should not borrow as they do, because they rather maintain Usury, than supply their necessity. Some I know borrow for mere necessity; if any may be allowed, those are they: but there is a kind of borrowers in this City which feed Usurers as the bellows kindle the fire; for they have no need to borrow, but because they would be rich, and richer, and richest of all: therefore they will employ all the money which they can borrow, thinking to get more by the use of it, than the Usury of it doth come too. This maketh thē sell their wares so dear, because they must not only gain the price but the interest beside, and more than the interest too, or else they gain nothing. These borrowers are in another predicament than those which borrow for necessity: and therefore if they be not old enough to answer for themselves, I am too young to answer for them. There are other borrowers as I have heard, which for some secrete cause would seem barer and needier than they are, either because they would not be charged deeply with Subsidies, or else because they would compoūd with their Creditors for a little: therefore they will have always something for Usury, that their Creditors may think them bare of money, or that other may pity thē in their charges. These are like those Foxes which have wealth enough to pay their debts, and yet lie in prison because they would defraud their Creditors. I doubt not but there be moe sorts than I know, I cannot hunt every corner because I want experience: but this is my conclusion, I would have no man pay interest unto Usurers but for necessity, even as a traveler giveth his pursse to a thief, because he cannot choose. Thus you have heard what I can say of them which take Usury, and them which give Usury.

Now you would understand the last question. If you have been Usurers already, what you should do with that money which you have gained by Usury, surely even as Zacchaeus did, restore it again. If you cannot say as Samuel said, whose goods have I taken? then you must say as Zacchaeus said, whose goods have I kept? The best thing is, to do no man wrong, but the next to that is, to make him amends. This God signifieth when he saith, put away the execrable thing from you, that is, let no unlawful thing stay in youre hands, like the wedge of Achan which he had got by sin. The same law serveth for all which is got wrongfully, which was instituted against thieves, Restore it again: the reason of this law is, because the sin is not remitted, until the debt be restored, for as humility is the repentance of pride, and abstinence is the repentance of surfeit, and alms is the repentance of covetousness, and forgiveness is the repentance of malice, so restitution is the repentance of Usury; as he which is not humble doeth not repent his pride, he which doeth not abstain doth not repent his gluttony, he which doeth not forgive, doeth not repent his malice, so he which doeth not restore, doeth not repent his Usury. For how can he be said to repent for his Usury, which liveth by Usury still. Therefore Daniel saith to Nebuchadnezzar, Break off thy sins by righteousness, showing, that nothing but righteousness can break unrighteousness. As diseases are healed by the contrary, so pride is healed by humility, gluttony by abstinence, malice by forgiveness, covetousness by alms, and Usury by restoring. This Paul calleth, The revenge of a Christian, when he takes revenge upon his sins, and punisheth his lusts, so that he maketh them do contrary to that which they would do. Therefore you must restore that which you have got by Usury, or else you do not repent of your Usury. As a Camel whē he comes home, casteth off his burden at the door, that he may enter into his Stable, so they which are laden with other men's goods, when they go to heaven, must leave their burden where they had it, least they be too gross to get in at the narrow gate. But as the Disciples of Christ said, this is a hard speech, so to them which have got most that they have by unlawful means, this is a hard speech, to bid them restore it again: there be two great rubs in the way.

First, the loss which they shall sustain, if they restore again all which they have got unjustly. Then the difficulty to restore it unto the right parties. If you ask me, as Amaziah asked the Prophet, How shall we do for those hundredth talents? How shall I live when all is gone which I have got wrongfully? I can say no more than the Prophet said to him, The Lord is able to give thee more than this. Zacchaeus did not fear how he should live, but Zacchaeus did fear to offend: so thou shouldest not fear to restore other men's goods, but thou shouldest fear to keep other men's goods: and as Zacchaeus lived when he had restored, so thou shalt live when thou hast restored. He which saith, Try me if I will not pour down a blessing, try him whether he will not pour down a blessing; for he hath promised to bless the lender as well as the sacrificer. He which is the Lord of all, can give thee more than thou needest: but if you cannot restore to the owner, nor to his heirs, thē give it to the poor, for they are the next heirs, & repent that thou hast kept it so long: but in no wise thou mayest keep it to thyself, because it is none of thine.

When Hezekiah was like to die, Isaiah said unto him, Set thy things in order before thou die. That which he advised him, he adviseth all; set your things in order before you die. What is this to set things in order, but to restore unto everyone his own? When thou bequeathest thy body to the earth, then thy body is set in order: when thou bequeathest thy soul to God, then thy soul is set in order: when thou bequeathest thy goods to the owners, then thy goods are set in order: therefore if thou die with other mens goods in thy hand, then thou diest before thou have set things in order, and then thou diest in thy sins, and then no promise in all the Scripture appertaineth unto thee, because nothing is promised unto sinners but unto penitent sinners. Therefore that you may not die in your sins, it is necessary to make restitution before you die, or else you die in your sin, and are crossed out of all the joys of heaven. Therefore as Abner said to Ioah, Knowest thou not that it will be bitterness in the latter end? So remember whether this course will be sweet or bitter in the end.

Thus you have heard the definition of Usury, and the derivation of it, and the unlawfulness of it, and the kinds of it, and the punishment of it, and the arguments which are alleged for it, & what may be thought of them which do not take Usury but give Usury, and what they should do which have got their living by Usury.

Now, seeing you may not be Usurers to men, let every man hereafter be an Usurer to GOD, which promiseth; If thou leave father, or mother, or wife, or children, or house, or land for him, not ten in the hundredth, but an hundredth for ten; nay an hundredth for one, and in the world to come life everlasting: that is, a thousand for one. That we may receive this Usury, let us pray that the words which we have heard out of this Psalm, may dwell with us till we dwell in heaven.