to death by wicked men and his body nayled vnto the Crosse Now compare this true sacrifice of Christ with that bastardly one of the Masse and see whether it wil hold stitch or noe Surely the Masse is such a rotten relique that it cannot For 1 Christ was both a sacrifice also a slaine sacrifice that no more then once for the sinnes of the world In the Masse there is a sacrifice but they slay him not 2 His was a propitiatorie sacrifice once offered but theirs as they say is a propitiatory one too cōtinually offered 3 Christs bodie hangd visiblie vpon the crosse In the Masse it is invisible or to follow them close at heeles by vsing their owne foppish tearmes it is there miraculously Examination But let them know that their faith which is builded alwaies thus on miracles cannot bee good nor passe for currant in this place First because it resteth vpon an external signe miracle done neglecting the waightier matters which are required in the Sacramentes as to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most assuredly the promises of God made vnto vs in his Sonne Christ Iesus who is ever faithful and true and readie to performe on his behalfe and therefore whosoever doth apprehēd them by a stedfast faith he shal obteine them suer enough without the helpe of miracles whereof they haue such abūdance that they do even baske themselves therein see 2 Thessal 2. cap. 9. ver Math 24. chap 24. verse Revel 13. cap 13. v. Revel 16. cap. 14. v. Secondly Signes especially miracles are long since out of date and haue no longer vse among Christians whē they were in vse they shewed forth the glorie of Christ and likewise prepared a way vnto faith but faith it selfe springeth vp by hearing of the word Rom. 10. cap. 17. v. and by the same and the Sacramēts as here by the Supper chiefly it is maintained bred nourished preserved Thirdly if this Massie Miracle were true then should the body of Christ after their transubstantiated worke once done by the Prieste bee felt and comprehēded by the senses that is it might bee seene handled tasted so that nowe the bread should no more be the obiect of the senses This is proved by his like Ioh 2. cap. 5.6 verses where Christ turned the water into wine after which transubstātiation the wine was perceaved by the senses not the water anie more Wherefore the cōparing of this true miracle of Christ with that of theirs doth make the huge moūtainlike Massie miracle to appeare in his coulers that is to be a trim devise coyned and counterfeicte But returne we to the comparison 4 And lastly Christs body on the Crosse or elsewhere soever was circūscribed in place For when he was in one place touching his body hee was not at that instant in another but Christs body in the Masse is not circumscribed in place no it is in many places at a nicke nay it is Vbique every where Nowe behold heere punctatim the guintessensed definition of this massie mouldie sacrifice viz. It is a sacrifice yet no sacrifice slaine verie often and oftentimes still to be offered and continued in visible or miraculouse incircumscriptible vbiquitarie Tell me whether these are not strippers or no to disguize and turne a thing cleane out as it were into dublet and hose in such a mimical and painterlike manner as they doe I graunt they may easily by snipping and clipping bring to passe what they will seeing they haue al the tooles of incredible cunning craft to worke withall Here let vs scan a little the 3. former branches of this quintessēced sacrifice Examination First it is a Sacrifice I graunt Eucharisticall which is common to all Christians whereof are diverse kindes as 1 Of the lippes Hose 14. cap. 3 ver Hebr. 13.15 2 Of the hart and spirit Psal 51.16 3 Of the whole body Rom. 12. c. 1. v. Observation Yet are Baptisme the Supper principallie ordeyned by Christ himselfe to be Sacraments though in respect of our own selues they are sacrifices by which we doe shew our obedience and thankfalnes to God for the incomparable benefite of our redemption wrought by Christ in offering vp his body for vs vpon the Crosse once for all Nay say they it is a propitiatorie sacrifice or else t wil not serve our turne I see one had need of a ladle or a long spoone at least that wil eate out of the devils dish There is no striving at all with these coaps-mates as good giue it them for they wil haue it by hooke or by crooke But aske them a reason why they answere at first dash from the institution Hoc facite doc this that is as they dreame consecrate offerte sacrificatote consecrate offer sacrifice c. The vse of which word facio put for sacrifico for want of scripture they are driven to a miserable exigēt to produce no worse auctor then a Poet Cum faciam vitulos pro frugibus c. that is cum sacrificabo Well let this slide Aske them againe why they remembred not to alleadge that which they were to haue done by special commandement of our Saviour that is in remēbrance of him If they say that they do it for a remēbrance of him then whie doe they alienate and improper thus the words from their owne signification and nature as in steede of doe this plainely and simplie according to Christs way they must needes haue it their owne waie or else it shal lye to doing for them and that is consecrate offer sacrifice it For by these words say they Christ ordered his Apostles and made them Priestes to doe as he did Confutation Against this false doctrine we reade very oftē in the Epistle to the Hebrewes that Christ was but once offered and that vpon the Crosse which was wholy absolutely sufficient by it selfe to wipe away the sinnes of all that doe beleeve in him Yet these Tinker-budghets come in and say that Christ did sitting at his last supper even before his Passion consecrate and offer himselfe vp a sacrifice which must then be twise What do ye marveile so much at this say they again whie wee our selues blushe not to offer him vp an whole million of times at the least Furthermore these choppers to sette a better face vpon the matter then they haue sound hearts in the matter devide the supper into two actions the first and the last 1 The first Take eate this is my body vvhich is given for you take drinke yee this Cup is the new Testamēt in my blood vvhich is shed for you this belongeth to all both Prieste and people yet they lie toe by their leaue for they depriue the Laitie of the Cuppe 2 The second do this in remēbrance of mee pertaineth to the Priest alone O what horrible and most abominable renting and mangling of the Lords Supper is this Iudge with your selves whether this bee to shewe
these two which may not nor cannot anie kinde of way be seuered Wherefore seeing they are so hot vpō the spur that they wil whosoeuer saith nay haue Christ to bee often offered then must they euen spight of their nose haue him in like manner to be often slaine too Let them not thinke to turne it over their thumbs thus childishslie by saying that their sacrifice in the Masse is incruenta an vnkilde or vnbloody sacrifice no surelie this forged invention of theirs is by manie pounds to light in the ballance and being compared with the truth wil be returned home vnto them for want of waight To conclude the offering vp the bodie and blood of Christ is so done that being perfected once vpon the crosse it may not be done againe For Christ by once offering himselfe died and rose againe and it cannot be that he should after that die againe Neither can it be victima Christi the sacrifice of Christ for remissiō of sins which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without blood Touching which thing read the ninth Chapter to the Hebrews there you shal finde that this bloodlesse sacrifice in the Masse is nothing els but a Mockerie of the true and perfect sacrifice of Christ which was with bloode And questionles the oblation and death of Christ are so combined knit togither that it is impossible for the one truly to be perfected without the other Wherfore whosoeuer goe about to offer Christ againe that too for remission of sinnes do attempt also after the same manner to crucifice him anew This vndoubtedly many do crucifying to themselues the son of God whenas yet no man is once able to crucifie againe Christ himselfe in se that is in himselfe and therefore can neither offer him And from hence it is that with one only oblation he hath made perfect or cōsecrated for ever them that are sanctified Heb. 10.14 Because the offering vp of himselfe did require such a death of his as was perfused with blood which death was only once Rom. 6.10 and therefore must his oblation be no more then only Heb. 7.27 once Because looke how manie oblations of Christ so many deaths of necessity must there be For these two can in no wise be separated That this is the truth and no more then truth Read Heb. 9. cap. 24.25.26.27.28 verses Leaue of then ye Papists thus to loue vanity to seeke after lies as ye doe A third member of the Definition Thirdly and lastly after they haue in this fashion made their Masse to bee a propitiatorie sacrifice then a bloodles sacrifice that is not crucified or put to death by them examine them againe why they doe continually offer him vpon their Alters you shal heare them by and by answere you wonderfull readily and ridiculously For what is this els thē if they should say namely that Christ himselfe by offring vp himselfe once for all had done nothing or surely had scarse done ynough whereby it commeth to passe as wee see nowe in these Locustes of Rome and frogges of the false Prophet Revel 16. cap. 13. that that thing which Christ himself either could not o would not do that as experience testifieth to their open shame these gallant shauelinges by their Art more then magicall doe most gracelessely sacrilegiously endeavour to performe and finish But these idle feakes so they may keepe their vpper garments drie make a light come off how much the water doth in the meane while swell aboue their shooes For because they will not in any case forsooth seeme tardie of killing crucifying the Lord in their execrable Masse they wil vse him in the tractablest sort as their owne dreadsul and abominable hart can best imagin Now how is that even no more then a fewe times as a thousand thousand Milliās to offer him vp a sacrifice vpō their Altars Which vnto thē is the easiest matter amongst ten thousand to doe but to vs it is as pleasing as daggers thrust into our heartes In the meane space they graunt as much as we request in saying they doe but very oftentimes often that is continually offer vp Christ at their pleasure by massing and remassing by hoissing rehoissing by dādling of the host much after a rate as children vse to play with Puppets which doth tast ful and whole of the dregges of that spiritual fornication of the whore of Babylon Revel 18. wheras the scripture every where beateth flatte to the ground these al such like drossie rotten canker-eaten doctrines of mens owne brain-sicke making as see Heb. 10. c. 14 vers For with one offering hath hee consecrated for ever them that are sanctified Marke heere how the Apostle saith 1 One offering there is no neede thē of manie often or iterated offerings 2 There is added He who is that even none other but Christ himselfe 3 St. Paule vseth the word ever to shew that it is alwaies most powerful in it selfe and effectual for ever See the 12. ver of the same chapter And the whole 9. cap. reade it Item Hebr. 7. Chap. 27.28 verses Hitherto of those three former clauses of their quintessence-like extracted sacrifice yet one bone more for them to nibble vpon and so an ende of this matter For one though wee ought not to bee wearie in well doing shal sooner wearie himselfe herein then weary thē A scruple of Conscience vnto the Papistes MOreover by offering vp of Christ an oblation or sacrifice what doe they but lift thēselves aboue Christ For the offerer is greater then his offering as were Abel Abraham Iacob Iob and others when they offered vp their sacrifices so likewise the Priests as Aaron the rest so in like manner Christ himselfe conparing his divine nature with his humane body But stay a while what a contumely I pray is this against Christ thus insolently and presumptuouslie to vaunt of their excellentnes before God to offer vp Christ his onely begotten when as yet there is neither Angell nor any creature may be found worthy to enterprise or take this thing in hand I could wish them frō my hart so much pietie or at least humanitie as to regard this well Besides the Masse as themselves affirme doth deserve ex opere operato that is by the verie Massing of the Masse or threadbare vttering and huzzing of it not onely forgiuenes of sinnes as touching men but it meriteth also a curing of cattle oxen hoggs hens geese and other deseased beastes whatsoevernay what is there which this medcine of Daucus Maucus made and as I may so say put out of his witts too by a priest cannot worke vpon for money It will make I marrie will it the soules of al old beldams to whippe out of Purgatorie dungeon and awaie amaine so fast as a dogge may trotte I know not whither my self in al the world nor they neither To trusse vp al in one fardle these are those verie mishapen and more then hideous
Epistle 11. cap. verse 23.24 as followeth For I haue receiued of the Lord that which I also haue delivered vnto you to vvitte that the Lord Iesus in the night that he was betrayed tooke bread And when he had given thankes hee brake it and said Take eate this is my body which is broken for you This doe yee in remembrance of mee After the same manner also he tooke the cup when he had supped saying This Cup is the new testament in my blood this doe as oft as yee drink it in remembrance of mee For as often as yee shall eate this bread and drinke this Cup yee shevve the Lords death till hee come VVherefore let a man therefore examine himselfe c. Note heere how St. Paule saith For I haue receaued of the Lord which I also haue delivered vnto you c. Wherby it appeareth that the forme of celebrating the Lordes Supper must be taken from the institution thereof whose partes are these 1. First on the behalfe of the Pastour to shewe forth the death of the Lord by preaching his word to sāctifie the bread wine the name of God being called on and his institution being explicated togither with praiers then to deliver the bread broken to be eaten the cup receaved to bee drunken with giving of thankes 2. Secōdly on the behalfe of the People to trie thēselvs that is to search our aswell their knowledge as faith repētance to shew forth the Lordes death that is with a true faith to yeeld their cōsent vnto Gods word institutiō at length to eate the bread receaved frō the hand of the Minister and to drinke the vvine vvith giving of thankes vnto the Lord. This was the Liturgie of St. Paule the Apostles which word the Papistes wrest mightely to bolster vp their Masse The first Institution by Christ himselfe fullie sett downe Math 26. cap 26. vers And as they did eate Iesus tooke the bread and when he had givē * thanks he brake it gaue it to the disciples said Take eat This is my body Also he tooke the Cup when he had * given thankes he gaue it them saying Drinke yee all of it For this is my bloud of the new Testament that is shedde for many for the remission of sinnes I say vnto you that I will not drinke from henceforth of this fruit of the Vine vntill that day when I shal drinke it new with you in my fathers kingdome And when they had songe a Psalme they wēt out into the moūt of Oliues c. * And when hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed wherof St. Mark. vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a little after hee expoūdeth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratias egi sset that is had given thanks according to St. Mathews wordes Therfore to blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not heere taken for to consecrate with a magicall murmuring by vertue of wordes yet are the bread and wine chaunged though not in nature but in quality For they are made Symbols of the body bloud of Christ not by their owne nature nor yet by force of wordes but by the institution of Christ which ought to be rehearsed and opened that faith may haue what to embrace both in the word in the Elements Muscu Loc. com 397. Now when St. Austen saith Accedat verbum adelementum fiat sacramentum that is Let the word be added to the Element it shal be a Sacramēt Hee doth not vnderstand by it the word rehearsed over the Signes to be a certaine Consecration of the Elemēts as the Papists doe cogge with their five wordes of Cōsecration barely though raptissimè that is dromedarily as one may say or as t' is commonly said without any stoppe turch of breath pronoūced viz. Hoc est enim corpus meum that is For this is my body and yet I spare to tel how they foist in enim pretilie as it were at the bynne doore to make vp their quinarie number but Austen vnderstandeth therby the word of God who doth institute promise require faith answerable to his promise And so indeede this word when it commeth once vnto the Element it is forthwith of an Element become now a Sacrament The Institution likewise out of Saint Marke Mark 14 22. And as they did eate Iesus tooke the bread and vvhen hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brake it gaue it to them and saide Take eate this is my bodie Also he tooke the Cuppe and when he had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue it to them they all dranke of it And hee saide vnto them This is my bloud of the new Testament which is shed for many Verely I say vnto you I vvill drinke no more of the fruite of the Vine vntill that day that I drinke it new in the kingdome of God And vvhen they had sung a Psalme they went out to the mount of Oliues c. The Institution according to Saint Luke Luke 22. cap. 19. vers And hee tooke bread and when he had given thanks he brake it and gaue to them saying This is my bodie which is given for you doe this in remembrance of mee Likewise also after supper he tooke the cup saying This * Cup is the new Test in my bloud which is shed for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that is This cup 〈◊〉 the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Testamēt in my bloud which is shed for you Where a double figure called metonymia is to bee observed For first the continent or the thing cōteining is put for the thing conteined therein As the Cup is put from the vvine Secondly the wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus that is the Covenant or Testament whereas it is but only a Symbole and token of the Covenant or of that thing rather namely the bloud of our Saviour by which the Testament is confirmed And albeit it is a marke signe or token yet is it true nothing vaine nor idle must be distinguished frō that very thing which is represented by it VVherefore by the Papistes leaue yea though they tugge and toile out their very harts about this point such speeches as these viz. when Circumcision is called the Covenant Gen 17.10 Acts. 7.8 when the Paschall Lambe is called the Passover that Baptisme is the Laver of regeneration that Baptisme doth save vs that sprinkeling of water is the sprinkeling of the blood of Christ Lastly that this Cup is the new Testamēt c. all these I say are metaphoricallie and figuratively to be vnderstood Now I pray what sense haue they that these wordes This is my body I leaue out enim for because both Mathew Marke and Luke doe leaue it out should not bee figuratiuely sacramentally spiritually vnderstood also But by this even the simplest may soone perceave how they doe nothing but dodge herein and most
the sweete and harmonical institution out of the three former Evangelists with some notes thereon according to the truth whereof St. Paule schooleth the Corinthians reformeth the corruptions which they vsed in celebrating the Supper by bringing them home againe vnto the first author and institutour thereof Christ Iesus you haue likewise receiued the iudgment of graue and renowned learned men for the right vnderstāding of these words This is my body I haue given you a little taste of their cunning shiftes and false arguing that as men do vsually see day through a litle hole so you also may conceiue and gather an huge masse of cogging deceipt and iugling with fast and loose as it were by the glimmering shine of two or three sophismes and fallacies of theirs Lastly I haue opposed there against some few obiections of ours for a bone vnto them to gnaw vpon that so they may not scape scot-free away but may haue an Oliver for a Rowland that is as good nay better then they bring Q. Now let vs enter into the Particularities of this Sacrament Howe many things are specially to be observed in the Supper of the Lord A. Three thinges as 1. What it is in his nature and partes 2. What the Analogie and what the coniunction is of the Signe with the thing signified 3. What the meditation hereof is First Q. First cōcerning his nature it hath already bin defined tell now what are the parts of the Supper A. Two as 1. The outward signe 2. The indward holy thing Q. What is the outward Signe A. Bread and Wine annexed to the preaching of the Gospell which are receaved by the mouth Q. Sett downe an evident place that the preaching of the word is to be ioyned with the administration of the Supper A. Act. Apost 20. ca. 7. vers And the first day of the weeke which is called the Lords day Apocal. 1. 10. 1. Cor. 16.2 the Disciples being come togeather to breake bread Paule preached vnto thē ready to depart on the morrow continued preaching vnto midnight Q. What is the inward holie thing A. The body blood of Christ which must be receaued by faith the spirituall mouth of our Soules according to this rule omnis promissio fide accipitur that is everie promise must bee receaved by faith Q. Whie were two Signes instituted A. The Lord did that to helpe our infirmitie signifying that he is aswell the drinke as the meate of our soule to the end wee might bee content to seeke our nourishment fully wholly in him and no where else Q. Doth the Cuppe belong indifferently to all A. Yea and that by expresse commandement of our Saviour himselfe contrarie to which we may in no wise presume to doe For it is written Math. 26. chap. v. 27. Bibite exeo omnes that is drinke yee all of it Item 1. Cor. 10. ca. 16. v. Yet for al this the Papists forsooth are such braue Marchants in chopping changing what they list that they come with a countermaund against this namelie that the Priests lips alone must kisse the chalice as for Lay-men they may goe with drie lippes home Againe because they will not seeme in each degree to countervaile their holy Father the Pope for whom it is sufficient soūd if he say no more but Sic volo sic iubeo stat pro ratione volūtas they haue beaten their braines for to search out many prety reasons why the laytie ought not to participate of the wine which one of their side committeth to writing whereof these following are a few viz. 1. The lay People say they do eate of the body of Christ but the body hath blood also in it therefore it is superstitious for them to haue the Cuppe 2. Wine say they is hard to bee come by in many places and yet when they haue it all cannot drinke or well away with it and therevppon partlie to saue charge and partely to end strife they haue taken a good easie methode that none shall drinke it 3. It is a daungerous thinge for the Laitie to haue the cup because of infection for what can one tell what deseases his fellow communicāts may haue Wherevpon in so much as Christ was not wise enough to foresee this deepe conceipte they will like subtill whoresons prevent one mischiefe and broch a worse that is the overthrow of the very Institution it selfe which is a thinge most vile and horrible 4. Indecorum est propter barbas that is It is an vnseemely matter for the Laity to communicate in the wine by reason of their beards which being so thick and bushie would bee an occasion that the bloud might be wasted by sticking thervpon Oh most block-headed grosnes and blasphemie To these adde the rest as Periculum in effusione that is it is dangerous in the powering forth lest it should be shedd In deportatione de loco ad locum that is It is danger likewise in the cariage of it from place to place In vasorum sordidatione that is in the foulnes of the vessels which should be consecrated and not so commonly handled by the Laitie and clouted sort and much lesse ought the consecrate wine be sould in bottels In conservatione pro infirmis that is in keeping the same for the sicke which a biding some time in the vessell might be turned into vineger so might cease to be there the bloud of Christ therfore should not be takē nor yet consecrated anew without a masse addito quod in aestate bibliones aut muscae generarētur that is in Summer gnats flies would breede therin although the vessell were stopped never so closely besides putresceret that is it would corrupte and become a thing abominable to be drunke Et haec ratio saith Gerson est efficax valdè It is a right substantiall knocking reason feare yee not There are moe yet behind but I had rather referre the reader vnto Gerson himselfe who being for his time a verie learned man was thought to doe this Ironicè that is closely girding at the councell of Constance who being there in place was inioyned by the Synod to set downe his minde herein Q. Whie did Christ institute the Sacrament of the promise of the Gospel vnder the Signes of bread and wine A. Forsooth that by comparing of their severall effects togeather according to their analogie the very force strength of our faith might welneere sensiblie be perceaved as whereby wee take holde apprehend keepe and possesse in our harts mindes the promised good thinges thereof Secondly Q. VVhat is the analogie by which worde is vnderstood a likenes or proportion A. As bread and wine when man is in case to die and perish for want of foode do lift him vp againe cherish comfort quicken and refresh his languished and fainting bodie so our faith sure trust confidence reposed in Christ who delivered his body powred forth shed his bloud for the remissiō of our
in you He that eateth my flesh drinketh my blood dwelleth in me and I in him And Corinth 10. chap. vers 16. The cup of blessing which wee blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we that are many are one bread and one bodie because we are all partakers of one bread So yee see heere that St. Paule saith that the bread which we breake is the Cōmuniō of the body of Christ which is it is the thing whereby we are receaved into Communion and fellowship with the body of Christ and doe growe togither into one with him Therfore al the Fathers iointly teach that the very true flesh of Christ not that which was feigned of the Heretiks to be invisible but that which is like to ours in all things except sinne is truelie eaten of vs in the Supper of the Lord is so eatē that we wholy grow into one whole Christ how great soeuer we bee being made flesh of his flesh and bone of his bone Eph. 5.30 See Zanchius in his treatesse of spiritual wedlocke Herevpon saith Zanchius Cyrill and other of the Fathers affirmed that Christ dwelleth corporally and naturally in vs. Which words saith he must bee vnderstoode not of the manner howe Christ dwelleth in vs as if he were in vs in any naturall and fleshly manner but they are to be vnderstood of the things whereto we are vnited For we are vnited to the true natural body of Christ and that by a true and reall vnion but yet if you respect the manner how this is wrought surely then it is accomplished and done by these two means namely by the spirit and by faith Now this is farre of I thinke from that carnall grosse and fleshlie manner which the Papists dreame of This Doctrin touching our incorporation into Christ by a spiritual māner all the Fathers taught Wherefore Augustin in his 50 tract vpō Iohn Let thē saith he meaning the Iewes heare lay hold of Christ who sitteth at the right hand of God the Father in heavē They answere whom shall I lay hould on him that is absent Howe shal I lifte vp my hand into heavē to lay hold on him sitting there lift vp thy * And in the Primitiue church they vsed to say these words vnto the people Sursum cor da in tokē that they were to pearce the very heavens with St. Steven Act. 7 56. by their faith and there behold Christ as he is man and not in the earth faith and thou hast laid hold on him Thy Fathers held him in the flesh doe thou holde him in thy heart because Christ beeing absent is yet nevertheles also present vnles he were present he could not be held of vs. Augustine sheweth at large that Christ is absent in the flesh but is present with vs in Maiestie Whence it is manifest that this Vnion is essentiall and reall if we respect the thinges that are vnited and the truth of the vnion but if we cōsider the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is how it is made it is spirituall Q. VVhat is there no Coniunction thē where faith is not A. Noe doubtles but a Sacramentall Cōiunction onely which returneth into iudgmēt to him that doth receine it Q. If it bee so vvhy doth St. Paule affirme those to become guiltie of the bodie and blood of the Lord vvhich doe eate this bread and drinke the Cup vnworthelie 1. Corint 11.27 1. Corint 10.16.17 A. This may easily bee answered with the like because hee that beleeveth not the word of God but heareth it vnworthely is guiltie of the word of God For why whosoever beleeveth not shal bee condemned Looke Marke 16.16 Item Iohn 12. ca. vers 47.48 Q. Yea St. Austen hath the like kinde of speech As he which eateth saith he the bodie drinketh the blood of Christ vnvvorthely eateth and drinketh his owne dānation so he that receaveth Baptisme vnvvorthelie receaveth iudgment and not salvation A. Where this learned Father speaketh sacramentally attributing vnto the Signe the name of the thing it selfe Q. Howe are the wicked then guilty of the body bloud of Christ whenas they receave but the bare Elements or Signes alone A. Because the disgrace reproach which they doe to the sacred signes and symbols doth redound even against the thinges themselues signified thereby Q. Can you make this plaine and familiar by some instance or other A. Yes surely it may be gathered frō the experiēce of affaires in this life For whosoever doth spue vpon doth teare and trample vnder foote the Image or letters-Patents of an Emperour and mightie Prince is foorthwith adiudged guiltie of hie treason againe the ill entreaty or vsage of Embassadours doth returne and fall out vnto the contempt contumely of the king that sent thē But of how much sorer punishmēt suppose yee according to the Apostles wordes Heb. 10.29 shal he be worthy which treadeth vnder foote the Sonne of God and counteth the bloode of the Testament as an vnholy thinge wherewith he was sanctified doth despight the Spirit of Grace Looke besides 30.31 verses of the same chap. Item Heb. 6.6 Item 1. Cor. 11.7 where you shall finde the like phrases Notwithstanding it is but absurdlie gathered out of 1. Corint 11. chap. 27. vers that the vnbeleevers cannot therfore bee guiltie of the bodie and bloode of Christ because they doe not reallie eate Christ in the Sacrament as though they could no otherwise be guiltie of it and namely by their vnbeleife whenas yet St. Paule speaketh not there of vnbeleevers but even of the verie beleevers themselues vnreverētly handling this Sacrament Thirdly Q. VVhat is the Meditation of the Supper A. This is twofold consisting 1. In the Endes 2. In the Vse Q. VVhat are those speciall Endes A. They be fiue as 1. A remēbrāce of the Lords death 2. A Sacrament of our incorporatiō 3. A Sacrament of our spiritual repast and nourishment 4. A pledge of forgivenes of sinnes 5. A bond true knotte of loue Of these in order as they lie First The Supper of the Lord is memoria mortis that is a Sacramēt ordained for a remembrance of the body of Christ delivered vp to death for vs and of his blood shedde for many for the remissiō of sinnes St. Paule 1. Cor. 11. ca. 26 v. describeth this end most perspicuouslie For as often saith he as yee shall eate this bread and drinke this Cup yee shewe the Lords death till he come And Christ himselfe Luk. 22 cap. 19. vers Doe this saith he in remembrance of mee Iustine the Martyr Colloq cum Triphon Apolog. 2. saith that the Eucharisticall bread is committed to vs ad recordationem passionis Christi that is for a remēbrance of the passion of Christ Now marke heere how shamefully the Papistes are besides their beades in going
hand over which hee gaue thankes which he brake and gaue to his disciples But against this such like dotages of theirs Christ himselfe forewarneth his disciples that they should not suffer themselues to bee deluded therewith Math. 24. cap 23.24.25 verses viz. Then if any shall say vnto you Lo here is Christ or there beleeue it not For there shal arise false Christs false prophets and shall shew great signes and wonders so that if it were possible they shoulde deceiue the very elect Behold I haue told you before See 26 27 28 verses of the same Chap. 2. Secondly he ascended visibly from the earth into heauen where he remaineth til the time that al things be restored which God hath spoken by the mouth of al his holy Prophets since the world beganne Act 3.21 3. Thirdly such is our eating of him as his dweliing is in vs but he dwelleth in vs by faith Eph. 3. cap. 17. As That Christ may dwell in your harts by faith 4. Fourthly al the Saints both of the old and new Testament haue one the same vnion with Christ which is spiritual 5. Fiftly Christ onlie is able to offer himselfe vnto the Father for vs needeth not the helpe of any man Blush then yee frapling massing-Priestes to offer him vp so often by making it a common art amongst you and remember what a grievous accompt ye are to render for thus crucifying againe vnto your selues the Sonne of God and making a mocke of him Heb. 6. cap. 6. v. Which place though it be directly spoken against such as doe malitiouslie and finally spurne at the truth of the good word of God after they haue tasted thereof and beene once lightned and made partakers of the holy Ghost yet apply it to your selues who though yee doe not quite forsake the word notwithstanding yee doe alter the word by glossing and corrupting the perfect sense and meaning thereof as your Rhemish Testament can witnesse it here to your faces and elsewhere except yerepent to your endlesse derision and shame Wel as you alter the word so yee add diminish too the one by bringing in an hundred knacks of knauerie as Purgatorie hole praier for the dead praying vnto Saints I wil not speake of your paradoxes scil Children dying without baptisme are al condemned ad paenam damni as ye cal it but not ad paenā sensus of your Limbus Patrum before Christs comming of your innumerable Masses dirges Trentals Popes Pardōs Canons Decretal Epistles which you make to be authentical with the worde of God These be your owne additions wee cannot tel what to doe with them and therfore take them home to you sweepe your chymnies with them Doe ye aske me wherein ye do diminish I neede neither goe farre a field for this seeing yee diminish from the very institution it selfe of Christ by taking away the cuppe from the Laitie yee diminish it when yee doe so impudentlie impaire the credit and autoritie by captiving it to your owne hellish censures and most ouglie practises But remember if ye be not voide yet of al feeling what is denounced against al such wicked heynous practitioners Revel 22 cap. 18 19 verses Deut. 4.2 Deut. 12 32 Prov. 30 6. Ioshua 1 7 8 c. I wil passe ouer to speake how the papistes doe diminish from the office of Christ the one and onlie mediatour betweene God and man 1 Tim. 2.5 by imperfecting stil of that which hee by one oblation sacrifice of himselfe vpon the crosse hath made for euer perfect Heb 7. cap. 25. VVherefore he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Againe that Christs one only sacrifice is sufficient without this toyish elevating him in their Host looke these places as Ioh. 10 15 Heb. 2 17 18 Heb. 4 14 15 Heb. 5 cap. 4 5 6 7 8 9 10 verses Heb. 9 cap. 11 12 23 24 25 26 27 28 verses Heb. 10.10 14 Ephes 5 2 Item Mark. 10 45 Psal 110 4 c. And Heb. 8 cap. 4 verse Jt is most evidently taught which I woulde haue thoroughly and thoroughly to be marked that if Christ were on the earth he were not then a Priest seeing saith he there are Priests that according to the law offer giftes who serue vnto the patterne of heauenlie things as Moses was warned by God whē he was about to finish the Tabernacle See said hee that thou make all things according to the patterne shewed thee in the moūt Further 2 Cor. 5 cap 16 ver VVherfore henceforth know we no man after the flesh yea though wee had knowne Christ after the flesh yet nowe henceforth know we him no more First then by these two places wee finde that if Christ were on the earth now in his humane nature he could be no Priest Secondlie that we may not hencefoorth knowe him any more after the flesh much lesse as Papistes so grosly minded would to eate him fleshly But the Papists being so slipper as any eele doe whip in and out by the backe dore saying that Christes body is vpon the earth per modum invisibilem that is after an invisible manner but this delusion is not worth the smoke of a ladle because Christs body is not anie where invisible seeing it is wholy against the nature of a bodie For once take away the proper adiunct and take the Subiect after I hasten to the other reasons 6 Sixtly The blessings promised in the Supper are spiritual 7 Seventhly and lastly The Analogie of the signe with the thing signified doth manifestly refell transubstantiatiō because it were not a Sacrament at all did it not consist of these two thinges the signe and the thing signified Wherfore most notable is that saying of Macarius the Moonke Bread wine saith hee are a correspondent type of his flesh and they who receaue the bread vvhich is shewed eate the flesh of Christ spiritually Hither to of the reasons I wil returne to the two other special endes of the Supper yet remaining behinde namely the 4. and the 5. The fourth Ende It is that that standeth vs insteeed as a pledge of the new Testamēt that is of the promise of forgiuenes of sinnes And so are the verie wordes of the institutiō Math. 26. ca. 28. ver For this is my blood of the new Testament that is shedd for many for the remission of sinnes So do the wordes implie Luc. 22. cap. 20. vers This Cuppe is the newe Testament in my blood which is shedd for you That is This Cup is a pledge seale of the promise of remission of sinnes purchased for you by the shedding of my bloode Places for remission of sinnes 1. Iohn 3. cap. 5. And yee know that he appeared that hee might take away our sinnes and in him is no sinne 1. Iohn 4.10 Herein is loue not that we loved God but that he loued vs and sent his sonne to
the Lordes death till he come or else whether it be not rather to seeke his death and to crucifie him anewe For that in memorial whereof we do any thing is not it selfe present because wee are not saide to remember thinges that are present But to doe this in remēbrance of him is when we thinking and meditating on his benefits which hee hath done for vs and which are by these rites recalled into our memorie and further when we verely feeling finding in hart that hee hath given vs these his benefits doe celebrate them by publike confession before God and Angels yea before men also and so doe giue thankes for them So 〈◊〉 the summe of these wordes is 1 Faith in our hartes 2 Thanksgiving ioyned with a publique confession of him By this it is manifest ynough howe these words heere are to be taken seing that Christ said not doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon my presence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon my remembrance or in recalling of me into your minde and memorie by a strong and lively faith As if hee should saye there is no cause of thinking on the bodily presence of mee in the bread wine of the Supper nay there is great cause rather of alienating your mindes away from that terrene cōsideration vnto heavenly matters by the vertue of my remembrance In token whereof they vsed of old to say Sursum corda habemus ad Dominum that is we lift vp our hartes vnto the Lord. Notwithstanding these dreamers long experienced fable-tellers referre this to none but to their Priestes who are their onely sticklers of the consecration and transubstantiation In which looke I pray how profanely they vse nay abuse the wordes of the institution as for this is my bodie likewise this is my bloode which they pronounce vtter over the bread wine that the breath of their owne mouthes togither with the signe of the Crosse may touch the bread and the Cuppe to the end that by vertue therof they may bee transubstantiated into the body and blood of the Lord after which there remaineth but onely the bare accidentes of bread wine as likenes roundenes whitenes thinnes moystnes and couler of wine And this transubstātiated body now made and fashioned by the Priest taken and eaten of them descendeth carnally into their body remaineth as long in their bellies as the formes themselues of bread and wine remaine Aske what becomes of it afterward these Owlards are at a non-plus euen at their wits ende about it and cannot tel Here ye see the braue skil of the massing Priest how workmāly he contriues his matters ye see againe his Ordering such as he cātinke vp frō the words doe this that is consecrate trransubstātiate offer Christ when as yet Christ saith not Hoc offerte Deo patri offer this to God the Father but Hoc facite do this For he had not as yet offered at the table his body and blood but he was himselfe aboute to offer it on the crosse Wherefore hee biddeth not that they shoulde offer but that which hee had done at the table euen that thinge they should doe themselues likewise That which hee was about to doe vpon the crosse he was to doe it himselfe alone but that he had done at the table hee would it should rather be our work thē his owne And this he had done to the ende he mighte ordaine this rite of breaking bread might commend the same vnto his Church to be kept and celebrated Thus we haue heard why the Masse is a propitiatorie sacrifice pro vivis mortuis with their reasons I wil helpe them to one more my selfe it is this seeing the necessity of their prowde vsurping catholike Romish church doth claime and require it to be so Because indeede the Masse and Purgatory vault which depends thereon are the Popes two dearling daughters of wealth most detestablie vildly iugglingly cunnycatchingly gotten vnder coulor therof The excessiue gaines of which two arch toies and legerdemaines with other sorceries by long custome did heaue them vp into the height of pride that the holy scriptures grew into extreame contempt and obloquie amongst them as I might instance from diuerse voluptuously forwaxen and one especiallie aboue the rest Leo the tenth diabolicalbelching Popes whom partly for brevitie and partly for modesty I disdaine to nominate least percase I should defile the readers chast eares with their most lewd and stincking practises Wherefore as I said so say I stil take away the Popish Masse the Cabbins of Purgatory from them and take away the two maine props of poperie as without which spolkes their cartwheele which turneth about so glibly in al dusk errours patcheries and superstitions would soone quite cracke and shiuer it selfe into a thousand peeces To proceede A second particle of the definition Aske them againe about the second branch how they proue it to be sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an vnslaine or bloodlesse sacrifice and ten to one but they wil yeeld as wise and formal a reason as they did before Examination The burnt sacrifices could not be offered vpon the altar vnlesse they had beene slaine or kild before they were such necessarie and vicissitudinary actions that they could not bee perfect the one without the other as for example that which was offered vp for a burnt sacrifice vpō the altar could not or had not bin in that forme and persection of an oblatiō vnlesse the beast it selfe were first of al killed and likewise beeing killed it is not in the forme of a burnt offering vntil it be laide vpon the Altar and there consumed But our Sorbonistical Papists do take that as they thinke wil serue their turne and they discarde the rest supposing thereby to strike the marke when as neuerthelesse they marre their market by it A provident Papisticall dread And this they do as ouertaken with a certaine feare and terrour of conscience least that by ioining of both these actions that is to say by offering vp victimam cruentā a bloody sacrifice they might as the Apostle speaketh Heb 6. cap 6. verse crucifie againe vnto themselues the Sonne of God and make a mocke of him Neuerthelesse albeit they burst in two for verie madnes and furie yet are they not able to rid their hands nor cleare their seared gawled consciences hereof For Christ Iesus as he died but once so was hee offered no more then once These two are inseparable things of his Passion as 1 The shedding of his blood by which he vvas made that same victima cruenta bloody sacrifice for vs that but onlie once neither as for that victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloodlesse sacrifice he neuer was such and the whole course of scripture doth gaine-say it 2 The offering vp of his bodie vpon the crosse which was also done no more thē once Now what reason have the Papists thus to disseuer and separate