Spirit by whose gracious working being freede from these hellish downefals of sin wickednes of desperate sinnes of presumptuous sinnes of sinnes by omission of sinnes by commission of sins by ignorance of secrete sinnes of notorious and outragious crying sins briefly of sines against the first table and of sins against the second table we may the residue of our daies which are but few and evill be lifted vp to place our cogitations on heaven and heavenly things there to contemplate with the eye of a stedfast and liuelie faith Christ Iesus our alone and onely redeemer that through a true feeling and apprehension therof wee may with that blessed Martyr St. Steven pearce the heavens and behould our alone al-sufficient saving Mediatour standing at the right hand of God cladd with the garmēts of our slesh both preparing the way and making intercession for vs and that we likewise by vertue of our mystical incorporation and vnion with him receaving from his handes the garments of his righteousnes may be covered from the accusations terrours of our sinnes For who is it that shal stand vp lay anie thing vnto our charge It is God that iustifieth Or who is it that shal cōdemne It is Christ which is deade yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. Wee then truelie resolved through a due cōsideration of these thinges doe beseech thee our most gracious loving Father to establish these thy blessings in vs to continue vs in the truth of thy holie Gospel that as wee are according to thy great mercie freely adopted and accepted for iust in thy sight by the only obedience and merits and ful satisfaction of Christ our Saviour so againe that we might striue through thine especial favour in our daylie conversation and in the midst of a crooked and stiffnecked generation to approue our selues out of the fruites of a lively faith to be sincere followers and embracers of thee To which purpose we begge of thee ô Father to sanctifie vs with thy Spirit that we loathing from the heart our inborne filthines and mortifying our members which are on earth fornication vncleanes inordinate affection evil concupiscence and covetousnes which is Idolatrie putting away evē al these things wrath anger maliciousnes cursed speaking filthy speaking out of our mouths and in a word putting of the olde man with his workes wee may thine onelie goodnes to vs-wardes effecting it bee prepared to receive the new by putting on as the Elect of God tender mercy kindenes humblenes of minde meekenes longsuffering forbearing one another and forgiving one another Finally wee stirred vp with a fellow feeling of others wants as members of one body with the residue of thy Saints in the Communion thereof doe humbly entreate thy diuine Maiestie to bee gracious and louing vnto thy Church which liueth here in continuall exile warfare vpon the earth protect it O Lord saflie vnder thy wings against the rage of Satan and the furies of blood-thirsty men particularly for these of England Scotlād Frāce Ireland in them as the Principal member therof for thine obedient seruant our dread Soveraigne Lord Iames by thy Grace King of the foresaid Realmes Dominions defender of the true ancient catholike and Apostolike faith and in all Causes over all Persons within these his Maiesties Kingdomes next and immediatly vnder thee Supreame head gouernour grant vnto him health and prosperitie all his daies crowne him so long as he liueth vpō this earth with cōtinuall victories over his enemies giue him the spirit of wisedome knowledge and iudgement that he may carefully vprightly go in and out before thy people enrich his Royal heart with thine heauenlie blessings namely true faith godly zeale loue and feare of thy holie name euen al the daies of his life after this life once expired crowne him in thine euerlasting Kingdome with blisse and triumphant glorie We pray thee eftwise for al the Nobility Gentry and comminalty of this Realme and more especially for the Lords of the Privie Councell that as they are high in Honor great Peares of this Land so they may be great Pillers also in the Church to exalt and advance thy name Blesse in like manner all the Cleargie and Ministerie of this Land by what names and titles soeuer they are called engraue in their breasts that Vrim and Thummim that is to say an inwarde burning zeale ioined with soundnes of doctrine and with vprightnes and integritie of life Extende thy mercifull care on all Vniversities and schooles the nurceries of good learning that they may according to thy good pleasure remaine euermore as habitations for the Prophets Prophets children so long as the Sun and Moone endureth Keepe O Lord direct in thy feare the Magistracie of this Land that they in their Places may discharge a good conscience in the Ministration of equitie iustice togither with the advancement of pietie and vertue Moreover wee doe pray thee for all those that suffer any Crosse or trouble either sicknesse of body or vexation of minde affliction persecution for thy names sake and the testimony of a good conscience that it may please thee to en arme them with patience cōstancie to perseuere vnto the end of al their trials knowing that patience bringeth forth experience experience hope and hope maketh not ashamed And more particularly we powre forth our hūble supplications and suites vnto thy Maiestie for al such as doe lie groueling and groaning vnder the burdē of their sins make thou their bed in the time of their sicknes by putting thy Spirit into their harts by comforting and relieuing thē with inward ioies that thereby their faith may be increased their hope confirmed their loue enflamed their patience perseuerance made known vnto men and Angels tried continued preserued that neither Leviathan that crooked wylie serpent withall his mischieuous assaults without neither the bruisedly afflicted conscience within neither the gaping gulfe of hel beneath neither the angrie threatning heauens for our sinnes aboue neither the allurements and earthly cogitations changes of this world on the one side neither the wicked Imps thereof on the other may strik a terror into our minds but that in the assurance of a good conscience we may being bold confident as a Lyon breake through them al and saie with the Prophet Dauid The Lord of Hostes is with vs the God of Iacob is our refuge And againe with St. Paule In all these things we are more then Conquerours through him that loved vs. For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God which is in Christ Iesus our Lord. Last of al we yeeld vnto thee good Lord most humble thanks for thy mercies showred forth yea powred downe vpon vs out of the riches of thy Grace that is for our Creation in time our Election before al time our Preseruatiō Vocation Iustification Sanctification and for the good hopes sake of our Glorification in the time to come as also we thank thee so long as we shal moue breath vpō the earth for our health our wealth our food our rayment our education our instruction our peace tranquillitie and for this so long and so large a time of repentaunce giuen vnto vs by the preaching of thy truth amōgst vs which vphold thou stil O Lord wee praie thee euen for thine owne glories sake and for the vnspeakeable consolations sake gathering in togither of thy Saintes That so in the end we maie al meete iointlie in the vnitie of one faith that in the meane time we may wait for the hastning consummation of the kingdome of Christ thy deare Son our Lord and Sauiour who testifieth these things and saith Surely I come quickly Amen Even so come Lord Iesus 1. Tim. 2. chap. 1.2 verses I exhort therfore that first of all supplications praiers intercessions and giving of thankes bee made for all men For Kings and all that are in authority that we may lead a quiet and a peaceable life in all goodnesse and honestie A very short but sweete Dialogue betweene an ancient deepe learned Father and his Sister reasoning vpon the Case with in themselues O Sister saith hee no man is righteous euery man is guilty of wicked workes words and thoughts and what then shal we doe when wee shall come before God to bee iudged For if the righteousnesse of the righteous shal not be had in remembrance if the iust shall scarse be saued where shall the wicked and sinner appeare O brother she saith again this causeth me to wish with the Prophet that mine heade were a fountaine of teares that I might bewaile my sinfull life Indeede saith the other that is somewhat for one teare in this life is better then al the weeping and gnashing of teeth which shal be after this life For God is neere in this life that is he will be entreated to forgiue vs but then he wil be far of which is he wil not yeeld to anie petition As the last howre of thy life leaues thee so the first howre of iudgment shal finde thee For where the tree falleth there it lieth Eccl. 11. chap. 3. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
a Papist speake write read reason or do what ye list nay what you can Notwithstanding how obstinate and selfe-willingly wedded soever they bee to their opiniōs yet it standeth vs greatly vpon to be obedient and yeeld vnto the truth demonstrated vnto vs by vndeniable testimonies out of Gods most holy word let vs pray the Lord both night day to be constantly grounded and established heerein And in deede it is a shame for vs to bee inferiour to our Adversaries heerein which are so purposedly stiffely nayled vnto their imaginarie devises dreames of men who after saying once it is my Conscience looke for no more they haue told you all it is a shame I say of all shames that wee should not most resolutely liue and die heerein For wee haue more to alleadge for our selues then It is my Conscience and who knowes not that conscience must bee grounded on science which science too commeth from the word of God otherwise it will proue but a bare buckle and thong that is a verie meere conceipte For wee haue these three thinges to stand in our behalfe 1 First the worde of God which is truth it selfe cannot lie this they haue not because they derogate therefrom saying that the authority of their church is aboue the same yea they sticke not to make their trashie traditions equal with it yea they abuse it and blaspheme it with the rankest Atheistes of our time the one tearming it a nose of waxe a shipmans hose a blackincky Gospel the other belching out this blasphemie valuing it to be no more but a wittie policie of wise men to keepe fooles in awe but let them walke togither as never a barrell of them better hering 2. Secondly Besides the word which is our warrant from God himselfe wee haue also his holy Spirit to ascertaine vs therein powring faith into our heartes whereby we do assuredly beleeue it this they haue not neither because they rob him of his proper effect and operation which is immediatly frō the Father the Sonne to illighten our minds giving to vs the right meaning and vnderstanding of his worde which they most bastardly appropriate to their Pope whose power is such as that he may racke thē at his pleasure And no marveile seeing they haue made a quarter God of him to rule the rost in the world as his holines listeth according to this blasphemous verse of him Oraclô voc is mūdi moderaris habenas Et merito in terris crederis esse Deus Yea hee is become such a sawcie Syr that he can change the Articles of faith and giue auctority to general councels as it is saide Articulos soluit synodumque facit generalem 3 Thirdly lastly Besides the word and spirit of God we haue our owne spirit that is our whole soule and conscience to testifie with vs that what we do we do it as his adopted children that is not hypocritically but faithfully truly and sincerely This doth St. Paule teach Ro. 8.16 The same Spirit beareth witnes with our Spirit that we are the children of God Let them then cast of this deceaveable maske of a sleeueles and pretended conscience of theirs and let thē soundly groūd it on Gods word desiring him to vonchsafe them of his Spirit to illuminate their mindes nowe darkened with errours and superstition that so they may ioine togither in one with vs to professe beleeve the same Which I pray God to graunt according to his good pleasure and will But to the Purpose where I doe mean to shew partly ab impossibili that is from the vnpossibilitie of the thinges partly a consequente absurdo that is frō the notorious absurdities which must follow that this carnal eating may not nor cannot at any rate stand with the analogie of faith which was as effectuall vnto the Fathers before Christes comming as it is to vs since his comming If Christ cannot bee receaved or eaten but after a carnal and grosse kinde then I pray how did the Patriarkes and Fathers eate Christ whenas Ioh. 6. c. 53. our Saviour Christ saith Verely verelie I saie vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his bloud yee haue no life in you But the fathers had life in them because they had an vndoubted faith in Christ to come which was as effectuall to them for their salvation receiving vp into glorie as was Enoch Heb. 11 cap 5 vers and Elias 2 Kings 2 cap. 11. verse as our faith is effectual in him now that he is come For which cause they must needes grant another māner of eating differing altogither from carnal which is spirituall onely done by faith Now as they did eat Christ then being not yet come in the flesh so doe nay so must wee also eate him nowe for if there be any difference it is in circumstance and Signes not in Substance as St. Paule wel declareth 1. Cor. 10 c. 1.2.3.4 verses viz. Moreover brethren I would not that ye should be ignorant that all our Fathers were vnder the cloud al passed through the sea And did all eate the same spirituall meate And did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ According to which spirituall kinde of eating both ours and theirs St. Austen saith thus Vt quid dentes ventrē parasti crede manducasti that is why hast thou prepared teeth a bellie beleeue and thou hast eaten Ab Absurdo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher that is grant one absurditie and others do follow straight vpon Wherefore if the reprobate should eate the body of Christ al these and a great many moe absurdities must needes follow as that the reprobate are made the members of Christ that the reprobate are ingraffed into the bodie of Christ that Christ doth dwell in the reprobate that they can bee made partakers of Christ Belial togither which is horrible to speake For which cause one saith Iudam panem Domini sed non panem Dominum comedisse that is Iudas did eate the bread of the Lord but hee did not eate bread the Lord. Reasons against carnall eating To make short of the matter these reasons following doe all make against carnal eating of Christ 1. First he tooke a true humane nature so that we can eate him no otherwise then did his disciples in the first supper But here do the Vbiquitaries giue vs the slippe wringing themselues out of the briars with a sophisme de falso subiecto elenchi whē they teach that Christ in these words of the supper take eate gaue commaundement for the orall or fleshly eating of his bodie yet those wordes are not spoken of the body of Christ because hee tooke not that into his hands neither did he breake his bodie and giue it to his disciples but they are spoken de pane of the bread which he tooke into his
be a reconciliation for our sinnes Isayas 44. ca. 21.22 ver Remember these ô Iacob and Israel for thou art my servant I haue formed thee thou art my servant ô Israel forget mee not I haue put away thy transgressions like a cloude and thy sinnes as a miste turne vnto mee for I haue redeemed thee 1. Ioh. 1. ca. 9. v. If we acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes to clense vs from all vnrighteousnes Looke these places Micheas 7. c. 18. v. 1. Pet. 3.18 Eph. 1.7 Act. 10.43 Act. 13.31 Coloss 2.13.14 Ioh. 1.29 1. Ioh. 2.1.2 Psal 103.1.2.3.4 verses The fift ende It is Vinculum dilectionis that is a Sacrament of our mutual society amongst our selues as the members of one the same bodie whose head is Christ and not the Pope as the Papists doe paulter and keepe an illfavourd coyle about it For these places commonstrate Christ to be our head alone 1. Corint 10. cap. 16.17 ver Coloss 1.18 Ephes 5.30 Ephes 4.15.16 As for the Pope let him be an head where hee can currie favour best wee for our parts are absolutely prohibited by Christ our onely head to become the members of an harlotte according to the Apostle 1. Cor. 6. cap. 15. v. much more are we forbidden to make our selues the bodie of that spiritual strūpet whore of Rome that is to receave the marke or the name of the beast or the number of his name Revel 13. cap. 17. verse Now from hence by reason of that strict cōmunion between al the Saints which commeth wholie from the fountaine of our coniunction with Christ is set forth that Christian band of loue betweene the Spouse and Christ Cant. 1 cap 3 v. * Fide adhe remus Christo dilectione tū Christo tum nobis ipsis mutuò 1. Cor. 10. ca. 16. 17. v. Ephes 4.3.4 1 Cor. 12.12 ad finem cap. 13. Ephes 3.6.9 Rom. 13.8 Colos 3.14 Rom. 8.17 Drawe mee wee will runne after thee Where note presently vpon the singular number followeth the plurall For the Church is as one building but many stones one wine but many grapes one bread but many graines to be short one body yet many mēbers VVherfore loue is the very bōd of our Cōmunion that is by which we both worship God in a liuly faith do likwise loue our selues most soūdly sincerely Fran. Iun. Lastly adde this one Ende more Testimonium Resurrection is est that is It is a sure testification of our resurrectiō by the vertue of Christ raysed againe For he is our head and therfore wil raise vs vp to blisse which are his members And in sooth vnto this string or brāch tend all the former For which cause Christ saith Ioh 6. cap 5◠ver VVhosoever eateth my flesh drinketh my blood hath eternall life and I will raise him vp at the last day Q. Thus much of the endes which are the first parte of the Meditation of the Lords Supper vvherein doth the second consist A. In the right vse thereof viz. A right and sincere examination of our owne selues by which we are either to be receaved to it or excluded frō it That we may be admitted thervnto we must consider whether wee bee the true members of Christ or no. Concerning which St. Paule giueth vs this rule to follow 1. Corint 11. cap 28 ver Let every man therfore examine himselfe and let him so eate of this bread drinke of this Cuppe For he that eateth drinketh vnworthely eateth and drinketh his owne damnation because hee discerneth not the Lords body Observation He is saide to discerne the Lords bodie who hath a iust regard of the worthines thereof and therfore doth with due reverence come and draw neere to eate the foode of his Soule 2 Corint 13. ca 5. verse the Apostle doth explaine his minde perfectly how this examination should be had Proue your selues vvhether yee are in the faith examine your selues knovv yee not your ovvne selues hovve that Iesus Christ is in you except yee be reprobats By which words he doth most pithilie exhort the people of Corinth and in them all Christians that they would or should rather now not onely abstaine from schismes and vnreverent gurmandizing and feasting as though this were sufficient no more a do to be made vnto the worthy receaving of the Supper but he proceedeth a degree higher and teacheth how that everie man standeth bound in cōscience to descend into the very depth and secrets of his hart and thoughts and in a most narrow and orderly sort to sieft as it were to search and trie himselfe throughly as namelie whether he doth fullie resolutely after he hath sorrowed for his sinnes past beleeue in Christ the onely Mediatour and satisfier of Gods wrath for our wickednes committed whether he hath an earnest intent and purpose to hate sinne ever afterward and to live iustly holily and purely that hee may shew himselfe acceptable and thankeful vnto God for those his so many and inestimable benefits towards vs in his only begotten Son Christ Iesus This we shall performe if wee come prepared vnto this spiritual repast and banquet having about vs our wedding robes as faith repētance loue vnfeigned thankfulnes c. seeing indeede that the Evāgelicall wedding garment spoken of by our Saviour himselfe Mat 22 cap 10 11 12 ver is principally decked and bewtified with these that is to say with faith and the like The vsuall formes names of faith It is called sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime scutum fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trust boldnes strength shield of faith confidence Eph. 6. c. 10. 16. v. Eph. 3.12 Hebr. 10.21.22 1 Ioh 3.19.20.21 1 Ioh 4 17. 2. Ioh 5.14 full assurance which the Latins expresse fitly by fiducia it doth direct ly answere vnto the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphore drawen from vessels or shippes vpon the sea that when they once haue their iust fraught charg and lading it is after still caried cum plenis velis that is to say more evenly and sleddily then before it was being empty semblabelie our faith whilst it is yet weake and little or greene in the blade as they say it may be compared in sorte with an emptie vessell which after it hath growen vp in degrees and encreased from faith to faith vntill it comes ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam that is to her iust and even waight it after hoisseth it selfe vp cum plenis velis with ful sailes cutteth her way along most stedily throughout all the dangerous syrtes gulses of this swelling and raging world without Iac. 1.6 anie farther scruple * The Papists teach men to be alwaies doubtfull of their salvation surely a cōfortable pelting popish doctrine But vnlesse it were so with these caterpillers of mens soules how were it possible that they shold picke vp so many pēce as
they do doubte or wavering for the matter The subiect or proper seate of which forenamed faith must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie noblest part the hart it selfe of man Eph. 3. cap. 17. verse And hence we may know the cause why the Lord requireth it and maketh so often mention thereof As Prov. 23.26 My Sonne giue me thy heart Besides see these places Psal 119 1 2. Deut. 4 29. Deut. 6 5 6. 1 Sam. 16 7. Rom. 10 cap. 10 verse In which faith of ours before it takes deepe roote and so drawes neere vnto his ripenes it doth in the meane vvhile some and some as they saie grow vp by three stemmes or kinds of motions that is 1 First Intellectus Cognitione by know ledge issuing frō the vnderstanding part of the Soule But we may not rest here onlie for it is not enough to know because this is common to Diuels wicked men aswel as to our selues The Divels also beleeue it namelie that there is one God and tremble Iac. 2.19 2 Secondlie voluntatis summo desiderio studio assensu by an earnest desire or longing by a careful endevour assenting of the wil and this onlie is proper to the Elect alone Philip. 2 cap. 13 verse Yea it is right worthelie spoken by the Spouse Cant. Cantic 1. cap. 2.3 verses As. Therefore the Virgins loue thee Draw me we will runne after thee Where note a cōformity of the Spouse the Church with Christ her husbande consisting in two things 1. An open and plaine confession of her own weaknes and infirmitie saying trahe me draw me 2 A readines or willing minde forwardnes of the Spirit which saith post te curremus we wil run after thee Thus speaketh St. Iohn No man can come to mee except the Father which hath sent me draw him 3 Thirdlie Plena tum demum cordis fiducia which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most anker-like a sure and vnremoueable confidence and setled perswasion in God through Christ against which the gates of Hell shal neuer bee able to prevaile Math. 16 cap. 16 17 18 verses Q. Lastly who must be excluded from this banquet A. All such as are vnworthie therof Observation Those therefore are vnworthie that are without the couenant as are Turks Iewes persisting still in obstinacie Atheists or the dāned crew as they tearm themselues when this sect began I thinke Hell was rakte for them to whō Papists also as birds of a feather quatenus inquam Papistae semper dum viuant malitiosi ac pertinaces though after an odde kind of sort they belong vnto the visible Church may be added to make vp the quaternitie of sworne brothers in iniquitie Besides Children at no hande maie come because they yet want iudgment to trie themselues Ideots also fanaticall people must be put by because they want the vse of reason to examine themselues But for hypocrits the Minister ought not to exclude them as vnworthie til it pleaseth God to reueale their wickednes make it knowne For which cause Iudas was admitted by Christ vnto his Supper For albeit his wickednesse was knowne well enough to the Lord himselfe yet was it not notorious and so knowne vnto men Recapitulation Thus much so brieflie as I coulde of the three former general points which I promised at the entrance of this treatise touching 1 The iudgement of the Fathers for the right exposition of the words of the institution This is my bodie 2 The autority of the holie Scriptures the verie touchstone and triall of trueth to confirme the same by manifolde and most manifest places 3 The reasons such as the best writers do vse to approue the same with the absurdities likewise that doe follow in the contrarie sense and taking of the words Which if none can go downe nor make impression into their heartes it seemes that they are vēgeably hard laced at the stomacke I am sorie withall to haue had so much to doe with them as in the ende to loose my labour though I am glad and do still reioice to haue spoken the truth and no more then the truth Nowe the fourth and last thing for which I am yet behinde with them is brieflie to vnswathe vnto the view of others that wil loath their shamelesse shame euen this detestable impuritie prophanenes with the most odious and deformed monster of their homeborne brat and inbred Romish Masse And so in the ende vnrolling one little clue of their paralogising arguments craftie cōveyances they vse in smothering the matter and blearing the eies of the simple whereof their Arch-leader Bellarmine hath rolde vp whole bottomes in store for them of riffe-raffe and all other sircere-sorcere I wil cōclude al by praying vnto the Lord both to amend them and turne their hearts if it bee his vvill from these darke and muddie errors also to defend vs from them and from their wickedly intended complotments and whatsoeuer villanies els they practise still against vs. Which do O Lord of thy great and vnspeakable mercy we beseech thee in Christ Jesus our onlie Saviour and redeemer The fourth point concerning the deformed confusion and disorder in their Masse A right depicturation of the Popish Quintessenced Masse HOw slylie the Papists deale vvith vs and what turne-skinnes they are iudge vvith your selfe For now at an instant they doe audaciouslie affirme a thing vvhich in the turning of an hand they wil most retchleslie deny They do not kill and they are men almost to bee credited Christ in their Masse no vvhat then Marrie forsooth they vse him in a far more gentle sorte that is they doe but sacrifice him they do no more in the vvide vvorld but present him and offer him vp to God the Father Surely a prettie dish of birdes and fit to bee serued in to such groutheades as without a quare vvill beleeue it Ecce sacrificium hîc sed nullam victimam that is behold a sacrifice but no slaine sacrifice These are shrewde horsons Why these I saie make no bones at the matter to reduce how and vvhen they list a sacrifice into his quintessence vvhich is to ordaine and make a phantastical a conceipted an imaginatorie sacrifice that is to leade it so far a field from his owne nature that at the last it shal wholy leese it selfe shal not haue so much as either matter or forme to be left in it As this their Massie sacrifice hath nor For first those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices in the Levitical Law vvhich vvere wholy burnt the beasts therof were slaine before they could be laide vpon the altar and were not onlie bare sacrificia but also victimae too Now these as types did prefigure to them Christ Iesus both to bee slaine and so bee made a sacrifice once for all And as then those typicall sacrifices did consist both of a visible matter and forme so did that true sacrifice Christ himselfe For he was visiblie putte
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