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A35740 The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French.; Tombeau de la messe. English Derodon, David, ca. 1600-1664.; S. A. 1673 (1673) Wing D1121; ESTC R9376 67,286 160

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the Priests of the Romish Church so and consequently cannot be after the order of Melchisedec and they that have written the lives of the Popes have sufficiently declared what righteousness and peace they have procured for the true and faithful servants of Jesus Christ as I shall shew at large elsewhere Secondly The Apostle Heb. 7. represents Melchisedec to us as a man come from heaven without father without mother without descent having neither beginning of days nor end of life not that he was really such a one but because Moses hath wholy concealed from us his Father Mother Descent Birth and Death that he might be the type of Christ who was without Father as he is Man without Mother as God without Descent both as God and as man having neither beginning of days as God nor end of life as God or as Man But the Fathers Descent Birth and Death of Aaron and other High Priests are exactly described by Moses And there were never any Popes Bishops or Priests whose Parents Birth and Death were not known and consequently they cannot be after the order of Melchisedec Thirdly The Apostle adds that Melchisedec being made like unto the Son of God abideth a Priest for ever because Moses makes no mention of his death nor of any one that succeeded him in his Priestly office that so he might be the type of Jesus Christ who never left his Priestly office but will exercise it until the end of the World always inter●●ding for those that are his by presenting his sacrifice to God the Father continually As for Aaron and other Priests they are dead and have had successors And the Popes Bishops and Priests die daily and have successors and consequently are not after the order of Melchisedec Fourthly The Apostle saith likewise that Melchisedec took tithes of Abraham and adds that Melchisedec blessed him that had the Promises viz. Abraham and that the less is blessed of the greater Whence it appears that Melchisedec having taken tithes of Abraham and blessed him and Levi and all the Priests in his person was more excellent then Abraham Levi and all the Priests In which respect he was a type of Jesus Christ who was infinitely more excellent then Abraham and all his successors because he in whom all the promises were fulfilled must needs be incomparably more excellent then he that received them only But I do not believe that the Priests of the Romish Church are so bold as to prefer themselves before Abraham the Father of the Faithful in whose seed all the Nations of the Earth are blessed and consequently are not after the order of Melchisedec Fifthly The Apostle never spake of the sacrifice of Melchisedec so far was he from comparing it with the sacrifice of Jesus Christ as being like it or with that of Aaron as being unlike it so that all that our Adversaries say of it is nothing else but meer humane invention 29. I conclude my answer with this Argument Jesus Christ hath offered no sacrifice but after the order whereof he was established a Priest But he was established a Priest after the order of Melchisedec only as the Apostle observes Therefore he hath offered no sacrifice but after the order of Melchisedec But according to the Romish Doctors there is no other sacrifice after the order of Melchisedec but that of the Mass Therefore according to the Romish Doctors Jesus Christ hath offered no other sacrifice but that of the Mass And seeing according to them the sacrifice of the Mass is an unbloudy sacrifice it follows that Jesus Christ hath offered no other sacrifice but an unbloudy sacrifice and consequently he hath not offered a bloudy sacrifice on the Cross which is blasphemy THE END
clearly appears that according to the Letter he speaks not of eating and drinking the Sacrament of the Eucharist but of eating and drinking the death of Jesus Christ 4. Now that we may clearly understand this doctrine we must consider wherein the life which Jesus Christ gives us doth consist for seeing the flesh of Jesus Christ is meat to us because it gives us life it is evident that if we know what life what life that is which Jesus Christ gives us we must know likewise how Jesus Christ is meat to us and consequently how we eat him But to know what that life is which Jesus Christ gives us we must consider what that death is in which we were involved which is expressed by St. Paul Ephes 2. in these words When we were dead in sins and trespasses God hath quickned us together with Christ by grace ye are saved and consequently the death in which we were involved consists in two things first in the curse of the Law which imports the privation of felicity and the suffering of temporal and eternal punishment for our sins Secondly it consists in an habitual corruption whereby sin raigns in us and therefore it is said 1 Tim. 5. The widow that lives in pleasure is dead while she liveth Also sins are called dead works Heb. 10. So that the life which Jesus Christ hath purchased for us consists in two things First In deliverance from the curse of the Law by the pardon of our sins as St. Paul tells us Colloss 2. God hath quickned you together with Christ having forgiven you all trespasses blotting out the obligation that was against us which obligation proceeded from the Law because it did oblige all the transgressors of it to a curse Secondly It consists in regeneration or sanctification whereof Jesus Christ speaking in John 3. saith Except a man be born again he cannot enter into the Kingdom of God and S. Paul Heb. 12. Without holiness no man shall see the Lord. Therefore seeing that the life which Jesus Christ hath purchased for us consists in the pardon of our sins and in our regeneration and sanctification which ends in glorification and that Jesus Christ is called meat in reference to this life we must consider the means whereby Jesus Christ hath purchased these things for us and seeing it is certain that his death is the means by which he hath purchased pardon of sins and regeneration we must conclude that Jesus Christ is the food and nourishment of our souls in regard of the merit of his death But that Jesus Christ by his death hath purchased life for us that is justification which consists in the pardon of our sins and regeneration which consists in holiness of life appears by these passages of Scripture viz. We are justified by the bloud of Christ and reconciled to God by his death Rom. 5. We have redemption by his bloud even the remission of sins Ephes 1. He hath reconciled us in the body of his flesh by his death that he may present us holy without spot and blameless in his sight Coll. 1. We are sanctified by the offering of the body of Jesus Christ once for all Heb. 10. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church c. Eph. 5. Therefore seeing Jesus Christ hath purchased life for us by his death and that his flesh and bloud are our meat and drink because they purchased life eternal for us on the Cross viz. the remission of our sins and sanctification ending in glorification it follows that the action whereby Jesus Christ is applied to us for righteousness and sanctification is the same by which we eat the flesh of Christ and drink his bloud But this action is nothing else but Faith as the Scripture tells us Being justified by faith we have peace with God Rom. 5. God purifies our hearts by faith Act. 15. He that believeth hath eternal life Joh. 6. From what hath been said I form this Argument That Action whereby we obtain remission of sins and sanctification ending in glorification is the same whereby we have that life which Jesus Christ hath purchased for us by his death because that life principally consists in the remission of sins and sanctification as we have proved But the spiritual eating and drinking by faith and not the corporal by the mouth is that action whereby we obtain remission of sins and sanctification as we have also proved Therefore the spiritual eating and drinking by faith is the action whereby we have that life which Jesus Christ hath purchased for us by his death and not the corporal eating and drinking by the mouth And consequently seeing in St. John 6. a certain eating and drinking is spoken of whereby we have that life which Jesus Christ hath purchased for us by his death it is evident that a spiritual eating and drinking is there spoken of and not a corporal 5. From what hath been said it appears that when Jesus Christ saith my flesh is meat indeed c. the figure falls upon the word meat which is taken not for corporal but spiritual meat The reason whereof is that corporal food is that which is appointed for the nourishment of the body as spiritual food is that which is appointed for the nourishment of the soul so that although corporal food be taken by the mouth of the body yet that only doth not make it to be corporal food except it be taken for the nourishment of the body otherwise poison medicine a bullet c. which a man should swallow would be corporal food which is absurd to affirm But the flesh of Christ which is pretended to be eaten in the Eucharist by the mouth of the body is not appointed for the nourishment of the body because that food which is appointed for the nourishment of the body is changed into the substance of the body but the body of Christ is not changed into the substance of our bodies Therefore the flesh of Christ is not a corporal food but his flesh broken and his bloud shed on the cross is a spiritual food which nourisheth the souls of those who by a true and lively faith do embrace this flesh broken and this bloud shed that is who do wholy rest and rely on the merit of his death and passion for obtaining mercy from God And certainly seeing that the life which Jesus Christ gives us by his death is spiritual that the nourishment is spiritual that the eating his body and drinking his bloud is spiritual as hath been proved it follows that his flesh must be spiritual meat and his bloud spiritual drink And this flesh of Christ is incomparably better and more truly meat indeed in regard of its effects than corporal food can be because it doth better and more perfectly nourish the souls of Believers then corporal food