â—â—rist's offering up himself a Sacrifice to satisfie â—â—â—vine Justice and so to make up the breach that 〈◊〉 had made between God and Man and reconcile 〈◊〉 and Man together And this great and only â—â—crifice we are in special manner to commemorate 〈◊〉 the Sacrament of the Lord's Supper from them â—â—â—rds of our Saviour Christ Do this in remembrance â—â—â—one Why even so the Passover and all the Sacrifices under the Ceremonial Law were instituted and â—â—â—â—â—inted by God for a Remembrance that Christ 〈◊〉 to come in the flesh and die in the flesh to reâ—â—â—â—â— fallen Man And here I will shew you the 〈◊〉 over and the Sacrifice both joyned together in 〈◊〉 Antitype or that which they signified unto us 〈◊〉 also the sanctifying purging nature and virtue â—â—â—â—â—ysical operation of it in 1 Cor. 5.7 Purge out â—â—â—â—â—fore the old leaven that ye may be a new lump as 〈◊〉 unleavened For even Christ our passover is sacriâ—â—â—â— for us â—â—d as there was a Remembrance of Sin in the â—â—â—â—â—fices to shew what an evil and dangerous thing 〈◊〉 and how contrary it is to the holy Nature of 〈◊〉 why even so there is a remembrance of sin 〈◊〉 Sacrament of the Lord's Supper to shew 〈◊〉 an evil there is in sin and also how contrary 〈◊〉 the Holy Nature of God. 〈◊〉 Sacrifice under the Law and the Sacrament 〈◊〉 the Gospel are like two great Looking 〈◊〉 in which Believers saw the deformity of 〈◊〉 in which they also see the great Love of 〈◊〉 poor sinful Dust and Ashes In the Glass under 〈◊〉 they saw that Christ was to come and be ofâ—â—â—â—â— for sin and in our great Glass under the 〈◊〉 we see that Christ hath come and has â—â—â—â—â—ered up for sin Sin is such a hainous â—â—â—â—voking thing that nothing short of the 〈◊〉 precious Blood of Christ the spotless 〈◊〉 God could appease or extinguish the 〈◊〉 God that was kindled against sinners and expel the guilt and expiate sin and satisfie the Justice of God and justifie and atone them to God and purchase Eternal Life and Salvation for them at the price of his own precious Blood and copious Righteousness and Alsufficient Merits And he made up the Breach that sin did make between sinful man and that God who is of purer eyes then to behold iniquity with any approbation thereunto For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord And Christ received the wages that was due unto us sinning men and poor sinners receive the gift of God that was purchased by him For although God gives it yet Christ purchases it All the Sacrifices under the Law of Moses no nor all the good works nor pretended sacrifices under the Gospel they all cannot take away nor expiate the least vain sinful thought for all our Righteousnesses are all but filthy Rags Tho it is true we shall not be saved without Good Works and right Gospel Sacrifices yet we shall never be saved by nor for them for Christ saith Luke 17.10 So likewise ye when ye shall have done all these things which are commanded you say We are unprofitable servants we have done that which was our duty to do Eph. 2.8 9. For by grace are ye saved through faith and that not of your selves for it is the gift of God No for Faith it self is not of our selves for it is the Gift of God. Not of works lest any man should boast For if Man were to be saved by and for his own works he would be proud and make his boast of it For there is not a prouder person upon Earth in the account of God than a Pharisaical self-conceited righteous person is Pray see what is said of him in Prov. 30.12 13. There is a generation that are pure in their own eyes and yet is not washed from their filthiness There is a generation O how lofty are their eyes and their eye-lids are lifted up And in Isa 65.3 5. A people that provoked me to anger continually to my face that sacrificeth in gardens and burneth Incense upon Altars of brick The Prophet here prophesied of a Generation of pretended Christians Ay and of such as do look upon themselves to be the only Infallible holy Christians and that are Sacrificers in Gospel times Pray mind what he saith of them as followeth Which say stand by thy self come not near to me for I am more holier than thou It must needs be so when they count themselves the only Christians and all other to be Hereticks But see how God accepts these persons and their Sacrifices that are our Gospel Sacrificers viz. These are a smoak in my nose a fire that burneth all the day And no person is pure in his own eyes but the self-righteous person And I pray hear further what is said by our Saviour Christ of such a person Luke 18.10 11 12 13 14. Two men went up into the temple to pray the 〈◊〉 a Pharisee and the other a Publican the Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week It may be that was on Wednesdays and Fridays I give tithes of all that I possess He thought himself Cock-sure of Heaven and did not so much as dream of stopping at Purgatory by the way But see what it all came to at last And the Publican standing afar off would not so much as lift up his eyes unto heaven but snote upon his breast saying God be merciful to me a sinner I tell you this man went down to his house justified rather than the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted I say again That all the Sacrifices under the Law could not take away nor expiate sin for they were but figures of Christ the great and only Sacrifice that was to be offered up in due time to take away sin from the ungodly and make them holy Pray Sir observe with me these following Scriptures for further illumination Heb. 8.4 5 6 7. For if he were on earth That is Christ he should not be a priest seeing that there are priests that offer gifts according to the law which serve unto the example and shadow of heavenly things Mind These Sacrifices were but examples and shadows when they were in force and according to God's appointment before Christ abolished them of Heavenly things that was to come that was the fruit and effect or product of the heavenly things that were transacted between God the Father and Christ his Son in his Eternal Council with the Holy Ghost which proceeds from the Father and the Son in order to Man's Redemption As Moses was admonished of God when he was about to make the Iabernacle for see saith he that thou make all things according to the pattern shewed to thee in the Mount
will give fâ—â— the life of the world that is that all Believers shouâ—â— live Spiritually by the blessed fruits and effects whiâ—â— is produced by Christs taking flesh upon him Tâ—â— Jews they were offended at this Mystical Spiritual Doctrine of Christ because it was not given 〈◊〉 them to believe the Jews therefore strove amoâ— themselves saying How can this man give us his fâ—â— to eat as indeed well they might if it had bâ— to be understood literally and properly as they â—â—nally and vainly through unbelief did conceive 〈◊〉 imagin that the words was spoken Then Jesus 〈◊〉 unto them Verily verily I say unto you Except you the flesh of the Son of Man and drink his blood ye 〈◊〉 no life in you And in vers 60. there Christ's Dâ—â—ples were stumbled and offended at this Doctrine saying of his Many therefore of his Disciples where had heard this said This is an hard saying who can hâ—â— But now I pray Sir mind strictly the woâ—â— our Saviour and you shall hear how plainly clearly he himself has expounded and unfolded his own meaning unto us of this eating his 〈◊〉 and drinking his blood in the 61 62 63. 〈◊〉 When Jesus knew in himself that his Disciples murâ—â— at it he said unto them Doth this offend you whâ—â— if ye shall see the Son of Man ascend up where he 〈◊〉 fore it is the spirit that quickeneth the flesh pâ—â— nothing the words that I speak unto you they are and they are life As if our Blessed Lord and Saviour should said Do you think that I intend by 〈◊〉 â—hat I have spoken unto you to cut and carve out â—he flesh of my real substantial and finite body â—nd give it unto you to eat And likewise broach â—â—y material blood and let that out of my â—eins and give it unto you to drink for if I should â—o so it would not quicken you unto spiritual life â—â— must be my Spirit that must do that and not my â—esh for the flesh profiteth nothing But besides â—â—l that with what body must I suffer in and die â—â— redeem the World in And with what body â—â—all I arise in from the dead And with what body â—â—all I ascend up into glory in where I was before â—amely where I was before ever I assumed this marial finite body made of material flesh and blood â— Act. 1.9 there is his Ascention and in Heb. 10.5 there â—his Body which God the Father prepared for him And again if Christ's substantial body be eaten â—â—d his real material blood be drunken literally in 〈◊〉 Sacrament of the Eucharist then consequentialâ—â— must Christ's sinless spotless holy body see corruption which is Diametrically contrary to the â—â—ly Word of God both in the Old Testament and 〈◊〉 New Psal 16.10 11. For thou wilt not leave my 〈◊〉 in hell neither wilt thu suffer thine holy One to see corruption Acts 2.26 27 31. Therefore did my heart â—â—â—yce and my tongue was glad moreover also my flesh 〈◊〉 rest in hope Because thou wilt not leave my soul in 〈◊〉 neither wilt thou suffer thine holy One to see corâ—â—â—ion He seeing this before spake of the resurrection Christ that his soul was not left in hell neither his 〈◊〉 did see corruption Now Sir if this Doctrine yours of Transubstantiation in your sense be 〈◊〉 why then Christ the Holy one of God whose â—â—less nature was without the least Tincture of 〈◊〉 or any kind of inclination thereunto must see â—â—â—ption ay and must be turned into corruption 〈◊〉 yea and that into the very worst sort of maâ—â—l corruption namely into Man's Excrements â—nto Man's Dung and that as often as the 〈◊〉 saith the Mass For I pray you what does beâ—â—â—e of what we do eat and drink Is it not turned corruption Ay and the Body that eats it too 〈◊〉 be turned into Corruption Meat is for the 〈◊〉 and the Belly for Meat but both are for â—â—â—ption or Destruction And pray mind what â—aviour saith of what we do eat in Matt. 15.17 â—â—t ye yet understand that whatsoever entereth in at â—outh goeth into the belly and is cast into the â—â—â—ht I could be larger here as well as in most â—â—e rest of these points but I must consult breâ—â—or as I hope a publick good and leave the 〈◊〉 to expatiate upon it in his own mind thoÌ„ resolved to write the most part of the Scripâ—â—â—â— that I have occasion to quote at length and â—â—eatest reason for it is this because that it may â—â—entially fall into the hands of some perhaps 〈…〉 keep one or look into it and for their sakes I do not repent my labour that this may put them upon getting the holy Bible and looking into it to see if these things be so or no Acts 17.11 These were more noble than those in Thessulonica in that they received the word with all readiness of mind and searched the Scriptures daily whether those things were so The Holy Scriptures are able to make persons wise unto salvation 2 Tim. 3.15 which is the greatest wisdom of all John 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Christ expresly commands us to search the Scriptures But your Church expresly forbids it Who shall we obey Christ who is Infallible or your Church which pretends to be so Again Our Saviour Christ has but one humane body and that is a finite body Heb. 4.15 For we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And therefore our Saviour's Body was not to see corruption because it never did see sin so as to be tainted in the least measure with it and therefore Christ could never have died had it not been for the sins of his people because the wages of sin is death And if Christ will take Believers sins upon him he must take the wages also that was due unto them And therefore it is said that he tasted death for every man that is for every man that ever did or that ever should believe in him But because his sin was by imputation and not inherent in his nature as ours is but only by imputation therefore tho he tasted death for every man and by that took the curse or sting that is in death away for all Believers yet his holy Body did not see corruption Death could not hold him because there was no sin in him but it was upon him by imputation as Sinners are made righteous even so Christ was made a sinner for as Sinners are made righteous by the Righteousness of Christ imputed unto them so Christ was made a Sinner by imputing our sins unto him but not by Contamination or Pollution but as a Surety for if Christ had had no more sin upon him than he had in him he could never have died it had been impossible for it would have been
at the day of Judgment That light is come â—nto the world and men love darkness rather than â—ight because their deeds are evil they hear of Christ but will not come and believe in him nor reign up the conduct and government of their souls â—nto him and this Ordinance of the Lords-Supper 〈◊〉 to quicken and strengthen the believers graces and 〈◊〉 shew forth the transcendent wisdom and grace of â—od in contriving and bringing to pass this blessed â—ork of mans Redemption by his only begotten â—n Jesus Christ This holy Ordinance may be compared with â—â—ly reverence unto a tender hearted loving Husband that is just taking his leave of his dearly beâ—â—ed Wife and going some long voyage by Sea or â—â—he tedious journey by Land And at his departure when he taketh his leave of his wife he saith 〈…〉 long time from thee therefore I will leave this Diamond Ring or this precious Jewel with thee as a Token of my intire love and affections unto thee for thee to remember me during my absence until I return unto thee again But when he returneth his Wife hath no need of the Ring or Jewel to remember him by because he himself is now personally present with her why even so our Lord Jesus Christ our Head and Husband just the very night in which he was betrayed leaves this Ordinance this precious Jewel with his Spouse the Church as a Love-token for to remember him by during his absence while he is personally sitting at the right hand of God the Father as you may observe from them words of our Saviour Do this in remembrance of me The true Catholick Apostolick Church is Christ's Spouse Cant. 5.1 I am come into my Garden my Sistor my Spouse and Christ is the Church's Husband Isa 54.5 For thy maker is thy Husband the Lord of Hosts is his name and thy Redeemer the Holy One of Isael the God of the whole Earth shall he be called But if this Doctrine of Transubstantiation in your sense be true viz. that the Bread and Wine is Transubstantiated into the very person of Christ namely into Body Soul and Divinity which makes up the compleat person of Christ as much now as he was before and after his Death and Resurrection and as much as he will be at the great day of Judgment for he will be then in Body Soul and Divinity but there will not be one soul that will even dare to stand by and own this strange Doctrine in that day any otherwise than to abhor it and to be ashamed of it And Christ is in Body Soul and Divinity now at the right hand of God in Glory But if this Doctrine of yours be true That Christ is Personally and Corporeally present every time that the Priest saith the Mass Then first in the first place It will consequentially follow that either the Priest maketh a new Christ every time the Mass is said and so we have one Christ personally in Heaven and they have thousands of Christs personally upon Earth Or Secondly They fetch down Christ materially personally from the right hand of God the Father And if so then in the third place Christ has no time at all in Heaven with the Father I call it time in Heaven for distinction sake to intercede and plead as an Advocate and Mediator with God the Father for sinners all his time would be taken up and spent in attending upon the Priests every time they say Mass in all those many remote places round the Globe almost which takes in their Mass-hours perhaps all the four and twenty Hours being upon several Horrizons Fourthly If this Doctrine be true then Christ is come and then this Ordinance ceases to be as I conceive and there needs no such thing to remember him by or to shew 〈…〉 swade him to stay when he is come in your Mass for according to your Doctrine there is a compleat Christ that cometh in the Mass every time it is said for when Christ doth come from the right hand of God to judg the quick and the dead as you your selves do confess and own in your own Creed to my own certain knowledg which I shall have occasion to speak more of by and by for Christ will come then in no other manner as to his person than in Body Soul and Divinity if he went to Heaven so he will come again so as you may see Act. 1.11 Ye men of Galilee why stand ye gazing up into Heaven this same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Now if Christ be thus come then I humbly conceive this Ordinance should be at an end for when once the substance is come then the shadows must flee away and cease to be for what need the children of the Bride-chamber mourn when the Bridegroom shall come again to them and be with them for ever for what need a man have any thing to put him in mind or to remember a friend that is always present with him and is always before his eyes Why when Christ doth come his people shall see him eye to eye Isa 52.8 and Rev. 1.7 Behold he cometh in the Clouds and every eye shall see him And they also which pierced him that shall be both Jews and Gentiles Zech. 12.10 Again thirdly the same Apostle saith That Christ was to be offered up but once and he gives this as one reason of it viz. for saith he If he had been offered up often then must he have suffered often since the foundation of the world And the Apostle Peter whom some do count Prince of the Apostles saith That Christ suffered once 1 Pet. 3.18 For Christ also hath once suffered for sin the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the spirit Mark ye it was the humane flesh or body of Christ that suffered and died and not his Godhead for that is not capable of suffering I pray Sir observe these following Scriptures and believe them Heb. 9.25 26 28. For Christ is not entered into the holy place made without hands which are the forerunners of the true but into Heaven it self now to appear in the presence of God for us nor yet that he should offer himself often as the high Priests entered into the holy place every year with the blood of others for then must he often have suffered since the foundation of the world But now in the end of the world hath appeared to put away sin by the sacrifice of himself So Christ was once offered to bear the sin of many and unto them that look for him shall he appear the second time without sin unto Salvation Here you see Christ was ordained and appointed to be offered up but once and that was a sufficient sacrifice for sin in the wisdom and account of God but you 〈◊〉 once offering up himself
and look unto the Righteousness and the Blood and Merits of Christ alone for â—ustification Sanctification and Salvation and â—ount all that ye have done to be but silthy Rags â—his is to deny righteous-self Isa 64.6 But we are all as an unclean thing and all our righteousnesses are as â—â—lthy rags Joh. 17.10 So likewise ye when ye shall have done all those things which are commanded you say â—e are unprefitable servants we have done that which â—as our duty to do So that we cannot merit ought 〈◊〉 the hands of God by doing that which is our Duty to do for it is a contradiction in it self â—â—r if it be Duty then it is not Merit but if it be Merit then it is not Duty for when we have â—one all we can do it cannot justify nor acquit a â—oul of the least vain sinful thought For our justification before and in the sight of God cometh 〈◊〉 by the Righteousness of Christ our Redeemer â—â—nne without the help of any Copertner or 〈…〉 But the Gospel of Antichrist teacheth men and women to be worse than their own natural dispositions and corrupt inclinations and indulgeth them in all manner of ungodliness and worldly Lusts it le ts loose the Reins to the will of the Flesh and is a spur to iniquity and teacheth men that they shall be justified and saved by and for their good Works joyned with the Righteousness and Merits of Christ therefore neither that Gospel nor that Religion which it teacheth can be true or of God therefore it must be of Satan 2 Cor. 11.3 4. Gal. 1.8 9. Rev. 22.18 19. Tenthly The Gospel of Christ teacheth men to confess their sins to God and to one another and to pray one for another unto God and beg of him to pardon us in the Blood of Christ and that God would give the Grace of Faith and unfeigned Repentance unto us that we may hate sin and forsake all our sins and here you may see what true Repentance is in all the parts of it laid down by the Apostle St. Paul in 2 Cor. 7.10 11. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death For behold this self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things ye have approved your selves to be clear in this matter This is true Gospel Repentance in all the parts of it this is Repentance unto Salvation never to be repented of they are careful to use the uttermost power that God hath given them in the means of Grace never to commit sin more and they clear themselves by confessing their sins to God and forsaking of them and they take up a holy indignation and an implacable hatred against sin and study how to be revenged upon it as a Man doth upon his implacable enemy and he hath a vehement desire after Grace and Holiness and useth all the means of Grace which God hath appointed to that end And by their being hearty and sincere in the work they can approve themselves to God in this matter or appeal to God through Jesus Christ from their Consciences that they are truly penitent and have the evidence of it in themselves And it is said if we confess our sins that is after that manner aforesaid not a bare verbal Confession that God is just to forgive us our sins Now you cannot Pray one among another nor Pray one for another in a right manner but you must confess your Sins to God and to one another for if you confess your Sins and do not pray or if you do pray and not confess your Sins it is neither a right Gospel-Confession nor a right Prayer But if it be done in a right manner and to a 〈…〉 never miss of a Pardon from God in the Blood of Christ because God hath promised it and he will be as good as his Word and therefore he is just to forgive us our Sins But if one man can Pardon another why then he can merit Life for himself and another then we need not to have Christ pleading with the Father for pardoning Grace for Sinners no nor Christ need not to have died that vast cost might have been spared if Sinners can Pardon one another and merit Justification and Savlation one for another But this is just like unto a poor Man that is deeply in Debt to the King for Tribute and he meets with another Man that is deeper in Debt to the King than he and the latter saith unto the other Sir I suppose you are in the King's Debt Yes Sir I am Well do but Confess to me how much your Debt is and give me a small Fee and I will pardon you so he confesseth and he Pardons him as he pretends But the poor Man stands still charged in the King's Books and then he runs on again further in Debt and he goes to his old Friend and confesses his Debt and he Pardons him the King's Debt but he will not forgive him his own Fees no Penny no Pater-Noster no that is a Debt cannot be forgiven and so he goes on in Debt again and again and he pardons him but all this while he hath none of the Kings Commission for so doing But at last the King calls both these Debtors to Account he that pretended to forgive the other his Debt to the King who himself was deeper in Debt to the King than the other that he pardoned and the pardoned man he pleads that he is pardoned who pardoned you Why such a one What had he to do to Pardon you that which you do owe unto me He never had any such Power from me for he had more need of a Pardon for himself did he not owe me enough himself but must he take your Debt upon him too Then the King in a great Fury causes them both to be Seised and clapt up into Prison and never to come out until they have paid the utmost Farthing So will it be with all them which pretend to Pardon other Mens Sins and with them also that rely upon their Pardon living and dying in that Condition it is of no more value than for one Thief or Highway-man to Pardon another of their bloody Crimes none can pardon Sin but God. Good Men may Judg that such and such Men are pardoned upon their Confession or a Church may pronounce in their Cenfure such a one pardoned but none but God can Pardon them Mark 2.7 10. Why doth this man thus speak Blasphemies Who can forgive sins but God that is none have the Power to forgive Sin but God The Jews were right in their Doctrine but they were mistaken in the Person they took our Saviour to be but a meer Man pray mind whâ— our Saviour saith But that ye may know that the 〈◊〉