6.35 47 48 Coloss 3.15 Heb 3 14. Likewise Revelation 3. cap 20 verse as Behold I stand at the doore knocke if any man heare my voice and open the doore I will come in vnto him and vvill suppe with him and he with mee Besides Revel 12 ca 1 2 verse And there appeared a great wonder in heaven a woman cloathed with the Sunne the Moone was vnder her feete vpon her head a Crowne of 12 starres And shee was vvith childe and cried traveyling in birth was pained readie to bee delivered This is not properlie meant as some will of the Virgin Mary but of the Chruch for these reasons 1 The Church is in this manner of speaking figured out aptly vnto our perceavance vnder the name of moone as also Christ is by the word Sunne Mal. 4 2 From a certaine relation betwixt the Sun the moone For the moone is a lesser light yea which borroweth al her light from the Sunne so this womā or church being the weaker vessell relieth vpon Christ her strength stay frō whome as from a loving husband shee receaveth all her glorie Furthermore in this most sacred and inviolable mariage betweene Christ his Church we must note three especiall things 1. The precontract 2. The solemnization 3. The full accomplishment and vpstroke thereof First the precontract is done by the immediate working of the holy Ghost powring faith into our hearts by which we willingly giue our consent Secondly the solemnizing heereof was and is celebrated both in the ceremonies of the old and new law as then by Circumcision Paschall lambe now by Baptisme and the Lords Supper where all the graces of Christ the true and faithfull husband of his church are and were as in a rich Treasure-house most firmely sealed confirmed made vnto vs on his behalfe and where we againe our selues doe plight most inviolably our owne fidelitie and obeysance to him Thirdly the consummation or the accomplishment and vpstroake hereof is done two kinde of waies 1. In the dissolution of this our earthly Tabernacle 2. In the ful particular enioying the presence of the lambe our Bridegroome whenas we shal behold him as he is euen face to face Then shall this woman which is the Church be truely perfectly cloathed with the Sun that is shee shal be clad about with the rich and glorious robes of Christs owne righteousnes And this must bee vnderstoode two waies as the Schoolemen hold tam privativè quà m positivè The first is a not imputing that is a pardoning forgiuenes of our sinnes by which we are let to goe scotfree and are deliuered as wel from the guiltines of sinne as from the punishment thereof namely death eternall The second is an imputatiō of Christ his righteousnes by which even for the righteousnes of Christ attributed vnto vs through Faith and made ours by imputation we are allowed for iuste in the sight of God and which is more we are accompted worthie to ascend vp into the high habitation of the most omnipotent and mightie Iehovah even into that most holy hill of Sion new Ierusalem Revel 21.12 cap. This thing doth David point out vnto vs whē he saith Ps 32.1 2. verses as Blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hee whose vvickednes is forgiven and whose sin is covered Blessed is the man vnto whō the Lord imputeth not iniquity in whose Spirit there is no guile Out of whēce behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a definitiue certaine resolute sentēce the summe wherof is that the blessednes of man doth consist in the remission of sinnes and in the imputation of Christs righteousnesse whose effect is sāctification which is taught in the end of the second v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whose spirit there is no guile Now Iustification is heere declared in a threefolde manner 1 That our sinnes be so taken away as that they are not 2 That they are so covered as not the prints filth thereof may appeare v. 7. 3 That God doth not impute them after he hath taken them away but imputeth onely the righteousnes in Christ by faith as did vnto our father Abraham Gen. 15. ca. 6. v. And Abraham beleeved the Lord he coūted that to him for righteousnes Well we see nowe that by vertue of this our Mariage with CHRIST we are invested covered with Christs innocencie and cloathed vppon with the garments Ezech. 16. reade the chapter of his righteousnes Looke Ierem. 23. c. 6. vers 1. Cor. 1.30 Rom. 4.6.7.8 And hence is it whie St. Paule exhorteth vs so instantly to put on the Lorde Iesus Christ As Rom. 13.14 Ephes 4.24 Ephes 6.11 Coloss 3.10.12 Againe 1. Thes 5.8 we are willed to put on the brestplate of faith loue and the hope of salvation for an helmet For by this faith we are mistically inserted vnited into Christ seeing he is the vine it selfe we are the braunches he is the tree we the fruit he the Sunne we the beames he is the head wee the mēbers he is the Bridegrome we the Spouse This espousage and coniunction is so sure as shal not nay cānot be dissolved For the Spirite of GOD is the Scribe which drawes the bandes betwixte vs the word of God is the band his mercy the seale the deliverance benefite and freedome that wee haue by it is our peace Peace with God who hath reconciled vs to himselfe in Christ peace with our neighbour in shewing all duties of Christian charity now vnto him peace with our owne selues not daunted any more with the dreadful horrour and power of the Devill Lastly peace against our enemies nothing apalled nor fearing what man can doe vnto vs. For if God be on our side who then can be against vs. Rom 8. wherefore such so great is this faith the force therof that it is called a brestplate a shield yea even victorie it selfe 1 Ioh 5 Ca 4 ver And right excellētly speaketh a learned man heereof Fide inquit tantum possumus quantum credimus that is By faith wee can doe so much how much vvee doe beleeue But wheras we are vnited vnto Christ by faith we must not misconceaue and vnderstand presently a bare historicall temporarie or idle faith that is to faie dead in it selfe but rather that which is accompanied or attended on from everie side by all good works namely a iustifying a liuely an effectual a working and fruitful faith It must not be like vnto those appels mētioned by St. Austin which grewe in the place of Sodome comorrha such as shewed faire without but so soone as one toucheth them trāseunt in fumum they vanish away to nothing But is verè credit as a Father speaketh qui verè exercet opera bona credendo that is hee doth beleeue aright who in beleeving is carefull to shew forth good workes with all It behooveth vs therfore now being receaved into the favour of God againe
MNEMOSYNâ—… EVCHARISTON 〈…〉 A Treatise on the Supper of the Lord in Commemoration of his death and the manifolde benefits thereby receiued wherein the monstrous transubstantiated Massie Idole of that seven-headed inchanting whore of Rome is stampt to powder to giue al theÌ„ to drink which make it their only pleasure to swill themselues in the dregs thereof and wherein also the doctrines vses which arise from thence are most soundly sincerely delivered By IOHN WILLOVGHBY Exhomologesis A praier or generall confession of our manifold sinnes vnto the Lord. Let the words of my mouth the meditation of my heart be alwaies acceptable in thy sight O Lord my strength and my redeemer Psal 19. Plurimi quotidiè scriptis edificantur qui verba non audiunt Johan Gers Printed at Oxford by Ioseph Barnes and are to be sold in Paules Church yard at the signe of the Crowne by Simon VVaterson 1603. TO THE MOST HIGH AND PVISSANT Prince King Iames by Gods grace King of EnglaÌ„d Scotland France and Ireland defendor of the Faith c. To the most renowned and vertuous Ladie our gratious Soveraigne Queene Anne his wife both their heartes desires in our Saviour Christ whilst they live and raigne vpon the earth and afterwardes a Diademe of perfect glorie MOST Noble Princes such is the loue which out of my souls humilitie I owe vnto your High nesses that I may not but in conscience of all binding dutifull allegiance expresse vnto your Maiesties moved so to doe vpon the first ioyfull generall good newes of your Maiesties safe approaching your happie welcomming and receiving both by so manie thousands of your Loving Subiects into the Garden-plotte of Albion the citie of London the most stately imperiall throne of your Excellencies with whoÌ„ for so much as it fared not so well with mee theÌ„ absent to participate of their congratulating mirth in behoulding with theÌ„ which was a thing most comfortable vnto all true English harts of your sacred Person and at this instant to increase the word for the increasing of our ioy of your Persons I nowe according to my ranke and place a Scholler by profession though the meanest amoÌ„gst ten thousaÌ„d haue thought it a matter beneficiall to manie of the houshold of God and not preiudicial I hope to anie which will be counted the friends of God to offer this Glasse and maine point of Christianity the verie tutchstone and seale it selfe of our profession vnto your Graces favourable Clemencies so much the rather I say because we assure our selves that you are the Lords annointed raised vp preserved by th' almighty Jehouah to sway the Scepter of this most happy Land in having your Royall preseÌ„ce to manage the affaires thereof as eke more speciallie to reare vp and magnifie his truth which was likely to bee thrust vnto the walles through the vndermining cankerlike fretting designements of pestilent wicked men Besides after the smallenes of my talent which the Lord in mercie hath lent me for a time to exchange vnto his glorie I shall most humbly beseech your High favours to be invited by me the vnderling and lowest one of all your subiectes as the choisest chiefest guestes vnto the Lords owne mysticall heavenly holy banquet By meanes whereof others who as yet do keepe a loofe without by taking example from your Excellencies which casteth forth both light and life vnto our selues that are within may bee at length allured from the hedges and high waies side to drawe still neerer and neerer sitte downe as guestes vvith you at the selfe same table and so furnish vp the empty roomes of Christ his kingdome which remaine behinde and doe continually waite and lie open night and day for farther more frequent companie Thus with all submission endevouring to testifie the inward loyaltie and soundnes of my obedient heart which manie others both of high place and lowe haue done before mee I will end vvith humble supplicatioÌ„ for your Maiesties that it would please God of his mercie to be your mightie tower of defence against all your enemies domestical forraigne that he would extend your daies renue your yeares making you stronge lustie as an Eagle for his owne glories sake to both your owne soules health comfort the good of the Church and the honour of England lastly that he would giue vnto you both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxon Iulij 26. 1603. Your Maiesties most humble and truely devoted Subiect IOHN VVILLOVGHBY The names of the special authors followed in this tract Musculus Calvin Zanchius Beza Vrsin Hemmingius Piscator Polanus Marnixius Mornay Fr. Junius The summe of the booke following contained in these words This is my body THere is no man which seeth not that all circumstances doe make for vs. For the example of the Paschall Lambe the nature of the rest of the Sacraments their respect and the perpetuall analogie and the ende it selfe of the institution namely the remembrance of Christ the shewing forth of his death and the repetition of the wordes varied somewhat by the Evangelists the Exposition of Paule himselfe the taking the breaking the giving of bread and wine the rehearsall thereof iterated by Paule the Apostles which were wont to cast doubts even in the least matters the vndoubted consent and the common most knowne vse both of the Hebrew Syriak tongue and the most beautifull agreement of all the articles of our faith and the verie conditioÌ„ nature of the true body which Christ had and the iudgement of al the senses which Christ in searching out the nature of a body commands vs to haue regard vnto besidesâ— the avoiding of infinite fictitiall and counterfeit miracles against the order of nature and lastly the coniunction of minds wel-neere of all the ancient in the primitiue church doe most plainely declare that those words are altogither true but yet placed in the Signe and Sacrament and they must be expounded Sacramentally that is by such a manner as is vsuall vnto all the Sacraments A preparation vnto the Lordes Supper out of which most coÌ„fortable doctrines are offered vnto every beleeving hart and the errors of the Masse made odious and detestable even to all which are not already forestalled wilfully blinded in the dotages thereof The Supper what it is A Seale of the promise of the Gospell instituted by Christ himselfe wherein God doth seale vnto all those that doe worthelie receive it all the benefites blessings which his own Sonne hath merited for vs through his obedience by giving vp his body vnto death and by powering forth and shedding of his bloud In generall note from hence Viz. 1. The word or coÌ„mandement of God the institutour heereof 2. The externall Signe 3. The thing promised 4. Faith answering thereto and beleeving the promises The Institution where taught Math. 26. cap. Mark 14. Luk. 22. According to the puritie wherof St. Paule instructeth the Corinthians viz. 1.
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
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 Abstract Iudge whether this bee not workemanlie knockt and beaten out by their sophistrizing hammer 4 Fourthly and lastly the vbiquitarians trifle most passing idlely in behatching a threefold māner of the body of Christ that is 1 A naturall manner 2 A glorious manner 3 A maiesticall manner The first two waies they denie marveylous crookedly that Christ is euerie where in body but come ye once to the thirde which is his manner of Maiesty then haue say they along with you to Westminster seeing in this sort both there and euery where els throughout the world we shal neuer misse him Examination First here is in this distributiō a notable Catachresis or abuse of the voice manner which is placed heere most improperly for an adiunct Secondly the parts do not cohere agree with the Distribute for the naturall manner is not an Adiunct of the body of Christ but it is the forme it selfe And as for that their manner of Maiesty some men are over hastie to tearme it figmentum perquisitè excogitatum but I had rather speake English and call it a plaine cogge and foisted legerdemaine Thirdly the Partes do not oppositlie disagree betwixt themselues because the glorie of the natural body is an adiunct and it remaineth notwithstanding the adiunct stil a true physical natural body although it be also glorified For glorificatiō hath not taken away the nature of Christ his body but the infirmitie thereof patibilitie But these Vbiquitaries are sure cardes take them at any time without a fitten and strike of their neckes They durst not say that Christes natural bodie is euerie where fie that were to grosse and therefore see what cunning can bring to passe they haue wrought it out maiesticallie Wherfore beholde their follie whiles that they thinke to shun the raine they run mee out of hād aboue head eares into the riuer For it had bin as good nay better for them to say at first dash that the natural body of Christ is euerie where so to make no more then one body of him then by such an vnartificial blinde distinction both to affirme his body to be everie where over and besides to ordaine him a triple body too that is 1. a Naturall body 2. a Glorious body 3. a maiesticall bodie I might set downe much more such stuffe of theirs but I count this sufficient to shew what they are euen in this respect the Popes own ympes and still like vnto thēselues wil bee so though the Diuel saie nay This I doe and maie speake boldly vpon regard of their wilful obstinacie and malitious harts both against our selues our doctrin Ours nay the Lords owne doctrine The Corollarie and vpshot of this whole treatise vpon the Lords Supper LEt vs most hūbly beseech the Lord our God of his abundant kindnes mercy towards vs in his Son Christ Jesus that he wold stay vs with his grace that we denying and defying from our harts al vngodlines al heresies scismes erroneous opinions false doctrines all superstitious reliques ceremonies of that whorish church of Rome in a word al Epicurisme Atheisme Papisme Bron nisme we may be groūded in the truth of his most powerful word being nourished vp continuallie in a liuelie faith with this heauēly holy banquet may persist in stedfastnes of the same truth even to our last breathing and yeelding vp the Ghost into the hands of our allouing gracious God who hath faithfullie promised that hee will not faile vs nor forsake vs Hebr. 13.5 but wil bee readie then especiallie by his holie Angels to receaue vs vp vnto himselfe into his holie mountaine and new Ierusalem the citie Hebr. 12.22 of the living God where wee shall liue in ioyes vnvtterable with the congregation it selfe of the first borne which are writtē in heauen with God the Iudge of al with the spirits of iust perfect men And with Iesus the Mediatour of the new Testament and with the bloode of sprinkeling that speaketh better things then that of Abell God grant vs al these things for our Lord and Saviour Christ Iesus sake to whō with the Father the holy Ghost be attributed al praise and glory now for ever So be it Amen A Praier for the whole State of this Church and Realme of England conteyning a true confession of our sinnes before the Lord fitte to bee saide at all times and seasons Merciful Lord and Father which refusest not to hear thy servants at what time they doe flee vnto thee in the contrition of their harts we beseech thee to expell the darkenes of our vnderstanding that being directed by thy holie Spirit we may from a true feeling of our woeful state in the name of Iesus Christ vnlocke our grieved cōsciences powre out the affections of our brokē harts by sincerely invocating on thy holy blessed name Amen O Most gracious and louing Father wee come vnto thee in the name of thy dearely beloued son Iesus Christ beseeching thee out of the humility of our soules that thou wouldest vouchsafe to looke downe vpon vs with the eie of pittie notwithstanding most vile miserable sinners as we are For we were conceaved in sin borne in iniquitie having no truth nor sound part within vs seeing from the sole of the foote vnto the crowne of the head there is nothing whole but woundes swelling soares ful of corruption we are a seede of the wicked corrupt children forsaking the Lord and provoking the holie one of Israel to anger Nowe though we are thus vncleane sunken deepe into all impieties though our righteousnes be as filthy clouts though we doe al fade like a leafe and that our iniquities like the winde haue caried vs away yet thou O Lord art mercie and truth promising to harken vnto repentant sinners that doe cal vnto thee We cal and crie vnto thee O Lord out of the true sorrowes and grievances of our hearts to remove from vs the burden horrour of our sinnes which do lie most heavie vpon our consciences stinging and pressing vs downe vnto the verie gates of Hell thou therefore ô heavenly Father which savest both man and beast thou whose mercie reacheth vnto the heavens and whose faithfulnes vnto the cloudes thou whose righteousnes is like the mightie mountaines and thy iudgments like a great deepe powre forth vpon vs most sillie wormes and vnworthie wretches as we are of the rich plentie of thy Grace let thy accustomed mercie breake forth and prevent vs in al our actions reforme our froward wils our corrupt affections our inbred depraved natures create in vs cleane harts renue right Spirits within vs that so our whole man both soules and bodies may bee conformed to thy holie will And to this ende out of the longing desires of our harts we prostrating our selues at the foote-stoole of thy mercie seate doe craue of thee ô bountiful Father to quicken vs with thy holy
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
by through Christ that we leese not the same any more but let vs lay sure hold on our Lord Sauiour and as Simeon Luc. 2.28 tooke him vp in his armes so let vs take him vp also not in our armes without but inwardly in our heartes and then may we boldly come before and praise his holy name One sometime that could not tell how to escape losse of life from a certaine king because the king was provoked against him tooke vp the kings son who was enwrapte with the loue which he bare to his sonne that he cleane forgate the hatred hee bare to his enemie so we must pray Christ Iesus to bee our advocate to his Father beeing assured that God is well pleased in him and we must take CHRIST as it were in our armes and then God looking on vs forgetteth our sinnes For by this means it will come to passe that wee shall haue iust cause to reioyce at all times yea even then when God is saide to iudge the worlde with righteousnesse For though wee bee not righteous in our selues yet Christes righteousnes is imputed for ours And as Parents loue their children though they bee never so deformed so God louing his Sonne lookes on vs and loues vs. This is called Rom. 13 14 Gal. 3 27 a putting on of Christ And as Iacob hauing putte on Esaues apparell wan the blessing so wee putting on Christs garments of righteousnes shall obtaine the blessing and fauour of God for evermore Lastly vnto this our spirituall mariage and coniunction it shall not be vnconuenient to annexe three necessarie obseruations rules or conclusions as followeth First this coniunction heere spoken of must be substantiall or essentiall and not only energeticall that is to say Virtuall namely whole man with whole Christ yea and by meanes of him even with the whole Trinitie and Godhead See these places 2 Epist Pet 1 cap 4 ver Ioh 17 22 23 Ioh 14 23. 1 Ioh 4 ca 12 13 15 16. v. Secōdly it must be reall true therfore not imaginatorie or accidentall namely as the braunches with the vine as the stones of the wall with the whole building as the members of mans body with the head and as the coupling of man and wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one flesh according to Gods ordinance be they never so far a sunder in respect of place Ephes 5 cap 29 30. Thirdly which must ever diligentlie be marked It must quoad modum that is in respect of the māner be a spiritual and no corporall or carnall cōiunction This is over hard to bee comprehended of flesh and bloud nay it surpriseth cleane mans sense his witte and reason in-somuch that St. Paule himselfe calleth it Ephes 5 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great secret which we cannot attaine vnto but by a sure and liuely Ephes 3 cap 3 9 v faith yea which is more the verie Angels themselues 1. Pet 2 cap 12 vers doe desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introspicere that is to behold or more neerely to the Greeke word to see and prie into this mystery of the salvation of mankind purchased and wrought by Christ wherof this spirituall vnion with him is the very sūme interest earnest of the holie Ghost givē to his elect children for their most ful assurance which they doe enclose lay vp in their harts by faith What shal one say then to these bussardly Papists that bee they convinced by the scriptures never so plainely yea though the Apostle St. Paule so wonderfully endewed with the Spirit doth not omitte to say and confesse that it is a great mysterie moreover that the holy Angels too thēselues do even long to know this secret yet for all this they are neverthelesse caried and ledd away still with a carnall or fleshly vnderstanding of this so spiritual deepe a mysterie avouching that they doe eate orally the transubstantiated bodie of Christ made by the cunning slipper-devise and incantation I should haue saide consecratiō of the maskinglike attired massing-Priest Hitherto we haue handled the three first special endes of the Lords Supper the two latter whereof tended to our mysticall incorporation or inauguratiō with Christ as also vnto a spirituall repast food wherby we gather strength and growe vp continually from faith Rom. 1.7 to faith vntill we bee made a perfect man in him It resteth now that we should declare the two other ends but that present occasiō vrgeth vs to interlace certain reasōs against the orall fleshely eating of Christes body in the Sacrament with the absurdities that doe rise therevpon Q. You said before in the third speciall ende that this Supper is a Sacramēt of our spirituall nourishment do you then make a difference of eating seeing you adde spirituall A. It is right meete so to distinguish least wee shoulde bee caried away with the sweepe of grosse errour as to to many are For māducatio or eating is sometime sacramentall sometime spiritual onely sometime both spiritual sacramentall Q VVhat is sacramentalleating A. It is the externall sēsible eating drinking of the bread wine without faith Q. VVhat is spirituall eating A. It is that which is done onely by faith and it answereth ex opposito vnto that first which is nothing else but a signe symball heereof Q. Then these two are not alwaies ioyned togither A. No. For as the externall ceremoniall eating may be without the spiritual so the spiritual also may be without the externall As saith St. Austen de Ciuit lib. 21. cap. 23. Q. VVhat is the Sacramentall spirituall eating togither A. It is the very right vse of the Supper which is required in the institution of Christ Q. How is carnall eating convinced by the word A. Christ himselfe doth overthrow it by two arguments Iohn 6. ca. 62.63 v. The one drawen from the signe the other from the vse viz. 1. A signo or from the signe Doth this offend what then saith he if yee should see the Sonne of man ascend vp where he was before Signifying therby as Athanasius rightly thinketh that his ascension carnall eating of his flesh can in no wise stād togither 2. Ah vsu that is from the vse It is the Spirit saith he that quickneth the flesh profiteth nothing the wordes that I speake vnto you are Spirit and life That is as the naturall and proper sense of the Text inferreth earnall eating is vnprofitable but the spirituall doth giue life and quickneth Now the Papistes doe checke these words of Christ and cavill stoutly or rather stubburnely spitefully with vs that it is the orall fleshly chamming and grinding of Christ betwixte their teeth that profiteth But it is in vaine to reason the cause which these drawe-latches and cornerlurkers For as the Proverbe goes an Ape will be an Ape still putt him into a coate of velvet or what you will so is a Papist no changling in opinion but will liue and die