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
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
sinnes when we were in case of misery wholie trodden downe and vanquished of the Devill and lying as it were groveling in our filthines doth raise vs vp again free vs from death nourish comfort refresh and quicken our farre yea whole spent soules vnto life not temporal but eternall Q. What is the Coniunction namelie of the Signe with the Thing signified A. It is a most true and spiritual coniunction grounded on the promises of Christ and wrought by the holy Ghost Q. Is there no mutation then of the bread and wine or at least no physical copulation A. There is no change of the Elemēts in respect of their substaunce but yet there is a mutation of them in respect of the end viz. The bread wine are no more novv prophane or common meate drinke but do serue and are applied rather vnto a proper sacramentall and sacred vse and end And that learned and worthy man M. Beza Dial. 2. saith that the mystical Symbols bread and wine even after the sanctifying of them doe not leese their proper nature For S. Paule saith he euen after the giuing of thankes calleth bread stil by the name of bread 1. Cor. 11. vide locum Q. Can you instance in such a change A. Verie wel For wax which is affixed to euidēces differeth nothing in substance from that which is vnsealed but in the vse there is such a change or alteration that the one doth signifie confirme the writings whereto it is annexed whenas the other which is remoued and not applied to that vse doth not Q. If there be no physicall copulation or Consubstātiation as the Lutherās hold neither mutation of the substance of the Signes which the Papists call transubstantiation why doth St. Iohn Chap. 6. say that wee must eate the flesh of Christ and drinke his blood A. St. Iohn doeth by this manner of speaking set downe most perspicuouslie vnto the eies as it were of our soules the verie summe of the promise of the Gospel as namelie what faith is by which wee doe enioie those promised good things to the end we might vnderstand how the vertue thereof doth beareful sway in our hearts cheering and lifting vs vp to buckle mightelie against the frontiers of sinne the world and the Deuil Q. Then by this it seemeth that to eate the flesh of Christ and to drinke his blood are taken for one the selfe same thing as to beleeue in Christ A. It is so And therefore S. Austen saith plainely Crede manducasti that is beleeue and thou hast eaten Q. But can you proue that to eate and to beleeue are one thing in the Scriptures A. Easilie out of the sixt chap. of Iohn and the 40. 47. verses as verely verely I say vnto you hee that beleeveth in mee hath everlasting life Now vers 51. of the same chap. hee expresseth this another way that is by eating of his flesh As I am that living bread which came downe from heaven if any man eate of this bread he shall liue for ever and the bread that I will giue is my flesh which I will giue for the life of the world Here you maie see that both these manner of speeches though diverse in words yet al one in sense and meaning do obtaine likewise one the selfesame promise euen life eternal Moreouer hence it riseth that the Fathers oftētimes treating vpon the Supper of the Lord do cite those places out of the sixt of Ioh not that they thought the Lord to haue spoken there precisely strictlie or solelie of the Supper of the Lord but that rather because in the right lawful vse of the Supper faith of the thing promised is there sensiblie as one may say expressed by the Lorde vnder the names of eating drinking of which promise the Supper is a pledg and seale Q. Seeing there is now no physicall application doe wee receiue onlie the bare tokens of the things signified or els are they effectuallie there given vs A. For so much as Christ is the verie truth it selfe and therfore most faithful in all his promises so vndoubtedly according to his promise made at his Supper and as the Signes do represent he maketh vs partakers of his verie substance to make vs grow therby into one life with him Calu. Q. Christ is in heaven as Act. 3. cap. 21. verse sci VVhom the heaven must containe vntill the time that all things be restored besides looke all these places as Hebr. 7.26 Eph. 4.10 Act. 1.11 Act. 7.56 Act. 1.9 Ioh. 6.62 Colloss 3.1 Act. 2.33 Psal 110.1 Luk. 22.69 Luk. 24.51 Ioh. 12.8 Heb. 10.12 1. Tim. 3.16 and we are heere Pilgrims on the earth How then can this Vnion of substance bee A. This Vnion is not in respect of the place for so indeede is the body of Christ in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or circumscriptible but it is in respect of our faith by which we do worthily receiue this holy mysterie For Christ although he be in heaven according to his humane nature and so sitteth glorified at the right hand Iohn 17.5 of his Father both our Mediatour and Intercessour vnto God for vs yet is hee also these fiue waies present in the earth with vs. viz. 1. By his Godhead and Spirit 2. By our faith in him 3. By mutual loue 4. By his vnion with humane nature that is in Coniunction of his Soule and body with ours 5. By hope of our Consummation glorification Or According to others thus the presēce of Christ now with vs is twofolde the one in respect of his person the other in respect of his office In Person hee is with vs as true God filling both heauen and earth In of fice he is with vs by his grace Spirit Math. 28.20 And loe I am with you alway vntill the end of the world Amen But Christ in his Humanity is not with vs but so hee sitteth at the right hand of the Father and of the throne of his Maiestie in Heauen Heb. 8.1 Q. So then this commeth to passe by the wonderous and vnsearchable working of Gods Spirit powring faith into vs which faith coupling vs with the Son of God causeth that wee are more neerely ioined vnto the flesh and blood of Christ then we are vnto the bread which we eat the wine which we drinke A. Iust For indeede such is the effectualnes of faith which it hath frō the powerful working of Gods holy Spirit that it doth most neerly cōioine things which are in place farthest remoued asunder Concerning this Coniunction therefore of ours with Christ it is manifest that the Fathers doe all agree with this which hath bin said for the right receiving and vnderstanding of this Sacrament and more especially for the words of our Sauiour Christ Ioh. 6. cap. verse 53.56 As Then Iesus said vnto them verely verely I say vnto you Except yee eate the flesh of the Son of man drinke his bloode yee haue no life
in you He that eateth my flesh drinketh my blood dwelleth in me and I in him And Corinth 10. chap. vers 16. The cup of blessing which wee blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we that are many are one bread and one bodie because we are all partakers of one bread So yee see heere that St. Paule saith that the bread which we breake is the Cōmuniō of the body of Christ which is it is the thing whereby we are receaved into Communion and fellowship with the body of Christ and doe growe togither into one with him Therfore al the Fathers iointly teach that the very true flesh of Christ not that which was feigned of the Heretiks to be invisible but that which is like to ours in all things except sinne is truelie eaten of vs in the Supper of the Lord is so eatē that we wholy grow into one whole Christ how great soeuer we bee being made flesh of his flesh and bone of his bone Eph. 5.30 See Zanchius in his treatesse of spiritual wedlocke Herevpon saith Zanchius Cyrill and other of the Fathers affirmed that Christ dwelleth corporally and naturally in vs. Which words saith he must bee vnderstoode not of the manner howe Christ dwelleth in vs as if he were in vs in any naturall and fleshly manner but they are to be vnderstood of the things whereto we are vnited For we are vnited to the true natural body of Christ and that by a true and reall vnion but yet if you respect the manner how this is wrought surely then it is accomplished and done by these two means namely by the spirit and by faith Now this is farre of I thinke from that carnall grosse and fleshlie manner which the Papists dreame of This Doctrin touching our incorporation into Christ by a spiritual māner all the Fathers taught Wherefore Augustin in his 50 tract vpō Iohn Let thē saith he meaning the Iewes heare lay hold of Christ who sitteth at the right hand of God the Father in heavē They answere whom shall I lay hould on him that is absent Howe shal I lifte vp my hand into heavē to lay hold on him sitting there lift vp thy * And in the Primitiue church they vsed to say these words vnto the people Sursum cor da in tokē that they were to pearce the very heavens with St. Steven Act. 7 56. by their faith and there behold Christ as he is man and not in the earth faith and thou hast laid hold on him Thy Fathers held him in the flesh doe thou holde him in thy heart because Christ beeing absent is yet nevertheles also present vnles he were present he could not be held of vs. Augustine sheweth at large that Christ is absent in the flesh but is present with vs in Maiestie Whence it is manifest that this Vnion is essentiall and reall if we respect the thinges that are vnited and the truth of the vnion but if we cōsider the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is how it is made it is spirituall Q. VVhat is there no Coniunction thē where faith is not A. Noe doubtles but a Sacramentall Cōiunction onely which returneth into iudgmēt to him that doth receine it Q. If it bee so vvhy doth St. Paule affirme those to become guiltie of the bodie and blood of the Lord vvhich doe eate this bread and drinke the Cup vnworthelie 1. Corint 11.27 1. Corint 10.16.17 A. This may easily bee answered with the like because hee that beleeveth not the word of God but heareth it vnworthely is guiltie of the word of God For why whosoever beleeveth not shal bee condemned Looke Marke 16.16 Item Iohn 12. ca. vers 47.48 Q. Yea St. Austen hath the like kinde of speech As he which eateth saith he the bodie drinketh the blood of Christ vnvvorthely eateth and drinketh his owne dānation so he that receaveth Baptisme vnvvorthelie receaveth iudgment and not salvation A. Where this learned Father speaketh sacramentally attributing vnto the Signe the name of the thing it selfe Q. Howe are the wicked then guilty of the body bloud of Christ whenas they receave but the bare Elements or Signes alone A. Because the disgrace reproach which they doe to the sacred signes and symbols doth redound even against the thinges themselues signified thereby Q. Can you make this plaine and familiar by some instance or other A. Yes surely it may be gathered frō the experiēce of affaires in this life For whosoever doth spue vpon doth teare and trample vnder foote the Image or letters-Patents of an Emperour and mightie Prince is foorthwith adiudged guiltie of hie treason againe the ill entreaty or vsage of Embassadours doth returne and fall out vnto the contempt contumely of the king that sent thē But of how much sorer punishmēt suppose yee according to the Apostles wordes Heb. 10.29 shal he be worthy which treadeth vnder foote the Sonne of God and counteth the bloode of the Testament as an vnholy thinge wherewith he was sanctified doth despight the Spirit of Grace Looke besides 30.31 verses of the same chap. Item Heb. 6.6 Item 1. Cor. 11.7 where you shall finde the like phrases Notwithstanding it is but absurdlie gathered out of 1. Corint 11. chap. 27. vers that the vnbeleevers cannot therfore bee guiltie of the bodie and bloode of Christ because they doe not reallie eate Christ in the Sacrament as though they could no otherwise be guiltie of it and namely by their vnbeleife whenas yet St. Paule speaketh not there of vnbeleevers but even of the verie beleevers themselues vnreverētly handling this Sacrament Thirdly Q. VVhat is the Meditation of the Supper A. This is twofold consisting 1. In the Endes 2. In the Vse Q. VVhat are those speciall Endes A. They be fiue as 1. A remēbrāce of the Lords death 2. A Sacrament of our incorporatiō 3. A Sacrament of our spiritual repast and nourishment 4. A pledge of forgivenes of sinnes 5. A bond true knotte of loue Of these in order as they lie First The Supper of the Lord is memoria mortis that is a Sacramēt ordained for a remembrance of the body of Christ delivered vp to death for vs and of his blood shedde for many for the remissiō of sinnes St. Paule 1. Cor. 11. ca. 26 v. describeth this end most perspicuouslie For as often saith he as yee shall eate this bread and drinke this Cup yee shewe the Lords death till he come And Christ himselfe Luk. 22 cap. 19. vers Doe this saith he in remembrance of mee Iustine the Martyr Colloq cum Triphon Apolog. 2. saith that the Eucharisticall bread is committed to vs ad recordationem passionis Christi that is for a remēbrance of the passion of Christ Now marke heere how shamefully the Papistes are besides their beades in going
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
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