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
vilely plaie the patchpannels Yea but some vvill say if so that the Sacramentes bee but signes and representations what necessitie lieth in theÌ„ seeing the word of God it selfe doth teach vs as much and therfore vvithout the other were sufficient alone for vs. First I answere that the necessity of the SacrameÌ„ts staÌ„deth vpon this grouÌ„d that is to say on the ordinance of God who will not bee called to accompte of vs for any thing that he doth Secondly I answere that the word indeede of God is all-sufficieÌ„t by it selfe had not wee bin insufficient by reason of our dulnes to beleeue the same And for this cause hee ordained the Sacramentes to helpe our weakenes and dulheartednes to believe any thing vnlesse we do with St Thomas both see feele him first Iob. 20.13 though not corporally as he did theÌ„ that is in his flesh and bodely presence but Sacramentally representorilie that is by Signes And therfore we are most highly bouÌ„d vnto God for the same seeing he doth debase himselfe so farre by these terrestrial creatures of bread wine as ther by to apply and make himselfe familiar to our feeble to our sleÌ„der more theÌ„ weake yea childish capacitie reach vnderstanding Heere theÌ„ we are to note that threefold difference betwixt the word the Sacraments in the order of confirming faith viz. 1. The word is offered preached generally vnto all but the Sacraments are singularly ministred to every of the faithfull 2. The word is offered in preaching to the eare onely but the Sacramentes are presented to all the senses that so we may be every way sensiblie affected assured of the goodnes favour mercie of our God 3. God by his word hath revealed expressed set downe his will vnto vs by the Signe or Sacrament he hath coÌ„firmed the same vnto vs. To the end that that thing which the mind did coÌ„ceaue out of the word might after a sort through the Signe be presented to the senses c. Now forsomuch as our Adversaries the Papists do still baÌ„gle about mooneshining in the water by standing so stifly vppon the grosse and literall sense of these wordes Hoc est corpus meum that is this is my body that neither they may be their owne carvers nor we wax olde in our opinion without reason reason I say such as they never will haue the like vnlesse they haue the same I will oppose against that grosse taking of the wordes fower especiall thinges to annihilate infringe the same viz. 1. The iudgment verdite of the learneder sounder sort touching the true meaning of the wordes 2. The auctoritie of the Scripture the best interpreters thereof 3. Reasons with the contrarie Absurdities 4. Lastly if that none of these the least whereof is sufficient can satisfie such vnreasonable and flint-harted Papists that do most obstinately put away the true and sincere knowledge of these mysteries I must be driven to discover to their shame had they any the most impure irreligious doctrine vvhich they mordicùs tooth naile defende about their Masse First of the First that is the iudgement of the Fathers 1. The bread taken and given to his Disciples he made that his body saying This is my bodie that is a figure of my bodie Tertullian lib. 4. coÌ„tra Marcionem 2. After such a maner he saith that the bread wine are the flesh bloud of Christ as that both the thinges signifying and the things signified are iudged or esteemed by the same words Cyprian de Chrism 3. The Lord saith Augustine did not doubt to say This is my bodie when he gaue a Signe of his bodie August contra Adamant chap. 12. Againe Cyprian he calleth it panem sanctificatum that is hallowed bread 4. The bread vpon the Alter onely is a Signe as Baptisme is and it proffiteth nothing vnlesse the bread be nowe eaten within Lut. in Serm super Iohan. 6. Anno 1523. 5. The Latine Church speaketh Nulla rei fit scissura signi tantum fit fractura qua nec status nec statura signatiminuitur that is no reÌ„ting is made of the thing onely there is a breaking of the signe whereby neither the state not stature of the thinge signified is diminished And they hold this to bee the definition of a Sacrament That it is a Signe of an holie thing 6. The destroying or taking avvaie the Proprieties is a denying of the Nature Theodoret. Dial. 3. 7. The natural essential Proprietie beeing cutte of the verie whole nature also it selfe is overthrowen therewith For a nature cannot be found out anie way but by the essentiall Proprietie that doth designe and note out the same Vigilius in Epist. Synod adversus Monothel He that denieth the Proprieties denieth the nature Luth. in lib. Concil If then the bodie of Christ is not visible and circumscribed it cannot bee a bodie For take away the essentiall Adiunct and take away the Subiect also once put the AdiuÌ„ct forthwith adde the Subiect toe Vbiquitie therefore is not communicated vnto the body because it is a Proprietie of the divine Nature 8. Do thou not saith Austen doubt that the man Christ Iesus is there now from whence hee shall come and print it firmelie in thine heart keepe faithfullie the Christian confession because he hath risen from the deade he ascended vp into heaven hee sitteth at the right hand of the Father neither shal he come else-where then from thence to iudge the living and the deade And he shall so come the evangelicall voice Act. 1. bearing witnes heereto as he was seene to goe into heaven that is in the same forme substaÌ„ce of his flesh to which flesh he gave immortality indeede but yet tooke not away the nature According to this forme he is not to bee thought to bee spredde every where For we must beware that we do not so maintaine the divinitie of man that wee should take away the truth of his bodie Besides it folâ—oweth not that that which is in God should bee everie where so as God For the scripture saith most true thinges to vs that wee live in him move and haue our being yet are wee not everie where as he is But that man is otherwise in God because God is also otherwise in that man after a certaine proper and singular manner For one person is God and man both is one Christ Iesus Every where by that that he is God but in Coelo in heaveÌ„ by that that he is man August in Epist ad Dardanum Althique dicit Sacramentum premi dentibus In a word all this contention saith Mulculus standeth on the right sense of the wordes of Christ viz. This is my bodie where the true meaning of them is held there those arguments do make nothing at all to the purpose by which they labour in laying on Hampton load of sophismes fooleries to proue that the body of Christ can be in many places at
one time yea vbique every where 1. Sophisme The Vbiquitaries when they woulde proue that the body of Christ is in the bread they haue nothing poore souls to bring but the literal words of Christ be cause he hath said This is my body But in the meane time petunt principium that is they begge of vs this favour to grant the whole matter that is in controversie betwixt vs. For who seeth not that about these wordes of Christ lyeth the whole question how or after what sorte they are to be vnderstood Therfore the proofe of this point cannot be taken frō them For the approbation of the true sense is not to be drawne out of the very wordes themselues whose meaning we doe explicate and seeke for but frō that which goeth before that which followeth after or els from other like places that so the Analogie of faith may be obserued 2. Sophisme Againe will ye heare an other acute reason of theirs acute did I say one may terme it so aswel as some do mons à movendo that is fine cute cote the body of Christ say they is every where because the proprieties of the diuine nature are communicated to it But wee finde here petitionem principij that is a begging of the argument because the argument is as vncertaine doubtful as the thing it selfe which is had in question They must first proue not as mendicant Friars begge that it be freely granted to them 1. Argument But one argument now against thē viz. Whosoeuer do take away the proprieties of the body of Christ they doe take away the bodie it selfe They who say that the bodye of Christ is euery where doe take away the proprieties of the bodie of Christ therefore whosoeuer say that the bodie of Christ is every where they take awaie the body it selfe Here the Vbiquitarians deny the cōclusion but tell them of answering the argument surdo narras fabulam that is it doth please them so well as though you had broken both their shinns with a crab-tree cudgel 2. Argument The bread is changed into the bodie of Christ either substantially or sacramētally but not substātially for Christ according to Theodoret hath honoured the visible Symbols by the names of his bodie and blood not changing the nature but adding grace vnto the nature Therefore it is changed only sacramentally that is it is made and turned out of common bread into a Sacrament of his bodie 3. Argument The bodie is spokē de pane of the bread either properly or tropically non properly because so al might be said of the bread properlie and truelie whatsoeuer are said of the bodie according to that axiome Quicquid dicitur de praedicate dicitur etiam de subiecto which absurditie deserues an hissing Therefore it is of necessity spoken of the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tropically 4. Argument Poison cannot bee mingled with the natural bodie blood of Christ but it may with the Eucharisticall bread and wine as experience hath taught For a certaine Monke of the Iacobin order named Bernhard de monte Politiano de Doncastro gaue vnto the Emperour Henry 7. an intoxicated or poisoned Host which hauing receiued he died Therfore the Eucharistical bread is not made the natural bodie and the wine is not likewise the natural blood of Christ 5. Argument This particle hoc in the words of the Supper which signifieth this either demonstrateth bread or the only accidēts of bread or els the body it self of Christ or lastly as Thomas Aquinas saith p. 3. Q. 78. Artic. 5. some wandring and indeterminat kinde of substance For besides these there was nothing of which Christ touching his body might bee spoken 1. First then this particle doth not demonstrate substantiam vagam that is a wandering or roaming substance because it was a determinate setled substance not a rouing substaunce euen that which Christ held in his handes which he brake and which he gaue to his Disciples 2. Next it doth not demonstrate the bodie it selfe of Christ neither visible nor invisible For the visible body Christ himselfe had on but hee gaue vnto his Disciples after hee had broken it a plaine evident and demonstrate thing An Invisible or Vbiquitarie bodie in the Supper Christ had none yea the Papists too doe confesse that the body of Christ is not yet presēt vnder the forme of bread when the Priest doth begin to pronounce this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this but then it is present at last cast as they say euen after the chaunge is made nowe they say that the immutation of breade into the body of Christ is made in the very last gaspe of the cōsecratiō wherin the syllable VM is pronoūced in these fine words Hoc est yet the change is not enim nor yet Corpus nor yet me now t is neere um here t is Lo now he hath stroken it dead now in deed hee hath kild the cow and neuer before till this syllable VM flue mee out of his chaps Hence you may take a short surview of Popery in graine that is in his right stampe couler and cue as men commonly saie 3. Thirdly lastly this particle hoc this doth not demonstrate the shew onlie or accidents of bread aswel because Christ held not in his hand neither did he breake bare accidents but the verie materiated thing it selfe clad and bounded about with accidentes as also because it was false that the shew or resemblance of bread should be the body of Christ For this were to make a body of the aire nay marry it is not so wel by a great deal because that the aire though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a most moist fluid body yet it is a body but accidents are immateriall things are no subiect of themselues but they doe inhaerere subiecto that is they are fastned in some Subiect which must support and beare them vp It is a common saying that beggers repeate their Pater noster so oft till at length they cleane forget it so the fabulous massing wittals doe beat about the bush of Sophistrie and quirkes so long till at last they leese the bird it selfe that is they forget the maine groundes and rules of Logike Wherfore to conclude this Particle Hoc doth demonstrat nothing els then the bread alone neither doe the words of Christ this is my bodie sound any other thing then Hic panis that is this bread is my bodie Let this suffice for the first the two other middle motiues against that grosse interpretation of the words this is my body namely the authority of the Scriptures the reasons with the cōtrary absurdities shal be set downe as occasiō offereth in the particular hand ling and discussing of this Sacrament In the meane space you haue heard the definition and nature of the Lordes Supper you haue heard howe many things do generally belong thereto you haue had and heard
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
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.
hand over which hee gaue thankes which he brake and gaue to his disciples But against this such like dotages of theirs Christ himselfe forewarneth his disciples that they should not suffer themselues to bee deluded therewith Math. 24. cap 23.24.25 verses viz. Then if any shall say vnto you Lo here is Christ or there beleeue it not For there shal arise false Christs false prophets and shall shew great signes and wonders so that if it were possible they shoulde deceiue the very elect Behold I haue told you before See 26 27 28 verses of the same Chap. 2. Secondly he ascended visibly from the earth into heauen where he remaineth til the time that al things be restored which God hath spoken by the mouth of al his holy Prophets since the world beganne Act 3.21 3. Thirdly such is our eating of him as his dweliing is in vs but he dwelleth in vs by faith Eph. 3. cap. 17. As That Christ may dwell in your harts by faith 4. Fourthly al the Saints both of the old and new Testament haue one the same vnion with Christ which is spiritual 5. Fiftly Christ onlie is able to offer himselfe vnto the Father for vs needeth not the helpe of any man Blush then yee frapling massing-Priestes to offer him vp so often by making it a common art amongst you and remember what a grievous accompt ye are to render for thus crucifying againe vnto your selues the Sonne of God and making a mocke of him Heb. 6. cap. 6. v. Which place though it be directly spoken against such as doe malitiouslie and finally spurne at the truth of the good word of God after they haue tasted thereof and beene once lightned and made partakers of the holy Ghost yet apply it to your selues who though yee doe not quite forsake the word notwithstanding yee doe alter the word by glossing and corrupting the perfect sense and meaning thereof as your Rhemish Testament can witnesse it here to your faces and elsewhere except yerepent to your endlesse derision and shame Wel as you alter the word so yee add diminish too the one by bringing in an hundred knacks of knauerie as Purgatorie hole praier for the dead praying vnto Saints I wil not speake of your paradoxes scil Children dying without baptisme are al condemned ad paenam damni as ye cal it but not ad paenā sensus of your Limbus Patrum before Christs comming of your innumerable Masses dirges Trentals Popes Pardōs Canons Decretal Epistles which you make to be authentical with the worde of God These be your owne additions wee cannot tel what to doe with them and therfore take them home to you sweepe your chymnies with them Doe ye aske me wherein ye do diminish I neede neither goe farre a field for this seeing yee diminish from the very institution it selfe of Christ by taking away the cuppe from the Laitie yee diminish it when yee doe so impudentlie impaire the credit and autoritie by captiving it to your owne hellish censures and most ouglie practises But remember if ye be not voide yet of al feeling what is denounced against al such wicked heynous practitioners Revel 22 cap. 18 19 verses Deut. 4.2 Deut. 12 32 Prov. 30 6. Ioshua 1 7 8 c. I wil passe ouer to speake how the papistes doe diminish from the office of Christ the one and onlie mediatour betweene God and man 1 Tim. 2.5 by imperfecting stil of that which hee by one oblation sacrifice of himselfe vpon the crosse hath made for euer perfect Heb 7. cap. 25. VVherefore he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Againe that Christs one only sacrifice is sufficient without this toyish elevating him in their Host looke these places as Ioh. 10 15 Heb. 2 17 18 Heb. 4 14 15 Heb. 5 cap. 4 5 6 7 8 9 10 verses Heb. 9 cap. 11 12 23 24 25 26 27 28 verses Heb. 10.10 14 Ephes 5 2 Item Mark. 10 45 Psal 110 4 c. And Heb. 8 cap. 4 verse Jt is most evidently taught which I woulde haue thoroughly and thoroughly to be marked that if Christ were on the earth he were not then a Priest seeing saith he there are Priests that according to the law offer giftes who serue vnto the patterne of heauenlie things as Moses was warned by God whē he was about to finish the Tabernacle See said hee that thou make all things according to the patterne shewed thee in the moūt Further 2 Cor. 5 cap 16 ver VVherfore henceforth know we no man after the flesh yea though wee had knowne Christ after the flesh yet nowe henceforth know we him no more First then by these two places wee finde that if Christ were on the earth now in his humane nature he could be no Priest Secondlie that we may not hencefoorth knowe him any more after the flesh much lesse as Papistes so grosly minded would to eate him fleshly But the Papists being so slipper as any eele doe whip in and out by the backe dore saying that Christes body is vpon the earth per modum invisibilem that is after an invisible manner but this delusion is not worth the smoke of a ladle because Christs body is not anie where invisible seeing it is wholy against the nature of a bodie For once take away the proper adiunct and take the Subiect after I hasten to the other reasons 6 Sixtly The blessings promised in the Supper are spiritual 7 Seventhly and lastly The Analogie of the signe with the thing signified doth manifestly refell transubstantiatiō because it were not a Sacrament at all did it not consist of these two thinges the signe and the thing signified Wherfore most notable is that saying of Macarius the Moonke Bread wine saith hee are a correspondent type of his flesh and they who receaue the bread vvhich is shewed eate the flesh of Christ spiritually Hither to of the reasons I wil returne to the two other special endes of the Supper yet remaining behinde namely the 4. and the 5. The fourth Ende It is that that standeth vs insteeed as a pledge of the new Testamēt that is of the promise of forgiuenes of sinnes And so are the verie wordes of the institutiō Math. 26. ca. 28. ver For this is my blood of the new Testament that is shedd for many for the remission of sinnes So do the wordes implie Luc. 22. cap. 20. vers This Cuppe is the newe Testament in my blood which is shedd for you That is This Cup is a pledge seale of the promise of remission of sinnes purchased for you by the shedding of my bloode Places for remission of sinnes 1. Iohn 3. cap. 5. And yee know that he appeared that hee might take away our sinnes and in him is no sinne 1. Iohn 4.10 Herein is loue not that we loved God but that he loued vs and sent his sonne to