Mnemosyn[on kyrio-]euchariston A treatise of the supper of the Lord in commemoration of his death, and the manifolde benefits thereby receiued; wherein the monstrous transubstantiated masse idole of that seven headed inchanting whore of Rome is stampt to power, to giue al the to drink [sic], which make it their only pleasure to swill themselues in the dregs thereof: and wherein also the doctrintes & vses which arise from thence, are most soundly & sincerely delivered. By Iohn Willovghby. Exhomologesis: a praier, or generall confession or our manifold sinnes vnto the Lord.

A preparation vnto the Lordes Supper ; out of which most confortable 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 commandement 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 witte , 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 shewe the Lords death till hee come .

Wherefore 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 sanctifie 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. Secondly on the behalfe of the People , to trie themselvs , that is , to search our aswell their knowledge , as faith & repentance , to shew forth the Lordes death , that is , with a true faith , to yeeld their consent vnto Gods word & institution : & at length to eate the bread receaved from the hand of the Minister , and to drinke the wine with 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 given * 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 went out into the mount of Oliues &c.

* And when hee had given thankes ; [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] in steed wherof St. Mark. vseth [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] which a little after hee expoundeth 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 Sacrament .

Hee doth not vnderstand by it , the word rehearsed over the Signes to be a certaine Consecration of the Elements , as the Papists doe cogge with their five wordes of Consecration , barely though raptissimè , that is , dromedarily as one may say , or as t' is commonly said , without any stoppe & turch of breath , pronounced : 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 when 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 will drinke no more of the fruite of the Vine , vntill that day that I drinke it new in the kingdome of God .

And when 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 Testament 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 conteining , is put for the thing conteined therein . As the Cup is put from the wine .

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 from that very thing , which is represented by it .

Wherefore 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 Testament , &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 will say ; if so that the Sacramentes bee but signes and representations : what necessitie lieth in them ; seeing the word of God it selfe doth teach vs as much , and therfore without the other , were sufficient alone for vs .

First , I answere that the necessity of the Sacraments standeth vpon this ground , 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-sufficient 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 them , that is , in his flesh and bodely presence : but Sacramentally & representorilie , that is , by Signes . And therfore we are most highly bound 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 slender , & more than weake , yea childish capacitie , reach , & vnderstanding .

Heere then 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 confirmed the same vnto vs . To the end , that that thing which the mind did conceaue 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 bangle 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 , which 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. contra 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 renting 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 awaie 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 Adiunct , & 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 & substance 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 fol●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 heaven , 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 from 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 from 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 them ; 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 conclusion : 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 sacramentally : but not substantially ; 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 spoken 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 accidents 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 present 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 consecration , wherin the syllable [ VM ] is pronounced 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 contrary absurdities , shal be set downe ( as occasion offereth ) in the particular handling 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 the sweete and harmonical institution out of the three former Evangelists with some notes thereon ; according to the truth whereof St. Paule schooleth the Corinthians , & reformeth the corruptions which they vsed in celebrating the Supper , by bringing them home againe vnto the first author and institutour thereof Christ Iesus : you haue likewise receiued the iudgment of graue and renowned learned men for the right understanding of these words ; This is my body : I haue given you a little taste of their cunning shiftes and false arguing : that as men do vsually see day through a litle hole , so you also may conceiue and gather an huge masse of cogging , deceipt , and iugling with fast and loose , as it were , by the glimmering shine of two or three sophismes and fallacies of theirs .

Lastly , I haue opposed there against some few obiections of ours , for a bone vnto them to gnaw vpon , that so they may not scape scot-free away , but may haue an Oliver for a Rowland , that is , as good , nay better , then they bring .

Q. Now let vs enter into the Particularities of this Sacrament : Howe many things are specially to be observed in the Supper of the Lord ?

A. Three thinges ; as ,

1. What it is in his nature and partes .

2. What the Analogie and what the coniunction is of the Signe with the thing signified .

3. What the meditation hereof is .

First .

Q. First concerning his nature , it hath already bin defined : tell now what are the parts of the Supper ?

A. Two , as ; 1. The outward signe : 2. The indward holy thing .

Q. What is the outward Signe ?

A. Bread and Wine , ( annexed to the preaching of the Gospell : ) which are receaved by the mouth .

Q. Sett downe an evident place that the preaching of the word is to be ioyned with the administration of the Supper .

A. Act. Apost. 20. ca. 7. vers . And the first day of the weeke , ( which is called the Lords day Apocal. 1. 10. & 1. Cor. 16.2 . ) the Disciples being come togeather to breake bread , Paule preached vnto them , ready to depart on the morrow , & continued preaching vnto midnight .

Q. What is the inward holie thing ?

A. The body , & blood of Christ : which must be receaued by faith , the spirituall mouth of our Soules : according to this rule ; omnis promissio fide accipitur , that is , everie promise must bee receaved by faith .

Q. Whie were two Signes instituted ?

A. The Lord did that to helpe our infirmitie , signifying that he is aswell the drinke as the meate of our soule , to the end wee might bee content to seeke our nourishment fully & wholly in him , and no where else .

Q. Doth the Cuppe belong indifferently to all ?

A. Yea , and that by expresse commandement of our Saviour himselfe : contrarie to which , we may in no wise presume to doe . For it is written Math. 26. chap. v. 27. Bibite exeo omnes , that is , drinke yee all of it . Item 1. Cor. 10. ca. 16. v. Yet for al this , the Papists forsooth are such braue Marchants in chopping & changing what they list , that they come with a countermaund against this , namelie that the Priests lips alone must kisse the chalice : as for Lay-men , they may goe with drie lippes home .

Againe , because they will not seeme in each degree to countervaile their holy Father the Pope , for whom it is sufficient & sound if he say no more but ; Sic volo , sic iubeo , stat pro ratione voluntas : they haue beaten their braines for to search out many prety reasons , why the laytie ought not to participate of the wine : which one of their side committeth to writing , whereof these following are a few . viz.

1. The lay People , say they , do eate of the body of Christ , but the body hath blood also in it : therefore it is superstitious for them to haue the Cuppe .

2. Wine , say they , is hard to bee come by in many places , and yet when they haue it , all cannot drinke or well away with it : and therevppon partlie to saue charge , and partely to end strife , they haue taken a good easie methode ; that none shall drinke it .

3. It is a daungerous thinge for the Laitie to haue the cup , because of infection : for what can one tell , what deseases his fellow communicants may haue . Wherevpon in so much as Christ was not wise enough to foresee this deepe conceipte , they will like subtill whoresons prevent one mischiefe and broch a worse that is , the overthrow of the very Institution it selfe , which is a thinge most vile and horrible .

4. Indecorum est propter barbas , that is , It is an vnseemely matter for the Laity to communicate in the wine , by reason of their beards : which being so thick and bushie , would bee an occasion that the bloud might be wasted , by sticking thervpon . Oh most block-headed grosnes and blasphemie .

To these adde the rest , as ; Periculum in effusione , that is , it is dangerous in the powering forth , lest it should be shedd : In deportatione de loco ad locum , that is , It is danger likewise in the cariage of it from place to place ; In vasorum sordidatione , that is , in the foulnes of the vessels , which should be consecrated , and not so commonly handled by the Laitie and clouted sort , and much lesse ought the consecrate wine be sould in bottels : In conservatione pro infirmis , that is , in keeping the same for the sicke , which a biding some time in the vessell might be turned into vineger , & so might cease to be there the bloud of Christ , & therfore should not be taken , nor yet consecrated anew without a masse : addito quod in aestate bibliones aut muscae generarētur , that is , in Summer , gnats & flies would breede therin , although the vessell were stopped never so closely : besides , putresceret , that is , it would corrupte and become a thing abominable to be drunke , Et haec ratio ( saith Gerson , ) est efficax valdè , It is a right substantiall & knocking reason , feare yee not .

There are moe yet behind , but I had rather referre the reader vnto Gerson himselfe , who being for his time a verie learned man , was thought to doe this Ironicè , that is , closely girding at the councell of Constance , who being there in place , was inioyned by the Synod to set downe his minde herein .

Q. Whie did Christ institute the Sacrament of the promise of the Gospel vnder the Signes of bread and wine ?

A. Forsooth , that by comparing of their severall effects togeather , ( according to their analogie , ) the very force & strength of our faith might welneere sensiblie be perceaved , as whereby wee take holde , apprehend , keepe , and possesse in our harts & mindes , the promised good thinges thereof .

Secondly .

Q. What is the analogie , by which worde is vnderstood a likenes or proportion ?

A. As bread and wine , when man is in case to die and perish for want of foode , do lift him vp againe , cherish , comfort , quicken and refresh his languished and fainting bodie : so our faith , sure trust , & confidence reposed in Christ , ( who delivered his body , powred forth , & shed his bloud for the remission of our 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 Elements 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 now 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 euidences 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 Consubstantiation as the Lutherans 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 oftentimes 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 . Whom 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 presence 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 office , 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 from the powerful working of Gods holy Spirit : that it doth most neerly conioine 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 Communion 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 eaten , 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 manner ) all the Fathers taught . Wherefore Augustin in his 50 , tract vpon Iohn : Let them , saith he meaning the Iewes , heare & lay hold of Christ , who sitteth at the right hand of God the Father in heaven . They answere ; whom shall I lay hould on ? him that is absent ? Howe shal I lifte vp my hand into heaven 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 token 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 consider the manner 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , how it is made , it is spirituall .

Q. What ? is there no Coniunction then , where faith is not ?

A. Noe , doubtles ; but a Sacramentall Coniunction onely : which returneth into iudgment to him that doth receine it .

Q. If it bee so , why doth St. Paule affirme those to become guiltie of the bodie and blood of the Lord , which 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 vnworthely eateth and drinketh his owne damnation : so he , that receaveth Baptisme vnworthelie , 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 from the experience 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 them . But of how much sorer punishment 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 , vnreverently handling this Sacrament .

Thirdly .

Q. What is the Meditation of the Supper ?

A. This is twofold ; consisting 1. In the Endes . 2. In the Vse .

Q. What are those speciall Endes ?

A. They be fiue : as ; 1. A remembrance of the Lords death . 2. A Sacrament of our incorporation . 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 Sacrament ordained for a remembrance of the body of Christ delivered vp to death for vs , and of his blood shedde for many for the remission 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 remembrance of the passion of Christ ,

Now marke heere , how shamefully the Papistes are besides their beades in going wide from the marke and ende of the institution . For Christ willeth vs to take this Sacrament , and to take bread and wine in remembrance of him .

Therefore the bread is called the bodie of Christ , not really , but in that it is a memoriall of his bodie , that is , the bread is a remembrance vnto vs of Christs bodie , even as it is also commanded in the wordes of the institution ; hoc facite in mei commemorationem . Doe this in remembrance of mee . According to the truth whereof St. Paule is content to be ordered saying , 1. Cor. 11.26 . mortem domini annunciatis vsquequo venerit ; that is , ye shew the Lords death till hee come . Yea & in the two former verses ; this doe yee in remembrance of me . But the Papists will not bee tied to this with the holy blessed Apostle St. Paule , and therefore they wisely invented another way , ( which is a knacke more then ordinarie , ) viz.

1 To make their Christ of bread .

2 To adore him in the bread : after they haue once made him , to eat part of him carnallie , & grosly to reserue part of him in their Pixes , for other holy vses &c.

3 To offer him vp a Propitiatorie sacrifice pro viuis & defunctis , both for the quicke and deade , as that pelting and peevish toy of theirs , Purgatorie I meane , an errour , yea an heresie rather being flatly against the Articles of our faith , doth testifie vnto vs .

It is a Proverb , that a man shal soone know a ratte by his clawing : so may one as soone & sooner too smell out , ( I will not say a knaue , it is to good a name for them , ) what madd shavers these Papists are , by their strange and vncooth doctrines . But to our purpos● againe .

In the institution we read that Christ bidding his Apostles to doe this in remembrance of him , he did before verie apparently breake the bread . Wherefore the breaking of bread , is a necessarie ceremonie for three causes , ( for it signifieth the passion and separation of his soule from the body : )

1. Because Christ hath commaunded it : for it is a part of the Institution .

2. Because it tendeth to our Consolation , knowing that his bodie was bruised ( Crucifixum non fractum ) thus for our sakes .

3. That this monster of transubstantiation may bee taken away , according to the iudgement of Vrsinus , pag. 688. and thus much of the first end .

Secondly ,

Sacramentum est incorporationis nostrae , that is , it is a Sacrament of our incorporation into Christs body . And this is that which hath the promise , Iohn 6.56 . He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him . So Eph. 5. cap. 30. verse . For wee are members of his bodie , of his flesh , and of his bones .

Thirdly ,

Sacramentum est spiritualis nutritionis nostrae , that is , a Sacrament of our spiritual education and nutrition in the body of Christ . For as we are through Baptisme washed with the bloode of Christ : so being washed and regenerated , wee are likewise continually nourished by the bodie and blood of Christ , as appeareth Iohn 6. cap. ver. 35 , 53 , 54 , 55 , 56 , 57 , 58 , &c.

Q. For so much as this our continuall nourishment in the body of Christ , floweth from himselfe the head therof , and that by reason of our spirituall mariage , coniunction , or vnion with him : set downe directly for our stay and comfort herein , places out of the holy scriptures for this so exceeding , excellent , and heavenly doctrine .

A. Looke , 1 , Cor. 10 , cap. 15 , 16 , 17. Iohn , 17 , cap. 9 , 10 , 11 , 12 , 13 , 21 , 22 , 23 26 , verses , Item , Iohn , 15.4 , 5 , 6 , 7.1 , Cor. 12.12 , 13 , 14 , Item , 1. Cor. 6.15 , 16 , 17 Item , 1 , Iohn , 4 12 , 13 , 14 , 15 , 16 , Item Eph. 2 , 18 , 19 , 20 , 21 , 22 , Item Rev. 21 , 2 , Item Isay , 54 , 4 , 5 , 6 , 7 , &c.

Moreouer I wil set downe these vnderneath at large .

Hose , 2 , cap. 16 , 19 , verses , And in that day ( saith the Lord ) thou shalt cal me 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , my husband , and shalt call me no more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , my Lord or Master .

And I will marry thee vnto mee for euer : yea I wil marry thee vnto mee in righteousnesse and in iudgement , and in mercie , and in compassion . And verse 20. I will even marrie thee vnto mee in faithfulnes , and thou shalt knowe the Lord . Item Hose. 3. cap. 2.3 . verse . Item 2 Cor. 11. cap. 1.2 . verses . viz. Would to God , yee could suffer a little my foolishnes , & in deede , yee suffer mee .

For I am gealouse over you with godlie gealousie : for I haue prepared you for one husband , to present you as a pure Virgine to Christ .

Looke Ezech. 16.8 . Ezech. 23.4 . Ezch. 16. chapter but especially these verses following 6.7.8.9.10.11.12.13.14 . viz.

And when I passed by thee , I saw thee polluted in thine owne bloode , and I saide vnto thee , when thou wast in thy bloude , Thou shalt liue : even when thou wast in thy blood , I said vnto thee , thou shalt liue . I haue caused thee to multiplie , as the budde of the fielde , & thou hast encreased and waxen great , and thou hast gotten excellent ornaments , thy breastes are fashioned , thine haire is growen , whereas thou wast naked and bare .

Now when I passed by thee , and looked vpon thee , behold , thy time was as the time of loue , & I spredd my skirtes vpon thee , & covered thy filthines : yea I sware vnto thee , & entered into a covenant with thee , saith the Lord God , and thou becamest mine .

Then washed I thee with water : yea , washed away thy blood from thee , and I annointed thee with oyle .

I cloathed thee also with broithered worke , and shodde thee with badgers skinne : & I girded thee about with fine linnen , and I covered thee with silke .

I decked thee also with ornamentes , and I put bracelets vpon thine handes , and a chaine on thy necke .

And I put a frontlett vpon thy face , and earings in thine eares , and a bewtifull crowne vpon thine head .

Thus wast thou deckte with golde & silver , & thy rayment was of fine linnen , and silke , and broidred worke : thou didst eate fine floure , and honie , and oyle , & thou wast verie bewtifull , & thou didst grow vp into a kingdome .

And thy name was spred among the Heathen for thy bewtie : for it was perfect through my bewty , which I had set vpon thee saith the Lord God . &c.

Item Zach. 1 , chap : 14 : Isay 62.1 . Ier. 2.1 : 2 : 3 : 32 : Can a maide forgett her ornament , or a bride her attire ? yet my people haue forgotten mee , daies without number .

Item Salomons songe , 2. cap. 5 : verse . Stay me with flagons , & comfort me with apples : for I am sicke of loue .

His left hand is vnder mine head , and his right hand doth embrace mee .

Ibid. verse 15.16 . Take vs the foxes , the little foxes , which destroy the vines : for our vines haue smale grapes .

My welbeloued is mine , & I am his : he feedeth among the Lillies .

Item , Cant , 5 , cap , 1 , 2 , 3 , 4 , 5 , 6. And Cant , 7 , cap , 10 , 12 , verses , , I am my welbeloueds , & his desire is towards mee .

Item , Iohn , 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 will 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 with 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 woman or church being the weaker vessell relieth vpon Christ her strength & stay , from 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 quàm 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 imputation 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 , when he saith , Ps. 32.1 , 2. verses as , Blessed ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is hee whose wickednes is forgiven , and whose sin is covered .

Blessed is the man , vnto whom the Lord imputeth not iniquity , & in whose Spirit there is no guile .

Out of whence , behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a definitiue , certaine , & resolute sentence : 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 sanctification , 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 counted 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 members : he is the Bridegrome , & we the Spouse .

This espousage and coniunction is so sure , as shal not , nay cannot 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 excellently speaketh a learned man heereof : Fide , inquit , tantum possumus , quantum credimus , that is , By faith wee can doe so much , how much wee 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 mentioned by St. Austin , which grewe in the place of Sodome & comorrha : such as shewed faire without , but so soone as one toucheth them [ transeunt 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 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.

Secondly , 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 manner ) be a spiritual , and no corporall or carnall coniunction .

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 summe , interest , & earnest of the holie Ghost given 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 themselues 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 consecration , ) 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 inauguration 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 occasion vrgeth vs to interlace certain reasons 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 Sacrament 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 manducatio or eating is sometime sacramentall : sometime spiritual onely : sometime both spiritual & sacramentall .

Q What is sacramentalleating ?

A. It is the externall & sensible eating & drinking of the bread & wine , without faith .

Q. What 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. What 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 stand 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 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 opinions : 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 from 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 them 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 mund 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 them soundly ground 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 , from 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 manner 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 & ventrem 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 ; when 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 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 paenam sensus ; of your Limbus Patrum before Christs comming , of your innumerable Masses , dirges , Trentals , Popes Pardons , 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. Wherefore 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 , when he was about to finish the Tabernacle : See , said hee , that thou make all things according to the patterne , shewed thee in the mount .

Further , 2 , Cor. 5 , cap , 16 , ver. Wherfore 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 transubstantiation : 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 which 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 Testament , that is , of the promise of forgiuenes of sinnes . And so are the verie wordes of the institution . 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 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 strumpet & 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 communion 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 tum 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 members . Wherfore loue is the very bond of our Communion , that is , by which we both worship God in a liuly faith , & do likwise loue our selues most soundly & sincerely . Fran. Iun.

Lastly adde this one Ende more : Testimonium Resurrection is est , that is , It is a sure testification of our resurrection , 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 branch tend all the former . For which cause Christ saith , Ioh 6. cap , 5● . ver. Whosoever 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 : wherein 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 from 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 , whether yee are in the faith : examine your selues : know yee not your owne selues , howe 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 conscience , 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 , repentance , loue vnfeigned , thankfulnes , &c. seeing indeede that the Evangelicall 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 confortable , & 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 pence as 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 while 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 from 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 conformity 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 damned crew , as they tearm themselues , ( when this sect began , I thinke Hell was rakte for them : ) to whom 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 vengeably 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 conveyances 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 conclude al by praying vnto the Lord both to amend them and turne their hearts ( if it bee his will ) 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 with vs , and what turne-skinnes they are , iudge with your selfe . For now at an instant they doe audaciouslie affirme a thing , which 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 , what 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 wide world 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 will 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 when they list a sacrifice into his quintessence , which 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 , which were 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 to death by wicked men and his body nayled vnto the Crosse .

Now compare this true sacrifice of Christ with that bastardly one of the Masse : and see whether it wil hold stitch or noe . Surely the Masse is such a rotten relique , that it cannot . For ,

1 Christ was both a sacrifice & also a slaine sacrifice , & that no more then once , for the sinnes of the world : In the Masse there is a sacrifice , but they slay him not .

2 His was a propitiatorie sacrifice once offered : but theirs ( as they say ) is a propitiatory one too , continually offered .

3 Christs bodie hangd visiblie vpon the crosse : In the Masse it is invisible , or to follow them close at heeles by vsing their owne foppish tearmes , it is there miraculously .

Examination .

But let them know , that their faith which is builded alwaies thus on miracles cannot bee good nor passe for currant in this place :

First , because it resteth vpon an external signe & miracle done , neglecting the waightier matters which are required in the Sacramentes , as to beleeve [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] most assuredly the promises of God , ( made vnto vs in his Sonne Christ Iesus , ) who is ever faithful and true and readie to performe on his behalfe : and therefore whosoever doth apprehend them by a stedfast faith , he shal obteine them suer enough without the helpe of miracles : whereof they haue such abundance , that they do even baske themselves therein . see , 2 , Thessal , 2. cap. 9. ver. Math , 24. chap , 24. verse . Revel , 13. cap , 13. v. Revel. 16. cap. 14. v.

Secondly , Signes & especially miracles are long since out of date , and haue no longer vse among Christians : & when they were in vse , they shewed forth the glorie of Christ , and likewise prepared a way vnto faith : but faith it selfe springeth vp by hearing of the word , ( Rom. 10. cap. 17. v. ) and by the same , and the Sacraments , as here by the Supper chiefly , it is maintained , bred , nourished , & preserved .

Thirdly , if this Massie Miracle were true , then should the body of Christ , after their transubstantiated worke once done by the Prieste , bee felt and comprehended by the senses , that is , it might bee seene , handled , tasted : so that nowe the bread should no more be the obiect of the senses . This is proved by his like , Ioh 2. cap. 5.6 : verses , where Christ turned the water into wine , after which transubstantiation , the wine was perceaved by the senses , & not the water anie more . Wherefore the comparing of this true miracle of Christ with that of theirs , doth make the huge & mountainlike Massie miracle to appeare in his coulers , that is , to be a trim devise , coyned , and counterfeicte . But returne we to the comparison :

4 And lastly , Christs body on the Crosse or elsewhere soever , was circumscribed in place ; For when he was in one place touching his body , hee was not at that instant in another , but Christs body in the Masse is not circumscribed in place ; no , it is in many places at a nicke , nay , it is Vbique every where .

Nowe behold heere punctatim the guintessensed definition of this massie & mouldie sacrifice : viz.

It is a sacrifice , & yet no sacrifice slaine , verie often and oftentimes , still to be offered and continued , in visible or miraculouse , incircumscriptible , & vbiquitarie .

Tell me whether these are not strippers or no , to disguize and turne a thing cleane out , as it were , into dublet and hose , in such a mimical and painterlike manner as they doe . I graunt they may easily by snipping and clipping bring to passe what they will , seeing they haue al the tooles of incredible cunning & craft to worke withall .

Here let vs scan a little the 3. former branches of this quintessenced sacrifice .

Examination .

First it is a Sacrifice , I graunt , Eucharisticall ; which is common to all Christians , whereof are diverse kindes : as ,

1 Of the lippes . Hose , 14. cap. 3 ver. Hebr. 13.15 .

2 Of the hart and spirit Psal. 51.16 .

3 Of the whole body . Rom. 12. c. 1. v.

Observation .

Yet are Baptisme & the Supper principallie ordeyned by Christ himselfe to be Sacraments , though in respect of our own selues they are sacrifices , by which we doe shew our obedience and thankfalnes to God , for the incomparable benefite of our redemption wrought by Christ , in offering vp his body for vs vpon the Crosse once for all .

Nay , ( say they , ) it is a propitiatorie sacrifice , or else t wil not serve our turne .

I see one had need of a ladle or a long spoone at least , that wil eate out of the devils dish . There is no striving at all with these coaps-mates : as good giue it them , for they wil haue it by hooke or by crooke .

But aske them a reason , why ? they answere at first dash from the institution , Hoc facite doc this , that is , ( as they dreame , ) consecrate , offerte , sacrificatote consecrate , offer , sacrifice &c. The vse of which word [ facio ] put for sacrifico for want of scripture , they are driven to a miserable exigent , to produce no worse auctor then a Poet : Cum faciam vitulos pro frugibus &c. that is , cum sacrificabo . Well let this slide .

Aske them againe , why they remembred not to alleadge that , which they were to haue done by special commandement of our Saviour , that is , in remembrance of him .

If they say that they do it for a remembrance of him ; then whie doe they alienate and improper thus the words from their owne signification and nature , as in steede of doe this plainely and simplie according to Christs way : they must needes haue it their owne waie , or else it shal lye to doing for them , and that is , consecrate , offer , sacrifice it . For by these words , say they , Christ ordered his Apostles and made them Priestes , to doe as he did .

Confutation .

Against this false doctrine , we reade very often in the Epistle to the Hebrewes that Christ was but once offered and that vpon the Crosse , which was wholy & absolutely sufficient by it selfe , to wipe away the sinnes of all that doe beleeve in him . Yet these Tinker-budghets come in and say , that Christ did , sitting at his last supper , even before his Passion , consecrate and offer himselfe vp a sacrifice , which must then be twise . What ? do ye marveile so much at this , say they again ? whie , wee our selues blushe not to offer him vp an whole million of times at the least . Furthermore these choppers , ( to sette a better face vpon the matter then they haue sound hearts in the matter ) devide the supper into two actions , the first and the last .

1 The first ; Take , eate , this is my body , which is given for you : take , drinke yee , this Cup is the new Testament in my blood , which is shed for you : this belongeth to all both Prieste and people , yet they lie toe by their leaue , for they depriue the Laitie of the Cuppe .

2 The second ; do this in remembrance of mee , pertaineth to the Priest alone .

O what horrible and most abominable renting and mangling of the Lords Supper is this ? Iudge with your selves , whether this bee to shewe 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 remembrance 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 consideration 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 transubstantiated 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 workmanly he contriues his matters , ye see againe his Ordering ( such as he cātinke vp ) from 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 , than 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 vpon the altar , could not or had not bin in that forme and perfection of an oblation , 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 cruentam 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 was 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 than once . Now what reason have the Papists thus to disseuer and separate these two , which may not nor cannot anie kinde of way be seuered . Wherefore seeing they are so hot vpon the spur , that they wil ( whosoeuer saith nay ) haue Christ to bee often offered : then must they euen spight of their nose haue him in like manner to be often slaine too .

Let them not thinke to turne it over their thumbs thus childishslie , by saying ; that their sacrifice in the Masse is incruenta , an vnkilde or vnbloody sacrifice : no surelie this forged invention of theirs is by manie pounds to light in the ballance , and being compared with the truth , wil be returned home vnto them for want of waight .

To conclude , the offering vp the bodie and blood of Christ is so done , that being perfected once vpon the crosse , it may not be done againe . For Christ by once offering himselfe died and rose againe : and it cannot be , that he should after that die againe . Neither can it be victima Christi ; the sacrifice of Christ for remission of sins , which is ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) without blood . Touching which thing read the ninth Chapter to the Hebrews & there you shal finde that this bloodlesse sacrifice in the Masse is nothing els but a Mockerie of the true and perfect sacrifice of Christ , which was with bloode .

And questionles , the oblation and death of Christ are so combined & knit togither that it is impossible for the one truly to be perfected without the other . Wherfore whosoeuer goe about to offer Christ againe , & that too for remission of sinnes , do attempt also after the same manner to crucifice him anew .

This vndoubtedly many do , crucifying to themselues the son of God : whenas yet no man is once able to crucifie againe Christ himselfe in se , that is , in himselfe : and therefore can neither offer him .

And from hence it is , that with one only oblation he hath made perfect or consecrated for ever them that are sanctified . Heb. 10.14 . Because the offering vp of himselfe did require such a death of his , as was perfused with blood : which death was only once ; Rom. 6.10 . and therefore must his oblation be no more then only ( Heb. 7.27 . ) once . Because , looke how manie oblations of Christ , so many deaths of necessity must there be . For these two can in no wise be separated .

That this is the truth , and no more then truth , Read Heb. 9. cap. 24.25.26.27.28 . verses . Leaue of then ye Papists thus to loue vanity & to seeke after lies , as ye doe .

A third member of the Definition .

Thirdly and lastly , after they haue in this fashion made their Masse , to bee a propitiatorie sacrifice , & then a bloodles sacrifice , that is , not crucified or put to death by them : examine them againe why they doe continually offer him vpon their Alters , & you shal heare them by and by answere you , wonderfull readily and ridiculously .

For what is this els , them if they should say ; namely , that Christ himselfe by offring vp himselfe once for all , had done nothing , or surely had scarse done ynough : whereby it commeth to passe , ( as wee see nowe in these Locustes of Rome , and frogges of the false Prophet , Revel. 16. cap. 13. ) that , that thing which Christ himself either could not o would not do , that ( as experience testifieth to their open shame ) these gallant shauelinges by their Art more then magicall doe most gracelessely & sacrilegiously endeavour to performe and finish .

But these idle feakes , so they may keepe their vpper garments drie , make a light come off how much the water doth , in the meane while , swell aboue their shooes . For because they will not in any case forsooth seeme tardie of killing & crucifying the Lord in their execrable Masse , they wil vse him in the tractablest sort , as their owne dreadsul and abominable hart can best imagin . Now how is that ? even no more then a fewe times , ( as a thousand thousand Millians , ) to offer him vp a sacrifice vpon their Altars . Which vnto them is the easiest matter amongst ten thousand to doe : but to vs it is as pleasing , as daggers thrust into our heartes .

In the meane space , they graunt as much as we request , in saying ; they doe but very oftentimes , often , that is , continually offer vp Christ at their pleasure by massing and remassing , by hoissing & rehoissing , by dandling of the host , much after a rate , as children vse to play with Puppets : which doth tast ful and whole of the dregges of that spiritual fornication of the whore of Babylon , Revel. 18. wheras the scripture every where beateth flatte to the ground these & al such like drossie , rotten , & canker-eaten doctrines of mens owne brain-sicke making . as see .

Heb. 10. c. 14 , vers. For with one offering hath hee consecrated for ever them that are sanctified .

Marke heere how the Apostle saith :

1 One offering ; there is no neede them of manie , often , or iterated offerings .

2 There is added He , who is that ? even none other , but Christ himselfe .

3 St. Paule vseth the word ever : to shew , that it is alwaies most powerful in it selfe , and effectual for ever .

See the 12. ver. of the same chapter . And the whole 9. cap. reade it . Item Hebr. 7. Chap. 27.28 . verses .

Hitherto of those three former clauses of their quintessence-like extracted sacrifice : yet one bone more for them to nibble vpon , and so an ende of this matter . For one , ( though wee ought not to bee wearie in well doing , ) shal sooner wearie himselfe herein , then weary them .

A scruple of Conscience vnto the Papistes .

MOreover by offering vp of Christ an oblation or sacrifice , what doe they but lift themselves aboue Christ . For the offerer is greater then his offering as were Abel , Abraham , Iacob , Iob , and others when they offered vp their sacrifices : so likewise the Priests , as Aaron & the rest : & so in like manner Christ himselfe , conparing his divine nature with his humane body . But stay a while : what a contumely , I pray , is this against Christ thus insolently and presumptuouslie to vaunt of their excellentnes before God to offer vp Christ his onely begotten : when as yet there is neither Angell , nor any creature may be found worthy , to enterprise or take this thing in hand . I could wish them from my hart , so much pietie or at least humanitie , as to regard this well .

Besides , the Masse , as themselves affirme doth deserve ex opere operato , that is , by the verie Massing of the Masse , ( or threadbare vttering and huzzing of it , ) not onely forgiuenes of sinnes as touching men : but it meriteth also a curing of cattle , oxen , hoggs , hens , geese and other deseased beastes whatsoevernay what is there which this medcine of Daucus Maucus made , and ( as I may so say ) put out of his witts too by a priest , cannot worke vpon for money ? It will make , I marrie will it , the soules of al old beldams to whippe out of Purgatorie dungeon , and awaie amaine so fast as a dogge may trotte , I know not whither my self in al the world , nor they neither .

To trusse vp al in one fardle ; these are those verie mishapen and more then hideous monsters of the Masse , 1 Transubstantiation . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or bread worshippe .

It must needes bee , that one and the same substance of the bodie of Christ hath diverse formes , one which he tooke from the blessed virgin his mother : another borrowed from the bakers shoppe , which these sacrificulous chapmen by their solemne art of witchery haue pawnd al their creditt on , that they wil make fooles beleeve , it is his body . So then , there is one forme of him in the heavens , another on the earth : one true & besett about with al proprieties and accidents , which after death ascending he tooke a long with him , and tels vs that hee will come againe with the same vnto iudgement : another imaginarie without any visible shape and accidents obiect vnto our senses , even that Missaticall one , which is neither in the bread , neither in the body , neither hangs it in the aire , nether sticks it in the clammes of any scrificious hulkster , neither doth it wabble downe into the stomacke : But it is that which is not , and is not that which it is : namely , verie that , it is supposed to be , which the distempered sconces of dunsticalizing Schoolemen by their often dreaminges haue shaped out , & now ( as they had done a long while since , ) obtrude the same , because it stands filthilie vpon their hands , vnto the dotardes of the world for a most abominable and monstrous miracle .

3 The 3. is a propitiatorie sacrifice .

4 Sacraecoenae mutilatio deliibatioque , that is , A mangling or curtoling , an hacking or hewing , as one may tearme it , of the most holy Supper of the Lord .

The conclusion .

Wherfore this Masse by the consent & iudgment of the godly minded men , is to be condemned to the pitte of hell , because it enfeebleth and maketh voide the strength and vertue of that onely sacrisice of Christ once offered : & which is wholy and most absolutely in it selfe , and by it selfe , and for it selfe availeable to wipe away all our sinnes .

A farewell to them .

Talem idcirco , vos Papistae , mangonicum foetum , & fucum plusquam diabolicum vestrum , longissimè à nobis , quàm possitis , a pagitote . Christum denig , ipsum semel crucisixum , & super altare non nisi vna vice Deo patri pro nobis peccatoribus ac misellis oblatum , ab sque omni impostura , fraude , fuco , verè , sincerè , semperque induite . Valete .

A right merrie and pleasant Appendix : dialogue wise .

I determined to set downe a iust catalogg of vbiquitary sophismes , sleights and fallacies : but seeing I haue bin overlong alreadie , I wil herein vse al possible briefnes I can . By the way I cannot forbeare to tel them , that they are in a miserable and pitifull taking . For thus may ye thinke , how hardle the Papist whetteth vpon this bone , as it we●● , of murmuring , spight , and in●ete●●●ed malice against vs , saying oh where are those daies of old become , wherein wee eate , dranke , slept our bellies ful , when our neckes grew in strength , & our eies could scarce peepe out for fatnes , when we laught & were right iocandary , bathing our selues in delights , sporting our selues in witty tales of St. Dominike , Fraunces , Cutberd , Becket , and such reliquious men of ours , whenas we enharbored our selues in most vitious securitie within the cloysters & monasteries , and did let the world wagge : whenas we heard but little of these Scripture matters , neither was there one amongst an hundred of vs before Luthers daies which troubled himselfe herein , the law was so brauelie on our sides , that we did euen what we list , & had also what hart could wish , nay if we did no more but buzze in the peoples eares , that ignorance was the mother of pure devotion , it was taken straight for an axiome and ground of Doctrine . Here ye may think againe how this woful Papist doth fetch me vp an inlie sigh , and saies ; oh what a change is this from the better vnto the worse ? What a promotion vnto our fraternitie & order , out of the hall to be popt into the kitchin , or els , out of Gods blessing , as the proverbe is , to come forthwith into a warme sunne ? Vpon this the Papist not wishing which way to turne his head so adled with lunatiknes and restlesse griefe , fals me incontinentlie into a preposterous course of ex clamation and downe-right rauing : Luther , Luther , Luther that euer thou wast borne , thus to haue reclaimde our doctrines & disclaimde our doings ; thou , thou which wast one of our consorte , packe , & crew , hast spoild our market , Indulgences do stand vpon our hands , our Masses are derided , the second vault of Hell which is our Purgatorie is reckned no otherwise then a tale of Robin Hoode , our Pilgrimages & guilded magies are entituled by no better name then Popish bables , our superstitious ceremonies which cost much good hot liquor & many a draught of warme ale for the inuention of them , are thrust by into corners as rags of carnal rites and plaine hypocrisie , there is no more roome left for reliques , yea which is more and the greatest plague vnto vs , euen all goeth downe , al goeth out , nothing goeth in , our yron bonded & plated hutches are welneere for the most part coinelesse , hollow , void , & empty . At length this exclamation ended , the Papist better bethinking himselfe , by turning his tale cleane rounde deviseth withall how to helpe & rub out in these his passing-sorrowfull and misdeeming haps . And therefore as one seeking a new last to beate his shoo vpon after that the olde can serue his turne no longer , hee beginneth thus to excogitate a way which shal not any thing meanely , as he thinks , stand him insteed . Wel , saith he , vnto his brother Papist , seeing this matter will cotten no better in our behalfe , we must learn to turne the stream some other way . Blindnes and ignorance are chased away , the maine pillers of our building : and therefore if wee will keepe vp still the house ouer our eares that it fal not down vpon vs , it behooves vs mightely to vnderset it with our cunning . Cunning , quoth the other , alas for woe ; our cause is so passing bad , that if we appeale vnto these latter reformed yeares , al men for the most part cry out and say , fie vpon it : if vnto the Fathers , they also on the other side are too hard iudges against vs . Tush , Brother quoth hee againe , let mee tugge and trie with the Fathers .

1. First , the Fathers are reade but of few , The Index expurgatorius would be mentioned here . and those which read them do not read them all : therfore it is a smal thing with me to belie the Fathers .

2. Secondly , the Fathers were but men as we are , & therefore did somtime slip ; now my purpose is , vt volutē in vlceribus Patrum , id est , in eorūerroribus : and it shall scape me hard but I wil find them where they lie . Yea but this cannot prevaile , quoth the other , whiles the Scriptures are so strong against vs . Thou art a foole Brother , said the other , and knowest not howe to bestirre thy stumpes handsomely in these matters : I that am an old fox and beaten herein , can with great ease wrest the Scriptures , to what sense I will my selfe . Nevertheles , quoth the other , this knauery of thine will soone bee spied by the circumstances of the place . Though it bee saith the other , yet haue I moe yrons in the fire at once then one , to helpe at a pintch & time of neede : which is to implicate & infold the plaine truth in obscuritie of words of art , after the manner of the Dunces ; in which knackes Lumbard , Aquinas , Scotus , Gabriel Biel &c. will furnish me with avoidances at such deade liftes .

Yea ; I tell thee Brother , it will do me such an odlie pleasure , that I shal not need to feare how rightly in I am or else howe widely out : and seeing I know not where I am my selfe either in right or wrong , ( yet cocke sure ynough in an inextricable labarinth of Sorbonizing sophismes : ) others thou maiest iudge with thy selfe , must needs haue picking meate for some prety sturte to finde it out .

Graunt it to bee as thou hast saide , quoth the other , thou canst not shifte thy handes for all this wylie-pylienes of thine , from those Lutherans and Protestants : but they will winde thee out of thy intricablest doublings of deceaveable subtleties and guiles ; which beeing done , thou hast no more then out of the land the ditch , that is , thy naked traveile for thy paine : and besides , thou art as farre of still from the ayme thou shottest at , as thou wast at the first onsett , when thou so meagerly beganst to attempte it .

I confesse Brother , saide he againe , that thy wordes doe beare some palme with them , yet such is our case and it is to be lamented , that , vnlesse we did behammer our heades and quiddifie our wits as it were vnto the proofe herein , our kingdome had gone longe since wholy vnto potte . And what marveile , being so deadly windshaken at the hart & tottering too , as it is : that did we not take horrible heede therevnto , it would suddainly fall into a sound , by sincking into the dust of vtter ruin & desolation .

It is a saying , that a scald mans head is quicklie broken ; then how ought wee to stand in bodely feare of our Antichristian head the Pope , who hath not , as these Lutherans hold & Protestants togither , so much as an heares breadth of hoalenes in it : lest through our negligence & want of seeing therto , it might not onely be broken ( for so it is already to our great discomfortes , ) but also crushed and quasht to peeces . And therefore in my bare iudgement , brother Papist , we are wonderfully sustained by that matchles Iewel of our Popish Church , Mr. Bellarmine by name ; that were it not so , that we enioyed his paineful decaying traveiles : it could not be chosen , but we should haue bin left to lie in Bakers ditch long before .

I doe gladly subscribe , quoth the other , vnto your graue and learned verduit : but yet not so , as fully satisfied . For Bellarmine indeede hath gone far herein , and we may not see abroad without his spectacles : but I tell you this by the waie , & it tendeth not a little to our annoyance , if not vndoing ; that whereas Bellarmine was wont to bee appropried vnto our selues , he is now made an attendant in common studies ? and what studies ? of our owne men generally , trow you ? Noe surelie our owne adversaries . Whie , thy are so well experienced in him , that we can no sooner filch an argument and open our mouthes to vrge it : but they knowe from what Inne hee came , they haue him by the top by and by , and will hardly afford vs so much breath as to spet him forth , before they will haue fairely and roundly answered it . Besides if this were all , that this mischiefe did spread no further than to some fewe of vs of th inferiour route , ( though we would least haue it so by our willes , ) it might goe wel : but they wade deeper and deeper stil , never leaving till they feele the bottome , & having grounded once , they do them so shouldershake our chieffest forgeman , the good old man & father Mr. Robin Bellarmine ( a Cardnaule too I weene , ) by tossing and tumbling , by volving and revolving of his leaves , ( which by many mens sweate he hammerd vp , ) that he hardly gettes a quiet nights rest for them .

And learne ; I pray what a compendious method they begin to take with him ; For when he is in hand to treate of verie weightie matters , ( as thinke it to be either Praiers for the dead , Invocation on the blessed Virgin , by saying to her , Rogapatrem , iube natum , & iure matris impera , or else vpon other holie Saints ; likewise when hee handleth the point of Satisfaction to bee done by vs or by other after our deaths for vs , when he decideth the foundation and receptacle of satisfactions , even that verie dismal Purgatory blindhouse of ours , Helle first cowsen , againe when he falleth ( by breaking his owne necke ) into the profoundity and depth of that grande question , touching the scriptures & the autoritie of our church aboue the same , & of the supremacie of our monstrouse Garaganticall head the Popes owne likenes himselfe , ( with other decisions of no lesse valewe : ) and hath spoken and blatterd out so much vpon everie one particularlie , as might seeme to fill an house : what do these younkers then , but crosse over a neerer way to woode , and doe by and by reduce mee all which hee hath scratcht & rapt togither ( by other folkes drudgerie ) so laboriously , into a threefold classe and order : as ,

1 Into the iudgment of the Fathers , and orthodoxal councels .

2 Into the waight & force of argumentes .

3 Into the thing which presseth most & striketh deade as they saie ; that is , the auctoritie of the holie Scriptures .

First , touching either fathers or councels , if they agree with the word of God , they embrace and reverence their writings : but if they once square and differ , they let them lie dead vpon Bellarmines owne hand to make the best of them .

Secondly , they yeelde that his reasons are somewhat acute , sharpe , & keene : but shrewdly pestered with sophisticall conclusions , which they in downe right English cal deceiptful fallacies .

Thirdly , when he commeth vnto the word it selfe , being the surest & strongest weapon he hath against them : why there , saie they , hee striketh the faintest blowe . For the places which hee bringeth are both farre fette , and smell verie hoatlie in their noses of the wreast . And this is their vse and guise in everie thing , that nothing now a daies doth passe vnsurvewed of them , which causeth me a thousand times at least , to wish for blindnes and palpable ignorance , to circumfuse and overspredd againe the earth , as being the onely pearles of price , that are by many degrees for our wealth and store , to bee preferred before this cunning captiousnes . For in elder time men every where possest with blinde devotion , & drinking out of the cup of errours and superstitions , suckt in many a deadlie flie , which yet they found no faulte withal : but since this captious cavillation of ours started vp , we are never out of worke , our Adversaries do so fire our breeches , and foxe vs backe so eagerlie vnto the earth of subtile inventions , that we puffe and blow about it , & as it were melt our selues away in our grease , not having an Alphabet while so much as to peere out a little our heades and fetch breath for them .

Moreover , when we haue laboured in our celles as men for life & death , & our laboures chaunce to light into their fistes : they doe so file and refile over and over our hammer beaten stuffe , that in the end it goes wel with vs , if there bee found the least glimmering shine of truth in it .

In the mean time I deny not absolutely , but that this is beneficial vnto our Papal & Pontificious orders , & a great deale more I suppose it would be , were al comparable in these feates vnto thy selfe : but there are such a rabble of biffe boffe Papistes , idiotical & simple ; wherof I am one ( without shame bee it spoken , ) my selfe : that if any be sawcie with with vs to vnderstand our reasons , wee do no more than set this Stand a broach , which is ; The holie Catholike Mother Church of Rome hath thus determined it : & therfore ( talke no more , ) of necessitie it must bee so . And if they vrge vs any farther , no way then is lefte for vs but one , namely , to rush into the multitude of papists , which are called omnium simplicissimi & stolidissimi , that is , dreaming and welmeaning Papists though they cannot nor will not expresse it , & say with them : It is my conscience , which ( I thinke ) a bare ioynd stoole , had it the vse of speech , would say as much or more .

Norwithstanding , though I thus come shorte of thee in intricable sophistications , yet do I beare as great good wil vnto that game as thou dost for thy guts ; and doe desire that I had but a quarter of thy excellent skil herein , thou shouldest perceiue that I would bristle after an other manner of sort , then yet I do , with these ordinarie prying Protestants into our doings : but I fear me these Elenches are so abstruse & hard , as they wil never whilst the world stands , enter within my clockhouse of conceipte , to consider of them .

Well Brother , quoth the other , I haue hitherto with patience & willingly heard thy tale , because I see thy willingnesse great to vie with mee , though thine abilitie is but smale .

Concerning those afterfetches and recanvassing of our doeings by the Protestantes , thou hast hitte the naile right vpon the head , in so sensiblie portraiting them out before me . Wherfore as I began this fraternal communication with thee , so do I conclude the same ; that seeing we are thus extreamely firkt , besert , vext , and counterchardged by our enimies : we must necessarily like true Catholikes , ( if wee intend to vphold the glittering pride of our Mother Church at Rome , ) toile night & daie like packehorses , & take intollerable paines , aswel directlie in smothering of the truth , by wreasting ( Loc. Com. Musc. 161. ) the right sense of it cleane camme from the drifte and purpose of the writer : as also indirectly , what we can , in reobscuring the same with doubte vpon doubte by our scholastical and questionizing altercations .

Lastly , forasmuch as thou hast made knowen vnto me thy studiouse minde to congratifie with mee and the rest of our societie , the catholike mother Church of St. Peter , and our holy Papal Father of St. Angelo in Rome , ( who is the head therof , as thou knowest wel ynough , ) in such like manner knowledge of depraving and inverting the Scriptures & in falsly syllogizing therevpon : heere is my hand , vse me anie night thou wilt , & assure thy selfe , I wil both indoctorate and Papistifie thee with that superexcellent qualitie , as also for thy fidelity vnto my selfe , and for thy true hearted Catholiknes vnto the Church , will performe vnto thee anie other good else what I can . And thus , my Brother Papist , I bidd thee , till our nexte meeting in some such like blacke darckesome mistie rotten weather , hartelie adewe .

I haue purposely vsed prolixity ; because I could no way better then with some delight both laugh at their wilfull selfe-pleasing allurements vnto folly , & ekewise display the accustomed detestable pranks of al superstitiously sworn and vnreturnable vowed Papistes .

Two or three , at last , Vbiquitary arguments , and so an end .

Vbiquities of the true naturall bodie of Christ .

1 The body of Christ is inuisible : because it hath the grace 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , of dispensation .

Confutation .

Nay that is false ; because , that the body of Christ is not by nature invisible no not after his resurrection , as , Ioh. 20. cap. 20.28.29 . verses . Luk. 24. cap. 39. v.

Secondly , the Vbiquitaries doe most groslie forge a new signification of this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or dispensation : which for sooth very trimly they vse for the feighned maiestie of the flesh of Christ , that is , for the vbiquitie of it , when notwithstanding the Fathers haue called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or dispensation , euen the whole incarnation and administration of the office of Christ by taking of flesh . Theodoret. Dial. 2.

2 The Vbiquitaries for the true communication [ idiomatum ] of the proprieties of both natures of Christ into one Person , wil by and by haue signified vnder this forme of speech proprietatum tranfusionem ; that is , a transfusion of Proprieties out of one nature of Christ into an other , as may bee out of the divine into his humane nature : so that they wil haue the Proprieties of his Deity or godhead to be communicated vnto his Humanitie . But this axiome is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & overthrowes it selfe . For if once they be proprieties then are they not communicated : and if they bee communicated , then are they not proprieties .

3 The like quaint and passing euil improper speech before this neuer hearde of haue they counterfeited in these two voices , Abstract and Concret : teaching that the humane nature of Christ is not every where in the Abstract , that is , abstracted and separated from his diuinitie : but it is euery where in the Concret , that is , concreted and vnited vnto the Deity . Is not this , I pray , trecherously to corrupte the vsuall speaking of the church ? They know I am sure that an Abstract is the name of a nature or form whatsoeuer , which is in some other either essentially or accidentally , as are these ; deitie , Humanitie , Wisdome , Iustice : but the Concret doth signifie the thing it selfe or the Subiect , which hath that nature and forme , as ; God , Man , Wise , Iust . Now how true this is , which they goe about , al men know right well . For the Concret of Christs diuine nature is to be God himselfe : the abstract hereof , is his Deitie . Likewise the Concret of his humane nature is to be Man : & the Abstract hereof is his Humanity . Apply these tearmes of Art , according as they wil haue them , and it is al one , as if they had said : that the humane nature of Christ is every where , as hee is Man , which is the Concret : but he is not euery where in his Humanity , which is 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 manner 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 distribution 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 glorification 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 hand 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 themselues , & 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 humbly 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 grounded in the truth of his most powerful word , being nourished vp continuallie in a liuelie faith with this heauenvly 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 written 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 whom 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 consciences , & powre out the affections of our broken 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 garments 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 condemne ? 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 consideration 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 even 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 , Scotland , France , & 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 vpon this earth with continuall 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 & constancie 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 humble supplications and suites vnto thy Maiestie , for al such as doe lie groueling and groaning vnder the burden of their sins , make thou their bed in the time of their sicknes by putting thy Spirit into their harts , by comforting and relieuing them 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 Preseruation , 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 vpon 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 amongst 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 .

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FINIS .