Epistle 11. cap. verse 23.24 as followeth For I haue receiued of the Lord that which I also haue delivered vnto you to vvitte that the Lord Iesus in the night that he was betrayed tooke bread And when he had given thankes hee brake it and said Take eate this is my body which is broken for you This doe yee in remembrance of mee After the same manner also he tooke the cup when he had supped saying This Cup is the new testament in my blood this doe as oft as yee drink it in remembrance of mee For as often as yee shall eate this bread and drinke this Cup yee shevve the Lords death till hee come VVherefore let a man therefore examine himselfe c. Note heere how St. Paule saith For I haue receaued of the Lord which I also haue delivered vnto you c. Wherby it appeareth that the forme of celebrating the Lordes Supper must be taken from the institution thereof whose partes are these 1. First on the behalfe of the Pastour to shewe forth the death of the Lord by preaching his word to sāctifie the bread wine the name of God being called on and his institution being explicated togither with praiers then to deliver the bread broken to be eaten the cup receaved to bee drunken with giving of thankes 2. Secōdly on the behalfe of the People to trie thēselvs that is to search our aswell their knowledge as faith repētance to shew forth the Lordes death that is with a true faith to yeeld their cōsent vnto Gods word institutiō at length to eate the bread receaved frō the hand of the Minister and to drinke the vvine vvith giving of thankes vnto the Lord. This was the Liturgie of St. Paule the Apostles which word the Papistes wrest mightely to bolster vp their Masse The first Institution by Christ himselfe fullie sett downe Math 26. cap 26. vers And as they did eate Iesus tooke the bread and when he had givē * thanks he brake it gaue it to the disciples said Take eat This is my body Also he tooke the Cup when he had * given thankes he gaue it them saying Drinke yee all of it For this is my bloud of the new Testament that is shedde for many for the remission of sinnes I say vnto you that I will not drinke from henceforth of this fruit of the Vine vntill that day when I shal drinke it new with you in my fathers kingdome And when they had songe a Psalme they wēt out into the moūt of Oliues c. * And when hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed wherof St. Mark. vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a little after hee expoūdeth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratias egi sset that is had given thanks according to St. Mathews wordes Therfore to blesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not heere taken for to consecrate with a magicall murmuring by vertue of wordes yet are the bread and wine chaunged though not in nature but in quality For they are made Symbols of the body bloud of Christ not by their owne nature nor yet by force of wordes but by the institution of Christ which ought to be rehearsed and opened that faith may haue what to embrace both in the word in the Elements Muscu Loc. com 397. Now when St. Austen saith Accedat verbum adelementum fiat sacramentum that is Let the word be added to the Element it shal be a Sacramēt Hee doth not vnderstand by it the word rehearsed over the Signes to be a certaine Consecration of the Elemēts as the Papists doe cogge with their five wordes of Cōsecration barely though raptissimè that is dromedarily as one may say or as t' is commonly said without any stoppe turch of breath pronoūced viz. Hoc est enim corpus meum that is For this is my body and yet I spare to tel how they foist in enim pretilie as it were at the bynne doore to make vp their quinarie number but Austen vnderstandeth therby the word of God who doth institute promise require faith answerable to his promise And so indeede this word when it commeth once vnto the Element it is forthwith of an Element become now a Sacrament The Institution likewise out of Saint Marke Mark 14 22. And as they did eate Iesus tooke the bread and vvhen hee had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brake it gaue it to them and saide Take eate this is my bodie Also he tooke the Cuppe and when he had given thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gaue it to them they all dranke of it And hee saide vnto them This is my bloud of the new Testament which is shed for many Verely I say vnto you I vvill drinke no more of the fruite of the Vine vntill that day that I drinke it new in the kingdome of God And vvhen they had sung a Psalme they went out to the mount of Oliues c. The Institution according to Saint Luke Luke 22. cap. 19. vers And hee tooke bread and when he had given thanks he brake it and gaue to them saying This is my bodie which is given for you doe this in remembrance of mee Likewise also after supper he tooke the cup saying This * Cup is the new Test in my bloud which is shed for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that is This cup 〈◊〉 the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Testamēt in my bloud which is shed for you Where a double figure called metonymia is to bee observed For first the continent or the thing cōteining is put for the thing conteined therein As the Cup is put from the vvine Secondly the wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foedus that is the Covenant or Testament whereas it is but only a Symbole and token of the Covenant or of that thing rather namely the bloud of our Saviour by which the Testament is confirmed And albeit it is a marke signe or token yet is it true nothing vaine nor idle must be distinguished frō that very thing which is represented by it VVherefore by the Papistes leaue yea though they tugge and toile out their very harts about this point such speeches as these viz. when Circumcision is called the Covenant Gen 17.10 Acts. 7.8 when the Paschall Lambe is called the Passover that Baptisme is the Laver of regeneration that Baptisme doth save vs that sprinkeling of water is the sprinkeling of the blood of Christ Lastly that this Cup is the new Testamēt c. all these I say are metaphoricallie and figuratively to be vnderstood Now I pray what sense haue they that these wordes This is my body I leaue out enim for because both Mathew Marke and Luke doe leaue it out should not bee figuratiuely sacramentally spiritually vnderstood also But by this even the simplest may soone perceave how they doe nothing but dodge herein and most
one time yea vbique every where 1. Sophisme The Vbiquitaries when they woulde proue that the body of Christ is in the bread they haue nothing poore souls to bring but the literal words of Christ be cause he hath said This is my body But in the meane time petunt principium that is they begge of vs this favour to grant the whole matter that is in controversie betwixt vs. For who seeth not that about these wordes of Christ lyeth the whole question how or after what sorte they are to be vnderstood Therfore the proofe of this point cannot be taken frō them For the approbation of the true sense is not to be drawne out of the very wordes themselues whose meaning we doe explicate and seeke for but frō that which goeth before that which followeth after or els from other like places that so the Analogie of faith may be obserued 2. Sophisme Againe will ye heare an other acute reason of theirs acute did I say one may terme it so aswel as some do mons à movendo that is fine cute cote the body of Christ say they is every where because the proprieties of the diuine nature are communicated to it But wee finde here petitionem principij that is a begging of the argument because the argument is as vncertaine doubtful as the thing it selfe which is had in question They must first proue not as mendicant Friars begge that it be freely granted to them 1. Argument But one argument now against thē viz. Whosoeuer do take away the proprieties of the body of Christ they doe take away the bodie it selfe They who say that the bodye of Christ is euery where doe take away the proprieties of the bodie of Christ therefore whosoeuer say that the bodie of Christ is every where they take awaie the body it selfe Here the Vbiquitarians deny the cōclusion but tell them of answering the argument surdo narras fabulam that is it doth please them so well as though you had broken both their shinns with a crab-tree cudgel 2. Argument The bread is changed into the bodie of Christ either substantially or sacramētally but not substātially for Christ according to Theodoret hath honoured the visible Symbols by the names of his bodie and blood not changing the nature but adding grace vnto the nature Therefore it is changed only sacramentally that is it is made and turned out of common bread into a Sacrament of his bodie 3. Argument The bodie is spokē de pane of the bread either properly or tropically non properly because so al might be said of the bread properlie and truelie whatsoeuer are said of the bodie according to that axiome Quicquid dicitur de praedicate dicitur etiam de subiecto which absurditie deserues an hissing Therefore it is of necessity spoken of the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tropically 4. Argument Poison cannot bee mingled with the natural bodie blood of Christ but it may with the Eucharisticall bread and wine as experience hath taught For a certaine Monke of the Iacobin order named Bernhard de monte Politiano de Doncastro gaue vnto the Emperour Henry 7. an intoxicated or poisoned Host which hauing receiued he died Therfore the Eucharistical bread is not made the natural bodie and the wine is not likewise the natural blood of Christ 5. Argument This particle hoc in the words of the Supper which signifieth this either demonstrateth bread or the only accidēts of bread or els the body it self of Christ or lastly as Thomas Aquinas saith p. 3. Q. 78. Artic. 5. some wandring and indeterminat kinde of substance For besides these there was nothing of which Christ touching his body might bee spoken 1. First then this particle doth not demonstrate substantiam vagam that is a wandering or roaming substance because it was a determinate setled substance not a rouing substaunce euen that which Christ held in his handes which he brake and which he gaue to his Disciples 2. Next it doth not demonstrate the bodie it selfe of Christ neither visible nor invisible For the visible body Christ himselfe had on but hee gaue vnto his Disciples after hee had broken it a plaine evident and demonstrate thing An Invisible or Vbiquitarie bodie in the Supper Christ had none yea the Papists too doe confesse that the body of Christ is not yet presēt vnder the forme of bread when the Priest doth begin to pronounce this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this but then it is present at last cast as they say euen after the chaunge is made nowe they say that the immutation of breade into the body of Christ is made in the very last gaspe of the cōsecratiō wherin the syllable VM is pronoūced in these fine words Hoc est yet the change is not enim nor yet Corpus nor yet me now t is neere um here t is Lo now he hath stroken it dead now in deed hee hath kild the cow and neuer before till this syllable VM flue mee out of his chaps Hence you may take a short surview of Popery in graine that is in his right stampe couler and cue as men commonly saie 3. Thirdly lastly this particle hoc this doth not demonstrate the shew onlie or accidents of bread aswel because Christ held not in his hand neither did he breake bare accidents but the verie materiated thing it selfe clad and bounded about with accidentes as also because it was false that the shew or resemblance of bread should be the body of Christ For this were to make a body of the aire nay marry it is not so wel by a great deal because that the aire though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a most moist fluid body yet it is a body but accidents are immateriall things are no subiect of themselues but they doe inhaerere subiecto that is they are fastned in some Subiect which must support and beare them vp It is a common saying that beggers repeate their Pater noster so oft till at length they cleane forget it so the fabulous massing wittals doe beat about the bush of Sophistrie and quirkes so long till at last they leese the bird it selfe that is they forget the maine groundes and rules of Logike Wherfore to conclude this Particle Hoc doth demonstrat nothing els then the bread alone neither doe the words of Christ this is my bodie sound any other thing then Hic panis that is this bread is my bodie Let this suffice for the first the two other middle motiues against that grosse interpretation of the words this is my body namely the authority of the Scriptures the reasons with the cōtrary absurdities shal be set downe as occasiō offereth in the particular hand ling and discussing of this Sacrament In the meane space you haue heard the definition and nature of the Lordes Supper you haue heard howe many things do generally belong thereto you haue had and heard
vilely plaie the patchpannels Yea but some vvill say if so that the Sacramentes bee but signes and representations what necessitie lieth in theÌ„ seeing the word of God it selfe doth teach vs as much and therfore vvithout the other were sufficient alone for vs. First I answere that the necessity of the SacrameÌ„ts staÌ„deth vpon this grouÌ„d that is to say on the ordinance of God who will not bee called to accompte of vs for any thing that he doth Secondly I answere that the word indeede of God is all-sufficieÌ„t by it selfe had not wee bin insufficient by reason of our dulnes to beleeue the same And for this cause hee ordained the Sacramentes to helpe our weakenes and dulheartednes to believe any thing vnlesse we do with St Thomas both see feele him first Iob. 20.13 though not corporally as he did theÌ„ that is in his flesh and bodely presence but Sacramentally representorilie that is by Signes And therfore we are most highly bouÌ„d vnto God for the same seeing he doth debase himselfe so farre by these terrestrial creatures of bread wine as ther by to apply and make himselfe familiar to our feeble to our sleÌ„der more theÌ„ weake yea childish capacitie reach vnderstanding Heere theÌ„ we are to note that threefold difference betwixt the word the Sacraments in the order of confirming faith viz. 1. The word is offered preached generally vnto all but the Sacraments are singularly ministred to every of the faithfull 2. The word is offered in preaching to the eare onely but the Sacramentes are presented to all the senses that so we may be every way sensiblie affected assured of the goodnes favour mercie of our God 3. God by his word hath revealed expressed set downe his will vnto vs by the Signe or Sacrament he hath coÌ„firmed the same vnto vs. To the end that that thing which the mind did coÌ„ceaue out of the word might after a sort through the Signe be presented to the senses c. Now forsomuch as our Adversaries the Papists do still baÌ„gle about mooneshining in the water by standing so stifly vppon the grosse and literall sense of these wordes Hoc est corpus meum that is this is my body that neither they may be their owne carvers nor we wax olde in our opinion without reason reason I say such as they never will haue the like vnlesse they haue the same I will oppose against that grosse taking of the wordes fower especiall thinges to annihilate infringe the same viz. 1. The iudgment verdite of the learneder sounder sort touching the true meaning of the wordes 2. The auctoritie of the Scripture the best interpreters thereof 3. Reasons with the contrarie Absurdities 4. Lastly if that none of these the least whereof is sufficient can satisfie such vnreasonable and flint-harted Papists that do most obstinately put away the true and sincere knowledge of these mysteries I must be driven to discover to their shame had they any the most impure irreligious doctrine vvhich they mordicùs tooth naile defende about their Masse First of the First that is the iudgement of the Fathers 1. The bread taken and given to his Disciples he made that his body saying This is my bodie that is a figure of my bodie Tertullian lib. 4. coÌ„tra Marcionem 2. After such a maner he saith that the bread wine are the flesh bloud of Christ as that both the thinges signifying and the things signified are iudged or esteemed by the same words Cyprian de Chrism 3. The Lord saith Augustine did not doubt to say This is my bodie when he gaue a Signe of his bodie August contra Adamant chap. 12. Againe Cyprian he calleth it panem sanctificatum that is hallowed bread 4. The bread vpon the Alter onely is a Signe as Baptisme is and it proffiteth nothing vnlesse the bread be nowe eaten within Lut. in Serm super Iohan. 6. Anno 1523. 5. The Latine Church speaketh Nulla rei fit scissura signi tantum fit fractura qua nec status nec statura signatiminuitur that is no reÌ„ting is made of the thing onely there is a breaking of the signe whereby neither the state not stature of the thinge signified is diminished And they hold this to bee the definition of a Sacrament That it is a Signe of an holie thing 6. The destroying or taking avvaie the Proprieties is a denying of the Nature Theodoret. Dial. 3. 7. The natural essential Proprietie beeing cutte of the verie whole nature also it selfe is overthrowen therewith For a nature cannot be found out anie way but by the essentiall Proprietie that doth designe and note out the same Vigilius in Epist. Synod adversus Monothel He that denieth the Proprieties denieth the nature Luth. in lib. Concil If then the bodie of Christ is not visible and circumscribed it cannot bee a bodie For take away the essentiall Adiunct and take away the Subiect also once put the AdiuÌ„ct forthwith adde the Subiect toe Vbiquitie therefore is not communicated vnto the body because it is a Proprietie of the divine Nature 8. Do thou not saith Austen doubt that the man Christ Iesus is there now from whence hee shall come and print it firmelie in thine heart keepe faithfullie the Christian confession because he hath risen from the deade he ascended vp into heaven hee sitteth at the right hand of the Father neither shal he come else-where then from thence to iudge the living and the deade And he shall so come the evangelicall voice Act. 1. bearing witnes heereto as he was seene to goe into heaven that is in the same forme substaÌ„ce of his flesh to which flesh he gave immortality indeede but yet tooke not away the nature According to this forme he is not to bee thought to bee spredde every where For we must beware that we do not so maintaine the divinitie of man that wee should take away the truth of his bodie Besides it folâ—oweth not that that which is in God should bee everie where so as God For the scripture saith most true thinges to vs that wee live in him move and haue our being yet are wee not everie where as he is But that man is otherwise in God because God is also otherwise in that man after a certaine proper and singular manner For one person is God and man both is one Christ Iesus Every where by that that he is God but in Coelo in heaveÌ„ by that that he is man August in Epist ad Dardanum Althique dicit Sacramentum premi dentibus In a word all this contention saith Mulculus standeth on the right sense of the wordes of Christ viz. This is my bodie where the true meaning of them is held there those arguments do make nothing at all to the purpose by which they labour in laying on Hampton load of sophismes fooleries to proue that the body of Christ can be in many places at
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 vnderstāding 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 cōcerning 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 thē 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 soūd if he say no more but Sic volo sic iubeo stat pro ratione volūtas 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 communicāts 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 takē 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. VVhat 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 remissiō of our
the Lordes death till he come or else whether it be not rather to seeke his death and to crucifie him anewe For that in memorial whereof we do any thing is not it selfe present because wee are not saide to remember thinges that are present But to doe this in remēbrance of him is when we thinking and meditating on his benefits which hee hath done for vs and which are by these rites recalled into our memorie and further when we verely feeling finding in hart that hee hath given vs these his benefits doe celebrate them by publike confession before God and Angels yea before men also and so doe giue thankes for them So 〈◊〉 the summe of these wordes is 1 Faith in our hartes 2 Thanksgiving ioyned with a publique confession of him By this it is manifest ynough howe these words heere are to be taken seing that Christ said not doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon my presence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon my remembrance or in recalling of me into your minde and memorie by a strong and lively faith As if hee should saye there is no cause of thinking on the bodily presence of mee in the bread wine of the Supper nay there is great cause rather of alienating your mindes away from that terrene cōsideration vnto heavenly matters by the vertue of my remembrance In token whereof they vsed of old to say Sursum corda habemus ad Dominum that is we lift vp our hartes vnto the Lord. Notwithstanding these dreamers long experienced fable-tellers referre this to none but to their Priestes who are their onely sticklers of the consecration and transubstantiation In which looke I pray how profanely they vse nay abuse the wordes of the institution as for this is my bodie likewise this is my bloode which they pronounce vtter over the bread wine that the breath of their owne mouthes togither with the signe of the Crosse may touch the bread and the Cuppe to the end that by vertue therof they may bee transubstantiated into the body and blood of the Lord after which there remaineth but onely the bare accidentes of bread wine as likenes roundenes whitenes thinnes moystnes and couler of wine And this transubstātiated body now made and fashioned by the Priest taken and eaten of them descendeth carnally into their body remaineth as long in their bellies as the formes themselues of bread and wine remaine Aske what becomes of it afterward these Owlards are at a non-plus euen at their wits ende about it and cannot tel Here ye see the braue skil of the massing Priest how workmāly he contriues his matters ye see againe his Ordering such as he cātinke vp frō the words doe this that is consecrate trransubstātiate offer Christ when as yet Christ saith not Hoc offerte Deo patri offer this to God the Father but Hoc facite do this For he had not as yet offered at the table his body and blood but he was himselfe aboute to offer it on the crosse Wherefore hee biddeth not that they shoulde offer but that which hee had done at the table euen that thinge they should doe themselues likewise That which hee was about to doe vpon the crosse he was to doe it himselfe alone but that he had done at the table hee would it should rather be our work thē his owne And this he had done to the ende he mighte ordaine this rite of breaking bread might commend the same vnto his Church to be kept and celebrated Thus we haue heard why the Masse is a propitiatorie sacrifice pro vivis mortuis with their reasons I wil helpe them to one more my selfe it is this seeing the necessity of their prowde vsurping catholike Romish church doth claime and require it to be so Because indeede the Masse and Purgatory vault which depends thereon are the Popes two dearling daughters of wealth most detestablie vildly iugglingly cunnycatchingly gotten vnder coulor therof The excessiue gaines of which two arch toies and legerdemaines with other sorceries by long custome did heaue them vp into the height of pride that the holy scriptures grew into extreame contempt and obloquie amongst them as I might instance from diuerse voluptuously forwaxen and one especiallie aboue the rest Leo the tenth diabolicalbelching Popes whom partly for brevitie and partly for modesty I disdaine to nominate least percase I should defile the readers chast eares with their most lewd and stincking practises Wherefore as I said so say I stil take away the Popish Masse the Cabbins of Purgatory from them and take away the two maine props of poperie as without which spolkes their cartwheele which turneth about so glibly in al dusk errours patcheries and superstitions would soone quite cracke and shiuer it selfe into a thousand peeces To proceede A second particle of the definition Aske them againe about the second branch how they proue it to be sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an vnslaine or bloodlesse sacrifice and ten to one but they wil yeeld as wise and formal a reason as they did before Examination The burnt sacrifices could not be offered vpon the altar vnlesse they had beene slaine or kild before they were such necessarie and vicissitudinary actions that they could not bee perfect the one without the other as for example that which was offered vp for a burnt sacrifice vpō the altar could not or had not bin in that forme and persection of an oblatiō vnlesse the beast it selfe were first of al killed and likewise beeing killed it is not in the forme of a burnt offering vntil it be laide vpon the Altar and there consumed But our Sorbonistical Papists do take that as they thinke wil serue their turne and they discarde the rest supposing thereby to strike the marke when as neuerthelesse they marre their market by it A provident Papisticall dread And this they do as ouertaken with a certaine feare and terrour of conscience least that by ioining of both these actions that is to say by offering vp victimam cruentā a bloody sacrifice they might as the Apostle speaketh Heb 6. cap 6. verse crucifie againe vnto themselues the Sonne of God and make a mocke of him Neuerthelesse albeit they burst in two for verie madnes and furie yet are they not able to rid their hands nor cleare their seared gawled consciences hereof For Christ Iesus as he died but once so was hee offered no more then once These two are inseparable things of his Passion as 1 The shedding of his blood by which he vvas made that same victima cruenta bloody sacrifice for vs that but onlie once neither as for that victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloodlesse sacrifice he neuer was such and the whole course of scripture doth gaine-say it 2 The offering vp of his bodie vpon the crosse which was also done no more thē once Now what reason have the Papists thus to disseuer and separate
MNEMOSYNâ—… EVCHARISTON 〈…〉 A Treatise on the Supper of the Lord in Commemoration of his death and the manifolde benefits thereby receiued wherein the monstrous transubstantiated Massie Idole of that seven-headed inchanting whore of Rome is stampt to powder to giue al theÌ„ to drink which make it their only pleasure to swill themselues in the dregs thereof and wherein also the doctrines vses which arise from thence are most soundly sincerely delivered By IOHN WILLOVGHBY Exhomologesis A praier or generall confession of our manifold sinnes vnto the Lord. Let the words of my mouth the meditation of my heart be alwaies acceptable in thy sight O Lord my strength and my redeemer Psal 19. Plurimi quotidiè scriptis edificantur qui verba non audiunt Johan Gers Printed at Oxford by Ioseph Barnes and are to be sold in Paules Church yard at the signe of the Crowne by Simon VVaterson 1603. TO THE MOST HIGH AND PVISSANT Prince King Iames by Gods grace King of EnglaÌ„d Scotland France and Ireland defendor of the Faith c. To the most renowned and vertuous Ladie our gratious Soveraigne Queene Anne his wife both their heartes desires in our Saviour Christ whilst they live and raigne vpon the earth and afterwardes a Diademe of perfect glorie MOST Noble Princes such is the loue which out of my souls humilitie I owe vnto your High nesses that I may not but in conscience of all binding dutifull allegiance expresse vnto your Maiesties moved so to doe vpon the first ioyfull generall good newes of your Maiesties safe approaching your happie welcomming and receiving both by so manie thousands of your Loving Subiects into the Garden-plotte of Albion the citie of London the most stately imperiall throne of your Excellencies with whoÌ„ for so much as it fared not so well with mee theÌ„ absent to participate of their congratulating mirth in behoulding with theÌ„ which was a thing most comfortable vnto all true English harts of your sacred Person and at this instant to increase the word for the increasing of our ioy of your Persons I nowe according to my ranke and place a Scholler by profession though the meanest amoÌ„gst ten thousaÌ„d haue thought it a matter beneficiall to manie of the houshold of God and not preiudicial I hope to anie which will be counted the friends of God to offer this Glasse and maine point of Christianity the verie tutchstone and seale it selfe of our profession vnto your Graces favourable Clemencies so much the rather I say because we assure our selves that you are the Lords annointed raised vp preserved by th' almighty Jehouah to sway the Scepter of this most happy Land in having your Royall preseÌ„ce to manage the affaires thereof as eke more speciallie to reare vp and magnifie his truth which was likely to bee thrust vnto the walles through the vndermining cankerlike fretting designements of pestilent wicked men Besides after the smallenes of my talent which the Lord in mercie hath lent me for a time to exchange vnto his glorie I shall most humbly beseech your High favours to be invited by me the vnderling and lowest one of all your subiectes as the choisest chiefest guestes vnto the Lords owne mysticall heavenly holy banquet By meanes whereof others who as yet do keepe a loofe without by taking example from your Excellencies which casteth forth both light and life vnto our selues that are within may bee at length allured from the hedges and high waies side to drawe still neerer and neerer sitte downe as guestes vvith you at the selfe same table and so furnish vp the empty roomes of Christ his kingdome which remaine behinde and doe continually waite and lie open night and day for farther more frequent companie Thus with all submission endevouring to testifie the inward loyaltie and soundnes of my obedient heart which manie others both of high place and lowe haue done before mee I will end vvith humble supplicatioÌ„ for your Maiesties that it would please God of his mercie to be your mightie tower of defence against all your enemies domestical forraigne that he would extend your daies renue your yeares making you stronge lustie as an Eagle for his owne glories sake to both your owne soules health comfort the good of the Church and the honour of England lastly that he would giue vnto you both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxon Iulij 26. 1603. Your Maiesties most humble and truely devoted Subiect IOHN VVILLOVGHBY The names of the special authors followed in this tract Musculus Calvin Zanchius Beza Vrsin Hemmingius Piscator Polanus Marnixius Mornay Fr. Junius The summe of the booke following contained in these words This is my body THere is no man which seeth not that all circumstances doe make for vs. For the example of the Paschall Lambe the nature of the rest of the Sacraments their respect and the perpetuall analogie and the ende it selfe of the institution namely the remembrance of Christ the shewing forth of his death and the repetition of the wordes varied somewhat by the Evangelists the Exposition of Paule himselfe the taking the breaking the giving of bread and wine the rehearsall thereof iterated by Paule the Apostles which were wont to cast doubts even in the least matters the vndoubted consent and the common most knowne vse both of the Hebrew Syriak tongue and the most beautifull agreement of all the articles of our faith and the verie conditioÌ„ nature of the true body which Christ had and the iudgement of al the senses which Christ in searching out the nature of a body commands vs to haue regard vnto besidesâ— the avoiding of infinite fictitiall and counterfeit miracles against the order of nature and lastly the coniunction of minds wel-neere of all the ancient in the primitiue church doe most plainely declare that those words are altogither true but yet placed in the Signe and Sacrament and they must be expounded Sacramentally that is by such a manner as is vsuall vnto all the Sacraments A preparation vnto the Lordes Supper out of which most coÌ„fortable doctrines are offered vnto every beleeving hart and the errors of the Masse made odious and detestable even to all which are not already forestalled wilfully blinded in the dotages thereof The Supper what it is A Seale of the promise of the Gospell instituted by Christ himselfe wherein God doth seale vnto all those that doe worthelie receive it all the benefites blessings which his own Sonne hath merited for vs through his obedience by giving vp his body vnto death and by powering forth and shedding of his bloud In generall note from hence Viz. 1. The word or coÌ„mandement of God the institutour heereof 2. The externall Signe 3. The thing promised 4. Faith answering thereto and beleeving the promises The Institution where taught Math. 26. cap. Mark 14. Luk. 22. According to the puritie wherof St. Paule instructeth the Corinthians viz. 1.
in you He that eateth my flesh drinketh my blood dwelleth in me and I in him And Corinth 10. chap. vers 16. The cup of blessing which wee blesse is it not the Communion of the blood of Christ the bread which we breake is it not the Communion of the body of Christ For we that are many are one bread and one bodie because we are all partakers of one bread So yee see heere that St. Paule saith that the bread which we breake is the Cōmuniō of the body of Christ which is it is the thing whereby we are receaved into Communion and fellowship with the body of Christ and doe growe togither into one with him Therfore al the Fathers iointly teach that the very true flesh of Christ not that which was feigned of the Heretiks to be invisible but that which is like to ours in all things except sinne is truelie eaten of vs in the Supper of the Lord is so eatē that we wholy grow into one whole Christ how great soeuer we bee being made flesh of his flesh and bone of his bone Eph. 5.30 See Zanchius in his treatesse of spiritual wedlocke Herevpon saith Zanchius Cyrill and other of the Fathers affirmed that Christ dwelleth corporally and naturally in vs. Which words saith he must bee vnderstoode not of the manner howe Christ dwelleth in vs as if he were in vs in any naturall and fleshly manner but they are to be vnderstood of the things whereto we are vnited For we are vnited to the true natural body of Christ and that by a true and reall vnion but yet if you respect the manner how this is wrought surely then it is accomplished and done by these two means namely by the spirit and by faith Now this is farre of I thinke from that carnall grosse and fleshlie manner which the Papists dreame of This Doctrin touching our incorporation into Christ by a spiritual māner all the Fathers taught Wherefore Augustin in his 50 tract vpō Iohn Let thē saith he meaning the Iewes heare lay hold of Christ who sitteth at the right hand of God the Father in heavē They answere whom shall I lay hould on him that is absent Howe shal I lifte vp my hand into heavē to lay hold on him sitting there lift vp thy * And in the Primitiue church they vsed to say these words vnto the people Sursum cor da in tokē that they were to pearce the very heavens with St. Steven Act. 7 56. by their faith and there behold Christ as he is man and not in the earth faith and thou hast laid hold on him Thy Fathers held him in the flesh doe thou holde him in thy heart because Christ beeing absent is yet nevertheles also present vnles he were present he could not be held of vs. Augustine sheweth at large that Christ is absent in the flesh but is present with vs in Maiestie Whence it is manifest that this Vnion is essentiall and reall if we respect the thinges that are vnited and the truth of the vnion but if we cōsider the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is how it is made it is spirituall Q. VVhat is there no Coniunction thē where faith is not A. Noe doubtles but a Sacramentall Cōiunction onely which returneth into iudgmēt to him that doth receine it Q. If it bee so vvhy doth St. Paule affirme those to become guiltie of the bodie and blood of the Lord vvhich doe eate this bread and drinke the Cup vnworthelie 1. Corint 11.27 1. Corint 10.16.17 A. This may easily bee answered with the like because hee that beleeveth not the word of God but heareth it vnworthely is guiltie of the word of God For why whosoever beleeveth not shal bee condemned Looke Marke 16.16 Item Iohn 12. ca. vers 47.48 Q. Yea St. Austen hath the like kinde of speech As he which eateth saith he the bodie drinketh the blood of Christ vnvvorthely eateth and drinketh his owne dānation so he that receaveth Baptisme vnvvorthelie receaveth iudgment and not salvation A. Where this learned Father speaketh sacramentally attributing vnto the Signe the name of the thing it selfe Q. Howe are the wicked then guilty of the body bloud of Christ whenas they receave but the bare Elements or Signes alone A. Because the disgrace reproach which they doe to the sacred signes and symbols doth redound even against the thinges themselues signified thereby Q. Can you make this plaine and familiar by some instance or other A. Yes surely it may be gathered frō the experiēce of affaires in this life For whosoever doth spue vpon doth teare and trample vnder foote the Image or letters-Patents of an Emperour and mightie Prince is foorthwith adiudged guiltie of hie treason againe the ill entreaty or vsage of Embassadours doth returne and fall out vnto the contempt contumely of the king that sent thē But of how much sorer punishmēt suppose yee according to the Apostles wordes Heb. 10.29 shal he be worthy which treadeth vnder foote the Sonne of God and counteth the bloode of the Testament as an vnholy thinge wherewith he was sanctified doth despight the Spirit of Grace Looke besides 30.31 verses of the same chap. Item Heb. 6.6 Item 1. Cor. 11.7 where you shall finde the like phrases Notwithstanding it is but absurdlie gathered out of 1. Corint 11. chap. 27. vers that the vnbeleevers cannot therfore bee guiltie of the bodie and bloode of Christ because they doe not reallie eate Christ in the Sacrament as though they could no otherwise be guiltie of it and namely by their vnbeleife whenas yet St. Paule speaketh not there of vnbeleevers but even of the verie beleevers themselues vnreverētly handling this Sacrament Thirdly Q. VVhat is the Meditation of the Supper A. This is twofold consisting 1. In the Endes 2. In the Vse Q. VVhat are those speciall Endes A. They be fiue as 1. A remēbrāce of the Lords death 2. A Sacrament of our incorporatiō 3. A Sacrament of our spiritual repast and nourishment 4. A pledge of forgivenes of sinnes 5. A bond true knotte of loue Of these in order as they lie First The Supper of the Lord is memoria mortis that is a Sacramēt ordained for a remembrance of the body of Christ delivered vp to death for vs and of his blood shedde for many for the remissiō of sinnes St. Paule 1. Cor. 11. ca. 26 v. describeth this end most perspicuouslie For as often saith he as yee shall eate this bread and drinke this Cup yee shewe the Lords death till he come And Christ himselfe Luk. 22 cap. 19. vers Doe this saith he in remembrance of mee Iustine the Martyr Colloq cum Triphon Apolog. 2. saith that the Eucharisticall bread is committed to vs ad recordationem passionis Christi that is for a remēbrance of the passion of Christ Now marke heere how shamefully the Papistes are besides their beades in going
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 thē what madd shavers these Papists are by their strange and vncooth doctrines But to our purpos◠againe In the institutiō we read that Christ bidding his Apostles to doe this in remembrance of him he did before verie apparently breake the bread VVherefore 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 transubstātiation 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 frō himselfe the head therof and that by reason of our spirituall mariage coniunction or vniō with him set downe directly for our stay and comfort herein places out of the holy scriptures for this so exceeding excellent and heavēly 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. VVould 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
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 cōtinually 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 apprehēd them by a stedfast faith he shal obteine them suer enough without the helpe of miracles whereof they haue such abūdance 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 whē 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 Sacramēts 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 comprehēded 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 transubstātiation the wine was perceaved by the senses not the water anie more Wherefore the cōparing of this true miracle of Christ with that of theirs doth make the huge moūtainlike 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 circūscribed 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 quintessēced 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 exigēt 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 remēbrance of him If they say that they do it for a remēbrance 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 oftē 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 vvhich is given for you take drinke yee this Cup is the new Testamēt in my blood vvhich 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 remēbrance 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
these two which may not nor cannot anie kinde of way be seuered Wherefore seeing they are so hot vpō 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 remissiō 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 cōsecrated 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 thē 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 Milliās to offer him vp a sacrifice vpō their Altars Which vnto thē 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 dādling 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 thē 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 thē A scruple of Conscience vnto the Papistes MOreover by offering vp of Christ an oblation or sacrifice what doe they but lift thēselves 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 frō 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