be a reconciliation for our sinnes Isayas 44. ca. 21.22 ver Remember these ô Iacob and Israel for thou art my servant I haue formed thee thou art my servant ô Israel forget mee not I haue put away thy transgressions like a cloude and thy sinnes as a miste turne vnto mee for I haue redeemed thee 1. Ioh. 1. ca. 9. v. If we acknowledge our sinnes he is faithful and iust to forgiue vs our sinnes to clense vs from all vnrighteousnes Looke these places Micheas 7. c. 18. v. 1. Pet. 3.18 Eph. 1.7 Act. 10.43 Act. 13.31 Coloss 2.13.14 Ioh. 1.29 1. Ioh. 2.1.2 Psal 103.1.2.3.4 verses The fift ende It is Vinculum dilectionis that is a Sacrament of our mutual society amongst our selues as the members of one the same bodie whose head is Christ and not the Pope as the Papists doe paulter and keepe an illfavourd coyle about it For these places commonstrate Christ to be our head alone 1. Corint 10. cap. 16.17 ver Coloss 1.18 Ephes 5.30 Ephes 4.15.16 As for the Pope let him be an head where hee can currie favour best wee for our parts are absolutely prohibited by Christ our onely head to become the members of an harlotte according to the Apostle 1. Cor. 6. cap. 15. v. much more are we forbidden to make our selues the bodie of that spiritual strūpet whore of Rome that is to receave the marke or the name of the beast or the number of his name Revel 13. cap. 17. verse Now from hence by reason of that strict cōmunion between al the Saints which commeth wholie from the fountaine of our coniunction with Christ is set forth that Christian band of loue betweene the Spouse and Christ Cant. 1 cap 3 v. * Fide adhe remus Christo dilectione tū Christo tum nobis ipsis mutuò 1. Cor. 10. ca. 16. 17. v. Ephes 4.3.4 1 Cor. 12.12 ad finem cap. 13. Ephes 3.6.9 Rom. 13.8 Colos 3.14 Rom. 8.17 Drawe mee wee will runne after thee Where note presently vpon the singular number followeth the plurall For the Church is as one building but many stones one wine but many grapes one bread but many graines to be short one body yet many mēbers VVherfore loue is the very bōd of our Cōmunion that is by which we both worship God in a liuly faith do likwise loue our selues most soūdly sincerely Fran. Iun. Lastly adde this one Ende more Testimonium Resurrection is est that is It is a sure testification of our resurrectiō by the vertue of Christ raysed againe For he is our head and therfore wil raise vs vp to blisse which are his members And in sooth vnto this string or brāch tend all the former For which cause Christ saith Ioh 6. cap 5◠ver VVhosoever eateth my flesh drinketh my blood hath eternall life and I will raise him vp at the last day Q. Thus much of the endes which are the first parte of the Meditation of the Lords Supper vvherein doth the second consist A. In the right vse thereof viz. A right and sincere examination of our owne selues by which we are either to be receaved to it or excluded frō it That we may be admitted thervnto we must consider whether wee bee the true members of Christ or no. Concerning which St. Paule giueth vs this rule to follow 1. Corint 11. cap 28 ver Let every man therfore examine himselfe and let him so eate of this bread drinke of this Cuppe For he that eateth drinketh vnworthely eateth and drinketh his owne damnation because hee discerneth not the Lords body Observation He is saide to discerne the Lords bodie who hath a iust regard of the worthines thereof and therfore doth with due reverence come and draw neere to eate the foode of his Soule 2 Corint 13. ca 5. verse the Apostle doth explaine his minde perfectly how this examination should be had Proue your selues vvhether yee are in the faith examine your selues knovv yee not your ovvne selues hovve that Iesus Christ is in you except yee be reprobats By which words he doth most pithilie exhort the people of Corinth and in them all Christians that they would or should rather now not onely abstaine from schismes and vnreverent gurmandizing and feasting as though this were sufficient no more a do to be made vnto the worthy receaving of the Supper but he proceedeth a degree higher and teacheth how that everie man standeth bound in cōscience to descend into the very depth and secrets of his hart and thoughts and in a most narrow and orderly sort to sieft as it were to search and trie himselfe throughly as namelie whether he doth fullie resolutely after he hath sorrowed for his sinnes past beleeue in Christ the onely Mediatour and satisfier of Gods wrath for our wickednes committed whether he hath an earnest intent and purpose to hate sinne ever afterward and to live iustly holily and purely that hee may shew himselfe acceptable and thankeful vnto God for those his so many and inestimable benefits towards vs in his only begotten Son Christ Iesus This we shall performe if wee come prepared vnto this spiritual repast and banquet having about vs our wedding robes as faith repētance loue vnfeigned thankfulnes c. seeing indeede that the Evāgelicall wedding garment spoken of by our Saviour himselfe Mat 22 cap 10 11 12 ver is principally decked and bewtified with these that is to say with faith and the like The vsuall formes names of faith It is called sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime scutum fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is trust boldnes strength shield of faith confidence Eph. 6. c. 10. 16. v. Eph. 3.12 Hebr. 10.21.22 1 Ioh 3.19.20.21 1 Ioh 4 17. 2. Ioh 5.14 full assurance which the Latins expresse fitly by fiducia it doth direct ly answere vnto the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphore drawen from vessels or shippes vpon the sea that when they once haue their iust fraught charg and lading it is after still caried cum plenis velis that is to say more evenly and sleddily then before it was being empty semblabelie our faith whilst it is yet weake and little or greene in the blade as they say it may be compared in sorte with an emptie vessell which after it hath growen vp in degrees and encreased from faith to faith vntill it comes ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam that is to her iust and even waight it after hoisseth it selfe vp cum plenis velis with ful sailes cutteth her way along most stedily throughout all the dangerous syrtes gulses of this swelling and raging world without Iac. 1.6 anie farther scruple * The Papists teach men to be alwaies doubtfull of their salvation surely a cōfortable pelting popish doctrine But vnlesse it were so with these caterpillers of mens soules how were it possible that they shold picke vp so many pēce as
sinnes when we were in case of misery wholie trodden downe and vanquished of the Devill and lying as it were groveling in our filthines doth raise vs vp again free vs from death nourish comfort refresh and quicken our farre yea whole spent soules vnto life not temporal but eternall Q. What is the Coniunction namelie of the Signe with the Thing signified A. It is a most true and spiritual coniunction grounded on the promises of Christ and wrought by the holy Ghost Q. Is there no mutation then of the bread and wine or at least no physical copulation A. There is no change of the Elemēts in respect of their substaunce but yet there is a mutation of them in respect of the end viz. The bread wine are no more novv prophane or common meate drinke but do serue and are applied rather vnto a proper sacramentall and sacred vse and end And that learned and worthy man M. Beza Dial. 2. saith that the mystical Symbols bread and wine even after the sanctifying of them doe not leese their proper nature For S. Paule saith he euen after the giuing of thankes calleth bread stil by the name of bread 1. Cor. 11. vide locum Q. Can you instance in such a change A. Verie wel For wax which is affixed to euidēces differeth nothing in substance from that which is vnsealed but in the vse there is such a change or alteration that the one doth signifie confirme the writings whereto it is annexed whenas the other which is remoued and not applied to that vse doth not Q. If there be no physicall copulation or Consubstātiation as the Lutherās hold neither mutation of the substance of the Signes which the Papists call transubstantiation why doth St. Iohn Chap. 6. say that wee must eate the flesh of Christ and drinke his blood A. St. Iohn doeth by this manner of speaking set downe most perspicuouslie vnto the eies as it were of our soules the verie summe of the promise of the Gospel as namelie what faith is by which wee doe enioie those promised good things to the end we might vnderstand how the vertue thereof doth beareful sway in our hearts cheering and lifting vs vp to buckle mightelie against the frontiers of sinne the world and the Deuil Q. Then by this it seemeth that to eate the flesh of Christ and to drinke his blood are taken for one the selfe same thing as to beleeue in Christ A. It is so And therefore S. Austen saith plainely Crede manducasti that is beleeue and thou hast eaten Q. But can you proue that to eate and to beleeue are one thing in the Scriptures A. Easilie out of the sixt chap. of Iohn and the 40. 47. verses as verely verely I say vnto you hee that beleeveth in mee hath everlasting life Now vers 51. of the same chap. hee expresseth this another way that is by eating of his flesh As I am that living bread which came downe from heaven if any man eate of this bread he shall liue for ever and the bread that I will giue is my flesh which I will giue for the life of the world Here you maie see that both these manner of speeches though diverse in words yet al one in sense and meaning do obtaine likewise one the selfesame promise euen life eternal Moreouer hence it riseth that the Fathers oftētimes treating vpon the Supper of the Lord do cite those places out of the sixt of Ioh not that they thought the Lord to haue spoken there precisely strictlie or solelie of the Supper of the Lord but that rather because in the right lawful vse of the Supper faith of the thing promised is there sensiblie as one may say expressed by the Lorde vnder the names of eating drinking of which promise the Supper is a pledg and seale Q. Seeing there is now no physicall application doe wee receiue onlie the bare tokens of the things signified or els are they effectuallie there given vs A. For so much as Christ is the verie truth it selfe and therfore most faithful in all his promises so vndoubtedly according to his promise made at his Supper and as the Signes do represent he maketh vs partakers of his verie substance to make vs grow therby into one life with him Calu. Q. Christ is in heaven as Act. 3. cap. 21. verse sci VVhom the heaven must containe vntill the time that all things be restored besides looke all these places as Hebr. 7.26 Eph. 4.10 Act. 1.11 Act. 7.56 Act. 1.9 Ioh. 6.62 Colloss 3.1 Act. 2.33 Psal 110.1 Luk. 22.69 Luk. 24.51 Ioh. 12.8 Heb. 10.12 1. Tim. 3.16 and we are heere Pilgrims on the earth How then can this Vnion of substance bee A. This Vnion is not in respect of the place for so indeede is the body of Christ in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or circumscriptible but it is in respect of our faith by which we do worthily receiue this holy mysterie For Christ although he be in heaven according to his humane nature and so sitteth glorified at the right hand Iohn 17.5 of his Father both our Mediatour and Intercessour vnto God for vs yet is hee also these fiue waies present in the earth with vs. viz. 1. By his Godhead and Spirit 2. By our faith in him 3. By mutual loue 4. By his vnion with humane nature that is in Coniunction of his Soule and body with ours 5. By hope of our Consummation glorification Or According to others thus the presēce of Christ now with vs is twofolde the one in respect of his person the other in respect of his office In Person hee is with vs as true God filling both heauen and earth In of fice he is with vs by his grace Spirit Math. 28.20 And loe I am with you alway vntill the end of the world Amen But Christ in his Humanity is not with vs but so hee sitteth at the right hand of the Father and of the throne of his Maiestie in Heauen Heb. 8.1 Q. So then this commeth to passe by the wonderous and vnsearchable working of Gods Spirit powring faith into vs which faith coupling vs with the Son of God causeth that wee are more neerely ioined vnto the flesh and blood of Christ then we are vnto the bread which we eat the wine which we drinke A. Iust For indeede such is the effectualnes of faith which it hath frō the powerful working of Gods holy Spirit that it doth most neerly cōioine things which are in place farthest remoued asunder Concerning this Coniunction therefore of ours with Christ it is manifest that the Fathers doe all agree with this which hath bin said for the right receiving and vnderstanding of this Sacrament and more especially for the words of our Sauiour Christ Ioh. 6. cap. verse 53.56 As Then Iesus said vnto them verely verely I say vnto you Except yee eate the flesh of the Son of man drinke his bloode yee haue no life
a Papist speake write read reason or do what ye list nay what you can Notwithstanding how obstinate and selfe-willingly wedded soever they bee to their opiniōs yet it standeth vs greatly vpon to be obedient and yeeld vnto the truth demonstrated vnto vs by vndeniable testimonies out of Gods most holy word let vs pray the Lord both night day to be constantly grounded and established heerein And in deede it is a shame for vs to bee inferiour to our Adversaries heerein which are so purposedly stiffely nayled vnto their imaginarie devises dreames of men who after saying once it is my Conscience looke for no more they haue told you all it is a shame I say of all shames that wee should not most resolutely liue and die heerein For wee haue more to alleadge for our selues then It is my Conscience and who knowes not that conscience must bee grounded on science which science too commeth from the word of God otherwise it will proue but a bare buckle and thong that is a verie meere conceipte For wee haue these three thinges to stand in our behalfe 1 First the worde of God which is truth it selfe cannot lie this they haue not because they derogate therefrom saying that the authority of their church is aboue the same yea they sticke not to make their trashie traditions equal with it yea they abuse it and blaspheme it with the rankest Atheistes of our time the one tearming it a nose of waxe a shipmans hose a blackincky Gospel the other belching out this blasphemie valuing it to be no more but a wittie policie of wise men to keepe fooles in awe but let them walke togither as never a barrell of them better hering 2. Secondly Besides the word which is our warrant from God himselfe wee haue also his holy Spirit to ascertaine vs therein powring faith into our heartes whereby we do assuredly beleeue it this they haue not neither because they rob him of his proper effect and operation which is immediatly frō the Father the Sonne to illighten our minds giving to vs the right meaning and vnderstanding of his worde which they most bastardly appropriate to their Pope whose power is such as that he may racke thē at his pleasure And no marveile seeing they haue made a quarter God of him to rule the rost in the world as his holines listeth according to this blasphemous verse of him Oraclô voc is mūdi moderaris habenas Et merito in terris crederis esse Deus Yea hee is become such a sawcie Syr that he can change the Articles of faith and giue auctority to general councels as it is saide Articulos soluit synodumque facit generalem 3 Thirdly lastly Besides the word and spirit of God we haue our owne spirit that is our whole soule and conscience to testifie with vs that what we do we do it as his adopted children that is not hypocritically but faithfully truly and sincerely This doth St. Paule teach Ro. 8.16 The same Spirit beareth witnes with our Spirit that we are the children of God Let them then cast of this deceaveable maske of a sleeueles and pretended conscience of theirs and let thē soundly groūd it on Gods word desiring him to vonchsafe them of his Spirit to illuminate their mindes nowe darkened with errours and superstition that so they may ioine togither in one with vs to professe beleeve the same Which I pray God to graunt according to his good pleasure and will But to the Purpose where I doe mean to shew partly ab impossibili that is from the vnpossibilitie of the thinges partly a consequente absurdo that is frō the notorious absurdities which must follow that this carnal eating may not nor cannot at any rate stand with the analogie of faith which was as effectuall vnto the Fathers before Christes comming as it is to vs since his comming If Christ cannot bee receaved or eaten but after a carnal and grosse kinde then I pray how did the Patriarkes and Fathers eate Christ whenas Ioh. 6. c. 53. our Saviour Christ saith Verely verelie I saie vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his bloud yee haue no life in you But the fathers had life in them because they had an vndoubted faith in Christ to come which was as effectuall to them for their salvation receiving vp into glorie as was Enoch Heb. 11 cap 5 vers and Elias 2 Kings 2 cap. 11. verse as our faith is effectual in him now that he is come For which cause they must needes grant another māner of eating differing altogither from carnal which is spirituall onely done by faith Now as they did eat Christ then being not yet come in the flesh so doe nay so must wee also eate him nowe for if there be any difference it is in circumstance and Signes not in Substance as St. Paule wel declareth 1. Cor. 10 c. 1.2.3.4 verses viz. Moreover brethren I would not that ye should be ignorant that all our Fathers were vnder the cloud al passed through the sea And did all eate the same spirituall meate And did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ According to which spirituall kinde of eating both ours and theirs St. Austen saith thus Vt quid dentes ventrē parasti crede manducasti that is why hast thou prepared teeth a bellie beleeue and thou hast eaten Ab Absurdo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Philosopher that is grant one absurditie and others do follow straight vpon Wherefore if the reprobate should eate the body of Christ al these and a great many moe absurdities must needes follow as that the reprobate are made the members of Christ that the reprobate are ingraffed into the bodie of Christ that Christ doth dwell in the reprobate that they can bee made partakers of Christ Belial togither which is horrible to speake For which cause one saith Iudam panem Domini sed non panem Dominum comedisse that is Iudas did eate the bread of the Lord but hee did not eate bread the Lord. Reasons against carnall eating To make short of the matter these reasons following doe all make against carnal eating of Christ 1. First he tooke a true humane nature so that we can eate him no otherwise then did his disciples in the first supper But here do the Vbiquitaries giue vs the slippe wringing themselues out of the briars with a sophisme de falso subiecto elenchi whē they teach that Christ in these words of the supper take eate gaue commaundement for the orall or fleshly eating of his bodie yet those wordes are not spoken of the body of Christ because hee tooke not that into his hands neither did he breake his bodie and giue it to his disciples but they are spoken de pane of the bread which he tooke into his
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
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
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