MNEMOSYN●… EUCHARISTON: 〈…〉 A Treatise on the Supper of the Lord in Commemoration of his death, and the manifold benefits thereby received; wherein the monstrous transubstantiated Massy Idol of that sevenheaded enchanting whore of Rome is stamped to powder, to give all them to drink, which make it their only pleasure to swill themselves in the dregs thereof: and wherein also the doctrines & uses which arise from thence, are most sound & sincerely delivered. By JOHN WILLOUGHBY.  
Exhomologesis: A prayer, or general confession of our manifold sins unto the Lord.  
Let the words of my mouth, & the meditation of my heart be always 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 joseph Barnes and are to be sold in Paul's Church yard at the sign of the Crown by Simon Waterson. 1603.   

TO THE MOST HIGH AND PVISSANT Prince, King james, by God's grace King of England, Scotland, France, and Ireland defender of the Faith, etc. To the most renowned and virtuous Lady our gracious Sovereign, Queen Anne his wife: both their hearts desires in our Saviour Christ whilst they live and reign upon the earth, and afterwards a Diadem of perfect glory.  
MOST Noble Princes, such is the love which out of my souls humility I own unto your Highnesses, that I may not but in conscience of all binding dutiful allegiance express unto your Majesties, moved so to do upon the first joyful general good news of your majesties safe approaching, your happy welcoming, and receiving both, (by so many thousands of your Loving Subjects,) into the Garden-plotte of Albion the city of London, the most stately imperial throne of your Excellencies. with whom for so much as it fared not so well with me them absent, to participate of their congratulating mirth, in beholding with them, (which was a thing most comfortable unto all true English hearts,) of your sacred Person, and at this instant to increase the word for the increasing of our joy, of your Persons: I now according to my rank and place, a Scholar by profession, (though the meanest amongst ten thousand) have thought it a matter beneficial to many of the household of God, and not prejudicial (I hope) to any which will be counted the friends of God, to offer this Glass and main point of Christianity, the very tutchstone and seal itself of our profession, unto your Grace's favourable Clemencies; so much the rather I say, because we assure ourselves that you are the Lords anointed, raised up & preserved by th'almighty Jehovah to sway the Sceptre of this most happy Land, in having your Royal presence to manage the affairs thereof: as eke more specially to rear up and magnify his truth, which was likely to be thrust unto the walls through the undermining & cankerlike fretting designments of pestilent wicked men. Besides, after the smallenes of my talon, which the Lord in mercy hath lent me for a time to exchange unto his glory, I shall most humbly beseech your High: favours to be invited by me, (the underling and lowest one of all your subjects,) as the choicest & chiefest guests, unto the Lords own mystical & heavenly holy banquet. By means whereof others, who as yet do keep a loof without, by taking example from your Excellencies, (which casteth forth both light and life unto ourselves, that are within) may be at length alured from the hedges and high ways side, to draw still nearer and nearer, & sit down as guests with you at the self same table, and so furnish up the empty rooms of Christ his kingdom, which remain behind, and do continually wait and lie open night and day, for farther & more frequent company.  
Thus with all submission endeavouring to testify the inward loyalty and soundness of my obedient heart, which many others both of high place and low have done before me: I will end with humble supplication for your Majesties, that it would please God of his mercy to be your mighty tower of defence against all your enemies domestical & foreign, that he would extend your days & renew your years, making you strong & lusty as an Eagle, for his own glories sake, to both your own soul's health & comfort, the good of the Church, and the honour of England: lastly, that he would give unto you both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxon: julij 26. 1603.  
Your majesties most humble, and truly devoted Subject: JOHN WILLOUGHBY.   

The names of the special authors followed in this tract.  

Musculus.  
Calvin.  
Zanchius.  
Beza.  
Vrsin.  
Hemmingius.  
Piscator.  
Polanus.  
Marnixius.  
Mornay.  
Fr. Junius.    

The sum of the book following contained in these words: This is my body.  
THere is no man which seethe not that all circumstances do make for us. For the example of the Paschall Lamb, the nature of the rest of the Sacraments, their respect, and the perpetual analogy, and the end itself of the institution, namely the remembrance of Christ & the showing forth of his death, and the repetition of the words varied somewhat by the Evangelists, the Exposition of Paul himself, & the taking, the breaking, the giving of bread and wine, & the rehearsal thereof iterated by Paul & the Apostles, which were wont to cast doubts even in the least matters, the undoubted consent, and the common & most known use both of the Hebrew & Syriac tongue, and the most beautiful agreement of all the articles of our faith, and the very condition & nature of the true body which Christ had, and the judgement of all the senses which Christ in searching out the nature of a body commands us to have regard unto: besides● the avoiding of infinite fictitiall and counterfeit miracles against the order of nature, and lastly the conjunction of minds well-near of all the ancient in the primitive church, do most plainly declare, that those words are altogether true, but yet placed in the Sign and Sacrament, and they must be expounded Sacramentally, that is, by such a manner as is usual unto all the Sacraments.   

A preparation unto the lords Supper; out of which most comfortable doctrines are offered unto every believing heart, and the errors of the Mass made odious and detestable even to all, which are not already forestalled & wilfully blinded in the dotages thereof.  
The Supper, what it is.  
A Seal of the promise of the Gospel, instituted by Christ himself, wherein God doth seal unto all those that do worthily receive it, all the benefits & blessings, which his own Son hath merited for us through his obedience, by giving up his body unto death, and by powering forth and shedding of his blood.  
In general, note from hence Viz.  
1. The word or commandment of God the institutor hereof.  
2. The external Sign:  
3. The thing promised.  
4. Faith answering thereto, and believing the promises.  
The Institution, where taught:  
Math. 26. cap. Mark. 14. Luk. 22. According to the purity whereof, St. Paul instructeth the Corinthians: viz. 1. Epistle: 11. cap. verse 23.24. as followeth.  
For I have received of the Lord that, which I also have delivered unto you, to wit, that the Lord jesus in the night that he was betrayed took bread.  
And when he had given thanks, he broke it, and said: Take, eat: this is my body which is broken for you: This do ye in remembrance of me.  
After the same manner also he took the cup, when he had supped saying, This Cup is the new testament in my blood: this do as oft as ye drink it, in remembrance of me.  
For as often as ye shall eat this bread and drink this Cup, ye show the Lords death till he come.  
Wherhfore let a man therefore examine himself, etc.  
Note here, how St. Paul saith: For I have received of the Lord, which I also have delivered unto you, etc.  
Whereby it appeareth, that the form of celebrating the lords Supper must be taken from the institution thereof, whose parts are these.  
1. First, on the behalf of the Pastor, to show forth the death of the Lord by preaching his word: to sanctify the bread & wine, the name of God being called on, and his institution being explicated together with prayers; & then to deliver the bread broken to be eaten: & the cup received to be drunken with giving of thanks.  
2. Secondly on the behalf of the People, to try themselves, that is, to search our aswell their knowledge, as faith & repentance, to show forth the lords death, that is, with a true faith, to yield their consent unto God's word & institution: & at length to eat the bread received from the hand of the Minister, and to drink the wine with giving of thanks unto the Lord. This was the Liturgy of St. Paul & the Apostles: which word, the Papists wrist mightily, to bolster up their Mass.  
The first Institution by Christ himself fully set down.  
Math 26. cap 26. verse. And as they did eat, jesus took the bread: and when he had given * thanks, he broke it, & gave it to the disciples, & said: Take, eat. This is my body.  
Also he took the Cup, & when he had * given thanks, he gave it them, saying, Drink ye all of it.  
For this is my blood of the new Testament, that is shed for many, for the remission of sins.  
I say unto you, that I will not drink from henceforth of this fruit of the Vine until that day, when I shall drink it new with you in my father's kingdom.  
And when they had song a Psalm, they went out into the mount of Olives etc.  
* And when he had given thanks; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in steed whereof St. Mark. useth [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which a little after he expoundeth also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratias egi sset, that is, had given thanks, according to St. Mathews words.  
Therefore to bless [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is not here taken for to consecrate with a magical murmuring, by virtue of words: yet are the bread and wine changed, though not in nature, but in quality. For they are made Symbols of the body & blood of Christ, not by their own nature, nor yet by force of words, but by the institution of Christ, which ought to be rehearsed and opened: that faith may have what to embrace, both in the word, & in the Elements. Muscu. Loc. come. 397.  
Now when St. Austen saith; Accedat verbum adelementum, & fiat sacramentum, that is, Let the word be added to the Element, & it shallbe a Sacrament.  
He doth not understand by it, the word rehearsed over the Signs to be a certain Consecration of the Elements, as the Papists do cog with their five words of Consecration, barely though raptissimè, that is, dromedarily as one may say, or as 'tis commonly said, without any stop & turch of breath, pronounced: viz. Hoc est enim corpus meum, that is, For this is my body, (and yet I spare to tell, how they foist in [enim] prettily, as it were at the bin door to make up their quinarie number:) but Austen understandeth thereby the word of God, who doth, institute, promise, & require faith answerable to his promise. And so indeed this word when it cometh once unto the Element, it is forthwith, of an Element, become now a Sacrament.  
The Institution likewise out of Saint Mark.  
Mark. 14, 22. And as they did eat, jesus took the bread, and when he had given thanks [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] he broke it, & gave it to them, and said, Take, eat, this is my body. Also he took the Cup, and when he had given thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] he gave it to them: & they all drank of it.  
And he said unto them, This is my blood of the new Testament, which is shed for many.  
Verily I say unto you, I will drink no more of the fruit of the Vine, until that day that I drink it new in the kingdom of God.  
And when they had sung a Psalm, they went out to the mount of Olives, etc.  
The Institution according to Saint Luke.  
Luke 22. cap. 19 verse. And he took bread, and when he had given thanks, he broke it, and gave to them, saying, This is my body, which is given for you: do this in remembrance of me.  
Likewise also after supper he took the cup, saying, This * Cup is the new Test. in my blood, which is shed for you.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. * that is, This cup 〈◊〉 the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Testament in my blood, which is shed for you.  
Where a double figure called metonymia is to be observed. For first, the continent or the thing containing, is put for the thing contained therein. As the Cup is put from the wine.  
Secondly the wine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foedus, that is, the Covenant or Testament: whereas it is but only a Symbol and token of the Covenant, or of that thing rather, namely the blood of our Saviour, by which the Testament is confirmed. And albeit it is a mark, sign, or token, yet is it true & nothing vain nor idle, & must be distinguished from that very thing, which is represented by it.  
Wherhfore by the Papists leave, (yea though they tug and toil out their very hearts about this point,) such speeches as these, viz. when Circumcision is called the Covenant: 
Gen 17.10. Acts. 7.8.  when the Paschall Lamb is called the Passover: that Baptism is the Laver of regeneration: that Baptism doth save us: that sprinkling of water is the sprinkling of the blood of Christ: Lastly, that this Cup is the new Testament, etc. all these I say, are metaphorically and figuratively to be understood. Now I pray, what sense have they that these words, This is my body (I leave out [enim] for, because both Matthew, Mark, and Luke do leave it out) should not be figuratively, sacramentally, & spiritually understood also?  
But by this even the simplest may soon perceive, how they do nothing but dodge herein, and most vilely play the patchpannels. Yea but some will say; if so that the Sacraments be but signs and representations: what necessity lieth in them; seeing the word of God itself doth teach us as much, and therefore without the other, were sufficient alone for us.  
First, I answer that the necessity of the Sacraments standeth upon this ground, that is to say, on the ordinance of God, who will not be called to account of us for any thing that he doth.  
Secondly, I answer, that the word indeed of God is all-sufficient by itself, had not we been insufficient by reason of our dullness to believe the same. And for this cause he ordained the Sacraments to help our weakness and dulheartednes to believe any thing, unless we do with St Thomas both see & feel him first, (job. 20.13.) though not corporally as he did them, that is, in his flesh and bodily presence: but Sacramentally & representorilie, that is, by Signs. And therefore we are most highly bound unto God for the same, seeing he doth debase himself so far by these terrestrial creatures of bread & wine, as there by to apply and make himself familiar to our feeble, to our slender, & more than weak, yea childish capacity, reach, & understanding.  
Hear then we are to note that threefold difference betwixt the word & the Sacraments, in the order of confirming faith. viz.  
1. The word is offered & preached generally unto all: but the Sacraments are singularly ministered to every of the faithful.  
2. The word is offered in preaching to the ear only: but the Sacraments are presented to all the senses: that so we may be every way sensibly affected, & assured of the goodness, favour, & mercy of our God.  
3. God by his word hath revealed, expressed, & set down his will unto us: by the Sign or Sacrament he hath confirmed the same unto us. To the end, that that thing which the mind did conceive out of the word, might after a sort through the Sign, be presented to the senses, etc.  
Now forsomuch as our Adversaries the Papists do still bangle about mooneshining in the water by standing so stiffly upon the gross and literal sense of these words; Hoc est corpus meum, that is, this is my body: (that neither they may be their own carvers, nor we wax old in our opinion without reason: reason (I say) such, as they never will have the like, unless they have the same) I will oppose against that gross taking of the words, four especial things to annihilate & infringe the same. viz.  
1. The judgement & verdict of the learneder & sounder sort, touching the true meaning of the words.  
2. The authority of the Scripture, the best interpreters thereof.  
3. Reasons, with the contrary Absurdities.  
4. Lastly, if that none of these, the least whereof is sufficient, can satisfy such unreasonable and flint-hearted Papists, that do most obstinately put away the true and sincere knowledge of these mysteries: I must be driven to discover to their shame, had they any, the most impure & irreligious doctrine, which they mordicùs, tooth & nail defend, about their Mass.  
First of the First, that is, the judgement of the Fathers.  
1. The bread taken and given to his Disciples, he made that his body, saying This is my body, that is, a figure of my body. Tertullian lib. 4. contra Marcionem.  
2. After such a manner he saith, that the bread & wine are the flesh & blood of Christ; as that, both the things signifying, and the things signified, are judged or esteemed by the same words. Cyprian de Chrism.  
3. The Lord, saith Augustine, did not doubt to say. This is my body, when he gave a Sign of his body. August. contra Adamant. chap. 12. Again Cyprian, he calleth it, panem sanctificatum, that is, hallowed bread.  
4. The bread upon the Altar, only is a Sign, as Baptism is: and it profiteth nothing, unless the bread be now eaten within. Lut. in Serm super johan. 6. Anno 1523.  
5. The Latin Church speaketh; Nulla rei fit scissura, signi tantum fit fractura, qua nec status, nec statura signatiminuitur: that is, no renting is made of the thing; only there is a breaking of the sign; whereby neither the state not stature of the thing signified is diminished.  
And they hold this to be the definition of a Sacrament: That it is a Sign of an holy thing.  
6. The destroying or taking away the Proprieties, is a denying of the Nature. Theodoret. Dial. 3.  
7. The natural & essential Propriety being cut of, the very whole nature also itself is overthrown therewith. For a nature cannot be found out any way, but by the essential Propriety that doth design and note out the same. Vigilius in Epist. Synod. adversus Monothel.  
He that denieth the Proprieties, denieth the nature. Luth. in lib. Council.  
If then the body of Christ is not visible and circumscribed, it cannot be a body. For take away the essential Adjunct, and take away the Subject also: & once put the Adjunct, & forthwith add the Subject toe.  
Ubiquity therefore is not communicated unto the body: because it is a Propriety of the divine Nature.  
8. Do thou not (saith Austen) doubt that the man Christ jesus is there now, from whence he shall come; and print it firmly in thine heart, & keep faithfully the Christian confession: because he hath risen from the dead, he ascended up into heaven, he sitteth at the right hand of the Father, neither shall he come elsewhere, then from thence to judge the living and the dead. And he shall so come, the evangelical voice (Act. 1.) bearing witness hereto, as he was seen to go into heaven, that is, in the same form & substance of his flesh: to which flesh he gave immortality indeed, but yet took not away the nature. According to this form he is not to be thought to be spread every where: For we must beware, that we do not so maintain the divinity of man, that we should take away the truth of his body. Besides it followeth not, that that which is in God, should be every where so, as God. For the scripture saith most true things to us, that we live in him, move, and have our being: yet are we not every where as he is. But that man is otherwise in God, because God is also otherwise in that man, after a certain proper and singular manner. For one person is God and man, & both is one Christ jesus, Every where by that that he is God: but (in Coelo) in heaven, by that that he is man, August in Epist. ad Dardanum. Althique dicit Sacramentum premi dentibus.  
In a word, all this contention (saith Mulculus) standeth on the right sense of the words of Christ, viz. This is my body, 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 sophisms & fooleries, to prove that the body of Christ can be in many places at one time, yea ubique every where.  
1. Sophism.  
The Ubiquitaries when they would prove that the body of Christ is in the bread, they have nothing poor souls to bring but the literal words of Christ, be cause he hath said, This is my body. But in the mean time, petunt principium, that is, they beg of us this favour to grant the whole matter that is in controversy betwixt us. For who seethe not that about these words of Christ lieth the whole question, how or after what sort they are to be understood? Therefore the proof of this point cannot be taken from them. For the approbation of the true sense is not to be drawn out of the very words themselves, whose meaning we do explicate and seek for: but from that which goeth before & that which followeth after, or else, from other like places, that so the Analogy of faith may be observed.  
2. Sophism.  
Again, will ye hear an other acute reason of theirs; acute did I say? one may term it so, aswell 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 divine nature, are communicated to it. But we find here petitionem principij, that is, a begging of the argument: because the argument is as uncertain & doubtful, as the thing itself, which is had in question. They must first prove, & not as mendicant Friars beg, that it be freely granted to them.  
1. Argument.  
But one argument now against them; viz. Whosoever do take away the proprieties of the body of Christ, they do take away the body itself: They who say that the body of Christ is every where, do take away the proprieties of the body of Christ: therefore whosoever say that the body of Christ is every where, they take away the body itself.  
Here the Vbiquitarians deny the conclusion: but tell them of answering the argument; & surdo narras fabulam, that is, it doth please them so well, as though you had broken both their shinns with a crabtree cudgel.  
2. Argument.  
The bread is changed into the body of Christ, either substantially or sacramentally: but not substantially; for Christ, according to Theodoret, hath honoured the visible Symbols by the names of his body and blood, not changing the nature, but adding grace unto the nature. Therefore it is changed only sacramentally, that is, it is made and turned out of common bread into a Sacrament of his body.  
3. Argument.  
The body is spoken the pane, of the bread, either properly or tropically: non properly; because so all might be said of the bread properly and truly, whatsoever are said of the body, (according to that axiom; Quicquid dicitur de praedicate, dicitur etiam de subiecto:) which absurdity deserves an hissing. Therefore it is of necessity spoken of the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, tropically.  
4. Argument.  
Poison cannot be mingled with the natural body & blood of Christ: but it may with the Eucharistical bread and wine: as experience hath taught. For a certain Monk of the jacobin order named Bernhard de monte Politiano de Doncastro, gave unto the Emperor Henry. 7. an intoxicated or poisoned Host, which having received he died. Therefore the Eucharistical bread is not made the natural body, and the wine is not likewise the natural blood of Christ.  
5. Argument.  
This particle hoc (in the words of the Supper) which signifieth this; either demonstrateth bread: or the only accidents of bread: or else the body itself of Christ: or lastly, (as Thomas Aquinas saith p. 3. Q. 78. Artic. 5.) some wandering and indeterminat kind of substance. For besides these, there was nothing, of which Christ, touching his body, might be spoken.  
1. First then this particle doth not demonstrate substantiam vagam, that is, a wandering or roaming substance: because, it was a determinate & settled substance, (not a roving substance) even that which Christ held in his hands, which he broke; and which he gave to his Disciples.  
2. Next, it doth not demonstrate the body itself of Christ, neither visible nor invisible. For the visible body Christ himself had on, but he gave unto his Disciples, (after he had broken it,) a plain, evident, and demonstrate thing. An Invisible or Ubiquitary body in the Supper Christ had none: yea & the Papists too do confess, that the body of Christ is not yet present under the form of bread, when the Priest doth begin to pronounce this Particle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] this, but than it is present at last cast, as they say, even after the change is made: now they say that the immutation of bread into the body of Christ is made, in the very last gasp of the consecration, wherein the syllable [VM] is pronounced in these fine words; Hoc est (yet the change is not,) enim (nor yet) Corpus (nor yet) me- (now 'tis near,) 'em here 'tis, Lo now he hath strooken it dead, now in deed he hath killed the cow, and never before, till this syllable [VM] slew me out of his chaps.  
Hence you may take a short surview of Popery in grain, that is, in his right stamp, colour, and cue, as men commonly say.  
3. Thirdly & lastly, this particle (hoc) this, doth not demonstrate the show only or accidents of bread, aswell because Christ held not in his hand neither did he break bare accidents, but the very materiated thing itself clad and bounded about with accidents: as also because it was false, that the show or resemblance of bread should be the body of Christ. For this were to make a body of the air, nay marry it is not so well by a great deal; because that the air though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a most moist & fluid body, yet it is a body: but accidents are immaterial things & are no subject of themselves, but they do inhaerere subiecto, that is, they are fastened in some Subject, which must support and bear them up.  
It is a common saying that beggars repeat their Pater noster so oft, till at length they clean forget it so the fabulous massing wittols do beat about the bush of Sophistry and quirks so long till at last they lose the bird itself, that is, they forget the main grounds and rules of Logic. Wherefore to conclude; this Particle (Hoc) doth demonstrat nothing else, than the bread alone: neither do the words of Christ; this is my body sound any other thing, then Hic panis, that is, this bread is my body.  
Let this suffice for the first: the two other middle motives, (against that gross interpretation of the words, this is my body,) namely the authority of the Scriptures, & the reasons with the contrary absurdities, shallbe set down (as occasion offereth) in the particular handling and discussing of this Sacrament.  
In the mean space you have heard the definition and nature of the lords Supper: you have heard how many things do generally belong thereto. you have had and heard the sweet and harmonical institution out of the three former Evangelists with some notes thereon; according to the truth whereof St. Paul schooleth the Corinthians, & reformeth the corruptions which they used in celebrating the Supper, by bringing them home again unto the first author and institutor thereof Christ jesus: you have likewise received the judgement of grave and renowned learned men for the right understanding of these words; This is my body: I have given you a little taste of their cunning shifts and false arguing: that as men do usually see day through a little hole, so you also may conceive and gather an huge mass of cogging, deceit, and juggling with fast and lose, as it were, by the glimmering shine of two or three sophisms and fallacies of theirs.  
Lastly, I have opposed there against some few objections of ours, for a bone unto them to gnaw upon, that so they may not scape scotfree away, but may have an Oliver for a Rowland, that is, as good, nay better, than they bring.  
Q. Now let us enter into the Particularities of this Sacrament: How many things are specially to be observed in the Supper of the Lord?  
A. Three things; as,  
1. What it is in his nature and parts.  
2. What the Analogy and what the conjunction is of the Sign with the thing signified.  
3. What the meditation hereof is.  
First.  
Q. First concerning his nature, it hath already been defined: tell now what are the parts of the Supper?  
A. Two, as; 

1. The outward sign:  
2. The indward holy thing.    
Q. What is the outward Sign?  
A. Bread and Wine, (annexed to the preaching of the Gospel:) which are received by the mouth.  
Q. Set down an evident place that the preaching of the word is to be joined with the administration of the Supper.  
A. Act. Apost. 20. ca 7. verse. And the first day of the week, (which is called the Lords day Apocal. 1. 10. & 1. Cor. 16.2.) the Disciples being come together to break bread, Paul preached unto them, ready to departed on the morrow, & continued preaching unto midnight.  
Q. What is the inward holy thing?  
A. The body, & blood of Christ: which must be received by faith, the spiritual mouth of our Souls: according to this rule; omnis promissio fide accipitur, that is, every promise must be received by faith.  
Q. Why were two Signs instituted?  
A. The Lord did that to help our infirmity, signifying that he is aswell the drink as the meat of our soul, to the end we might be content to seek our nourishment fully & wholly in him, and no where else.  
Q. Doth the Cup belong indifferently to all?  
A. Yea, and that by express commandment of our Saviour himself: contrary to which, we may in no wise presume to do. For it is written Math. 26. chap. v. 27. Bibite exeo omnes, that is, drink ye all of it. Item 1. Cor. 10. ca 16. v. Yet for all this, the Papists forsooth are such brave Merchants in chopping & changing what they list, that they come with a countermand against this, namely that the Priests lips alone must kiss the chalice: as for Lay-men, they may go with dry lips home.  
Again, because they will not seem in each degree to countervail their holy Father the Pope, for whom it is sufficient & sound if he say no more but; Sic volo, sic jubeo, stat pro ratione voluntas: they have beaten their brains for to search out many pretty reasons, why the laity 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 eat of the body of Christ, but the body hath blood also in it: therefore it is superstitious for them to have the Cup.  
2. Wine, say they, is hard to be come by in many places, and yet when they have it, all cannot drink or well away with it: and thereupon partly to save charge, and partly to end strife, they have taken a good easy method; that none shall drink it.  
3. It is a dangerous thing for the Laity to have the cup, because of infection: for what can one tell, what diseases his fellow communicants may have. Whereupon in so much as Christ was not wise enough to foresee this deep conceit, they will like subtle whoresons prevent one mischief and broach a worse that is, the overthrow of the very Institution itself, which is a thing most vile and horrible.  
4. Indecorum est propter barbas, that is, It is an unseemly matter for the Laity to communicate in the wine, by reason of their beards: which being so thick and bushy, would be an occasion that the blood might be wasted, by sticking thereupon. Oh most blockheaded grossness and blasphemy.  
To these add the rest, as; Periculum in effusione, that is, it is dangerous in the powering forth, lest it should be shed: In deportatione de loco ad locum, that is, It is danger likewise in the carriage of it from place to place; In vasorum sordidatione, that is, in the foulness of the vessels, which should be consecrated, and not so commonly handled by the Laity and clouted sort, and much less ought the consecrate wine be sold in bottles: In conservatione pro infirmis, that is, in keeping the same for the sick, which a biding some time in the vessel might be turned into vinegar, & so might cease to be there the blood of Christ, & therefore should not be taken, nor yet consecrated anew without a mass: addito quod in aestate bibliones aut muscae generarentur, that is, in Summer, gnats & flies would breed therein, although the vessel were stopped never so closely: beside, putresceret, that is, it would corrupt and become a thing abominable to be drunk, Et haec ratio (saith Gerson,) est efficax valdè, It is a right substantial & knocking reason, fear ye not.  
There are more yet behind, but I had rather refer the reader unto Gerson himself, who being for his time a very learned man, was thought to do this Ironicè, that is, closely girding at the council of Constance, who being there in place, was enjoined by the Synod to set down his mind herein.  
Q. Why did Christ institute the Sacrament of the promise of the Gospel under the Signs of bread and wine?  
A. Forsooth, that by comparing of their several effects together, (according to their analogy,) the very force & strength of our faith might well-near sensibly be perceived, as whereby we take hold, apprehend, keep, and possess in our hearts & minds, the promised good things thereof.  
Secondly.  
Q. What is the analogy, by which word is understood a likeness or proportion?  
A. As bread and wine, when man is in case to die and perish for want of food, do lift him up again, cherish, comfort, quicken and refresh his languished and fainting body: so our faith, sure trust, & confidence reposed in Christ, (who delivered his body, powered forth, & shed his blood for the remission of our sins, when we were in case of misery, wholly trodden down and vanquished of the Devil, and lying as it were grovelling in our filthiness) doth raise us up again, free us from death, nourish, comfort, refresh and quicken our far, yea whole spent souls unto life not temporal but eternal.  
Q. What is the Conjunction, namely of the Sign with the Thing signified?  
A. It is a most true and spiritual conjunction, grounded on the promises of Christ, and wrought by the holy Ghost.  
Q. Is there no mutation then of the bread and wine: or at least no physical copulation?  
A. There is no change of the Elements in respect of their substance: but yet there is a mutation of them, in respect of the end. viz.  
The bread & wine are no more now profane or common meat & drink, but do serve and are applied rather unto a proper, sacramental, and sacred use 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, do not lose their proper nature: For S. Paul, saith he, even after the giving of thanks calleth bread still by the name of bread. 1. Cor. 11. vide locum.  
Q. Can you instance in such a change?  
A. Very well. For wax which is affixed to evidences differeth nothing in substance from that which is unsealed: but in the use there is such a change or alteration, that the one doth signify & confirm the writings whereto it is annexed, whenas the other which is removed and not applied to that use, doth not.  
Q. If there be no physical copulation or Consubstantiation as the Lutherans hold, neither mutation of the substance of the Signs, which the Papists call transubstantiation: why doth St. john Chap. 6. say that we must eat the flesh of Christ, and drink his blood?  
A. St. john doth by this manner of speaking set down most perspicuously unto the eyes as it were of our souls the very sum of the promise of the Gospel, as namely, what faith is, by which we do enjoy those promised good things: to the end, we might understand how the virtue thereof doth beareful sway in our hearts cheering and lifting us up to buckle mightily against the frontiers of sin, the world, and the Devil.  
Q. Then by this it seemeth, that to eat the flesh of Christ, and to drink his blood, are taken for one & the self same thing, as to believe in Christ?  
A. It is so. And therefore S. Austen saith plainly; Crede, & manducasti, that is, believe and thou hast eaten.  
Q. But can you prove that to eat, and to believe, are one thing in the Scriptures?  
A. Easily out of the sixth chap. of john and the 40. 47. verses: as, verily, verily I say unto you, he that believeth in me hath everlasting life.  
Now vers. 51. of the same chap. he expresseth this another way, that is, by eating of his flesh. As, I am that living bread, which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.  
Here you may see, that both these manner of speeches, though divers in words, yet all one in sense and meaning, do obtain likewise one & the self-same promise, even life eternal.  
Moreover hence it riseth, that the Fathers oftentimes treating upon the Supper of the Lord, do cite those places out of the sixth of Ioh; not that they thought the Lord to have spoken there precisely strictly or solely of the Supper of the Lord: but that rather, because in the right & lawful use of the Supper, faith of the thing promised is there sensibly, as one may say, expressed by the Lord under the names of eating & drinking: of which promise, the Supper is a pledge and seal.  
Q. Seeing there is now no physical application: do we receive only the bare tokens of the things signified: or else are they effectually there given us?  
A. For so much as Christ is the very truth itself, and therefore most faithful in all his promises: so undoubtedly according to his promise made at his Supper, and as the Signs do represent, he maketh us partakers of his very substance, to make us grow thereby into one life with him. Calu.  
Q. Christ is in heaven: (as, Act. 3. cap. 21. verse, sci. Whom the heaven must contain until the time, that all things be restored, beside, look all these places, as Hebr. 7.26. Eph. 4.10. Act. 1.11. Act. 7.56. Act. 1.9. joh. 6.62. Colloss. 3.1. Act. 2.33 Psal. 110.1. Luk. 22.69. Luk. 24.51. joh. 12.8. Heb. 10.12. 1. Tim. 3.16.) and we are here Pilgrims on the earth. How then can this Union of substance be?  
A. This Union is not in respect of the place; for so indeed is the body of Christ in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or circumscriptible: but it is in respect of our faith, by which we do worthily receive this holy mystery.  
For Christ, although he be in heaven according to his human nature, and so sitteth glorified at the right hand (john 17.5.) of his Father, both our Mediator and Intercessor unto God for us: yet is he also these five ways present in the earth with us. viz. 

1. By his Godhead and Spirit.  
2. By our faith in him.  
3. By mutual love.  
4. By his union with human nature, that is, in Conjunction of his Soul and body with ours.  
5. By hope of our Consummation & glorification. Or,    
According to others, thus; the presence of Christ now with us, is twofold; the one in respect of his person, the other in respect of his office.  
In Person, he is with us as true God filling both heaven and earth.  
In office, he is with us by his grace & Spirit. Math. 28.20. And lo, I am with you alway, until the end of the world. Amen. But Christ in his Humanity is not with us, but so he sitteth at the right hand of the Father and of the throne of his Majesty in Heaven. Heb. 8.1.  
Q. So then this cometh to pass by the wondrous and unsearchable working of God's Spirit pouring faith into us, which faith coupling us with the Son of God, causeth, that we are more nearly joined unto the flesh and blood of Christ, than we are unto the bread which we eat, & the wine which we drink.  
A. Just. For indeed such is the effectualness of faith, which it hath from the powerful working of God's holy Spirit: that it doth most nearly conjoin things, which are in place farthest removed asunder.  
Concerning this Conjunction therefore of ours with Christ, it is manifest that the Fathers do all agree with this which hath been said, for the right receiving and understanding of this Sacrament: and more especially for the words of our Saviour Christ, joh. 6. cap. verse 53.56. As, Then jesus said unto them, verily, verily I say unto you, Except ye eat the flesh of the Son of man, & drink his blood, ye have no life in you. He that eateth my flesh, & drinketh my blood, dwelleth in me, and I in him.  
And Corinth. 10. chap. vers. 16. The cup of blessing which we bless, is it not the Communion of the blood of Christ: the bread which we break, is it not the Communion of the body of Christ? For we that are many, are one bread and one body because we are all partakers of one bread.  
So ye see here, that St. Paul saith that the bread, which we break, is the Communion of the body of Christ, which is, it is the thing whereby we are received into Communion and fellowship with the body of Christ, and do grow together into one with him.  
Therefore all the Fathers jointly teach, that the very true flesh of Christ, not that which was feigned of the Heretics to be invisible, but that which is like to ours in all things except sin, is truly eaten of us in the Supper of the Lord: & is so eaten, that we wholly grow into one whole Christ, how great soever we be, being made flesh of his flesh, and bone of his bone. Eph. 5.30. See Zanchius in his treatesse of spiritual wedlock.  
Hereupon, saith Zanchius: Cyrill, and other of the Fathers affirmed that Christ dwelleth corporally and naturally in us. Which words, saith he, must be understood, not of the manner how Christ dwelleth in us, as if he were in us in any natural and fleshly manner: but they are to be understood of the things whereto we are united. For we are united to the true & natural body of Christ and that by a true and real union, 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 far of, I think, from that carnal, gross, and fleshly manner, which the Papists dream of.  
This Doctrine, (touching our incorporation into Christ by a spiritual manner) all the Fathers taught. Wherefore Augustin in his 50, tract upon john: Let them, saith he meaning the jews, hear & lay hold of Christ, who sitteth at the right hand of God the Father in heaven. They answer; whom shall I lay hold on? him that is absent? How shall I lift up my hand into heaven to lay hold on him sitting there? lift up thy 
* And in the Primitive church they used to say these words unto the people. Sursum cor da in token that they were to pierce 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, do thou hold him in thy heart: because Christ being absent is yet nevertheless also present. unless he were present he could not be held of us. Augustine showeth at large, that Christ is absent in the flesh, but is present with us in Majesty.  
Whence it is manifest, that this Union is essential and real, if we respect the things that are united, and the truth of the union: but if we consider the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, how it is made, it is spiritual.  
Q. What? is there no Conjunction then, where faith is not?  
A. No, doubtless; but a Sacramental Conjunction only: which returneth into judgement to him that doth receive it.  
Q. If it be so, why doth St. Paul affirm those to become guilty of the body and blood of the Lord, which do eat this bread, and drink the Cup unworthily. 1. Corint. 11.27. & 1. Corint. 10.16.17.  
A. This may easily be answered with the like, because he that believeth not the word of God, but heareth it unworthily, is guilty of the word of God. For why, whosoever believeth not, shall be condemned. Look Mark, 16.16. Item john, 12. ca vers. 47.48.  
Q. Yea St. Austen hath the like kind of speech; As he which eateth, (saith he) the body & drinketh the blood of Christ unworthily eateth and drinketh his own damnation: so he, that receiveth Baptism unworthelie, receiveth judgement and not salvation.  
A. Where this learned Father speaketh sacramentally, attributing unto the Sign, the name of the thing itself.  
Q. How are the wicked then guilty of the body & blood of Christ: whenas they receive but the bare Elements or Signs alone?  
A. Because the disgrace & reproach, which they do to the sacred signs and symbols, doth redound even against the things themselves signified thereby.  
Q. Can you make this plain and familiar by some instance or other?  
A. Yes surely, it may be gathered from the experience of affairs in this life. For whosoever doth spew upon, doth tear and trample under foot the Image or letters-Patents of an Emperor and mighty Prince, is forthwith adjudged guilty of high treason: again the ill entreaty or usage of Ambassadors doth return and fall out unto the contempt & contumely of the king that sent them. But of how much sorer punishment suppose ye, (according to the Apostles words Heb. 10.29.) shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, & doth despite the Spirit of Grace? Look beside, 30.31. verses of the same chap. Item. Heb. 6.6. Item, 1. Cor. 11.7. where you shall find the like phrases.  
Notwithstanding it is but absurdly gathered out of 1. corinth, 11. chap. 27. vers. that the unbelievers cannot therefore be guilty of the body and blood of Christ, because they do not really eat Christ in the Sacrament; as though they could no otherwise be guilty of it, and namely by their unbelief: whenas yet St. Paul speaketh not there of unbelievers, but even of the very believers themselves, unreverently handling this Sacrament.  
Thirdly.  
Q. What is the Meditation of the Supper?  
A. This is twofold; consisting 

1. In the Ends.  
2. In the Use.    
Q. What are those special Ends?  
A. They be five: as; 

1. A remembrance of the Lords death.  
2. A Sacrament of our incorporation.  
3. A Sacrament of our spiritual repast and nourishment.  
4. A pledge of forgiveness of sins.  
5. A bond & true knot of love.    
Of these in order as they lie.  
First.  
The Supper of the Lord is memoria mortis, that is, a Sacrament ordained for a remembrance of the body of Christ delivered up to death for us, and of his blood shed for many for the remission of sins. St. Paul 1. Cor. 11. ca 26, v. describeth this end most perspicuously: For as often (saith he) as ye shall eat this bread, and drink this Cup, ye show the Lords death till he come.  
And Christ himself. Luk. 22 cap. 19 verse. Do this, saith he, in remembrance of me.  
justine the Martyr (Colloq. cum Triphon. Apolog. 2.) saith that the Eucharistical bread is committed to us ad recordationem passionis Christi, that is, for a remembrance of the passion of Christ,  
Now mark here, how shamefully the Papists are beside their beads in going wide from the mark and end of the institution. For Christ willeth us to take this Sacrament, and to take bread and wine in remembrance of him.  
Therefore the bread is called the body of Christ, not really, but in that it is a memorial of his body, that is, the bread is a remembrance unto us of Christ's body, even as it is also commanded in the words of the institution; hoc facite in mei commemorationem. Do this in remembrance of me. According to the truth whereof St. Paul is content to be ordered saying, 1. Cor. 11.26. mortem domini annunciatis usquequo venerit; that is, ye show the Lords death till he come. Yea & in the two former verses; this do ye in remembrance of me. But the Papists will not be tied to this with the holy blessed Apostle St. Paul, and therefore they wisely invented another way, (which is a knack more than ordinary,) viz.  
1 To make their Christ of bread.  
2 To adore him in the bread: after they have once made him, to eat part of him carnally, & grossly to reserve part of him in their Pixes, for other holy uses etc.  
3 To offer him up a Propitiatory sacrifice pro vivis & defunctis, both for the quick and dead, as that pelting and peevish toy of theirs, Purgatory I mean, an error, yea an heresy rather being flatly against the Articles of our faith, doth testify unto us.  
It is a Proverb, that a man shall soon know a rat by his clawing: so may one as soon & sooner too smell out, (I will not say a knave, it is to good a name for them,) what mad shavers these Papists are, by their strange and uncooth doctrines. But to our purpose again.  
In the institution we read that Christ bidding his Apostles to do this in remembrance of him, he did before very apparently break the bread. Wherhfore the breaking of bread, is a necessary ceremony for three causes, (for it signifieth the passion and separation of his soul from the body:)  
1. Because Christ hath commanded it: for it is a part of the Institution.  
2. Because it tendeth to our Consolation, knowing that his body was bruised (Crucifixum non fractum) thus for our sakes.  
3. That this monster of transubstantiation may be taken away, according to the judgement 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 Christ's body. And this is that which hath the promise, john 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 we are members of his body, 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 Baptism washed with the blood of Christ: so being washed and regenerated, we are likewise continually nourished by the body and blood of Christ, as appeareth john 6. cap. ver. 35, 53, 54, 55, 56, 57, 58, etc.  
Q. For so much as this our continual nourishment in the body of Christ, floweth from himself the head thereof, and that by reason of our spiritual marriage, conjunction, or union with him: set down directly for our stay and comfort herein, places out of the holy scriptures for this so exceeding, excellent, and heavenly doctrine.  
A. Look, 1, Cor. 10, cap. 15, 16, 17. john, 17, cap. 9, 10, 11, 12, 13, 21, 22, 23 26, verses, Item, john, 15.4, 5, 6, 7.1, Cor. 12.12, 13, 14, Item, 1. Cor. 6.15, 16, 17 Item, 1, john, 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, etc.  
Moreover I will set down these underneath at large.  
Hose, 2, cap. 16, 19, verses, And in that day (saith the Lord) thou shalt call me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, my husband, and shalt call me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, my Lord or Master.  
And I will marry thee unto me for ever: yea I will marry thee unto me in righteousness and in judgement, and in mercy, and in compassion. And verse 20. I will even marry thee unto me in faithfulness, and thou shalt know the Lord. Item Hose. 3. cap. 2.3. verse. Item 2 Cor. 11. cap. 1.2. verses. viz. Would to God, ye could suffer a little my foolishness, & in deed, ye suffer me.  
For I am gealouse over you with godly jealousy: for I have prepared you for one husband, to present you as a pure Virgin to Christ.  
Look 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 own blood, and I said unto thee, when thou wast in thy blood, Thou shalt live: even when thou wast in thy blood, I said unto thee, thou shalt live. I have caused thee to multiply, as the bud of the field, & thou hast increased and waxed great, and thou hast gotten excellent ornaments, thy breasts are fashioned, thine hair is grown, whereas thou wast naked and bare.  
Now when I passed by thee, and looked upon thee, behold, thy time was as the time of love, & I spread my skirts upon thee, & covered thy filthiness: yea I swore unto 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 anointed thee with oil.  
I clothed thee also with broithered work, and shod thee with badgers skin: & I girded thee about with fine linen, and I covered thee with silk.  
I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck.  
And I put a frontlett upon thy face, and earrings in thine ears, and a beautiful crown upon thine head.  
Thus wast thou decked with gold & silver, & thy raiment was of fine linen, and silk, and broidered work: thou didst eat fine flower, and honey, and oil, & thou wast very beautiful, & thou didst grow up into a kingdom.  
And thy name was spread among the Heathen for thy beauty: for it was perfect through my beauty, which I had set upon thee saith the Lord God. etc.  
Item Zach. 1, chap: 14: Isay 62.1. jer. 2.1: 2: 3: 32: Can a maid forget her ornament, or a bride her attire? yet my people have forgotten me, days without number.  
Item salomon's song, 2. cap. 5: verse. Stay me with flagons, & comfort me with apples: for I am sick of love.  
His left hand is under mine head, and his right hand doth embrace me.  
Ibid. verse 15.16. Take us the foxes, the little foxes, which destroy the vines: for our vines have small grapes.  
My well-beloved is mine, & I am his: he feedeth among the Lilies.  
Item, Cant, 5, cap, 1, 2, 3, 4, 5, 6. And Cant, 7, cap, 10, 12, verses,, I am my well-beloveds, & his desire is towards me.  
Item, john, 6.35, 47, 48, Coloss. 3.15, Heb, 3, 14.  
Likewise Revelation, 3. cap, 20, verse as, Behold, I stand at the door, & knock, if any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me.  
Besides, Revel: 12: ca: 1, 2, verse. And there appeared a great wonder in heaven: a woman clothed with the Sun, & the Moon was under her feet, & upon her head a Crown of 12 stars.  
And she was with child, and cried traveyling in birth, & was pained ready to be delivered. This is not properly meant (as some will) of the Virgin Mary, but of the Church, for these reasons;  
1 The Church is in this manner of speaking figured out aptly unto our perceavance under the name of moon: as also Christ is by the word Sun, Mal. 4  
2 From a certain relation betwixt the Sun & the moon. For the moon is a lesser light, yea which borroweth all her light from the Sun: so this woman or church being the weaker vessel relieth upon Christ her strength & stay, from whom as from a loving husband, she receiveth all her glory.  
Furthermore, in this most sacred and inviolable marriage between Christ & his Church, we must note three especial things; 1. The precontract: 2. The solemnisation: 3. The full accomplishment and upstroke thereof.  
First, the precontract is done by the immediate working of the holy Ghost, pouring faith into our hearts, by which we willingly give our consent.  
Secondly, the solemnizing hereof was and is celebrated both in the ceremonies of the old and new law; as then by Circumcision, Paschall lamb: now by Baptism, and the Lords Supper: where all the graces of Christ the true and faithful husband of his church, are and were as in a rich treasure-house most firmly sealed, confirmed, & made unto us on his behalf: and where we again ourselves, do plight most inviolably, our own fidelity and obeisance to him.  
Thirdly, the consummation or the accomplishment and upstroake hereof is done two kind of ways; 1. In the dissolution of this our earthly Tabernacle: 2. In the full particular enjoying the presence of the lamb our Bridegroom, whenas we shall behold him as he is, even face to face.  
Then shall this woman (which is the Church) be truly & perfectly clothed with the Sun, that is, she shall be clad about with the rich and glorious robes of Christ's own righteousness. And this must be understood two ways as the Schoolmen hold; tam privatiuè quàm positiuè.  
The first, is a not imputing, that is, a pardoning & forgiveness of our sins, by which we are let to go scotfree and are delivered as well from the guiltiness of sin, as from the punishment thereof, namely, death eternal.  
The second is an imputation of Christ his righteousness, by which even for the righteousness of Christ attributed unto us through Faith and made ours by imputation, we are allowed for just in the sight of God, and which is more, we are accounted worthy to ascend up into the high habitation of the most omnipotent and mighty jehovah, even into that most holy hill of Zion & new jerusalem. Revel. 21.12. cap.  
This thing doth David point out unto us, when he saith, Ps. 32.1, 2. verses as, Blessed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is he whose wickedness is forgiven, and whose sin is covered.  
Blessed is the man, unto whom the Lord imputeth not iniquity, & in whose Spirit there is no guile.  
Out of whence, behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a definitive, certain, & resolute sentence: the sum whereof is, that the blessedness of man doth consist in the remission of sins and in the imputation of Christ's righteousness, whose effect is sanctification, which is taught in the end of the second v: & (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in whose spirit there is no guile.  
Now justification is here declared in a threefold manner:  
1 That our sins be so taken away, as that they are not.  
2 That they are so covered, as not the prints & filth thereof may appear. v. 7.  
3 That God doth not impute them, after he hath taken them away, but imputeth only the righteousness in Christ by faith, as did unto our father Abraham, Gen. 15. ca 6. v. And Abraham believed the Lord, & he counted that to him for righteousness.  
Well, we see now that by virtue of this our Marriage with CHRIST, we are invested & covered with Christ's innocency, and clothed upon with the garments (Ezech. 16. read the chapter) of his righteousness. Look jerem. 23. c. 6. vers. 1. Cor. 1.30. Rom. 4.6.7.8.  
And hence is it, why St. Paul exhorteth us so instantly to put on the Lord jesus Christ. As, Rom. 13.14. Ephes. 4.24. Ephes. 6.11. Coloss. 3.10.12. Again, 1. Thes 5.8. we are willed to put on the breastplate of faith, & love, and the hope of salvation for an helmet. For by this faith we are mystically inserted & united into Christ, seeing he is the vine itself, we are the branches: he is the tree, we the fruit: he the Sun, we the beams: he is the head, we the members: he is the Bridegroom, & we the Spouse.  
This espousage and conjunction is so sure, as shall not, nay cannot be dissolved. For the Spirit of GOD is the Scribe, which draws the bands betwixt us: the word of God is the band: his mercy, the seal: the deliverance, benefit, and freedom that we have by it, is our peace. Peace with God, who hath reconciled us to himself in Christ: peace with our neighbour in showing all duties of Christian charity now unto him: peace with our own selves, not daunted any more with the dreadful horror and power of the Devil: Lastly, peace against our enemies, nothing apalled nor fearing, what man can do unto us. For if God be on our side, who then can be against us. Rom, 8. wherefore such & so great is this faith & the force thereof, that it is called a breastplate, a shield, yea even victory itself. 1, Ioh, 5, Ca, 4, ver. And right excellently speaketh a learned man hereof: Fide, inquit, tantum possumus, quantum credimus, that is, By faith we can do so much, how much we do believe.  
But whereas we are united unto Christ by faith, we must not misconceive, and understand presently a bare, historical, temporary, or idle faith, that is to faith, dead in itself: but rather that which is accompanied or attended on from every side by all good works, namely, a justifying, a lively, an effectual, a working, and fruitful faith. It must not be like unto those appels mentioned by St. Austin, which grew in the place of Sodom & comorrha: such as showed fair without, but so soon as one toucheth them [transeunt in fumum,] they vanish away to nothing. But, is verè credit (as a Father speaketh) qui verè exercet opera bona credendo that is, he doth believe aright, who in believing is careful to show forth good works with all.  
It behoveth us therefore now, being received into the favour of God again by & through Christ: that we lose not the same any more, but let us lay sure hold on our Lord & Saviour, and as Simeon Luc. 2.28. took him up in his arms: so let us take him up also not in our arms without, but inwardly in our hearts, and then may we boldly come before, and praise his holy name.  
One sometime that could not tell how to escape loss of life from a certain king, because the king was provoked against him, took up the king's son, who was enwrapte with the love which he bore to his son, that he clean forgot the hatred he bore to his enemy: so we must pray Christ jesus to be our advocate to his Father, being assured that God is well pleased in him, and we must take CHRIST as it were in our arms, and then God looking on us, forgetteth our sins. For by this means it will come to pass, that we shall have just cause to rejoice at all times, yea even then, when God is said to judge the world with righteousness. For though we be not righteous in ourselves: yet Christ's righteousness is imputed for ours.  
And as Parents love their children, though they be never so deformed: so God loving his Son looks on us, and loves us. This is called (Rom. 13, 14, Gal. 3, 27,) a putting on of Christ. And as jacob having put on Esaves' apparel won the blessing: so we putting on Christ's garments of righteousness shall obtain the blessing and favour of God for evermore.  
Lastly, unto this our spiritual marriage and conjunction, it shall not be unconvenient to annex three necessary observations, rules, or conclusions; as followeth.  
First, this conjunction, here spoken of, must be substantial or essential, and not only energetical, that is to say, Virtual: namely whole man with whole Christ (yea and by means of him) even with the whole Trinity and Godhead. See these places. 2, Epist, Pet, 1, cap, 4, ver, Ioh, 17, 22, 23, Ioh, 14, 23. 1, Ioh, 4, ca, 12, 13, 15, 16. v.  
Secondly, it must be real & true, therefore not imaginatorie or accidental: namely as the branches with the vine, as the stones of the wall with the whole building, as the members of man's body with the head, and as the coupling of man and wife [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in one flesh (according to God's ordinance) be they never so far a sunder in respect of place. Ephes, 5, cap, 29, 30.  
Thirdly, which must ever diligently be marked; It must, (quoad modum, that is, in respect of the manner) be a spiritual, and no corporal or carnal conjunction.  
This is over hard to be comprehended of flesh and blood, nay it surpriseth clean man's sense, his wit, and reason: in-somuch, that St. Paul himself, calleth it (Ephes, 5, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great secret,, which we cannot attain unto but by a sure and lively (Ephes, 3, cap, 3, 9, v,) faith: yea which is more, the very Angels themselves [1. Pet, 2, cap, 12, vers,] do desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introspicere, that is, to behold or (more nearly to the Greek word) to see and pry into this mystery of the salvation of mankind, purchased and wrought by Christ, whereof this spiritual union with him is the very sum, interest, & earnest of the holy Ghost given to his elect children for their most full assurance, which they do enclose & lay up in their hearts by faith.  
What shall one say then to these bussardly Papists, that be they convinced by the scriptures never so plainly, yea though the Apostle St. Paul so wonderfully endued with the Spirit, doth not omit to say and confess that it is a great mystery: moreover that the holy Angels too themselves do even long to know this secret: yet for all this they are nevertheless carried and led away still with a carnal or fleshly understanding of this so spiritual & deep a mystery, avouching that they do eat orally the transubstantiated body of Christ made by the cunning slipper-devise and incantation (I should have said consecration,) of the maskinglike attired massing-Priest.  
Hitherto we have handled the three first special ends of the Lords Supper, the two latter whereof tended to our mystical incorporation or inauguration with Christ, as also unto a spiritual repast & food, whereby we gather strength and grow up continually from faith (Rom. 1.7.) to faith, until we be made a perfect man in him.  
It resteth now that we should declare the two other ends, but that present occasion urgeth us to interlace certain reasons against the oral & fleshly eating of Christ's body in the Sacrament, with the absurdities, that do rise thereupon.  
Q. You said before in the third special end, that this Supper is a Sacrament of our spiritual nourishment: do you then make a difference of eating, seeing you add, spiritual?  
A. It is right meet so to distinguish, lest we should be carried away with the sweep of gross error, as to to many are. For manducatio or eating is sometime sacramental: sometime spiritual only: sometime both spiritual & sacramental.  
Q What is sacramentalleating?  
A. It is the external & sensible eating & drinking of the bread & wine, without faith.  
Q. What is spiritual eating?  
A. It is that, which is done only by faith, and it answereth (ex opposito) unto that first: which is nothing else but a sign & symball hereof.  
Q. Then these two are not always joined together.  
A. No. For as the external & ceremonial eating may be without the spiritual: so the spiritual also may be without the external. As saith St. Austen, de civit lib. 21. cap. 23.  
Q. What is the Sacramental & spiritual eating together?  
A. It is the very right use of the Supper, which is required in the institution of Christ.  
Q. How is carnal eating convinced by the word?  
A. Christ himself doth overthrow it by two arguments, john 6. ca 62.63. v. The one drawn from the sign: the other from the use. viz.  
1. A signo, or from the sign:  
Doth this offend? what then, saith he, if ye should see the Son of man ascend up where he was before? Signifying thereby (as Athanasius rightly thinketh) that his ascension & carnal eating of his flesh can in no wise stand together.  
2. Ah usu, that is, from the use.  
It is the Spirit, (saith he,) that quickeneth: the flesh profiteth nothing: the words that I speak unto you are Spirit and life. That is, (as the natural and proper sense of the Text inferreth,) earnall eating is unprofitable: but the spiritual doth give life and quickeneth.  
Now the Papists do check these words of Christ, and cavil stoutly, or rather stubbornly & spitefully with us, that it is the oral & fleshly chamming and grinding of Christ betwixt their teeth, that profiteth.  
But it is in vain to reason the cause which these drawe-latches and cornerlurkers. For as the Proverb goes; an Ape will be an Ape still, put him into a coat of velvet or what you will: so is a Papist no changeling in opinion, but will live and die a Papist, speak, writ, read, reason, or do what ye list, nay what you can.  
Notwithstanding how obstinate and selfe-willingly wedded soever they be to their opinions: yet it standeth us greatly upon, to be obedient and yield unto the truth, demonstrated unto us by undeniable testimonies out of Gods most holy word, & let us pray the Lord both night & day to be constantly grounded and established herein. And in deed it is a shame for us to be inferior to our Adversaries herein, which are so purposedly & stiffly nailed unto their imaginary devises & dreams of men; who after saying once, it is my Conscience, look for no more, they have told you all: it is a shame, I say, of all shames, that we should not most resolutely live and die herein. For we have more to allege for ourselves, then, It is my Conscience; (and who knows not that conscience must be grounded on science, which science too cometh from the word of God, otherwise it will prove but a bare buckle and thong, that is a very mere conceit.) For we have these three things to stand in our behalf.  
1 First the word of God which is truth itself & cannot lie this they have not, because they derogate therefrom, saying, that the authority of their church is above the same, yea they stick not to make their trashie traditions equal with it, yea they abuse it and blaspheme it with the rankest Atheists of our time, the one terming it a nose of wax, a shipman's hose, a blackincky Gospel: the other belching out this blasphemy, valuing it to be no more but a witty policy of wise men to keep fools in awe: but let them walk together as never a barrel of them better herring.  
2. Secondly, Besides the word which is our warrant from God himself, we have also his holy Spirit to ascertain us therein, pouring faith into our hearts, whereby we do assuredly believe it: this they have not neither, because they rob him of his proper effect and operation, which is immediately from the Father & the Son to enlighten our minds giving to us the right meaning and understanding of his word, which they most bastardly appropriate to their Pope, whose power is such, as that he may rack them at his pleasure. And no marvel, seeing they have made a quarter God of him, to rule the roast in the world as his holiness listeth, according to this blasphemous verse of him. 
Oraclô voc is mundi moderaris habenas,  
Et merito in terris crederis esse Deus.  Yea, he is become such a saucy Sir, that he can change the Articles of faith and give authority to general counsels, as it is said: Articulos soluit, synodumque facit generalem  
3 Thirdly & lastly, Besides the word and spirit of God, we have our own spirit, that is, our whole soul and conscience to testify with us that what we do, we do it as his adopted children, that is, not hypocritically, but faithfully, truly, and sincerely.  
This doth St. Paul teach, Ro. 8.16. The same Spirit beareth witness with our Spirit, that we are the children of God.  
Let them then cast of this deceaveable mask of a sleeveles and pretended conscience of theirs, and let them sound ground it on God's word, desiring him to vonchsafe them of his Spirit to illuminate their minds, now darkened with errors and superstition, that so, they may join together in one with us, to profess & believe the same. Which I pray God to grant, according to his good pleasure and will.  
But to the Purpose, where I do mean to show partly ab impossibili, that is from the unpossibilitie of the things partly a consequent absurdo, that is, from the notorious absurdities which must follow: that this carnal eating may not nor cannot at any rate stand with the analogy of faith, which was as effectual unto the Fathers before Christ's coming: as it is to us since his coming.  
If Christ cannot be received or eaten but after a carnal and gross kind: then I pray how did the patriarchs and Fathers eat Christ? whenas joh. 6. c. 53. our Saviour Christ saith; Verily, verily I say unto you, unless ye shall eat the flesh of the son of man, and drink his blood, ye have no life in you.  
But the fathers had life in them, because they had an undoubted faith in Christ to come; which was as effectual to them for their salvation & receiving up into glory: (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 needs grant another manner of eating, differing altogether from carnal, which is spiritual only & done by faith.  
Now, as they did eat Christ then being not yet come in the flesh so do, nay so must we also eat him now, (for if there be any difference, it is in circumstance and Signs not in Substance,) as St. Paul well 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 under the cloud, & all passed through the sea.  
And did all eat the same spiritual meat, And did all drink the same spiritual drink (for they drank of the spiritual Rock that followed them: and the Rock was Christ.  
According to which spiritual kind of eating both ours and theirs, St. Austen saith thus;  quid dentes & ventren parasti: crede & manducasti, that is, why hast thou prepared teeth & a belly, believe and thou hast eaten.  
Ab Absurdo.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Philosopher, that is, grant one absurdity, and others do follow strait upon. Wherefore if the reprobate should eat the body of Christ: all these and a great many more absurdities must needs follow; as that the reprobate are made the members of Christ, that the reprobate are engraffed into the body of Christ, that Christ doth dwell in the reprobate, that they can be made partakers of Christ & Belial together, which is horrible to speak. For which cause one saith: judam panem Domini, sed non panem Dominum comedisse, that is, judas did eat the bread of the Lord, but he did not eat bread the Lord.  
Reasons against carnal eating.  
To make short of the matter, these reasons following do all make against carnal eating of Christ.  
1. First, he took a true human nature: so that we can eat him no otherwise, then did his disciples in the first supper.  
But here do the Ubiquitaries give us the slip, wring themselves out of the briers with a sophism de falso subiecto elenchi; when they teach that Christ in these words of the supper, take, eat: gave commandment for the oral or fleshly eating of his body: & yet those words are not spoken of the body of Christ, because he took not that into his hands, neither did he break his body and give it to his disciples: but they are spoken the pane, of the bread, which he took into his hand, over which he gave thanks, which he broke and gave to his disciples.  
But against this & such like dotages of theirs Christ himself forewarneth his disciples, that they should not suffer themselves to be deluded therewith, Math. 24. cap 23.24.25. verses. viz.  
Then if any shall say unto you, Lo here is Christ, or there, believe it not. For there shall arise false Christ's, & false prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect.  
Behold, I have told you before. See 26, 27, 28, verses of the same Chap.  
2. Secondly, he ascended visibly from the earth into heaven: where he remaineth till the time that all things be restored, which God hath spoken by the mouth of all his holy Prophets since the world began. Act 3.21.  
3. Thirdly, such is our eating of him, as his dweliing is in us: but he dwelleth in us by faith. Eph. 3. cap. 17. As, That Christ may dwell in your hearts, by faith.  
4. Fourthly, all the Saints both of the old and new Testament have one & the same union with Christ, which is spiritual.  
5. Fiftly, Christ only is able to offer himself unto the Father for us, & needeth not the help of any man.  
Blush than ye frapling massingpriestes to offer him up so often by making it a common art amongst you, and remember what a grievous account ye are to render for thus crucifying again unto yourselves the Son of God, and making a mock of him. Heb. 6. cap. 6. v. Which place though it be directly spoken against such as do maliciously and finally spurn at the truth of the good word of God, after they have tasted thereof, and been once lightened and made partakers of the holy Ghost: yet apply it to yourselves, who though ye do not quite forsake the word: notwithstanding ye do alter the word by glozing and corrupting the perfect sense and meaning thereof, as your Rhemish Testament can witness it here to your faces, and elsewhere (except yerepent) to your endless derision and shame.  
Well as you altar the word, so ye add & diminish too, the one by bringing in an hundred knacks of knavery, as Purgatory hole, prayer for the dead, praying unto Saints; I will not speak of your paradoxes, scil. Children dying without baptism are all condemned, ad paenam damni, as ye call it, but not ad paenam sensus; of your Limbus Patrum before Christ's coming, of your innumerable Masses, dirges, Trentals, Pope's Pardons, Canons, Decretal Epistles which you make to be authentical with the word of God. These be your own additions, we cannot tell what to do with them, and therefore take them home to you & sweep your chimneys with them.  
Do ye ask me wherein ye do diminish? I need neither go far a field for this; seeing ye diminish from the very institution itself of Christ, by taking away the cup from the Laity: ye diminish it, when ye do so impudently impair the credit and authority by captiving it to your own hellish censures and most ugly practices. But remember, (if ye be not void yet of all feeling) what is denounced against all such wicked & heinous practitioners, Revel. 22 cap. 18, 19, verses. Deut. 4.2. Deut. 12, 32, Prov. 30, 6. joshua, 1, 7, 8, etc.  
I will pass over to speak how the papists do diminish from the office of Christ the one and only mediator between God and man, (1 Tim. 2.5.) by imperfecting still of that, which he by one oblation & sacrifice of himself upon the cross hath made for ever perfect, Heb 7. cap. 25. Wherhfore he is able perfectly to save them that come unto God by him, seeing he ever liveth, to make intercession for them. Again, that Christ's one only sacrifice is sufficient without this toyish elevating him in their Host, look these places: as,  
joh. 10, 15, Heb. 2, 17, 18, Heb. 4, 14, 15, Heb. 5, cap. 4, 5, 6, 7, 8, 9, 10, verses, Heb. 9, cap. 11, 12, 23, 24, 25, 26, 27, 28, verses, Heb. 10.10, 14, Ephes. 5, 2, Item Mark. 10, 45, Psal. 110, 4, etc.  
And Heb. 8, cap. 4, verse, It is most evidently taught, (which I would have thoroughly and thoroughly to be marked,) that if Christ were on the earth, he were not then a Priest, seeing (saith he) there are Priests that according to the law offer gifts, who serve unto the pattern of heavenly things, as Moses was warned by God, when he was about to finish the Tabernacle: See, said he, that thou make all things according to the pattern, showed thee in the mount.  
Further, 2, Cor. 5, cap, 16, ver. Wherefore henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet now henceforth know we him no more.  
First then by these two places we find, that if Christ were on the earth now in his human nature, he could be no Priest.  
secondly, that we may not henceforth know him any more after the flesh, much less as Papists so grossly minded would, to eat him fleshly. But the Papists being so slipper as any eel, do whip in and out by the back door, saying: that Christ's body is upon the earth per modum invisibilem, that is, after an invisible manner but this delusion is not worth the smoke of a ladle, because Christ's body is not any where invisible, seeing it is wholly against the nature of a body. For once take away the proper adjunct: and take the Subject after. I hasten to the other reasons.  
6 Sixtly The blessings promised in the Supper are spiritual.  
7 Seventhly and lastly, The Analogy of the sign with the thing signified doth manifestly refel transubstantiation: because it were not a Sacrament at all, did it not consist of these two things, the sign and the thing signified. Wherefore most notable is that saying of Macarius the monk: Bread & wine (saith he) are a correspondent type of his flesh, and they who receive the bread which is showed, eat the flesh of Christ spiritually.  
Hither to of the reasons: I will return to the two other special ends of the Supper yet remaining behind, namely the 4. and the 5.  
The fourth End.  
It is that, that standeth us insteeed as a pledge of the new Testament, that is, of the promise of forgiveness of sins. And so are the very words of the institution. Math. 26. ca 28. ver. For this is my blood of the new Testament, that is shed for many, for the remission of sins. So do the words imply, Luc. 22. cap. 20. vers. This Cup is the new Testament in my blood, which is shed for you: That is, This Cup is a pledge & seal of the promise of remission of sins purchased for you by the shedding of my blood.  
Places for remission of sins.  
1. john 3. cap. 5. And ye know that he appeared that he might take away our sins, and in him is no sin.  
1. john 4.10. Herein is love, not that we loved God but that he loved us, and sent his son to be a reconciliation for our sins.  
Isayas, 44. ca 21.22. ver. Remember these (o jacob and Israel) for thou art my servant: I have form thee: thou art my servant: o Israel forget me not. I have put away thy transgressions like a cloud, and thy sins as a mist, turn unto me, for I have redeemed thee.  
1. joh. 1. ca 9 v. If we acknowledge our sins, he is faithful and just, to forgive us our sins, & to cleanse us from all unrighteousness.  
Look these places: Micheas, 7. c. 18. v. 1. Pet. 3.18. Eph. 1.7. Act. 10.43. Act. 13.31. Coloss. 2.13.14. joh. 1.29. 1. joh. 2.1.2. Psal. 103.1.2.3.4. verses.  
The fift end.  
It is Vinculum dilectionis, that is, a Sacrament of our mutual society amongst ourselves, as the members of one & the same body, whose head is Christ; (and not the Pope, as the Papists do palter and keep an illfavourd coil 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 he can curry favour best: we for our parts are absolutely prohibited by Christ our only head, to become the members of an harlot according to the Apostle, 1. Cor. 6. cap. 15. v. much more are we forbidden to make ourselves the body of that spiritual strumpet & whore of Rome, that is, to receive the mark, or the name of the beast, or the number of his name, Revel. 13. cap. 17. verse.  
Now from hence, (by reason of that strict communion between all the Saints, which cometh wholly from the fountain of our conjunction with Christ,) is set forth that Christian band of love between the Spouse and Christ, Cant. 1, cap, 3, v. 
* Fide adhe remus Christo: dilectione tum Christo, tum nobis ipsis mutuò 1. Cor. 10. ca 16. 17. v. Ephes. 4.3.4. 1: Cor. 12.12. ad finem cap. 13. Ephes. 3.6.9. Rom. 13.8. Colos. 3.14. Rom. 8.17.  Draw me, we will run after thee. Where note presently upon the singular number followeth the plural. For the Church is as one building, but many stones: one wine, but many grapes: one bread, but many grains: to be short, one body & yet many members. Wherefore love is the very bond of our Communion, that is, by which we both worship God in a liuly faith, & do likewise love ourselves most sound & sincerely. Fran. jun.  
Lastly add this one End more: Testimonium Resurrection is est, that is, It is a sure testification of our resurrection, by the virtue of Christ raised again. For he is our head, and therefore will raise us up to bliss, which are his members.  
And in sooth unto this string or branch tend all the former. For which cause Christ saith, Ioh 6. cap, 5●. ver. Whosoever eateth my flesh, & drinketh my blood, hath eternal life, and I will raise him up at the last day.  
Q. Thus much of the ends, which are the first part of the Meditation of the Lords Supper: wherein doth the second consist?  
A. In the right use thereof, viz.  
A right and sincere examination of our own selves: by which we are either to be received to it, or excluded from it.  
That we may be admitted thereunto; we must consider whether we be the true members of Christ, or no. Concerning which, St. Paul giveth us this rule to follow, 1. Corint. 11. cap, 28, ver.  
Let every man therefore examine himself; and let him so eat of this bread, & drink of this Cup.  
For he that eateth & drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body.  
Observation.  
He is said to discern the Lords body, who hath a just regard of the worthiness thereof: and therefore doth with due reverence come and draw near to eat the food of his Soul.  
2, corinth, 13. ca, 5. verse, the Apostle doth explain his mind perfectly, how this examination should be had:  
Prove yourselves, whether ye are in the faith: examine yourselves: know ye not your own selves, how that jesus Christ is in you, except ye be reprobates?  
By which words he doth most pithily exhort the people of Corinth, and in them all Christians, that they would or should rather now, not only abstain from schisms and unreverent gormandizing and feasting, as though this were sufficient, (& no more a do to be made) unto the worthy receiving of the Supper: but he proceedeth a degree higher, and teacheth how that every man standeth bound in conscience, to descend into the very depth and secrets of his heart and thoughts, and in a most narrow and orderly sort, to sieft as it were, to search, and try himself thoroughly; as namely, whether he doth fully & resolutely, (after he hath sorrowed for his sins passed) believe in Christ the only Mediator and satisfier of God's wrath for our wickedness committed: whether he hath an earnest intent and purpose to hate sin ever afterward, and to live justly, holily, and purely, that he may show himself acceptable and thankful unto God for those his so many and inestimable benefits towards us in his only begotten Son Christ jesus.  
This we shall perform, if we come prepared unto this spiritual repast and banquet, having about us our wedding robes: as faith, repentance, love unfeigned, thankfulness, etc. seeing indeed that the evangelical wedding garment, (spoken of by our Saviour himself, Mat, 22 cap, 10, 11, 12, ver.) is principally decked and beautified with these, that is to say, with faith and the like.  
The usual forms & names of faith.  
It is called sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sometime scutum fidei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, trust, boldness, 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 express fitly by fiducia & it doth direct  answer unto the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is a Metaphor drawn from vessels or ships upon the sea, that when they once have their just fraught, charge and lading it is after still carried cum plenis velis, that is to say, more evenly and sleddily then before it was, being empty: semblabelie our faith whilst it is yet weak and little, or green in the blade as they say, it may be compared in sort with an empty vessel; which after it hath grown up in degrees and increased from faith to faith, until it comes ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam, that is, to her just and even weight: it after hoisseth itself up cum plenis velis with full sails, & cutteth her way along most steadyly, throughout all the dangerous syrtes & gulses of this swelling and raging world, without (jac. 1.6.) any farther scruple, 
* The Papists teach men to be always doubtful of their salvation: surely a comfortable, & pelting popish doctrine. But unless it were so with these caterpillars of men's souls: how were it possible, that they should pick up so many pennies as they do.  doubt, or wavering for the matter.  
The subject or proper seat of which forenamed faith must be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the very noblest part, the heart itself of man. Eph. 3. cap. 17. verse. And hence we may know the cause, why the Lord requireth it, and maketh so often mention thereof. As, Prov. 23.26. My Son give me thy heart. Besides, see these places, Psal. 119, 1, 2. Deut. 4, 29. Deut. 6, 5 6. 1, Sam. 16, 7. Rom. 10, cap. 10, verse.  
In which faith of ours, before it takes deep root and so draws near unto his ripeness; it doth in the mean while some and some, as they say, grow up by three stems or kinds of motions, that is:  
1 First, Intellectus Cognition by know ledge issuing from the understanding part of the Soul. But we may not rest here only, for it is not enough to know: because this is common to Devils & wicked men, aswell as to ourselves. The Devils also believe it, (namely that there is one God,) and tremble. jac. 2.19.  
2 secondly, voluntatis summo desiderio, study, & assensu by an earnest desire or longing, by a careful endeavour & assenting of the will: and this only is proper to the Elect alone, Philip. 2, cap. 13, verse. Yea it is right worthily spoken by the Spouse Cant. Cantic. 1. cap. 2.3. verses, As. Therefore the Virgins love thee. Draw me, we will run after thee. Where note a comformity of the Spouse the Church with Christ her husband, consisting in two things:  
1. An open and plain confession of her own weakness and infirmity, saying; trahe me, draw me.  
2 A readiness or willing mind & forwardness of the Spirit, which saith; post te curremus we will run after thee. Thus speaketh St. john: No man can come to me, except the Father, which hath sent me, draw him.  
3 thirdly, Plena tum demum cordis fiducia, which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most anker-like, a sure, and unremovable confidence and settled persuasion in God through Christ: against which, the gates of Hell shall never be able to prevail, Math. 16, cap. 16, 17, 18, verses.  
Q. Lastly, who must be excluded from this banquet?  
A. All such, as are unworthy thereof.  
Observation.  
Those therefore are unworthy, that are without the covenant: as are Turks, Iewes persisting still in obstinacy. Atheists or the damned crew, as they term themselves, (when this sect began, I think Hell was raked for them:) to whom Papists also as birds of a feather, (quatenus inquam, Papistae, semper dum vivant malitiosi ac pertinaces,) though after an odd kind of sort they belong unto the visible Church, may be added, to make up the quaternity of sworn brothers in iniquity.  
Besides, Children at no hand may come, because they yet want judgement to try themselves.  
Idiots also & fanatical people must be put by, because they want the use of reason, to examine themselves.  
But for hypocrites; the Minister ought not to exclude them as unworthy: till it pleaseth God to reveal their wickedness & make it known. For which cause judas was admitted by Christ, unto his Supper. For albeit his wickedness was known well enough to the Lord himself: yet was it not notorious, and so known unto men.  
Recapitulation.  
Thus much so briefly as I could of the three former general points, which I promised at the entrance of this treatise, touching:  
1 The judgement of the Fathers for the right exposition of the words of the institution, This is my body.  
2 The authority of the holy Scriptures, the very touchstone and trial of truth to confirm the same by manifold and most manifest places.  
3 The reasons such as the best writers do use to approve the same with the absurdities likewise, that do follow in the contrary sense and taking of the words. Which if none can go down nor make impression into their hearts, it seems that they are vengeably hard laced at the stomach; & I am sorry withal to have had so much to do with them, as in the end to lose my labour: though I am glad and do still rejoice to have spoken the truth, and no more than the truth.  
Now the fourth and last thing for which I am yet behind with them, is, briefly to unswathe unto the view of others (that will loathe their shameless shame,) even this detestable impurity, profaneness, with the most odious and deformed monster of their home-born brat and inbred Romish Mass. And so in the end unrolling one little clue of their paralogising arguments & crafty conveyances they use in smothering the matter and blearing the eyes of the simple: whereof their Arch-leader Bellarmine hath rolled up whole bottoms in store for them of riffraff and all other sircere-sorcere: I will conclude all by praying unto the Lord both to amend them and turn their hearts (if it be his will) from these dark and muddy errors: & also to defend us from them, and from their wickedly intended complotments and whatsoever villainies else they practise still against us. Which do, O Lord, of thy great and unspeakable mercy, we beseech thee in Christ Jesus our only Saviour and redeemer.  

The fourth point concerning the deformed confusion and disorder in their Mass.  
A right depicturation of the Popish Quintessenced Mass.  
HOw slyly the Papists deal with us, and what turne-skinnes they are, judge with yourself. For now at an instant they do audaciously affirm a thing, which in the turning of an hand they will most retchleslie deny.  
They do not kill (and they are men almost to be credited) Christ in their Mass: no, what then? Marry forsooth they use him in a far more gentle sort, that is, they do but sacrifice him, they do no more in the wide world but present him, and offer him up to God the Father. Surely a pretty dish of birds, and fit to be served in, to such groutheades as without a quare will believe it.  
Ecce sacrificium hîc, sed nullam victimam, that is, behold a sacrifice, but no slain sacrifice. These are shrewd horsons. Why these, I say, make no bones at the matter to reduce how and when they list a sacrifice into his quintessence, which is to ordain and make a fantastical, a conceited, & an imaginatorie sacrifice, that is, to lead it so far a field from his own nature, that at the last it shall wholly lose itself, & shall not have so much as either matter or form to be left in it. As this their Massy sacrifice hath nor.  
For first those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacrifices in the Levitical Law, which were wholly burnt; the beasts thereof were slain before they could be laid upon the altar: and were not only bare sacrificia, but also victimae too. Now these as types did prefigure to them Christ jesus both to be slain and so be made a sacrifice once for all. And as then those typical sacrifices did consist both of a visible matter and form: so did that true sacrifice Christ himself.  
For he was visibly put to death by wicked men and his body nailed unto the Cross.  
Now compare this true sacrifice of Christ with that bastardly one of the Mass: and see whether it will hold stitch or Noah. Surely the Mass is such a rotten relic, that it cannot. For,  
1 Christ was both a sacrifice & also a slain sacrifice, & that no more than once, for the sins of the world: In the Mass there is a sacrifice, but they slay him not.  
2 His was a propitiatory sacrifice once offered: but theirs (as they say) is a propitiatory one too, continually offered.  
3 Christ's body hanged visibly upon the cross: In the Mass it is invisible, or to follow them close at heels by using their own foppish terms, it is there miraculously.  
Examination.  
But let them know, that their faith which is builded always thus on miracles cannot be good nor pass for currant in this place:  
First, because it resteth upon an external sign & miracle done, neglecting the weightier matters which are required in the Sacraments, as to believe [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] most assuredly the promises of God, (made unto us in his Son Christ jesus,) who is ever faithful and true and ready to perform on his behalf: and therefore whosoever doth apprehended them by a steadfast faith, he shall obtain them sure enough without the help of miracles: whereof they have such abundance, that they do even bask themselves therein. see, 2, Thessaly, 2. cap. 9 ver. Math, 24. chap, 24. verse. Revel, 13. cap, 13. v. Revel. 16. cap. 14. v.  
Secondly, Signs & especially miracles are long since out of date, and have no longer use among Christians: & when they were in use, they showed forth the glory of Christ, and likewise prepared a way unto faith: but faith itself springeth up by hearing of the word, (Rom. 10. cap. 17. v.) and by the same, and the Sacraments, as here by the Supper chief, it is maintained, bred, nourished, & preserved.  
Thirdly, if this Massy Miracle were true, then should the body of Christ, after their transubstantiated work once done by the Priest, be felt and comprehended by the senses, that is, it might be seen, handled, tasted: so that now the bread should no more be the object of the senses. This is proved by his like, Ioh 2. cap. 5.6: verses, where Christ turned the water into wine, after which transubstantiation, the wine was perceived by the senses, & not the water any more. Wherefore the comparing of this true miracle of Christ with that of theirs, doth make the huge & mountainlike Massy miracle to appear in his colors, that is, to be a trim devise, coined, and counterfeicte. But return we to the comparison:  
4 And lastly, Christ's body on the Cross or elsewhere soever, was circumscribed in place; For when he was in one place touching his body, he was not at that instant in another, but Christ's body in the Mass is not circumscribed in place; no, it is in many places at a nick, nay, it is ubique every where.  
Now behold here punctatim the guintessensed definition of this massy & mouldy sacrifice: viz.  
It is a sacrifice, & yet no sacrifice slain, very often and oftentimes, still to be offered and continued, in visible or miraculous, incircumscriptible, & ubiquitary.  
Tell me whether these are not strippers or no, to disguise and turn a thing clean out, as it were, into doublet and hose, in such a mimical and painterlike manner as they do. I grant they may easily by snipping and clipping bring to pass what they will, seeing they have all the tools of incredible cunning & craft to work withal.  
Here let us scan a little the 3. former branches of this quintessenced sacrifice.  
Examination.  
First it is a Sacrifice, I grant, Eucharistical; which is common to all Christians, whereof are divers kinds: as,  
1 Of the lips. Hose, 14. cap. 3 ver. Hebr. 13.15.  
2 Of the heart and spirit Psal. 51.16.  
3 Of the whole body. Rom. 12. c. 1. v.  
Observation.  
Yet are Baptism & the Supper principally ordained by Christ himself to be Sacraments, though in respect of our own selves they are sacrifices, by which we do show our obedience and thankfalnes to God, for the incomparable benefit of our redemption wrought by Christ, in offering up his body for us upon the Cross once for all.  
Nay, (say they,) it is a propitiatory sacrifice, or else 'twil not serve our turn.  
I see one had need of a ladle or a long spoon at least, that will eat out of the devil's dish. There is no striving at all with these coaps-mates: as good give it them, for they will have it by hook or by crook.  
But ask them a reason, why? they answer at first dash from the institution, Hoc facite doc this, that is, (as they dream,) consecrate, offerte, sacrificatote consecrate, offer, sacrifice etc. The use of which word [facio] put for sacrifico for want of scripture, they are driven to a miserable exigent, to produce no worse auctor than a Poet: Cum faciam vitulos pro frugibus etc. that is, cum sacrificabo. Well let this slide.  
Ask them again, why they remembered not to allege that, which they were to have done by special commandment of our Saviour, that is, in remembrance of him.  
If they say that they do it for a remembrance of him; then why do they alienate and improper thus the words from their own signification and nature, as in steed of do this plainly and simply according to Christ's way: they must needs have it their own way, or else it shall lie to doing for them, and that is, consecrate, offer, sacrifice it. For by these words, say they, Christ ordered his Apostles and made them Priests, to do as he did.  
Confutation.  
Against this false doctrine, we read very often in the Epistle to the Hebrews that Christ was but once offered and that upon the Cross, which was wholly & absolutely sufficient by itself, to wipe away the sins of all that do believe 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 himself up a sacrifice, which must then be twice. What? do ye marvel so much at this, say they again? why, we ourselves blush not to offer him up an whole million of times at the least. Furthermore these choppers, (to set a better face upon the matter than they have sound hearts in the matter) divide the supper into two actions, the first and the last.  
1 The first; Take, eat, this is my body, which is given for you: take, drink ye, this Cup is the new Testament in my blood, which is shed for you: this belongeth to all both Priest and people, yet they lie toe by their leave, for they deprive the Laity of the Cup.  
2 The second; do this in remembrance of me, pertaineth to the Priest alone.  
O what horrible and most abominable renting and mangling of the Lords Supper is this? judge with yourselves, whether this be to show the lords death till he come: or else, whether it be not rather to seek his death, and to crucify him anew.  
For that, in memorial whereof we do any thing, is not itself present, because we are not said to remember things that are present. But to do this in remembrance of him, is, when we thinking and meditating on his benefits, which he hath done for us, and which are by these rites recalled into our memory: and further, when we verily feeling & finding in heart, that he hath given us these his benefits: do celebrate them by public confession before God, and Angels, yea before men also, and so do give thanks for them. So 〈◊〉 the sum of these words, is:  
1 Faith in our hearts.  
2 Thanksgiving joined with a public confession of him.  
By this it is manifest enough, how these words here are to be taken, seeing that Christ said not; do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon my presence, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon my remembrance, or in recalling of me into your mind and memory by a strong and lively faith. As if he should say; there is no cause of thinking on the bodily presence of me in the bread & wine of the Supper: nay, there is great cause rather of alienating your minds away from that terrene consideration unto heavenly matters by the virtue of my remembrance. In token whereof they used of old to say: Sursum corda habemus ad Dominum, that is, we lift up our hearts unto the Lord.  
Notwithstanding, these dreamers & long experienced fable-tellers, refer this to none but to their Priests, who are their only sticklers of the consecration and transubstantiation.  
In which look, I pray, how profanely they use, nay abuse the words of the institution as; for this is my body: likewise, this is my blood: which they pronounce & utter over the bread & wine, that the breath of their own mouths together with the sign of the Cross, may touch the bread and the Cup, to the end, that by virtue thereof they may be transubstantiated into the body and blood of the Lord: after which there remaineth but only the bare accidents of bread & wine, as likeness, roundness, whiteness, thinness, moistness and colour of wine.  
And this transubstantiated body now made and fashioned by the Priest, taken and eaten of them, descendeth carnally into their body, remaineth as long in their bellies, as the forms themselves of bread and wine remain. Ask what becomes of it afterward: these Owlards' are at a nonplus even at their wits end about it, and cannot tell.  
Here ye see the brave skill of the massing Priest, how workmanly he contrives his matters, ye see again his Ordering (such as he cantinke up) from the words, do this; that is, consecrate, trransubstantiate, 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 himself about to offer it on the cross: Wherefore he biddeth not that they should offer, but that which he had done at the table, even that thing they should do themselves likewise. That which he was about to do upon the cross, he was to do it himself alone: but that he had done at the table, he would it should rather be our work, than his own.  
And this he had done to the end he might ordain this rite of breaking bread, & might commend the same unto his Church, to be kept and celebrated.  
Thus we have heard why the Mass is a propitiatory sacrifice, pro vivis & mortuis, with their reasons; I will help them to one more myself, & it is this: seeing the necessity of their proud usurping catholic Romish church doth claim and require it to be so. Because indeed the Mass and Purgatory vault (which depends thereon) are the Pope's two darling daughters of wealth most detestably, vildly, jugglingly, & cunnycatchingly gotten under colour thereof. The excessive gains of which two arch toys and legerdemains with other sorceries by long custom, did heave them up into the height of pride, that the holy scriptures grew into extreme contempt and obloquy amongst them: as I might instance from diverse voluptuously forwaxen (and one especially above the rest, Leo the tenth) diabolicalbelching Popes; whom partly for brevity and partly for modesty I disdain to nominate, lest percase, I should defile the readers chaste ears with their most lewd and stinking practices.  
Wherefore, as I said so say I still, take away the Popish Mass & the Cabins of Purgatory from them, and take away the two main props of popery: as without which spolkes, their cartwheele which turneth about so glibly in all dusk errors, patcheries, and superstitions, would soon quite crack, and shiver itself into a thousand pieces. To proceed:   

A second particle of the definition.  
Ask them again about the second branch, how they prove it to be sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an unslain, or bloodless sacrifice: and ten to one, but they will yield as wise and formal a reason as they did before.  
Examination.  
The  sacrifices could not be offered upon the altar, unless they had been slain or killed before & they were such necessary and vicissitudinary actions, that they could not be perfect the one without the other: as for example, that which was offered up for a  sacrifice upon the altar, could not or had not been in that form and perfection of an oblation, unless the beast itself were first of all killed: and likewise being killed it is not in the form of a  offering, until it be laid upon the Altar and there consumed.  
But our Sorbonistical Papists do take that as they think will serve their turn and they discard the rest: supposing thereby to strike the mark, when as nevertheless they mar their market by it.   

A provident Papistical dread.  
And this they do, as overtaken with a certain fear and terror of conscience: lest that by joining of both these actions, that is to say, by offering up victimam cruentan a bloody sacrifice, they might (as the Apostle speaketh, Heb 6. cap 6. verse) crucify again unto themselves the Son of God, and make a mock of him. Nevertheless, albeit they burst in two, for very madness and fury: yet are they not able to rid their hands, nor clear their seared & gawled consciences hereof.  
For Christ jesus as he died but once, so was he offered no more than once. These two are inseparable things of his Passion: as,  
1 The shedding of his blood by which he was made that same (victima cruenta) bloody sacrifice for us, & that but only once neither: as for that (victima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) bloodless sacrifice, he never was such, and the whole course of scripture, doth gainsay it.  
2 The offering up of his body upon the cross, which was also done no more than once. Now what reason have the Papists thus to dissever and separate these two, which may not nor cannot any kind of way be severed. Wherefore seeing they are so hot upon the spur, that they will (whosoever saith nay) have Christ to be often offered: then must they even spite of their nose have him in like manner to be often slain too.  
Let them not think to turn it over their thumbs thus childishslie, by saying; that their sacrifice in the Mass is incruenta, an unkilde or unbloody sacrifice: no surely this forged invention of theirs is by many pounds to light in the balance, and being compared with the truth, willbe returned home unto them for want of weight.  
To conclude, the offering up the body and blood of Christ is so done, that being perfected once upon the cross, it may not be done again. For Christ by once offering himself died and rose again: and it cannot be, that he should after that die again. Neither can it be victima Christi; the sacrifice of Christ for remission of sins, which is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without blood. Touching which thing read the ninth Chapter to the Hebrews & there you shall find that this bloodless sacrifice in the Mass is nothing else but a Mockery of the true and perfect sacrifice of Christ, which was with blood.  
And questionless, the oblation and death of Christ are so combined & knit together that it is impossible for the one truly to be perfected without the other. Wherefore whosoever go about to offer Christ again, & that too for remission of sins, do attempt also after the same manner to crucifice him anew.  
This undoubtedly many do, crucifying to themselves the son of God: whenas yet no man is once able to crucify again Christ himself in se, that is, in himself: and therefore can neither offer him.  
And from hence it is, that with one only oblation he hath made perfect or consecrated for ever them that are sanctified. Heb. 10.14. Because the offering up of himself 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, look how many 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 than truth, Read Heb. 9 cap. 24.25.26.27.28. verses. Leave of than ye Papists thus to love vanity & to seek after lies, as ye do.   

A third member of the Definition.  
Thirdly and lastly, after they have in this fashion made their Mass, to be a propitiatory sacrifice, & then a bloodless sacrifice, that is, not crucified or put to death by them: examine them again why they do continually offer him upon their Altars, & you shall hear them by and by answer you, wonderful readily and ridiculously.  
For what is this else, them if they should say; namely, that Christ himself by offering up himself once for all, had done nothing, or surely had scarce done enough: whereby it cometh to pass, (as we see now in these Locusts of Rome, and frogs 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 shavelings by their Art more than magical do most gracelessely & sacrilegiously endeavour to perform and finish.  
But these idle feakes, so they may keep their upper garments dry, make a light come off how much the water doth, in the mean while, swell above their shoes. For because they will not in any case forsooth seem tardy of killing & crucifying the Lord in their execrable Mass, they will use him in the tractablest sort, as their own dreadsul and abominable heart can best imagine. Now how is that? even no more than a few times, (as a thousand thousand Millians,) to offer him up a sacrifice upon their Altars. Which unto them is the easiest matter amongst ten thousand to do: but to us it is as pleasing, as daggers thrust into our hearts.  
In the mean space, they grant as much as we request, in saying; they do but very oftentimes, often, that is, continually offer up Christ at their pleasure by massing and remassing, by hoissing & rehoissing, by dandling of the host, much after a rate, as children use to play with Puppets: which doth taste full and whole of the dregs of that spiritual fornication of the whore of Babylon, Revel. 18. whereas the scripture every where beateth flat to the ground these & all such like drossy, rotten, & canker-eaten doctrines of men's own brainsick making. as see.  
Heb. 10. c. 14, vers. For with one offering hath he consecrated for ever them that are sanctified.  
Mark here how the Apostle saith:  
1 One offering; there is no need them of many, often, or iterated offerings.  
2 There is added He, who is that? even none other, but Christ himself.  
3 St. Paul useth the word ever: to show, that it is always most powerful in itself, and effectual for ever.  
See the 12. ver. of the same chapter. And the whole 9 cap. read 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 upon, and so an end of this matter. For one, (though we ought not to be weary in well doing,) shall sooner weary himself herein, then weary them.   

A scruple of Conscience unto the Papists.  
MOreover by offering up of Christ an oblation or sacrifice, what do they but lift themselves above Christ. For the offerer is greater than his offering as were Abel, Abraham, jacob, job, and others when they offered up their sacrifices: so likewise the Priests, as Aaron & the rest: & so in like manner Christ himself, conparing his divine nature with his human body. But stay a while: what a contumely, I pray, is this against Christ thus insolently and presumptuously to vaunt of their excellentness before God to offer up Christ his only begotten: when as yet there is neither Angel, nor any creature may be found worthy, to enterprise or take this thing in hand. I could wish them from my heart, so much piety or at least humanity, as to regard this well.  
Besides, the Mass, as themselves affirm doth deserve ex opere operato, that is, by the very Massing of the Mass, (or threadbare uttering and huzzing of it,) not only forgiveness of sins as touching men: but it meriteth also a curing of cattle, oxen, hogs, hens, geese and other diseased beasts whatsoevernay what is there which this medicine of Daucus Maucus' made, and (as I may so say) put out of his wits too by a priest, cannot work upon for money? It will make, I marry will it, the souls of all old beldames to whip out of Purgatory dungeon, and away amain so fast as a dog may trot, I know not whither myself in all the world, nor they neither.  
To truss up all in one farthel; these are those very misshapen and more than hideous monsters of the Mass, 

1 Transubstantiation.  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bread worship.    
It must needs be, that one and the same substance of the body of Christ hath divers forms, one which he took from the blessed virgin his mother: another borrowed from the bakers shop, which these sacrificulous chapmen by their solemn art of witchery have pawned all their credit on, that they will make fools believe, it is his body. So then, there is one form of him in the heavens, another on the earth: one true & beset about with all proprieties and accidents, which after death ascending he took a long with him, and tells us that he will come again with the same unto judgement: another imaginary without any visible shape and accidents object unto our senses, even that Missaticall one, which is neither in the bread, neither in the body, neither hangs it in the air, neither sticks it in the clammes of any scrificious hulkster, neither doth it wabble down into the stomach: But it is that which is not, and is not that which it is: namely, very that, it is supposed to be, which the distempered sconces of dunsticalizing Schoolmen by their often dreaminges have shaped out, & now (as they had done a long while since,) obtrude the same, because it stands filthily upon their hands, unto the dotards of the world for a most abominable and monstrous miracle.  
3 The 3. is a propitiatory sacrifice.  
4 Sacraecoenae mutilatio deliibatioque, that is, A mangling or curtoling, an hacking or hewing, as one may term it, of the most holy Supper of the Lord.  
The conclusion.  
Wherefore this Mass by the consent & judgement of the godly minded men, is to be condemned to the pit of hell, because it enfeebleth and maketh void the strength and virtue of that only sacrifice of Christ once offered: & which is wholly and most absolutely in itself, and by itself, and for itself available to wipe away all our sins.   

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

A right merry and pleasant Appendix: dialogue wise.  
I determined to set down a just catalogg of ubiquitary sophisms, sleights and fallacies: but seeing I have been overlong already, I will herein use all possible briefness I can. By the way I cannot forbear to tell them, that they are in a miserable and pitiful taking. For thus may ye think, how hardle the Papist whetteth upon this bone, as it we●●, of murmuring, spite, and inveterated malice against us, saying oh where are those days of old become, wherein we eat, drank, slept our bellies ful, when our necks grew in strength, & our eyes could scarce peep out for fatness, when we laughed & were right iocandary, bathing ourselves in delights, sporting ourselves in witty tales of St. Dominike, Frances, Cutberd, Becket, and such reliquious men of ours, whenas we enharbored ourselves in most vicious security within the cloisters & monasteries, and did let the world wag: whenas we heard but little of these Scripture matters, neither was there one amongst an hundred of us before Luther's days which troubled himself herein, the law was so bravely on our sides, that we did even what we list, & had also what heart could wish, nay if we did no more but buzz in the people's ears, that ignorance was the mother of pure devotion, it was taken strait for an axiom and ground of Doctrine. Here ye may think again how this woeful Papist doth fetch me up an inly sigh, and says; oh what a change is this from the better unto the worse? What a promotion unto our fraternity & order, out of the hall to be popped into the kitchen, or else, out of God's blessing, as the proverb is, to come forthwith into a warm sun? Upon this the Papist not wishing which way to turn his head so adled with lunatiknes and restless grief, falls me incontinently into a preposterous course of ex clamation and downright raving: Luther, Luther, Luther that ever thou wast borne, thus to have reclaimed our doctrines & disclaimde our doings; thou, thou which waste one of our consort, pack, & crew, hast spoiled our market, Indulgences do stand upon our hands, our Masses are derided, the second vault of Hell which is our Purgatory is reckoned no otherwise then a tale of Robin Hood, our Pilgrimages & guilded magies are entitled by no better name then Popish babbles, our superstitious ceremonies which cost much good hot liquor & many a draft of warm ale for the invention of them, are thrust by into corners as rags of carnal rites and plain hypocrisy, there is no more room left for relics, yea which is more and the greatest plague unto us, even all goeth down, all goeth out, nothing goeth in, our iron bonded & plated hutches are well-near for the most part coinelesse, hollow, void, & empty. At length this exclamation ended, the Papist better bethinking himself, by turning his tale clean round deviseth withal how to help & rub out in these his passing-sorrowfull and misdeeming haps. And therefore as one seeking a new last to beat his  upon after that the old can serve his turn no longer, he beginneth thus to excogitate a way which shall not any thing meanly, as he thinks, stand him instead. Well, saith he, unto his brother Papist, seeing this matter will cotton no better in our behalf, we must learn to turn the stream some other way. Blindness and ignorance are chased away, the main pillars of our building: and therefore if we will keep up still the house over our ears that it fall not down upon us, it behoves us mightily to underset it with our cunning. Cunning, quoth the other, alas for woe; our cause is so passing bad, that if we appeal unto these latter reformed years, all men for the most part cry out and say, fie upon it: if unto the Fathers, they also on the other side are too hard judges against us. Tush, Brother quoth he again, let me tug and try with the Fathers.  
1. First, the Fathers are read but of few, 
The Index expurgatorius would be mentioned here.  and those which read them do not read them all: therefore it is a small thing with me to bely the Fathers.  
2. Secondly, the Fathers were but men as we are, & therefore did sometime slip; now my purpose is, ut volutē in ulceribus Patrum, id est, in eorunerroribus: and it shall scape me hard but I will find them where they lie. Yea but this cannot prevail, quoth the other, whiles the Scriptures are so strong against us. Thou art a fool Brother, said the other, and knowest not how to bestir thy stumps handsomely in these matters: I that am an old fox and beaten herein, can with great ease wrest the Scriptures, to what sense I will myself. Nevertheless, quoth the other, this knavery of thine will soon be spied by the circumstances of the place. Though it be saith the other, yet have I more irons in the fire at once than one, to help at a pintch & time of need: which is to implicate & enfold the plain truth in obscurity of words of art, after the manner of the Dunces; in which knacks Lombard, Aquinas, Scotus, Gabriel Biel etc. will furnish me with avoidances at such dead lifts.  
Yea; I tell thee Brother, it will do me such an odlie pleasure, that I shall not need to fear how rightly in I am or else how widely out: and seeing I know not where I am myself either in right or wrong, (yet cock sure enough in an inextricable labarinth of Sorbonizing sophisms:) others thou mayest judge with thyself, must needs have picking meat for some pretty sturte to find it out.  
Grant it to be as thou hast said, quoth the other, thou canst not shift thy hands for all this wylie-pylienes of thine, from those Lutherans and Protestants: but they will wind thee out of thy intricablest doublings of deceaveable subtleties and guiles; which being done, thou hast no more than out of the land the ditch, that is, thy naked traveile for thy pain: and beside, thou art as far of still from the aim thou shottest at, as thou wast at the first onsett, when thou so meagerly beganst to attempt it.  
I confess Brother, said he again, that thy words do bear some palm with them, yet such is our case and it is to be lamented, that, unless we did behammer our heads and quiddifie our wits as it were unto the proof herein, our kingdom had gone long since wholly unto pot. And what marvel, being so deadly windshaken at the heart & tottering too, as it is: that did we not take horrible heed thereunto, it would suddenly fall into a sound, by sinking into the dust of utter ruin & desolation.  
It is a saying, that a scald man's head is quickly broken; then how ought we to stand in bodily fear of our Antichristian head the Pope, who hath not, as these Lutherans hold & Protestants together, so much as an hears breadth of hoalenes in it: lest through our negligence & want of seeing thereto, it might not only be broken (for so it is already to our great discomforts,) but also crushed and quashed to pieces. And therefore in my bare judgement, brother Papist, we are wonderfully sustained by that matchless jewel of our Popish Church, Mr. Bellarmine by name; that were it not so, that we enjoyed his painful decaying traveiles: it could not be chosen, but we should have been left to lie in Baker's ditch long before.  
I do gladly subscribe, quoth the other, unto your grave and learned verduit: but yet not so, as fully satisfied. For Bellarmine indeed hath gone far herein, and we may not see abroad without his spectacles: but I tell you this by the way, & it tendeth not a little to our annoyance, if not undoing; that whereas Bellarmine was wont to be appropried unto ourselves, he is now made an attendant in common studies? and what studies? of our own men generally, trow you? No surely our own adversaries. Why, thy are so well experienced in him, that we can no sooner filch an argument and open our mouths to urge it: but they know from what Inn he came, they have him by the top by and by, and will hardly afford us so much breath as to spit him forth, before they will have fairly and roundly answered it. Besides if this were all, that this mischief did spread no further than to some few of us of thinferior rout, (though we would least have it so by our wills,) it might go well: but they wade deeper and deeper still, never leaving till they feel the bottom, & having grounded once, they do them so shouldershake our chieffest forgeman, the good old man & father Mr. Robin Bellarmine (a Cardnaule too I ween,) by tossing and tumbling, by volving and revolving of his leaves, (which by many men's sweat he hammered up,) that he hardly gets a quiet night's rest for them.  
And learn; I pray what a compendious method they begin to take with him; For when he is in hand to treat of very weighty matters, (as think it to be either Prayers for the dead, Invocation on the blessed Virgin, by saying to her, Rogapatrem, iube natum, & iure matris impera, or else upon other holy Saints; likewise when he handleth the point of Satisfaction to be done by us or by other after our deaths for us, when he decideth the foundation and receptacle of satisfactions, even that very dismal Purgatory blindhouse of ours, Helle first cowsen, again when he falleth (by breaking his own neck) into the profoundity and depth of that grand question, touching the scriptures & the authority of our church above the same, & of the supremacy of our monstrous garagantical head the Popes own likeness himself, (with other decisions of no less value:) and hath spoken and blatterd out so much upon every one particularly, as might seem to fill an house: what do these younkers then, but cross over a nearer way to wood, and do by and by reduce me all which he hath scratched & rapt together (by other folks drudgery) so laboriously, into a threefold class and order: as,  
1 Into the judgement of the Fathers, and orthodoxal counsels.  
2 Into the weight & force of arguments.  
3 Into the thing which presseth most & striketh dead as they say; that is, the authority of the holy Scriptures.  
First, touching either fathers or counsels, if they agree with the word of God, they embrace and reverence their writings: but if they once square and differ, they let them lie dead upon Bellarmine's own hand to make the best of them.  
Secondly, they yield that his reasons are somewhat acute, sharp, & keen: but shrewdly pestered with sophistical conclusions, which they in down right English call deceitful fallacies.  
Thirdly, when he cometh unto the word itself, being the surest & strongest weapon he hath against them: why there, say they, he striketh the faintest blow. For the places which he bringeth are both far fet, and smell very hoatlie in their noses of the wrest. And this is their use and guise in every thing, that nothing now a days doth pass unsurvewed of them, which causeth me a thousand times at least, to wish for blindness and palpable ignorance, to circumfuse and overspredd again the earth, as being the only pearls of price, that are by many degrees for our wealth and store, to be preferred before this cunning captiousness. For in elder time men every where possessed with blind devotion, & drinking out of the cup of errors and superstitions, sucked in many a deadly fly, which yet they found no fault withal: but since this captious cavillation of ours started up, we are never out of work, our Adversaries do so fire our breeches, and fox us back so eager unto the earth of subtle inventions, that we puff and blow about it, & as it were melt ourselves away in our grease, not having an Alphabet while so much as to peer out a little our heads and fetch breath for them.  
Moreover, when we have laboured in our celles as men for life & death, & our labours chance to light into their fists: they do so file and refile over and over our hammer beaten stuff, that in the end it goes well with us, if there be found the least glimmering shine of truth in it.  
In the mean time I deny not absolutely, but that this is beneficial unto our Papal & Pontificious orders, & a great deal more I suppose it would be, were all comparable in these feats unto thyself: but there are such a rabble of biffe buff Papists, idiotical & simple; whereof I am one (without shame be it spoken,) myself: that if any be saucy with with us to understand our reasons, we do no more than set this Stand a broach, which is; The holy Catholic Mother Church of Rome hath thus determined it: & therefore (talk no more,) of necessity it must be so. And if they urge us any farther, no way then is left for us but one, namely, to rush into the multitude of papists, which are called omnium simplicissimi & stolidissimi, that is, dreaming and well-meaning Papists though they cannot nor will not express it, & say with them: It is my conscience, which (I think) a bare joined stool, had it the use of speech, would say as much or more.  
Norwithstanding, though I thus come short of thee in intricable sophistications, yet do I bear as great good will unto that game as thou dost for thy guts; and do desire that I had but a quarter of thy excellent skill herein, thou shouldest perceive that I would bristle after an other manner of sort, than yet I do, with these ordinary prying Protestants into our doings: but I fear me these Elenches are so abstruse & hard, as they will never whilst the world stands, enter within my clockhouse of conceit, to consider of them.  
Well Brother, quoth the other, I have hitherto with patience & willingly heard thy tale, because I see thy willingness great to vie with me, though thine ability is but small.  
Concerning those afterfetches and recanvassing of our doings by the Protestants, thou hast hit the nail right upon the head, in so sensibly portraiting them out before me. Wherefore as I began this fraternal communication with thee, so do I conclude the same; that seeing we are thus extremely firked, besert, vexed, and counterchardged by our enemies: we must necessarily like true Catholics, (if we intent to uphold the glittering pride of our Mother Church at Rome,) toil night & day like packehorses, & take intolerable pains, aswell directly in smothering of the truth, by wresting (Loc. Com. Musc. 161.) the right sense of it clean camme from the drift and purpose of the writer: as also indirectly, what we can, in reobscuring the same with doubt upon doubt by our scholastical and questionizing altercations.  
Lastly, forasmuch as thou hast made known unto me thy studious mind to congratifie with me and the rest of our society, the catholic mother Church of St. Peter, and our holy Papal Father of St. Angelo in Rome, (who is the head thereof, as thou knowest well enough,) in such like manner knowledge of depraving and inverting the Scriptures & in falsely syllogizing thereupon: here is my hand, use me any night thou wilt, & assure thyself, I will both indoctorate and Papistifie thee with that superexcellent quality, as also for thy fidelity unto myself, and for thy true hearted Catholiknes unto the Church, will perform unto thee any other good else what I can. And thus, my Brother Papist, I bid thee, till our next meeting in some such like black darckesome misty rotten weather, heartily adieu.  
I have purposely used prolixity; because I could no way better than with some delight both laugh at their wilful self-pleasing allurements unto folly, & ekewise display the accustomed detestable pranks of all superstitiously sworn and unreturnable vowed Papists.  
Two or three, at last, Ubiquitary arguments, and so an end.   

Vbiquities of the true natural body of Christ.  
1 The body of Christ is invisible: because it hath the grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of dispensation.  
Confutation.  
Nay that is false; because, that the body of Christ is not by nature invisible no not after his resurrection, as, joh. 20. cap. 20.28.29. verses. Luk. 24. cap. 39 v.  
Secondly, the Ubiquitaries do most grossly forge a new signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensation: which for sooth very trimly they use for the feighned majesty of the flesh of Christ, that is, for the ubiquity of it, when notwithstanding the Fathers have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensation, even the whole incarnation and administration of the office of Christ by taking of flesh. Theodoret. Dial. 2.  
2 The Ubiquitaries for the true communication [idiomatum] of the proprieties of both natures of Christ into one Person, will by and by have signified under this form of speech proprietatum tranfusionem; that is, a transfusion of Proprieties out of one nature of Christ into an other, as may be out of the divine into his human nature: so that they will have the Proprieties of his Deity or godhead to be communicated unto his Humanity. But this axiom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & overthrows itself. For if once they be proprieties than are they not communicated: and if they be communicated, then are they not proprieties.  
3 The like acquaint and passing evil improper speech before this never heard of have they counterfeited in these two voices, Abstract and Concrete: teaching that the human nature of Christ is not every where in the Abstract, that is, abstracted and separated from his divinity: but it is every where in the Concrete, that is, concreted and united unto the Deity. Is not this, I pray, treacherously to corrupt the usual speaking of the church? They know I am sure that an Abstract is the name of a nature or form whatsoever, which is in some other either essentially or accidentally, as are these; deity, Humanity, Wisdom, justice: but the Concrete doth signify the thing itself or the Subject, which hath that nature and form, as; God, Man, Wise, Just. Now how true this is, which they go about, all men know right well. For the Concrete of Christ's divine nature is to be God himself: the abstract hereof, is his Deity. Likewise the Concrete of his human nature is to be Man: & the Abstract hereof is his Humanity. Apply these terms of Art, according as they will have them, and it is all one, as if they had said: that the human nature of Christ is every where, as he is Man, which is the Concrete: but he is not every where in his Humanity, which is the Abstract. judge whether this be not workemanlie knocked and beaten out by their sophistrizing hammer.  
4 Fourthly, and lastly; the ubiquitarians trifle most passing idly in behatching a threefold manner of the body of Christ: that is, 

1 A natural manner.  
2 A glorious manner.  
3 A majestical manner.    
The first two ways, they deny marveylous crookedly that Christ is every where in body: but come ye once to the third, which is his manner of Majesty; then have, say they, along with you to Westminster, seeing in this sort both there and every where else throughout the world, we shall never miss him.  
Examination.  
First here is in this distribution a notable Catachresis or abuse of the voice, manner, which is placed here most improperly for an adjunct.  
Secondly, the parts do not cohere & agree with the Distribute: for the natural manner is not an Adjunct of the body of Christ, but it is the form itself. And as for that their manner of Majesty, some men are over hasty to term it, figmentum perquisitè excogitatum: but I had rather speak English, and call it a plain cog and foisted legerdemain.  
Thirdly, the Parts do not oppositlie disagree betwixt themselves; because the glory of the natural body is an adjunct, and it remaineth, (notwithstanding the adjunct) still a true physical & natural body, although it be also glorified. For glorification hath not taken away the nature of Christ his body, but the infirmity thereof & patibilitie. But these Ubiquitaries are sure cards, take them at any time without a fitten, and strike of their necks.  
They durst not say that Christ's natural body is every where; fie, that were to gross: and therefore see what cunning can bring to pass; they have wrought it out maiesticallie. Wherefore behold their folly; whiles that they think to shun the rain, they run me out of hand above head & ears into the river. For it had been as good, nay better for them to say at first dash, that the natural body of Christ is every where, & so to make no more than one body of him: then by such an unartificial blind distinction, both to affirm his body to be every where, & over and beside to ordain him a triple body too; that is, 1. a Natural body: 2. a Glorious body: 3. a majestical body.  
I might set down much more such stuff of theirs, but I count this sufficient to show what they are, even (in this respect) the Pope's own imps, and still like unto themselves, & will be so, though the Devil say nay. This I do, and may speak boldly, upon regard of their wilful obstinacy and malicious hearts both against ourselves, & our doctrine. Ours? nay the Lords own doctrine.   

The Corollary and upshot of this whole treatise upon the Lord's Supper.  
LEt us most humbly beseech the Lord our God of his abundant kindness & mercy towards us in his Son Christ Jesus, that he would stay us with his grace, that we denying and defying from our hearts all ungodliness, all heresies, schisms, erroneous opinions, false doctrines, all superstitious relics & ceremonies of that whorish church of Rome, in a word all Epicurism, Atheism, Papisme, Bron nisme, we may be grounded in the truth of his most powerful word, being nourished up continually in a lively faith with this heavenvly holy banquet, & may persist in steadfastness of the same truth, even to our last breathing and yielding up the Ghost into the hands of our alloving & gracious God, who hath faithfully promised that he will not fail us nor forsake us, (Hebr. 13.5.) but will be ready then especially by his holy Angels, to receive us up unto himself into his holy mountain and new jerusalem, the city (Hebr. 12.22.) of the living God: where we shall live in joys unutterable with the congregation itself of the first borne, which are written in heaven, & with God the judge of all, & with the spirits of just & perfect men, And with jesus the Mediator of the new Testament, and with the blood of sprinkling, that speaketh better things then that of Abel.  
God grant us all these things for our Lord and Saviour Christ jesus sake: to whom with the Father & the holy Ghost be attributed all praise and glory now & for ever. So be it. Amen.   

A Prayer for the whole State of this Church and Realm of England, containing a true confession of our sins before the Lord: fit to be said at all times and seasons.  
Merciful Lord and Father, which refusest not to hear thy servants at what time they do flee unto thee, in the contrition of their hearts: we beseech thee to expel the darkness of our understanding, that being directed by thy holy Spirit we may, from a true feeling of our woeful state, in the name of jesus Christ unlock our grieved consciences, & power out the affections of our broken hearts, by sincerely invocating on thy holy & blessed name, Amen.  
O Most gracious and loving Father, we come unto thee in the name of thy dearly beloved son jesus Christ, beseeching thee out of the humility of our souls, that thou wouldst vouchsafe to look down upon us with the eye of pity, notwithstanding most vile & miserable sinners as we are; For we were conceived in sin & borne in iniquity, having no truth nor sound part within us, seeing from the sole of the foot unto the crown of the head there is nothing whole but wounds & swelling, & soars full of corruption: we are a seed of the wicked, corrupt children, forsaking the Lord and provoking the holy one of Israel to anger. Now though we are thus unclean & sunken deep into all impieties, though our righteousness be as filthy clouts, though we do all fade like a leaf, and that our iniquities like the wind have carried us away; yet thou O Lord art mercy and truth, promising to hearken unto repentant sinners that do call unto thee. We call and cry unto thee, O Lord, out of the true sorrows and grievances of our hearts to remove from us the burden & horror of our sins, which do lie most heavy upon our consciences, stinging and pressing us down unto the very gates of Hell: thou therefore, o heavenly Father, which savest both man and beast, thou whose mercy reacheth unto the heavens, and whose faithfulness unto the clouds, thou whose righteousness is like the mighty mountains, and thy judgements like a great deep, power forth upon us (most silly worms and unworthy wretches as we are,) of the rich plenty of thy Grace, let thy accustomed mercy break forth and prevent us in all our actions, reform our froward wills, our corrupt affections, our inbred depraved natures, create in us clean hearts & renew right Spirits within us, that so our whole man both souls and bodies may be conformed to thy holy will. And to this end out of the longing desires of our hearts, we prostrating ourselves at the footstool of thy mercy seat, do crave of thee, o bountiful Father, to quicken us with thy holy Spirit; by whose gracious working, being freed from these hellish downefals of sin & wickedness, of desperate sins, of presumptuous sins, of sins by omission, of sins by commission, of sins by ignorance, of secret sins, of notorious and outrageous crying sins, briefly of sins against the first table, and of sins against the second table, we may the residue of our days (which are but few and evil,) be lifted up to place our cogitations on heaven and heavenly things, there to contemplate with the eye of a steadfast and lively faith Christ jesus our alone and only redeemer, that through a true feeling and apprehension thereof, we may with that blessed Martyr St. Steven pierce the heavens and behold our alone all-sufficient saving Mediator standing at the right hand of God, clad with the garments of our flesh, both preparing the way and making intercession for us: and that we likewise (by virtue of our mystical incorporation and union with him,) receiving from his hands the garments of his righteousness, may be covered from the accusations & terrors of our sins.  
For who is it that shall stand up & lay any thing unto our charge? It is God that justifieth. Or who is it that shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request also for us. We then truly resolved through a due consideration of these things, do beseech thee our most gracious & loving Father, to establish these thy blessings in us, & to continue us in the truth of thy holy Gospel, that as we are according to thy great mercy freely adopted and accepted for just in thy sight by the only obedience and merits, and full satisfaction of Christ our Saviour: so again that we might strive, (through thine especial favour,) in our daily conversation, and in the midst of a crooked and stiffnecked generation, to approve ourselves out of the fruits of a lively faith, to be sincere followers and embracers of thee. To which purpose, we beg of thee, o Father, to sanctify us with thy Spirit, that we loathing from the heart our inborn filthiness, and mortifying our members which are on earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry, & putting away even all these things, wrath, anger, maliciousness, cursed speaking, filthy speaking out of our mouths, and in a word, putting of the old man with his works: we may, (thine only goodness to us-wardes effecting it,) be prepared to receive the new; by putting on, as the Elect of God, tender mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another.  
Finally, we stirred up with a fellow feeling of others wants, as members of one body with the residue of thy Saints in the Communion thereof, do humbly entreat thy divine Majesty to be gracious and loving unto thy Church which liveth here in continual exile & warfare upon the earth; protect it, O Lord, safely under thy wings against the rage of Satan, and the furies of bloodthirsty men: particularly, for these of England, Scotland, France, & Ireland, & in them, as the Principal member thereof, for thine obedient servant our dread Sovereign, Lord james; by thy Grace King of the foresaid Realms & Dominions, defender of the true, ancient, catholic, and Apostolic faith, and in all Causes & over all Persons within these his majesties Kingdoms next and immediately under thee Supreme head & governor: grant unto him health and prosperity all his days, crown him so long as he liveth upon this earth with continual victories over his enemies: give him the spirit of wisdom, knowledge, and judgement that he may carefully & uprightly go in and out before thy people: every his Royal heart with thine heavenly blessings, namely; true faith, godly zeal, love, and fear of thy holy name even all the days of his life, & after this life once expired, crown him in thine everlasting Kingdom with bliss and triumphant glory.  
We pray thee eftwise for all the Nobility, Gentry, and commonalty of this Realm, and more especially for the Lords of the Privy Council, that as they are high in Honour & great Pears of this Land, so they may be great Pillars also in the Church to exalt and advance thy name. Bless in like manner all the Clergy and ministery of this Land by what names and titles soever they are called, engrave in their breasts that urim and Thummim, that is to say, an inward burning zeal joined with soundness of doctrine and with uprightness and integrity of life. Extend thy merciful care on all Universities and schools the nurseries of good learning that they may (according to thy good pleasure) remain evermore as habitations for the Prophets & Prophet's children, so long as the Sun and Moon endureth. Keep, O Lord, & direct in thy fear the Magistracy of this Land, that they in their Places may discharge a good conscience, in the Ministration of equity & justice, together with the advancement of piety and virtue.  
Moreover we do pray thee for all those that suffer any Cross or trouble either sickness of body or vexation of mind, affliction, persecution for thy name's sake and the testimony of a good conscience; that it may please thee to en arm them with patience & constancy to persevere unto the end of all their trials: knowing that patience bringeth forth experience, experience hope, and hope maketh not ashamed. And more particularly, we power forth our humble supplications and suits unto thy Majesty, for all such as do lie groveling and groaning under the burden of their sins, make thou their bed in the time of their sickness by putting thy Spirit into their hearts, by comforting and relieving them with inward joys, that thereby their faith may be increased, their hope confirmed, their love inflamed, their patience & perseverance made known unto men and Angels, tried, continued, & preserved: that neither Leviathan that crooked wily serpent withal his mischievous assaults without, neither the bruisedly afflicted conscience within, neither the gaping gulf of hell beneath, neither the angry threatening heavens for our sins above, neither the allurements, and earthly cogitations & changes of this world on the one side, neither the wicked Imps thereof on the other, may strike a terror into our minds, but that in the assurance of a good conscience we may being bold & confident as a Lion, break through them all and say with the Prophet David; The Lord of Hosts is with us, the God of jacob is our refuge And again with St. Paul; In all these things we are more than Conquerors through him that loved us. For I am persuaded that neither death nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature shallbe able to separate us, from the love of God, which is in Christ jesus our Lord.  
Last of all, we yield unto thee, good Lord, most humble thanks for thy mercies showered forth, yea powered down upon us out of the riches of thy Grace, that is, for our Creation in time, our Election before all time, our Preservation, Vocation, justification, Sanctification, and for the good hopes sake of our Glorification in the time to come: as also we thank thee (so long as we shall move & breathe upon the earth) for our health, our wealth, our food, our raiment, our education, our instruction, our peace & tranquillity, and for this so long and so large a time of repentance given unto us by the preaching of thy truth amongst us, which uphold thou still, O Lord, we pray thee, even for thine own glories sake, and for the unspeakable consolations sake & gathering in together of thy Saints.  
That so in the end, we may all meet jointly in the unity of one faith, & that in the mean time we may wait, for the hastening & consummation of the kingdom of Christ thy dear Son our Lord and Saviour, who testifieth these things and saith, Surely I come quickly. Amen. Even so come Lord jesus.  
1. Tim. 2. chap. 1.2. verses, I exhort therefore, that first of all supplications, prayers intercessions, and giving of thanks be made for all men. For Kings, and all that are in authority, that we may lead a quiet and a peaceable life, in all goodness and honesty.   

A very short, but sweet Dialogue, between an ancient deep learned Father and his Sister, reasoning upon the Case with in themselves.  
O Sister, saith he, no man is righteous, every man is guilty of wicked works, words, and thoughts: and what then shall we do, when we shall come before God to be judged. For if the righteousness of the righteous shall not be had in remembrance, if the just shall scarce be saved, where shall the wicked and sinner appear? O brother, she saith again, this causeth me to wish with the Prophet that mine head were a fountain of tears, that I might bewail my sinful life. Indeed, saith the other, that is somewhat: for one tear in this life is better than all the weeping and gnashing of teeth, which shallbe after this life. For God is near in this life, that is, he will be entreated to forgive us: but then he willbe far of, which is, he will not yield to any petition.  
As the last hour of thy life leaves thee: so the first hour of judgement shall find thee. For where the tree falleth, there it lieth. Eccl. 11. chap. 3. verse.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.