Elements We answer Answ Not in respect of place or coexistence but by sacramentall relation on this manner When a word is uttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Even so at the Lords table Bread and Wine must not be considered barely as substances and creatures but as outward signes in relation to the body and blood of Christ and this relation arising from the very institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of CHRIST are presented to the mind Thus is CHRIST truly present with the signes Secondly in respect of the Communicants to whose beleeving hearts he is also really present as was shewed before Quest 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Reader would see illustrated what kind of presence this is let him read Perkins reformed Catholike of reall presence Page 186 187 c. Quest 20 Wherein doe we and the Papists differ concerning the reall presence Answ We dissent not touching the presence it selfe but onely in the manner of presence for though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall to the signes by Sacramentall relation and to the Communicants by faith alone On the contrary the Church of Rome maintaines Transsubstantiation that is a locall bodily and substantiall presence of Christs body and blood by a change and conversion of the bread and wine into the said body and blood and that wheresoever this Sacrament is administred that is if this Sacrament were celebrated in all the Cities and Towns and parts of the World at one and the same instant in all those places were Christ bodily locally and substantially present Now this we deny and they thus hence endeavour to prove it Our Saviour in the institution of his Supper Object 3 commanded these words to be said This is my body Therefore if his words be true wheresoever his supper is celebrated there his body must needs be and consequently every where at once if the Sacrament at once were every where celebrated That which was spoken by our Saviour Answ and must be understood figuratively and tropically they take literally and properly Now that the words are figurative and not proper it well appeares First if we compare this action which he did then institute with that which he did at the same time make an end of and which was a type of this The Lords supper succeeded the Passeover As then of it he spake figuratively when he said I have greatly desired to eate the Passeover with you So when he said This is my body he could not but speake figuratively And as the Lambe which he did then eate and instead whereof he did institute the bread was the Passeover namely Sacramentally So the bread Sacramentally is the body of Christ Secondly it appeares also by the phrase of speech used by St. Luke 22.20 and by St. Paul 1 Corinth 11.25 in speaking of the other part of this Sacrament This Cup is the new Testament in my blood Now to speake properly neither was the Cup nor the wine in the Cup the New Testament And therefore if the phrase used concerning the Cup must needs be understood figuratively and tropically then why not also the phrase concerning the bread Thirdly it cannot be denied but that CHRIST in giving the bread and saying This did shew forth bread yea such bread with all its accidents as he gave And therefore either I. Did he then call the bread alone his body and if so then is the speech figurative because he calleth that his body which is not his body Or II. He did then call the accidents of the bread alone his body And if so which no man durst ever yet avouch the speech also must needs be figurative Or III. He did then call both together that is the bread and its accidents his body And if so it is figurative in like sort seeing that the substance of the bread could not be the body of CHRIST much lesse the accidents either alone or with the bread Or IV. He did then call neither the bread nor the accidents thereof his body but some other thing And if so then out of all question there is then a figure whilest shewing one thing and calling it his body he would notwithstanding haue another thing farre different from it to be understood by the name of his body And thus howsoever they expound the words they must needs confesse a Trope and Figure in them Against this Bellarmine de sacrament Euchar. Object 4 lib. 1. cap. 9. objects Christ the institution of this Sacrament said unto his Apostles after he had given thankes and blessed the Elements This is my body that is that which is contained in this bread or under the formes of this bread is my body And therefore these words must needs be taken properly not tropically This he further proves by three reasons viz. First because it is not the manner of the Scriptures to set downe flat Precepts and Commandements and directory rules in obscure tearmes or figurative speeches but plainly and evidently Therefore it is not like that Christ being now to prescribe unto his Apostles the perpetuall Law and forme of this Sacrament would speake obscurely Secondly because although he spake often to the Pharisees by parables and signes yet there was no cause why he should now so do none being present but his Apostles Thirdly because neither these words This is my body nor any other speech of Scripture is to be taken figuratively unlesse either some other Scripture doe shew it so to be taken or it be repugnant to some Article of the faith as this speech of Christ is not For whereas the Protestants alleadge that it is contrary to Christs ascension yet we Catholikes doe both believe that Article and also hold the reall presence of Christ notwithstanding Bellarm. Cap. 9. Argum. 3. First the Cardinall doth here strangely overshoot Answ 1 himselfe and commits a grosse Soloecisme in affirming that which he denies or confirming and proving that which he undertakes to overthrow His assertion is That these words This is my body must needs be taken properly and not figuratively or tropically and he gives them this proper interpretation That the pronoune This doth neither signifie bread nor body nor yet accidents properly but This that is saith he under these accidents is my body as he sheweth by an example which proueth that this is so plainly a figurative speech as when a man promiseth his friend the use of his purse doth figuratively meane the money in his purse Let the Reader read Bellarm. Lib. 1. de Euchar Cap. 11. § Nota
Sacrament and the thing whereof it is a Sacrament and consequently betweene the Sacramentall and Reall eating of the body of Christ is briefely and excellently expressed by St. Augustine in Ioh. 6. tract 26. in these words Hujus rei sacramentum de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cujus sacramentum est omni homini ad vitam nulli ad exitium quicunque ejus particeps fuerit That is the Sacrament of the Lords supper is received by some unto life and by some unto death but whosoever is made partaker of that thing whereof it is a Sacrament is made partaker of life and not of death From hence we draw this conclusion The body and blood of Christ is received by all unto life and by none unto condemnation But that substance which is outwardly delivered in the Sacrament is not received by all unto life but by many unto condemnation Therefore that substance which is outwardly delivered in the Sacrament is not really the bodie and blood of Christ The Major is proved out of Augustines forenamed place and out of the true exposition of those verses of Iohn 6. viz. verses 27 33 35 48 50 51 53 54 55 56 57 58 63. The Minor is manifest both by common experience and the testimony of the Apostle 1 Cor. 11.17 27 29. We may therefore conclude that the 6. of Iohn is so farre from giving any furtherance to the doctrine of the Romanists concerning Transsubstantiation that it utterly overthroweth their fond opinion who imagine the body and blood of CHRIST to be in such a sort present under the visible formes of bread and wine that who soever receiveth the one must of force also really be made partaker of the other And thus we see that both this distinction of the outward receiving of the signes and the inward receiving of the thing signified is grounded upon Scripture and also that it is overthrowne by this doctrine of Transubstantion every one by that doctrine being truely made partaker of the very flesh and blood of Christ and the bread the Lord whereof who so eates shall live for ever Iohn 6.50 c. And therefore this opinion as contrary to Scripture is to be detested Secondly this doctrine is to be rejected because Answ 2 the maintainers thereof are inforced to support and uphold it with Fabulous narrations and grosse untruthes As for example Paschasius Raabertus who was one of the first setters forward of this doctrine of Transsubstantiation in the West spendeth a whole Chapter to prove that the body and blood of Christ is in such a sort present under the visible formes of bread and wine that whosoever receiveth the one must of force also really be made partaker of the other Paschas de corp sang dom Cap. 14. And in the same place for the further confirmation hereof telleth us that Christ in the Sacrament did shew himselfe oftentimes in a visible shape but especially he insisteth upon a narration which he found In gestis Anglorum but deserved well for the goodnesse of it to be put into Gesta Romanorum of one Plegilus a Priest to whom an Angell shewed Christ in the forme of a child upon the Altar whom first the Priest tooke in his armes and kissed but ate him up afterwards when he was returned to his former shape of bread againe Such another story Iohannes Diaconus reporteth in the life of Gregory the first of a Romane Matron who found a peece of the Sacramentall bread turned into the fashion of a finger all bloody which afterwards upon the prayers of St. Gregory was converted to his former shape againe Jt is likewise credibly related and on their side faithfully beleeved and still is to be read in the Legend of Simeon Metaphrastes in the life of Arsenius how that a little child was seene vpon the Altar and an Angell cutting him into small peeces with a knife and receiving his blood into the Chalice as long as the Priest was breaking the bread into little parts Answ 3 Thirdly this corporall presence overturnes an Article of our faith For we beleeve that the body of Christ was made of the pure substance of the Virgin Mary and that but once namely when he was conceived by the holy Ghost and borne But this cannot stand if the body of CHRIST be made of bread and his blood of wine as they must needs be if there be no succession nor annihilation but a reall conversion of substances in the Sacrament unlesse we must beleeve contrarieties that his body was made of the substance of the Virgin and not of the Virgin made once and not once but often Answ 4 Fourthly this bodily presence overturnes the nature of a true bodie whose common nature or essentiall property it is to have length breadth and thicknesse which being taken away a body is no more a body And by reason of these three dimensions a body can occupy but one place at once as Aristotle de Categor quant said The property of a body is to be seated in some place so as a man may say where it is They therefore that hold the body of CHRIST to be in many places at once doe make it no body at all but rather a spirit and that infinite Answ 5 Fifthly Transsubstantiation overturnes the very supper of the Lord. For in every Sacrament there must be a signe a thing signified and a proportion or relation betweene them both Now Transsubstantiation takes away all for when the bread is really turned into Christs body and the wine into his blood then the signe is abolished and there remaines nothing but the outward formes or appearance of bread and wine And the signe being abolished the thing signified fals to the ground they being Relata Answ 6 Sixthly Christ in saying this is my body did demonstrate or shew something in sight for a thing absent and invisible cannot be demonstrated but Christs body which they imagine was hid under the formes was not seene Therefore it could not be shewed And consequently these words doe not signifie any substantiall change neither are to be taken properly and literally but figuratively and tropologically Seventhly as Christ saith here pointing to the Answ 7 bread This is my body so he saith Iohn 6.35 I am the bread of life but in this place he was not changed into bread why then in the other place should the bread be turned into his body for the speech is all one Answ 8 Eightly when Christ spake these words This is my body the bread was transsubstantiated before or after or the while these words were spoken Before they will not say for the elements were not then consecrated Nor after for then Christs words This is my body had not beene true in that instant when they were spoken Neither was the Transsubstantiation wrought in the while of speaking for then should it not have beene done all at once but successively and one
part after another as the words were spoken one after another But this is also contrary to the opinion of the Papists for they would have it done altogether Ninthly we may not credit this Tenet of Transsubstantiation Answ 9 because the holy Scriptures call the element bread still after the consecration 1 Cor. 10.17 and 11.26 27 28. Tenthly the judgement of the ancient Church Answ 10 doth oppose this Novelty of Transsubstantiation If the Reader would see how the Ancients expounded this phrase and how it appeares they held not this doctrine Let him reade Perkins reformed Catholike of the reall presence Pag. 196 197 198 And thus we have seene the reasons why we must not beleeve this fancie of Transsubstanâ—iation Doe any absurdities follow this doctrine Quest 22 This Tenet of Transsubstantiation doth bring along with it foure absurdities Answ namely First if the bread and wine should be turned into the body and blood of JESUS CHRIST there should be no signe in the supper and so there should be no Sacrament which cannot be without a visible signe Secondly if the bread and wine should be turned into the body and blood of Christ then the blood must needs be separated from the body which is absurd and impossible Thirdly if this doctrine of Transsubstantiation were true then it would follow that Christ should have a body infinite and by consequent he should not be true man nor truely ascended into heaven which would overthrow the principall Articles of our faith Fourthly if this opinion be true then it will follow that infidels and hypocrites comming to the Lords supper should truely participate the body and blood of Christ and so it must needs follow that God and the devill should be lodged together Many are the absurdities which follow Transsubstantiation which our adversaries wâ—pe easily off with telling us that they are not incongruities but Miracles For the proofe hereof observe That Iohan. de Combis comp Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament viz. First that Christs body is in the Eucharist in as large a quantity as he was upon the crosse and is now in heaven and yet exceeds not the quantity of the bread Secondly that in this sacrament there be accidents without a subject Thirdly that the bread is turned into the body of Christ and yet is not the matter of the body nor resolved to nothing Fourthly that the body increaseth not by consecration of many hosts neither is diminished by often receiving Fifthly that the body of Christ is under many consecrated hosts Sixthly that when the host is divided the body of Christ is not divided but under every part thereof is whole Christ Seventhly that when the Priest holds the host in his hand the body of Christ is not felt by him nor seene but onely the formes of the bread and wine Eighthly that when the formes of bread and wine cease the body and blood of Christ ceaseth also to be there Ninthly that the accidents of bread and wine have the same effects with the bread and wine it selfe which are to nourish and to fill Antoninus part 3. Tit. 13. Cap. 6. § 16 reckons up twelve Miracles and strange ones that are in this Sacrament and he hath them from Iohan. de sancto Geminiano in sâ—rmone quodam I conclude this question thus That on this manner it shall be easie for any man to defend the most absurd opinion that is or can be if he may have liberty to answer the arguments alleadged to the contrary by wonders and miracles Object 6 But they object here that God is Almighty and therefore nothing is unpossible unto him he can doe all these things which are above rehearsed and change bread and wine into the body and blood of CHRIST Answ 1 First true it is that God is Almightie but in this and like matters we must not dispute what God can doe but what he will Answ 2 Secondly because God is Omnipotent therefore there be some things which he cannot or rather will not doe as for him to deny himselfe to lye and to make the parts of a contradiction to be both true at the same time Thirdly if God should make the very body of Answ 3 CHRIST to be in many places at once he should make it to be no body while it remaines a body and to be circumscribed in some one place and not circumscribed because it is in many places at the same time yea he should make the very body of Christ to be visible in heaven and invisible in the Sacrament And thus should he make contradictions to be true which to doe is against his nature and argues rather impotencie then power vide August de symb ad Catech. lib. 1. Cap. 1. Object 7 They object againe CHRIST hath a glorified body and therefore he may be visible in heaven and invisible in many places at once upon earth Answ 1 First this argument is vaine because CHRIST had no such body when he instituted the Supper and said these words This is my bodie Answ 2 Secondly Christs glorification doth not any way diminish the nature of a true body And therefore it is said Acts. 3.21 That the heavens should containe him untill the day of judgement when he shall visibly descend as he was seene to ascend Quest 23 Is the Eucharist of necessity to be received of all men of discretion Answ Yea it is the Sacrament of Christs flesh whereby all men must be saved Reade verse 27. of this Chapter and Iohn 6.53 and 1 Cor. 10.17 As Baptisme is sometimes compared or resembled unto a begetting so the Lords Supper is to food and therefore as food is necessary for the body so is this Sacrament of the Lords body necessary for the soule Wherefore three sorts of people are much to blame namely First those who care not at all for comming to the Lords Supper Secondly those who will never come but at Easter Thirdly those wâ—o omit and forbeare comming either I. Because they are so taken up with worldly imployments that they have no leisure to fit and prepare themselves Or II. Because they are at Law with some or have beene injured by some whom they will not forgive but rather forbeare comming to the Lords Table How oft must we receive this Sacrament Quest 24 With an ordinary continuance Answ as oft as we can conveniently Act. 2.42 and 20.7 and 1 Cor. 11.25 This Sacrament must not be once celebrated as Baptisme is but often First because we are once borne but often fed and nourished SecoÌ„dly because as often as we worthily celebrate this Supper so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lords day What is inwardly signified by these Elements Quest 25 of bread and wine Our communicating in the body and blood of Christ by faith Answ For First bread signifies the body of CHRIST Iohn 6.35 55. And in this verse he tooke the bread and
Captaines before them to the battell So David was anointed amongst the midst of his brethren to be their Captaine and King 1 Samuel 16.13 Secondly there was Vnguentum convivale an ointment used at Feasts Eccles 9.8 Thirdly there was Vnguentum funebre an ointment used at Funerals and unto this hath our Saviour reference in this place VERS 17. Now the first day of the Feast of unleavened Bread Vers 17 the Disciples came to JESVS saying unto him Where will thou that wee prepare for thee to eate the Passeover Quest How many wayâ—s is this word Passeover used in Scripture Answ Divers wayes namely Sometimes it is taken First for the whole weeke of unleavened Bread thus Act. 18. it is said That after the Passeover Herod intended to bring forth Peter unto the people Secondly for the day which followed the Even wherein the Paschall Lambe was eaten that is for the fifteenth day of the first Moneth Thus St. Paul saith The feast day of unleavened bread which is called the Passeover did approach Thirdly for the houre of the killing and eating of the Paschall Lambe according to that of St. Marke After two dayes was the Passeover and the feast of unleavened bread Fourthly for any bread or meat which the Jewes eate during the feast of the Passeover Thus St. Iohn saith The Iewes would not enter into the Iudgement hall lest they should be defiled but that they might eate the Passeover Iohn 18.28 Now here by Passeover Iohn doth not understand the Paschall Lambe but unleavened bread which they were to eate for the space of seven dayes And which it was not lawfull for them to eate except they were cleane according to the Law now to have entred into Pilates house would have defiled them Fifthly for the Paschall Lambe it selfe Sixthly for Christ who was figured by the Lambe 1 Cor. 5.7 Carthus s VERS 20. Now when the Even was come Vers 20 he sate downe with the twelve Whether was it required of the Iewes by the Lord to stand at the eating of the Passe-over or to sit Quest First Pererius s Exod. 12.8 thinketh Answ 1 that standing was none of the Ceremonies enjoyned because our Saviour Christ did sit at the Passe-over as St. Matthew here expresseth Secondly Philo whose judgement is somewhat Answ 2 to be credited concerning the rites of the Hebrewes thinketh that they stood at the Passe-over lib. de sacrif Cain Abel Thirdly it is cleare that they stood by the other Answ 3 rites used in the Passe-over namely the girding of their loynes and the holding of their staffe in their hands and by the reason which is added Because they did eate in hast Now he that standeth is more ready to goe then he that sitteth and he which sitteth hath no need to stay his hand upon a staffe Yea the Apostle saying Stand therefore and your loynes girded about Ephes 6.13 seemeth to allude to this ceremony Fourthly and though our Saviour did sit at the Answ 4 Passe-over yet this sheweth not that the Jewes did not then stand but that it was no perpetuall ceremony onely prescribed for that time as the rest belonging to their habite which were likewise omitted by our Saviour Fifthly Jt is the opinion also of the Hebrewes Answ 5 that they were first to stand in the eating of the Passe-over in token of their servitude in Egypt for servants used to eate their meat standing And Simler in Exod. 12.8 is of opinion that CHRIST first stood till the Passe-over was eaten and then sate downe at the rest of the supper for it was lawfull after the eating of the Passe-ouer to use other meats to make an end of the feast as our Saviour also did But it appeares to be otherwise by this our Evangelist that our Sauiour did sit at the eating of the Passeover as in this verse When the Even was come he sate down with the twelve Wherefore it is not otherwise to be judged but that standing at the Passeover was a rite onely prescribed at that time Vers 22 VERS 22. And they were exceeding sorrowfull and began every one of them to say unto him Lord is it I Quest Why were the Disciples thus sorrowfull Answ 1 First they sorrowed for the approaching death and most impious delivering and betraying of their Liedge loved and innocent Lord. Answ 2 Secondly they were sorrowfull because euery one feared himselfe knowing that it was impossible that their Master should lye but it was possible enough that through humane frailty they might fall into such a gulfe and horrible impiety Answ 3 Thirdly they greeved that there should be one so wicked amongst them as to betray his owne Master for the offence of one of a congregation doth often reflect upon the whole congregation yet a good colleague or companion doth mourne for his fellowes fault as though it were his owne Vers 24 VERS 24. The Sonne of man goeth as it is written of him but woe unto that man by whom the Sonne of Man is betrayed it had benee good for that man if he had not beene borne Quest Why doth our Saviour say it had beene good for Iudas if he had never beene borne that is if he had never beene Answ 1 First because if he had never beene borne or never beene he could never have beene a Traytour nor listened to any such wicked counselil And it better by much not to be then to be a betraiour of the Lord of glory Answ 2 Secondly it had beene good for Iudas if he had never beene because it is better Non esse then Malè esse not to be at all then to be eternally miserable as he is and shall be for ever for if he had never beene he could never have beene damned Vers 26 27.28 VERS 26 27 28. And as they were eating Iesus tooke bread and blessed it and brake it and gave it to his Disciples and said Take eate this is my body And he tooke the cup and gave thankes and gave it to them saying Drinke ye all of it For this is my blood of the New Testament which is shed for many for the remission of sinnes In these verses is laid downe the institution of the Sacrament of the Lords Supper and therefore J will not handle them particularly by Sections as J doe in the rest but onely propound some generall questions which J conceive are most needfull to be knowne and learnt by those who desire to be worthy and blessed receivers of this holy Sacrament What is that we call the Lords Supper Quest 1 That which Christians are commanded to receive together in their solemne assemblies in remembrance of Christ Or it is the Communion of bread and wine instituted by CHRIST in remembrance of his death Luke 22.19 and 1 Corinth 11.24 33. and 10.17 Whether is the Eucharist a Sacrament being Quest 2 once consecrated though it be neither eaten nor drunken The Papists say Answ that these words being once said This is my body the elements
are the very body and blood of Christ though they be kept in boexs or pixes and other Church vessels and never eaten Trident Concil sess 13. Can. 47. Bellarm. de Euchar. Lib. 4. Cap. 2. Now because we deny this and say That the Object 1 Eucharist is no Sacrament beside or without the use thereof that is though some forme of words be pronounced over the Elements yet if they be not received and eaten and drunke it is no Sacrament they object this place thus Christs words which were spoken over the bread This is my body were true as soone as they were pronounced yea before he said Take eat and so likewise of the Cup therefore it was a Sacrament before they did receive and eat it yea and had beene a Sacrament though it had not beene received at all at that time First these words of our Saviours This is my body Answ 1 were not spoken before he brake the bread and distributed it But first as St. Matthew here setteth it downe he brake the bread and gave it to his Disciples saying Take eat and then follow these words This is my body which seeme to have beene uttered even in that instant when they tooke the bread and beganne to eate it Secondly the institution of a Sacrament consisteth Answ 2 partly of a promise partly of a precept The promise is this This is my body the precept Take eat Now Christ doth no otherwise make good his promise then we performe the condition unlesse therefore accordingly we doe take and eat it it is not the body of Christ If the Reader desire to see how both these answers are opposed by Bellarmine and how his oppositions are fully answered let him read Willet synops 621 622. By whom and when was this Sacrament of Quest 3 the Lords Supper instituted By the Lord JESUS in the night wherein he was betrayed As in this place Answ and 1. Corinthians 11.23 Why in the institution of this Sacrament did Quest 4 our Saviour blesse the Elements as it is here said or give thankes as St. Luke and Saint Paul say First CHRIST gave thankes that he might Answ instruct us how to celebrate and receive this holy mystery namely with thankefulnesse Secondly he gave thankes to shew that willingly and of his owne free accord he laid downe his Answ 2 life Answ 3 Thirdly Christ gave thankes to teach us that we must suffer and undergoe whatsoever is laid upon us with thankesgiving like Iob who blessed God for crosses as well as blessings Iob. 1.21 Answ 4 Fourthly he gave thankes that thereby he might signifie that he was delivered to death for the benefit of us and our salvation And this is the true meaning of these words hee tooke the elements of bread and wine and blessed them that is he gave thanks to God his Father for his inestimable mercy towards mankind and for that inestimable mystery of their redemption which was now about to be shewed forth Quest 5 Why did our Saviour institute this Sacrament of his Supper Answ 1 First for the perpetuall remembrance of his death and suffering Answ 2 Secondly that thereby we might see the unparallelled love of him towards us who gave himselfe to death for our salvation Answ 3 Thirdly for the consolation of his Church and Children that seeing Christ is now corporally separated from them being ascended into Heaven they might spiritually injoy and partake him in the Sacrament wherein he is held forth unto them Answ 4 Fourthly for the edification of the faithfull but of this afterwards Quest 6 What is communicated outwardly in the Sacrament of the Lords Supper Answ Bread and wine consecrated or blessed according to the institution as in this vers and Mark 14.22 and 1 Corinth 10.16 Where we see that the Elements are bread and wine which being consecrated or blessed are changed Sacramentally but not substantially I say Sacramentally because they are separated and set apart for the Sacrament and are not to be reduced or turned unto a common use durng the cōtinuance of the Sacrament Quest 7 Is there no dissimilitude or unlikenesse at all betweene Bread and Wine and the Body and Blood of Christ that our Saviour here useth these Elements of Bread and Wine to signifie his Body and Blood Answ 1 First this resemblance and likenesse there is betweene Bread and Wine and the Body and Blood of CHRIST that as those nourish the life of man being meat and drinke according to the Psalmist God gives bread to strengthen the heart of man and Wine to make him cheerefull Psalm 104. So the participation of the Body and Blood of Christ doth so nourish and sustaine our soules that we shall never spiritually die any more I amplifie not this answer because I have to consider of the resemblance betwixt these signs and the things they signifie more amply in another place Answ 2 Secondly betweene Bread and the Body of Christ and Wine and the Blood of Christ is a threfold dissimilitude and unlikenesse namely I. In Bread and Wine there is a temporary satiety but in the Body and Blood of Christ an eternall Bread and Wine doe onely satisfie the hunger and quench the thirst for a time but he that eates the flesh of Christ and drinkes his blood shall neither hunger nor thirst for ever II. Bread feeds man but not onely Bread for a man cannot live onely of that food without any other But the Body of Christ alone feeds nourishes and preserves the soule alive yea that is the onely food of the soule and he that eates not of that can never have life eternall III. Earthly Bread being eaten consumes and wasts but the flesh of Christ which is meat indeed will never consume but live for ever How many things doth our Saviour intimate Quest 8 and imply in these words He tooke the cup and gave thankes and gave it to them saying Drinke ye all of it for this is my Blood of the New Testament which is shed for many for the remission of sinnes Goranus upon these words saith that our Saviour implies foure things in them viz. Answ First Sacramenti veritatem the truth of the Sacrament in these words This is my blood Secondly Sacramenti dignitatem the excellency of the Sacrament in these words Of the New Testament Thirdly Sacramenti utilitatem the commodity and utility of the Sacrament in these words which is shed for many Fourthly Communicandi generalitatem the generality of the Communion and participation of the Sacrament in these words Drinke ye all of it that is All both Priest and People Clergie and Laitie are to partake of the Cup as well as of the Bread in the Celebration of this Sacrament And therefore extreamly injurious are the Papists to the people in denying unto them the Cup and directly opposite unto Christ in their celebration of this Sacrament For I. This Sacrament was instituted to be received in both kinds Christ tooke the Bread and also the
Cup and gave it in these verses II. The Church was injoyned to receive it in both kinds 1 Corinth 11.28 Let a man that is every receiver examine himselfe and so let him eat of this Bread and drinke of this Cup. III. Christ did single out the Cup as it were with a propheticall Cave Drinke yee all of this in this place Squire in 2. Thessal 2. Page 7. 2. Against this Bellarm. objects That these words Object Drinke ye all of this were spoken onely to the Apostles who then sate at Supper with Christ And therefore not all receivers but Ministers onely must tast and partake the Cup. First if we should deny it they could not Answ 1 prove that none were set at Supper with CHRIST but onely Apostles For this phrase he sate downe with the twelve and he gave it to his Disciples doe not necessarily import that there were none but them but that all the twelve were there when he began to eat the Passeover Secondly if these words Drinke ye all of this Answ 2 were spoken onely to the Apostles then so were also all the other words which were uttered at that time and upon that occasion and consequently that the people must not communicate at all for as it was said unto the Apostles Drink ye all of this so it was also said unto them Take eate And therefore by Bellarmines argument if none but Apostles were present when these words were uttered and that they were spoken to them onely and because they were spoken onely unto them therefore the people must not communicate of the Cup then by the same reason they must not partake of the Bread neither because unto the Apostles onely our Saviour said Take eate And thus the people in Bellarmines judgement are wholly cut of from the use of this Sacrament Answ 3 Thirdly that which was spoken to the Apostles when they sate at the Table with Christ and received the Sacrament from him and with him was not spoken unto them as they were Apostles but as they were faithfull having communion with CHRIST and consequently with all the faithfull How doth it appeare that the Cup is to be given Quest 9 to the people as well as the Bread Answ 1 First it is evident thus CHRIST instituted the Sacrament in both kinds giving charge and commandement to all Christians in the same manner to celebrate it for he saith here Drinke ye all of this where it is worth observing that Christ saith after the Cup Drinke yee all of this but after the giving of the Bread he saith not Eat ye all of this so that our Saviour did as it were fore-see that the Cup should be denied to some and therefore directly commandeth that to be used of all Secondly it appeares also hence Our Saviour Answ 2 saith here after the giving of the Cup This is my blood which is shed for you and for many wherefore the blood of Christ must be given to all those for whom it was shed and so consequently to Lay-men also What doth Christ point at in these words This Quest 10 is my blood He did not meane that it was his blood indeed which was in the Cup Answ but he pointed at the wine For the understanding hereof observe that when Moses said Exod. 24.8 Behold the blood of the Covenant there the word Blood is properly to be understood because their covenants were confirmed with blood and there were no sacrifices without blood But when CHRIST said here This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the cup. When CHRIST saith This is my body This is Quest 11 my blood as in these verses how was he present with the bread and wine there Answ A thing is said to be present foure manner of wayes namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sunne is present by operation in heating and nourishing things here below Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Now when Christ said this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed yea then he should have had two bodies one visible and another invisible But he was present in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 representatively because the bread and the wine represented his body and his blood So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatively by his Spirit working in their hearts And lastly he was present to them by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehensively when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Weemse of the sense of the Scripture Page 181. Before Question 6. we affirmed that in this Sacrament of the Lords Supper was outwardly communicated bread and wine which must be consecrated or blessed according to the institution of CHRIST Now hence it may be demanded Whether this consecration change their substance Quest 12 or not No Answ the substance of the Elements are not changed by their consecration but they remaine bread and wine still Which are the words of Consecration Quest 13 First the Papists say these words This is my Answ 1 body and This is the New Testament in my blood are the very formes of this Sacrament and words of consecration which words being spoken over the bread and over the wine immediately the Elements are changed into the body and blood of Christ Rhemist 1 Corinth 11. § 11. Bellarm. Lib. 1. de Sacram. Cap. 13. Secondly we the Protestants lay downe our Answ opinion herein in these particulars viz. I. We acknowledge no such consecration at all by vertue whereof the Elements are converted and transsubstantiated into the body and blood of Christ II. A consecration we grant which is a setting apart of the Elements which before were common to holy use and by the vertue of Christs institution to be made unto us signes of holy things III. Onely these words This is my body and This is the cup of my blood are not the words of consecration but the whole sentence Take yee eate yee this is my body The body of Christ is sacramentally to be taken and eaten and therefore by taking and eating the elements also are consecrated and not onely by saying of the words Now this we prove from this place by this Argument If the whole consecration doe consist in these words This is my body and this is my blood then before the prolation and pronouncing of these words Christ did not consecrate the Elements But Christ did consecrate them before the
uttering of these words Therefore the whole consecration doth not consist in these words This is my body and This is my blood The consequent is undeniable and manifest by it selfe The assumption is thus proved from the words of the Evangelist When Christ had taken bread and blessed it he brak it and gave it to his Disciples saying take eate this is my body and having taken the Cup and given thankes he gave it to them saying Drinke ye all of this for this is my blood For the words of this our Evangelist are thus truly rendred and translated by Beza Thus it appeares that these are not the onely words of consecration because both the bread was broken and distributed and the cup also before Christ spake those words For first Christ saith Take eate and Take and drinke before he had said either this is my body or this is my blood Againe St. Luke addeth This is my body which is given for you and St. Paul saith which is broken for you 1 Corinthians 11.24 Yea St. Luke and St. Paul have these words Doe this in remembrance of me which are omitted both by St. Matthew and St. Marke Wherefore seeing all these are the words of CHRIST it followeth that they are all effectuall and forcible to constitute the Sacrament unlesse they will say that some of Christs words are superfluous Therefore these onely words This is my body This is my blood are not all the words of consecration Quest 14 What is the meaning of these words This is my body This is my blood Answ In these words our Saviour pointeth at the thing present understandeth the thing that is not present He had the bread and cup in his hand and he said This is my body this is my blood in which propositions are two things to be considered namely First the Subject and that is the Bread and Wine which he doth demonstrate Secondly the Attribute and that is the thing which is signified by the Bread and Wine and these two make up but one sense When a man looke h upon a picture he saith This picture is my Father and hereby understandeth two things to wit the picture it selfe and his Father represented by the picture for the picture at which he pointeth is not his Father properly but onely it representeth his Father And so the bread and wine are not the body and blood of Christ properly or propriè loquendo but figuratâ locutione because they represent or typifie his body and blood Quest 15 If there be a Trope in this sentence This is my body then where is it or in what word Answ It is not in the Antecedent Article Hoc This nor in the Copula or verbe est is but in the consequent substantive Body for Corpus Body is put for the signe of the Body And the meaning is this is my body that is this is the signe of my body Yet we must not exclude the true and proper body of Christ out of that sentence but rather include it by that relation which the signe hath to the thing signified but of this more fully by and by Quest 16 Is there one Trope onely in this word Body or more then one In this Word there is a threefold Trope Answ namely First there is a Metaphore whereby one thing is put for another thing like unto it to which also a Metonymie of the adjunct doth adhere and cleave For Bread is not onely like unto the Body of Christ but also by the institution of God is made an adjunct thereof Secondly there is a Synechdoche of a part for the whole whereby the Body of Christ is put for whole Christ Thirdly there is a Metonymie of the subject for the adjunct for Christ is put for all those benefits which are derived unto us from him The Papists utterly dislike this affirming that Christ instituting of a Sacrament and speaking to his Apostles who were illiterate men it is not to be imagined that he would use any Tropes or Figures but in all probability that he would speake literally and plainly This they say in opposition to our figurative exposition of this sentence This is my body but in the meane time they themselves have interpreted first the Pronoune This by under this the verbe is by doth signifie the possessive Mine spoken by the Priest to betoken Christ the Adjective given by is crucified the verbe active eate by beleeve the verbe passive is broken by it seemeth to be broken the subject Cup by the matter contained in the cup and lastly the participle shed as peradventure signifying sprinkled upon their soules all which are not proper but figurative senses some synechdochicall some metaphoricall some metonymicall And thus while our Adversaries condemne Protestants for admitting but two figures or three at the most they themselves are become chargeable for seven If the Reader would see this handled to the life and made as cleare as the Sunne let him read Bp. Mort. Appeale Lib. 2. cap. 2. § 24. Fol. 121 22 123 124. What is meant by Hoc This Quest 17 It demonstrates that which Christ brake Answ and gave to his Disciples namely the Bread which he had blessed So that the meaning is Hoc This that is Hic paenis This bread which I give unto you This is evident First from the naturall order of the words for he tooke Bread and brake Bread and gave Bread unto his Disciples and said of the Bread This is my body Secondly the truth of this interpretation appeares from St. Lukes words concerning the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup that is this wine in this Cup is the New Testament in my blood Luke 22.20 so Hoc est corpus meum This that is This bread which I hold in my hand is my body Thirdly it is further cleare from the Apostle Pauls interpretation whom we must rather believe then any Romanist whatsoever In 1. Corinthians 10.16 St. Paul saith The bread which we breake and againe As often as ye shall eate this bread c. And therefore it is cleare that the Substance is not changed after consecration but that it continues â—â—â—ad still Fourthly it is further manifest from the generall consent of the Fathers untill the Schoole-mens time If the learned Reader would see this last particular proved let him read Pareus Controvers 3. de Eucharist Lib. 3. Cap. 5. and Lib. cap. 7. page 23. et lib. 2. cap. 7. page 68. Quest 18 What may we safely hold and believe concerning the reall presence Answ We hold and believe a presence of Christs body and blood in the Sacrament of the Lords Supper and that no fained but a true and reall presence which is to be considered two manner of wayes namely First in respect of the signes and herein we hold and teach that Christs body and blood are truly present with the bread and wine the signes in the Sacrament If it be here demanded Quest 19 How Christ is present with the
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
fasting and an empty stomacke is a meanes to make us send up lowd and strong cryes unto God Thirdly by attending unto the word of God and the preaching thereof that both I. It may instruct us how to carry our selves in the receiving of this holy Sacrament And also II. That it may excite and kindle our affections unto that which is good Acts 8. â— And thus we see what is required of us in regard of the time before we come unto the Table of the Lord. Secondly this Execution respects the time present wherein there are two things to be considered to wit First the Action or the receiving of the Elements wherein also two things are required viz. I. We must take the Elements into our hands and in so doing remember First that these are signes and seales of Gods love unto us and that out of his unspeakable love he hath given us this bread CHRIST from heaven Iohn 6.50 And with him will afford unto us whatsoever is good Romans 8.32 And Secondly we must remember that by taking the Elements of bread and wine we doe bind and oblige our selves unto the service of GOD that is we promise and vow that henceforth seeing the Lord on his part hath made such gracious promises unto us we will labour to cleanse our selves from all pollutions of the flesh and spirit a Corinthians 7.1 and live not according to the will of the flesh nor of the will of man but of the will of GOD revealed in his word 1 Peter 4.2 3. II. We must eate the Elements and receive them into our body wherein two things are to be done namely First as we are fed by these so we must expect that Christ will feed our soules viz. I. As corporall bread feeds the body so this spirituall bread will feed the soule and so nourish it that it shall grow and increase in spirituall strength because it is the flesh of CHRIST truly to those who are worthy receivers II. As wine is profitable for the body so is the blood of Christ for the soule For First it washeth us from all pollution and contamination of sinne 1 Iohn 1.7 Secondly it anoints us with grace and spirituall strength 2. Corinthians 1.21 and 1 Iohn 2.27 Thirdly it doth renew increase and excite our affections and internall spirits and doth inflame our hearts with a strong and unfained love towards God Cantis 1.1 Secondly if when we receive the Elements we doe not thinke of these things neither are sensible of them but remaine yet as senselesse as the child was notwithstanding Elisha's Servant laying his Masters staffe upon it 2. King 4.31 Then I. Wee must lament and mourne as Ioshua did even untill the Evening 7.6 7. and as the Eleven Tribes did when they were overcome of the Benjamites Iudges 20.20 We must bewaile and grieve for this our insensibility II. We must besides this sorrow of heart reiterate the supplications and prayers of our mouths crying mightily unto God for the pardon of our sinnes for the assurance of his love and our regeneration and incorporation into CHRIST and for preservation from sinne and in grace untill he bring us to glory Secondly in the time of celebration or receiving of the Lords Supper beside the Action of taking and eating the Elements there is also to be considered the manner of doing it and that is it must be done Reverently For when we come unto the Table of the Lord we may truly say Surely the Lord is in this place Genes 28.16 And we may thinke that we heare the Lord speaking thus unto us Put of thy shoes for the place whereon thou standest is holy ground Exodus 3.5 Is it lawfull to kneele at the receiving of the Lords Supper Quest First for answer hereunto J referre my Reader Answ 1 to our Reverend Prelate Bp. Morton who hath sufficiently answered whatsoever malice it selfe can say against this practise of our Church in his defence of the Ceremonies Page 244 c. unto the end of the Booke Secondly I onely adde a word or two which J Answ 2 will lay downe briefly in these particulars viz. I. To kneele in worship to the creature is Jdolatry Isa 45.23 and Exod 20.5 II. We must come reverently unto God and no man can come too reverently before him yea Chrysostome cals this Sacrament Tremendum Mysterium the mystery to be admired as wonderfull and terrible because the breaking of the bread upon the Table doth represent unto us the killing of Christ upon the Altar and the cutting of him as it were into pieces for our sakes and therefore how reverently should we partake of this Paschall Lambe III. The gesture of the body is in it selfe indifferent I prove this First from our Church and State who say in the Preface of Cerem in the Booke of Common prayers In our doings we condemne no other Nation nor prescribe any thing but to our owne people onely For we thinke it convenient that every Countrey should use such Ceremonies as they shall thinke best For to sit stand kneele or walke be not of the substance of the Sacrament And therefore in these outward rites and Ceremonies we must observe the counsell that Augustine saith August epist ad Casulanum 86. was given unto him by Ambrose For he demanding of Ambrose whether it were lawfull to fast on the Sabbath day or not to fast seeing that among the Churches there was some diversity in this point Quando hic sum saith he non jejuno Sabbato quando Romae sum jejuno Sabbato c. When I am here I fast not on Saturday when J am at Rome I doe fast on Saturday and to what Church soever you come keepe the custome thereof if you will neither suffer nor give offence Secondly from Fricius Lib. 2. de Eccles tract 8. In these words Ad sacram Domini coenam gratiarum actio et precatio addenda est in quibus est tota vis adorandi utrumque eorum fieri posse flexis genibus et sedendo et ambulando Christi exemplo doceri potest c. That is The adoration which we are and ought to give in the celebrating and receiving of the Lords Supper doth consist in prayers and prayses both which and that by the example of CHRIST may be performed either kneeling or standing or sitting or walking for in the garden CHRIST fell upon his face as saith St. Matthew or upon his knee â—s saith St. Luke 22.41 when he prayed unto his Father So he gives thankes either sitting or as I rather thinke standing Matthew 11.15 Yea CHRISTS gesture was a kind of sitting when he celebrated the Lords Supper wherein when he had taken bread hee gave thankes A coena item postquam surrexit ambulando orat patrem yea after he rose from Supper he prayed unto his Father walking Multi sunt aegroti c. There are many sicke persons who can onely lye and neither sit nor stand nor kneele who are not to
find not in the word of God Yea that both of them are of like dignity in themselves and to be had equally and indifferently in most high account by us we prove from this verse and other grounds to wit First they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptisme here and the Lords Supper Luke 22.19 neither is one by the first institution advanced above the other Secondly there is the same matter and substance of both Sacraments viz. CHRIST JESUS with all his benefits for as Baptisme is said to save us by the Resurrection of Christ 1 Peter 3.21 so the Cup and bread in the Eucharist are a Communion of the body and blood of Christ 1 Corinth 10.16 Thirdly there is one and the same end of both these Sacraments which is the increase and strengthning of our Faith in the promises of God as Rom. 6.5 and 1 Cor. 11.26 Therefore they are both of equall dignity and worthinesse If the Reader would see how these words are urged first by Chamier against that Popish practise of muttering and mumbling over the Child when it is to be baptized and then secondly how they are inforced by Bellarmine for the proofe thereof let him read Chamier tom 4. de Sacram. Lib. 1. Cap. 16. page 35. § 9 10 11 Cap. 18. page 40. § 12. c. ad 19. Why were the Sacraments instituted or for Quest 1 what end or use were they ordained First one use or end of them is to be publique Answ 1 signes or notes of distinction to distinguish us from Iewes Turkes and Infidels and by which further we may professe our Faith in Christ and the true Religion of CHRIST this is plaine from Rom. 4. Where the Apostle calls Circumcision and that which succeeds unto it viz. Baptisme the seale of the righteousnesse of Faith that is a seale whereby righteousnesse is assigned in us by God and by which all men may know that we are sealed in and by Christ unto righteousnesse and eternall life For there is a double use of a seale to wit I. To make him unto whom the writing or promise in writing is sealed to be more and more sure and certaine of the will of him who hath sealed the writing unto him When the King or some great Potentate shall promise some office or place or preferment unto a favorite or friend he will hope that he shall enjoy it because he hath a promise of it but if the promise be written yea under hand and seale then he feares not the performance of it Thus the Lord confirmes and makes sure unto us all the promises of the word by the seales of the Sacrament thâ—t we might be the more certaine of his love and good-will towards us and more confidently expect the accomplishment of all his promises which are written in the word and signed and sealed in the Sacraments II. Another use of a seale is that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed by him who hath sealed it And for this cause the Lord also hath instituted the Sacraments that others by the sight knowledge and contemplation thereof may know both the great love that God hath borne us in giving his dearely beloved Sonne to dye for us and also the great benefits and mercies that â—re sealed unto us by the Sacraments in and through CHRIST Answ 2 Secondly another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that theâ—by we might be united unto and have communion with Christ our head and his whole body the Church 1 Corinthians 10. and 12. Chapters Or that we might be incorporated and engrafted into Christ and grow up in one wi h him And that thereby we might be made partakers of the fruit of his passion viz. of Redemption remission of sinnes regeneration and life eternall for all the things are gained by CHRIST Answ 3 Thirdly the last end or use of the Sacraments is that they might be monuments or memorials to admonish us and put us in mind perpetually of our duties towards God Baptisme doth teach us That we are dead and buried with Christ and therefore we must live in sinne no longer but labour daily to mortifie it more and more and strive to become new creatures The Lords Supper doth teach us that all we which are made partakers of one bread ought to be one body with Christ and must labour to avoid all things which might make a rent in this body as Schismes dissentions hatred and the like and walke in faith and love both towards GOD and man Quest 2 What is Baptisme Answ It is a washing with water instituted by CHRIST for the testifying unto us the remission of our sinnes by the blood of Christ Acts 22.16 In this definition we have these three things observable viz. First the author of Baptisme namely Christ And Secondly the externall part of Baptisme namely a washing with water And Thirdly the internall signification of Baptisme namely a washing of our soules from the guilt and staine of sinne by the blood of CHRIST but of this more in the sequent question What is signified by this Sacrament of Baptisme Quest 3 The washing away of our sinnes by Christs blood 1 Iohn 1.7 More particularly observe Answ that First water signifies the blood of Christ Iohn 13.8 Secondly the dipping of the party to be baptized or the washing of it with water doth signifie mortification and a dying unto sinne And the remission of our sinnes and our restitution or restoring unto the love of God What doe we gaine by Baptisme or what are Quest 4 the benefits thereof First thereby we gaine admission into the body Answ 1 of Christ 1 Corinth 12.13 that is into the Church of the saved and the society of the faithfull Hebr. 12.22 c. and 1 Iohn 1.3 And hence Baptisme I. Is a note or badge of a Christian II. Gives us Communion with Christ and his members III. Gives us a right unto all the promises of the word Secondly by Baptisme we gaine remission and Answ 2 pardon of all our sinnes Acts 2.38 Thirdly Regeneration Iohn 3.5 For Answ 3 I. By Baptisme we dye unto sinne Rom. 6.3 Colos 2.12 II. In Baptisme we are quickned and sanctified by the holy Spirit 1 Corinthians 6.11 Titus 3.5 Fourthly by Baptisme we gaine eternall life Answ 4 and salvation Titus 3.5 and 1 Peter 3.21 What order is to be observed in the administration Quest 5 of this Sacrament of Baptisme First the person to be baptized must be taught Answ 1 and that I. The knowledge of the Gospell and salvation by Christ II. That the admission into the Church and body of Christ is by the sacrament of Baptisme that so they may be perswaded to learne and to be baptized as in this verse and Acts 2.38 Secondly the person being thus taught and instructed Answ 2 in the
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
therefore the Popes governement must be Monarchicall Againe in Princes courts men use Mediators to goe to their Prince therfore they conclude that we must use the intercession of the saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that the body of man should have dyed naturally as it doth now though he had not fallen if supernaturall righteousnesse had not kept backe corruption thus making God as well the author of death as of nature considering man onely according to the principles of nature and not according to this first creation Againe Physick teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fifthly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a mere privation Sixthly I might shew how from the Platonickes they have borrowed their apparition of spirits how from the Poets fables they have taken their Purgatorie and how from the incantations of the Gentiles they have borrowed their exorcismes but I inlarge it no further May we not oppose Reason to Religion Quest 4 No Answ because this were to goe about to confute God from his owne rules But Preachers teach that reason and humane wisedom are opposite unto God religion yea Object 1 Saint Paul himselfe affirmes the same Romans 8.6 7 8. Answ This is meant of the corrupt and blinde wisedome of man and not of right reason for it is one thing to be Contra rationem against reason for no such thing is true in Religion Supra rationem above reasons reach thus wee doubt of the magnitude of the Sunne and wee are altogether unable to conceive fully or comprehend God and things which are infinite because we are blind Object 2 But reason it selfe seemes in some things to be opposite Answ 1 First Reason is either Humane when wee reduce or bring back God unto a humane order not acknowledging him to be eternall infinite and the great Creator of all the world this indeede is opposite unto God Divine when wee know how to distinguish betweene God and man both in his power and equitie Answ 2 Secondly particularly there are two sorts of Oppositions viz. Possibilitatis Aequitatis First Possibilitatis whether such a thing bee possible unto God or not To this Christ answers unto God nothing is impossible Indeede ordinarily two things are said to be impossible unto God namely I. To sinne this argues infirmitly and impotency and therefore cannot have place in God II. To be contrary unto himselfe for this argues mutabilitie and variation But in these we must not say God cannot but God will not the thing is the same but the phrase is more remote from blasphemy In this first opposition of Possibility there are two quaeres namely First An sit whether any thing be impossible unto God here with Christ above wee must answer negatively Nothing is impossible unto God Secondly Quomodo sit How such a thing may be here often reason is foolish and not able to give an answer and that sometimes in humane things sometimes in Divine I. In humane things reason often is not able to give a reason as why an Amulet hung about the necke should preserve from poyson or enchantment or bewitching why a bone-ring should preserve from the cramp how five thousand could bee fed with five loaves and twelve baskets full left Many men admire how the earth can hang in the aire how the Eclipses can be foretold how the motions of the heavens can be discerned or understood how men can goe with their feet against ours This is a thing so hardly to be beleeved that Virgilius the Bishop was degraded and expelled his Bishopricke by Boniface Pope Gregory the seconds legate w Aventinus Thus reason is blind and foolish in humane things II. In Divine things reason is much more to seeke beeing therein in many things altogether ignorant Multa in religione fide credenda non demonstratione rationeve probanda There are many things in religion which cannot bee demonstrated or proved by reason but are onely to be beleeved by faith as God to bee eternall a parte ante a parte post without all beginning without all end and for the torments of hell to be eternall that is without end although they had a beginning how can reason demonstrate the blessed Trinity in Unity ever to bee worshipped when wee begin to consider of these things we must cry out O al titudinem O the depth of the riches both of the wisedome and of the knowledge of God how unsearchable are his judgements and his waies past finding out Rom. 11.33 Secondly Aequitatis flesh and blood doth here frequently reason against God demanding how he can equally and justly doe such or such things and th s troubles us most because we doe not consider God as the Creator of al things but as our companion wee equall him with our selves and then try him by that rule God in derision said Man is become like one of us and Man in his reasonings and disputes concerning God makes him like Man As for example I. What reason can there be for eternall punishment for a temporall fault how can God punish a man justly with eternall and perpetuall torments for momentary offences I answer reason it selfe doth confirme the equitie of the thing for First sinne is eternall voluntate in desire and will a wicked man would sinne for ever if hee did upon earth live for ever and therefore it is just with God for ever to punish him Secondly sinne is eternall iniquitate that is out of measure sinfull and of an infinite merit because committed against an infinite and eternall God and therefore is justly eternally punished Thirdly reason will say that there is no reason to deny that unto God which we allow to men or to think that unjust or unequall in God which in men we hold most just now man for offences committed against man punisheth eternally for sometimes he taketh away his eares sometimes cutteth of his hand sometimes taketh away his life which are justly called eternall punishments because they can never bee restored the whole world cannot give unto a dead man life or unto a mutilated man limbs II. What reason is there that God should condemne us for Adams fault Reason here answers that for treason against the King the Father is beheaded the children disinherited Why then should wee pleade against God our Father Adam committed high treason against him yea the covenant was made with all men in Adam and therefore justly may the Lord reject us wee sinning against him in our fathers loynes yea we have the seede of all
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
put into new Bottles Observ Whence we may learn That those who are born anew by Grace ought in their lives to bring forth new works Colos 2.6 Rom. 6.4 and 7.6 and 1 Pet 4.2 Quest 5 Whether were those who relapse and bring forth evill fruits ever truly born anew and made new bottles Answ No for it is impossible that those who have been once truly dead unto sin should ever live therein Rom. 6.2 and 8.10 11. Quest 6 Do not new bottles those who are born again sin at all Answ 1 First certainly the best sin and that often Rom. 7.23 and 1 Iohn 1.8 from whence we are taught daily to pray Forgiâ—e us 〈◊〉 Trespasses Mat. 6.12 Answ 2 Secondly but they do not walk in sin neither make that their trade of life nor yeeld unto sin but strive and struggle and wrastle against it Gal. 5.17 Quest 7 Cannot those who are illuminated and renewed relapse and fall away Answ 1 First those who are truly regenerated cannot finally relapse Iohn 13.1 and 10.18 Rom. 14.4 1 Cor. 1.8 Phil. 1.8 Answ 2 Secondly but there is a degree of illumination and common Grace from which a man may finally fâ—lly and totally fall Hâ—b 6.4 and 10.26 and 2 Pâ—â— 1.9 and 2.20 VERS 20. Vers 20 And behold a woman which was diseased with an issue of blood twelve years came behind him and touched the hemme of his garment Whether was this woman the same which Quest 1 Saint Marke and Saint Luke make mention of Marke 5.26 Luke 8.43 The woman whom Saint Marke Answ and Saint Luke make mention of was not divers from this woman spoken of by Saint Matthew in this plâ—ce as some thinke but is all one and the same for they all set downe the same terme of the continuance of her disease namely twelve years and the manner of her healing by touching the hemme of Christs garment onely the other two make mention of some other circumstances as that she had spent all among the Physicians and was nothing the better What woman was this which was healed Quest 2 This woman was not Martha Answ the sister of Mary Magdalene as Ambrose seemeth to think de Sâ—lom Cap. 5. nor healed in Ierusalem as Tostat qu. 9. in Mat. 4.85 for Christ was then in Galilee whither hee was returned from the countrey of the Gadarenes and shee seemeth to have been a stranger because Christ sendeth her not to the Priest to present the offering prescribed Levit 15.26 c. as he did the Lepers Some thinke that this woman name should bee Vâ—roâ—â—â—â— in whose vail Christ left an impression of his Image or Bernice who by Herods license set up a brazen Image of Christ at Paveas in memory of this fact under the which grew an herbe which as soone as it touched the skirts of the Image had a vertue to cure all diseases but these I leave as uncertainly true or rather as certainly false though confidently reported by divers Authors cited by Lorinus Indeed Eusebius writeth that this woman was of Caestreâ— called before Paveas and placed in memory of this her deliverance two brazen Images at her door one representing Christ the other a woman touching his garments but without any adoration of them for the same Eusebius Bishop of Caesarea surnamed Pamphilus being written unto by Constantia the Empresse to send her the Image of Christ returned this answer Quis gloriae dignitatis â—â—centes splendores fulgurantes â—ffigiare mortuis inanimatis coloribus posset Niceâ— 2. Action 6. nuâ— 4. who can with dead and unlively colours set forth the bright and shining splendor of his glory and dignity And so he refused therein to satisfie her demand But to thinke that the touching of an Image did give such vertue to an herbe to heale all diseases is an idle conceit for when this woman was healed by the touching of the hemme of Christs garment the Text saith Vertue went out of him whereby it is evident that the presence of his blessed body gave vertue to the garment and that it had it not of it selfe much lesse then must wee think that an Image which never touched Christs body should have any such miraculous power and vertue in it Was not Christ polluted by the touch of this Quest 3 woman Answ All other persons by the Law were judged unclean by touching of such as had these issues of blood but our blessed Saviour as hee was without sin in his soule so hee was free from all uncleannesse and contagion in his body hee came to take away all uncleannesse and therfore could not himselfe be defiled therwith for hee was undefiled and separated from sinners Vers 22 VERS 22. But Iesus turned him about and when hee saw her he said Daughter be of good comfort thy faith hath made thee whole And the woman was made whole from that houre Sect. 1 § 1. But Iesus turned him about c. Quest Why will not our Saviour have this miracle kept secret as well as divers others he forbids the blind man afterwards vers 30. to tell none what he had done unto them and here by his turning him about and speaking unto the woman he would have all to take notice how miraculously she was cured Answ 1 First negatively Christ did not this through ambition or desire of vaine glory But Answ 2 Secondly that he might free and deliver the woman from all fear who might afterwards otherwise have beene troubled in conscience as though she had stolne health from Christ Answ 3 Thirdly Christ did this that hee might correct her faith who thought that if shee could but touch him she should be whole and yet that she could touch him and not be perceived by him therefore hereby our Saviour would have her know that he knowes all things Answ 4 Fourthly Christ would have this miracle knowne that her faith might be thereby more manifested and that for the imitation of others Answ 5 Fifthly Christ did this that the Ruler of the Synagogue who is mentioned before vers 18. might be the better confirmed and strengthned in this faith that Christ was able by his word to cure his daughter Answ 6 Sixthly Christ did this that the true cause and Author of the miracle might bee made known to wit that it was not by any vertue inherent in the garment but that it was wrought willingly and wittingly by himselfe and therfore he doth not say Vertue is gone out of my garment but vertue is gone out of me that is by my divine power and vertue this woman is healed not because with her hand she touched my garment but with her faith my selfe Sect. 2 § 2. Woman be of good cheer thy faith hath made thee whole Argum. It is controverted between us and the Papists whether there be any certainty of faith here on earth or not Amongst other Arguments wherby the affirmative part may be proved wee may produce this That certainty of faith is praised and
day pray in the name of Christ unto God before they have the Popes reall command or assent Answ 6 Sixthly Councels are then assembled in Christs name when they suffer themselves and their actions to be governed by the Spirit of God speaking in the Scripture Sect. 3 § 3. I will be in the midst of them Argum. From these words we conclude that to assemble together in the name of Christ that is to hear his word and receive the Sacraments is a most manifest note of the true Church whereunto Bellarmine answers two things viz. First to be gathered together in the name of Answ 1 Christ is not a note of the Church because it agrees with Heresies and Schismes To be gathered together to preach the word of Christ truly to hear it reverently Replie and to receive it sincerely is to be gathered together in the name of Christ and doth not agree with Heresies and Schismes which destroy the Church Answ 2 Secondly Bellarmine answereth That this place sheweth not where the Church is but where Christ is Christ walks amongst the Seven Candlesticks Replie which are the seven Churches Revel 1.20 and 2.1 He is to be found only in his Church and therefore where Christ is known to be present there is necessarily the Church The Papists object this place to prove that a Councel cannot erre Object but that the judgment therof is infallible Christ here saith saith Bellarmine Where two or three are gathered together in my name there am I in the midst of them and therfore they obtain whatsoever they desire of God viz. wisedome and light which may suffice for the understanding of those things which are necessary for them And as Christ is present in private and particular assemblies to help and assist them in private and particular things so he is present in a generall Councell that he may help them in great and publike things and consequently they do judge of all such things infallibly Bellarm. de Concil lib. 2. Cap. 2. First this place directly respects every particular Answ 1 assembly of the righteous if therefore by vertue of this promise infallibility of judging be allowed and granted unto men then it is given also to all Bishops and Ministers assembled together in every particular Councell and Convocation which the Papists themselves deny Secondly in these two or three to whom Answ 2 Christ promiseth his presence is not necessarily included the Pope of Rome and yet the Papists say that not only the opinion of two or three but even the judgment of the whole world wants this infallibility untill the confirmation of the Pope of Rome come thereunto and therfore from this promised presence of Christ this infallibility of judging is not rightly collected Thirdly Gregory de Valentia analys fide lib. 8. Answ 3 cap. 7. answers That this place is not to be applied to an infallible certainty of any opinion wherein many agree but unto the efficacy of the consent of many for the obtaining of that which is unanimously desired Bishop Davenant de Iudice controv pag 97 114. ubi ex hoc loco contra hanc infallibilitatem disputat How is Christ present with those who are assembled Quest 1 in his name The Schoolmen say Answ and that truly that there are four degrees of Gods presence which degrees may rightly be applied and accommodated to the humane nature of Christ For First the humane nature of Christ is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Son of God and the Substantiall word Personaliter personally the humanity being united unto the Deitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfusé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibiliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivulsé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseparabiliter and therefore the humanity can never be separated from the Deitie Secondly the humane nature of Christ as it is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godhead is present with the blessed Saints and Angels in heaven Gloriose gloriously who without ceasing behold his glory which was given unto him by his Father Iohn 17.24 Thirdly the humane nature of Christ or his manhood is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Church Gratiosé graciously governing it and blessing the Ministery therof regenerating men by Baptisme feeding his Children in his Holy Supper with his body and blood hearing the prayers of the faithfull curbing their enemies and at length freeing them from all evill And this is the presence here promised Fourthly the humane nature which Christ assumed unto his divine is present with all creatures Vniversaliter universally creating them conserving them directing them unto a determinate end containing them within the bounds appointed and set by God and the like Is there not a Pleonasmus or redundance here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be there in the midst of them It seems that there is but yet indeed there is nothing lesse for this Phrase To be in the midst in the Hebrew phrase hath a double signification namely First to be present with some as is plain from these places Genes 23.6 Ezech. 1.1 Esa 52.11 which is repeated by S. Paul 2 Corin. 6.17 Separamini de medio eorum Be ye separated from the midst of them that is segregate your selves from them Now suppose this phrase To be in the midst had no other signification but this then there was indeed a Pleonasmus here and yet such a one as is ordinary and very Emphaticall thus the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Etiam atque Etiam Again and again and therefore being the more Emphaticall it is not superfluous But we need not thus answer the question because there is another signification of these words viz. Secondly this phrase To be in the Midst as it signifies to be present with some so also to bee president amongst some or to be chief in an assembly Thus it is said God standeth in the congregation of the Gods and judgeth In medio Deorum in the midst or amongst the Gods For in Iudicial assemblies the place of a President is in the midst that he may both hear all and be heard by all Thus Christ is both present with and President amongst the faithfull assembled together in his name Verse 23 24 c. VERS 23 24. c. unto the end of the Chapter Therefore is the Kingdome of Heaven likened unto a certain King which would take account of his servants and when he had begun to reckon â—ne was brought unto him which ought him ten Thousand Talents c. Quest 1 What is the meaning of this Parable First the King here spoken of is God who is the Lord of all the world Answ 1 Secondly the servants here mentioned are we Answ 3 who are the Subjects of this King Thirdly the Talents which the Lord betrusted Answ 3 us withall and which prodigally we spent and wasted are the Image of God and those inherent graces which were given unto us in our first
righteousnesse and true holinesse will never repent him of that promise in a word he that turneth from sinne and whatsoever is evill and turneth unto God and whatsoever is good will never repent him of this his repentance and conversion But on the other side he who neglects to find out his sinnes and to sorrow for his sinnes and to confesse his sinnes and to hate his sinnes and neither purposeth to leave his sinnes nor promiseth to serve God but continues in sinne and disobedience against him will certainly repent him when it is too late of this his great neglect IV. We must remember the reward which is promised unto us and prepared for us if we truly repent notwithstanding the bitternesse and irkesomnesse thereof unto nature and flesh and bloud Now this reward is either First spirituall namely peace of Conscience and joy of the holy Ghost as Iohn 16.33 Philip. 4.7 Or Secondly eternall to wit everlasting life and perfect liberty and eternall glory Rom. 8.18 Now of this reward we have spoken amply before viz. Chapter 5.48 and 6.33 and 19.29 Answ 4 IV. Purgations become purgative Contrarietate by a certaine contrariety that is in them For Omne catharticum est natura contrarium every thing that purgeth is contrary to the nature of the Ventricle which receiveth the Potion And the reason hereof is Vt agat in naturam et non patiatur ab ea that so the purgation may worke upon nature and not be wrought upon by nature and according to the Physitians this is the difference betweene meat and medicine viz. First Alimentum Food received into the stomach is there Passive nature working upon it and disgesting and concocting it and dispersing the nourishment and moisture thereof into the severall parts of the body But Secondly Medicamentum Physicke received into the Ventricle is there active working upon nature and ejecting and sending forth what it meets withall Hence observe That there is a contrariety and strife betweene Obser the flesh and the Spirit Or he who desires that sinne may be purged out must expect conflicts within himselfe Read Rom. 8.6 7 12. and 1 Corinthians 2.14 Rom. 7.23 Galath 5.17 J enlarge not this because we have spoken something of this spirituall strife before Chap. 19.28 qu. 12. Answ 1. V. J might adde that potions become purgative Modo operandi by the manner of their working for a purgation performes a double worke namely First it attracts and drawes all the humours that are to be purged out into the Ventricle And so repentance brings all our sinnes into the conscience Then Secondly the purgation provokes and irritates the expulsive faculty of the Ventricle to expell Answ 5 and cast out all those obnoxious and hurtfull humours So repentance having once brought our sinnes into the Conscience doth further excite us to purge them out and to discharge the conscience of them which is overcharged with them And thus much may suffice for the first part namely Medicamentum purgans the Potion which purgeth Secondly the next part is Modus accipiendi the manner of the receiving of this purgation wherein we have three things to consider of to wit Quest 7 First Quid purgandum What is to be purged out Answ 1 I. Plethora an over-plus of good bloud or an abundance or fulnesse of good humours in the body this the Physitians call A furnisht man or Athletarum habitus but iste habitus periculosissimus Hippocr et Galen It is dangerous for a man so exceedingly to abound with good bloud or humours for Omne nimium vertitur in vitium the over-plus of good humours will turne into bad and upon the lest distemper or disorder such a mans health is much indangered This Plethora is Divitiae Riches to teach us Obser 5 That Divitiarum Plethora an abundance of riches is very dangerous a man thereby having fuell for every hellish fire that is if a man be rich he hath a ready supply for the satisfying of every ungodly lust If a rich man be tempted unto pride in apparell his money will procure him most rich roabes if unto drunkennesse or gluttony his money will buy him the most delicious meate and drinke that is to be had if unto revenge for his money he may have instruments of cruelty or suborne perjurers or avenge himselfe by suits if the rich man desire to know any secrets he hath a golden key which will open any locke and make a silent man speake if he be tempted to uncleannesse his riches perswade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteis telis pugnare to fight with golden weapons and he shall overcome because Pecuniae obediunt omnia Golden Bullets will scale the strongest Fort. Now by these and the like animadversions we may easily see how dangerous abundance of riches is unto us if any would see it proved from Scripture let him read these places Matth. 13.22 and 1 Timoth. 6.9 Genes 19.32 Iohn 2.10 and Prov. 30.9.10 15. and 27.20 But we have spoken largely of this before Chap. 6.14 Answ 2 II. Obaesitas fatnesse and grossenesse is to be purged out or Obaesitas is a phlegmaticall and windy repletion which makes the body thicke and fat and such an one the Physitian cals A grosse or growne man This Obesitas is Ventositas honoris the windinesse of honour to teach us Obser 6 That ambition and a desire of honour is to be purged out and avoided because Honores mutant mores honours change manners and therefore the Prophet rightly cals it Locus lubricus a slippery place Psalm 73.17 Vt fumus petit coelum sed perit in aere As the smoake ascends and tends upwards as though it would top the Clouds and clime the Heavens but perisheth in the Ayre and vanisheth and commeth to nothing so the ambitious man strives to aspire higher and higher but at last with proud Lucifer is cast downe into Hell Is not honour good and if so why then is it to Quest 8 be purged out First honour in it selfe when it is conferred upon Answ 1 a man by God or by man for some worthinesse or good deserts is good but ambition and an ambitious desire of honour is not good Answ 2 Secondly J say not that honour is to be purged out but ambition and the ambitious desire of honour Yet Thirdly honour preferment and high places Answ 3 are dangerous baits and snares and therefore not to be desired but as perillous moderately and warily to be borne that is if honour be conferred upon any they must be carefull to behave themselves humbly and lowlily lest they be infected with the vices which attend upon those who are in honour Now those who are in honour are in a dangerous estate in a threefold regard viz. I. Facilitate peccandi in regard of their pronnesse unto sinne for such know that they are potent and can defend themselves and like Lycurgus his great Flies breake through the Law and escape from it as the Tribe of Dan
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
said This is my body And Secondly this Sacrament must be Communicated and is therefore called a Communion 1 Cor. 10.16 Wherefore the end of the Sacrament is neither I. Oblatio an offering up of it unto God as a Propitiatory sacrifice Nor II. Reservatio a reserving or keeping of it in boxes or pixes Nor III. Circumgestatio a carrying of it about in Progresse or procession Nor IV. Adoratio a falling downe before it and worshipping it But V. Communicatio onely a communicating of it by the faithfull What is the use or scope of this Sacrament Quest 26 First Answ to remember Christs death with thankefulnesse Luke 22.19 and 1 Cor. 11.24 25 26. And hence it is called Eucharistia because it is to be celebrated with thankesgiving unto God Secondly to shew our union into one body 1 Answ 2 Cor. 10.17 And hence I. It is necessary that there should be an assembly or congregation ot at least more then one or two at the celebration of this Communion The Sacrament is to shew our union and conjunction with the members of CHRIST and therefore it is required that it should be communicated by more then one II. Because the use of this Sacrament is to shew our union into one body therefore it is necessary that those who come unto it should be reconciled unto all men Matth. 5. Thirdly another end of this Sacrament is to Answ 3 confirme our communion with Christ to our salvation Iohn 6.54 56. For as the unworthy receiving of this Supper is punished with condemnation 1 Cor. 11.29 So the worthy receiving thereof is rewarded with salvation Now this Vnion of oâ—â—s with CHRIST which is confirmed unto us in the Eucharist doth include in it these two things viz. I. On our part a condition of Repentance And II. On Christs part a promise of union that is if we will but come unto the table of the Lord with true and unfained repentance of all our sinnes then CHRIST promiseth to knit and unite us unto himselfe Quest 27 What are the fruits of this our Vnion with CHRIST Answ 1 First remission and pardon of all our sinnes whereof by and by Answ 6. Answ 2 Secondly the imputation of Christs righteousnesse or active obedience Answ 3 Thirdly the nourishment of our soules of which by and by Answ 5. Answ 4 Fourthly another end of this Sacrament is to shew us our duty that we are now none of our owne but being redeemed by the blood of Christ are obliged to serve him both in body soule and spirit 1 Cor. 6.20 And therefore when we come unto the Lords Supper we must come with a promise and purpose of new obedience and true sanctification both in heart and life as followes afterwards Answ 5 Fifthly another use of this Sacrament is to nourish and feed the â—oule Now because this is controverted therefore J lay downe these three things viz I. We confesse that the soule of the worthy receiver is nourished by the body and blood of Christ in the Sacrament and therefore in vaine is that place urged against us My flesh is meate indeed Iohn 6. II. We say that this spirituall food and nourishment is neither conferred upon any Ex Opere operato by the bare worke wrought nor conferred and given to all that receive this Sacrament but is onely imparted to the faithfull and worthy receive by the inward working of the holy Spirit Answ 6 Sixthly and Lastly another scope or use of this Sacrament is the remission and pardon of our sinnes This is denied by the Papists and therefore J will lay downe the state of the question or controversie and then confirme what wee have affirmed I The question is concerning the proper effect and use of the Lords Supper Whereunto the Papists say That it was not properly ordained for remission of sinnes neither that it hath any such use but it serveth onely as a preservative against sinne Trid. Conc. sess 13. Can 5. Bellarm. de sacram lib. 4. Cap. 17. Now we affirme and teach that an especiall and principall use of the Eucharist or Communion is to strengthen and assure our faith of the remission of our sinnes though that be not the onely scope and use of that Sacrament as is shewed by the other use afore mentioned II. That amongst the other ends and uses of this Sacrament it also assureth us of remission of sinnes is thus proved from this place Christ here saith This is the blood of the New Testament that is shed for many for remission of sinnes But the new Testament includeth a promise of remission of sinnes Ierem. 31.34 yea our Saviour setteth it downe in plaine tearmes for why else should our Saviour make expresse mention of forgivenesse of sinnes if this Sacrament amongst other uses did not serve for that use also Against this they object many things to wit First Bellarmine saith that these words of our Object 10 Saviour doe not signifie that his blood is drunke in the Sacrament for the remission of sinnes but that it was sâ—ed for remission of sinnes and so is represented in the Eucharist Bell. de Sacram. lib. 4. Cap. 19. resp ad Arg. 3 First in the Eucharist the death of Christ with Answ 1 the fruit thereof which is the remission of sinnes is not onely represented but exhibited also and applied for otherwise the Jesuite will make it but a bared and naked signe if it should onely represent and signifie and who would thinke that they which stand upon the reall presence would content themselves with representation and signification onely And therefore I thus retort the argument As Christs blood is present so are the fruits of his blood but his blood is not present onely in signification but verily and indeed to the worthy receiver Therefore so is remission of sinnes which is the fruit of his blood Secondly St Paul saith that the unworthy Answ 2 receiver is guiltie of the body and blood of Christ 1 Cor. 11.27.29 Now if unworthy receiving doth verily adde sinne unto them then the worthy receiving which is a shewing forth of Christs death doth verily obtaine remission of sinnes Secondly they object Remission of sinnes is Object 11 not once nominated in the 6. of Iohn where the fruits of this Sacrament are expressed And therefore this is no end of this Sacrament First Remission of sinne is not there named Answ 1 therefore this Sacrament hath no such use followes not nor will be granted untill they first prove that all the ends uses and fruits of the Lord Supper are there laid downe which taske I know they will never undertake Secondly J grant the pardon of sinne is not Answ 2 the principall scope but yet it is one end thereof notwithstanding Thirdly we confesse that the Sacrament is onely Answ 3 Signaculum a seale of the remission and pardon of our sinnes for the Eucharist doth not conferre Remission upon us but confirme remission unto us Fourthly although the Remission of sinne
be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est veâ—bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo â—b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both iâ— regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his bâ—dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not driâ—ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto