thou mayest be forgiven Ans For what the Apostle there mentions 1. The recovery of the sick person is evidently intended but this extreme Unction in not used until the recovery of the party be past hope 2. The health there promised was miraculous answering to that time when the Faith of Miracles was in the Church and temporary for such as had the extraordinarie gift of healing but for the Elders of the Church praying over the Sick though not having such a gift now we deny not its prepetual use SECT XIV Qu. HAth not that Article of the Romish Doctrine Transubstantiation clear warrant in the Scripture that Christs bodily presence in the Sacrament is such as the whole substance of the Bread and Wine there in the act of Consecration is turned into the substance of his Body and Blood Ans It is manifest 1. That it could be no more a Sacrament if the sign should be turned into the thing signified 2. It is expresly to deny the real Body of Christ and that he did visibly and locally leave this World Whom the Heavens must contain until the time of the restitution of all things Acts 3 11. 3. It is most directly contrarie to the Scripture where it is so evident that the Bread and Wine remain still the same after the Consecration 1 Cor. 11 vers 26. So oft you eat of 〈◊〉 this Bread And let a Man examine himself and so let him eat of this Bread 1 Cor. 10 16. The Bread which we break is it not the Communion of the Christ Yea Acts 2 46. Where the partaking of the Sacrament is called the Breaking of Bread in all which it is most expresly shewed to be still Bread 4. It is clear that Jesus Christ as Man cannot be in divers places at once nor his Body at the same time in Heaven and upon Earth in the Host being made like unto us in all things sin only excepted Heb. 2 17. 5. This is to subject the blessed Body of Christ now in a glorified state to the greatest ignominies such as to go into the belly to be eaten by his enemies to be destroyed by rats and other beasts the verie conceiving of which should cause horrour Qu. Are not these the very words of Institution when Jesus Christ took the Bread This is my Body Ans They are but nothing more usual in Scripture than such figurative expressions as this is to shew the sacramental Union betwixt the Bread and Christs Body as 1 Cor. 10 1. The Rock was Christ Joh. 15 1. I am the true vine which I am sure none can take in the literal sense But I confesse such need not fear to lose their cause who from the Church's Authority can make void Scripture Sense and Reason at once Qu. Wherein doth this contradict Sense or Reason Ans It expresly shews 1. That we must not credit our own eyes and that all who were witnesses of the Miracles of Christ could have no certainty thereof by their sight though these were given to confirm the Truth unto mens senses 2. That the accidents of Bread and Wine such as colour taste c. can remain without their Subject 3. That the same numerical Body should be in so many places at once which is in effect to deny the Body of Christ to be humane and finite Qu. Yet is it not agreeable to take away the Cup from the People in the Eucharist Ans If the written Word have any weight it is then sure how contrarie this is 1. To the Institution and Command of Jesus Christ Mat. 26 27. Which in these words is expresse Drink ye all of it 2. To the Command and Rule given us by the Apostle 1 Cor. 11 23. Let a man examine himself and so let him eat of this Bread and drink of this Cup which hath there a respect to all who have cause for self examination 3. Doth so far frustrate that end of the appointment of the Lords Supper for commemorating his death and sufferings So oft as you eat of this bread and drink of this cup ye shew forth the Lords death till he come again since it is clear they cannot aright celebrate the memory thereof who partake not of that part of the Sacrament whereby we commemorate the effusion of Christ's blood 4. Though in the first administration by Jesus Christ himself the receivers then were Apostles â—et is it manifest he did then enter the whole Christian Church in possession of such a priviledge in that very manâ—er he gave it and not the least shadow for this restriction to be found SECT XV. Qu. IS there not safe Worshipping God under a visible representation and in an Image according to the practice of the Romish Church Ans It is not their practice only but professed Doctrine and Principle that the Images of the Trinity are not for a shew set up but for Religious adoration which 1. Is a most direct violation of the moral Law Deut. 5 8. Thou shall not make unto thy self any graven Image or the similitude of any thing to bow down to it 2. It is to change the glory of the invisible God into the likenesse of a sinful creature Rom. 1 23. Which none can deny to be the grossest Idolatry 3. It is a most expresse breach of the Command which forbids all serving the true God after the manner which the Heathens used in serving their Idols Deut. 12 30 31. Take heed to thy self that thou be not snared by asking how these Nations did serve their Gods thou shalt not do so to the Lord thy God which is not thou shalt not do so to these Idols but not in that manner to the true God as they did to their Idols 4. There can be no possible representing the Invisible God by any outward resemblance To whom will ye liken me Isa 46 5. And therefore when the Law was given Deut. 4 12. The People Heard a voice but saw no shape lest thereby they should take occasion to represent him by an external image 5. How great a sin it is to conceive or imagine in our hearts that the glorious God is like any thing how excellent soever We think it is clear Acts 17 29. Qu. But can this charge the Romish Church with Idolatry since they do not fix or terminate their Worship on the Image but on what is thus represented Ans No subtil distinction will acquit before the Lord and at the bar of his Word what he hath so expresly condemned when it is clear 1. That not only worshipping with our mind the Image but all corporal adoration thereof is forbidden as Idolatrous worship Thou shalt not bow down thereto 2. None will deny but Aarons calf and those of Jeroboams were intended for the true God yet their worship was most grosse Idolatrie 3. We find the brazen Serpent though an instituted type under the Old Testament taken down and destroyed when once the People begun in an Idolatrous way to look after
is clear 2 Cor. 5 21. Qu. Is not Heaven held forth is a Reward so as our works do merit by bargain and covenant Mat. 20 12. Ans No reward of debt can be found there as that which is in strick Justice due but to shew it is only of Grace and no proportion betwixt that which is given and their working We see these who came in at the last hour had the same measure with them who had wroâ—ght all the day Math. 20 9. Nor can any Merit be in that claim and reckoning the greatest labourer must still say when he hath done all that he can That he is but an unprofitable servant Luke 17 10. Qu. Is it not promised Rev. 3 4. That some shall walk with Chrest in white because they are worthy Ans There it is clear the Lord doth account them so whom he hath accepted in his Son and for whose sake alone it is 1 Cor. 4 7. For who makes thee to differ from another and what hast thou which thou hast not received then if thoâ— didest receive it why dost thou glory as if thou hadst not received Qu. Is there no necessity of works here even in order to salvation Ans We know 1. This is the way in which God hath commanded us to walk for our attaining Salvation 2. Though they be not causes of our Justification yet they are necessarily required in the subject and person justified as the inseparable fruits of justifying Faith by which it is made evident to others Jam. 2 16. 3. They are of singular use for a Christians comfort and assurance 4. They bring much honour to God Joh. 15 8. But it is sure nothing can be more clear than the Doctrine of the reformed Church is in asserting this SECT X. Qu. IF there be no humane Satisfaction and Merit what safe adventuring can be on the overmeriting of some for others and that Treasure in the Church of Romes hand from the works of Superrogation whereon their Absolutions and Indulgences depend Ans So horrid an Imposture may let us see what it is to be given up unto strong delusion When it is so clear 1. That the wise Virgins could spare no oyl out of their lamps to others Matt. 25 9. 2. That Every one must prove his own work and bear his own burthen Gal. 6 6. 3. If we credit the fulnesse of Christs Satisfaction and its Infinite value as the Scripture holds it forth Heb. 10 14. Who by one offering hath perfected for ever those who are sanctified and Heb. 7 25. That he is able to save to the utmost then no use can be alledged for this supply of humane Satisfaction 4. Let men but exercise Reason and consider how this possibly can be known that such an overplus of Merit is sure or more than they need themselves and where any Rule can be found which the Scripture never shewed how to apply the same or in whose hand this trust is to be put Qu. Is not the Satisfaction of Christ only for the guilt of mortal sins and to free us from eternal punishment but not of temporal therefore we see a filling up of what is behind of the Sufferings of Christ for his body which is the Church Col. 1 24. Ans 1. It is clear that Jesus Christ made a perfect reconciliation for sin Dan. 9 24. John 1 29. And no mite left for us to pay by him who answered the full price 2. What the Apostle there shews none can aver was of Christs expiatory sufferings but to shew that as his sufferings were the price of our Redemption so were they a seal and witness to the truth Joh. 18 37 In which respect the Saints also have their share in all following ages to fill up the sufferings of Christ in his body which is the Church as a testimony to the Truth which the great Witness himself did seal and confirm with his Blood who before Pontius Pilate gave a good Confession Qu. Yet may not this warrant such plenary Indulgences and Absolutions of the Romish Church and a power to apply the Merit of others which is so express Joh. 20 23. Whose soever sins ye remit shall be remitted Ans It is a sad commentary destroying the Text which here hath respect to Church-Censures and is to shew what Authority the Ministers of Christ are cloathed with and impowered by their Masters commission to declare sinners bound or loosed from their sins according to the validity of that declarative sentence thus ensured as they follow that rule for the same in the exercise of Church Discipline but not the least ground is here for such plenary Indulgences they pretend or to absolve and relieve Souls out of Purgatory SECT XI Qu. IS there not clear ground for the Doctrine of Purgatory whereon a great stress of many of the Romish principles visibly lyes that though there be an acquittance from eternal death for the truely penitent yet is there a place after this life where they must for a time be tormented and suffer these pains of Purgatory to expiate venial sins which their Prayers and Pennances here could not do Ans The Scripture hath revealed no such thing but thence it is clear 1. That sin by the Blood of Christ only can be expiated and is his alone work who hath purged our sin himself Heb. 1 3. 2. That forgiveness from the Lord to those who repent is with no reserve of venial sins or a temporal punishment for such to satisfie justice Ezeck 18 22. All his transgressions which hath committed shall not be mentioned Heb. 8 12. I will be merciful to their unrighteousnesse and their sins and iniquities I will remember no more 3. From the Scripture we can know only a two fold state of men after this life Joh. 3 36. And two wayes that accordingly lead thereto Matth. 7 14. Strait is the way that leadeth unto life and the way to destruction broad The Apostle sheweth that no middle place is betwixt the Saints being vncloathed and cloathed upon 2 Cor. 5 1 2. 5. The unconverted Theif found no Purgatory by the way who had no Pennances nor Church Indulgences to lead him by the same if the Infinite Merits of Christ were not sufficient for all In a word this doth manifestly charge God with Injustice as exacting double satisfaction for sin one from Christ the other from the sinner Qu. But doth not the Apostle shew there is a being saved yet so as by fire 1 Cor. 3 15. Ans Nothing can be more plain if any read that Scripture than that there is a figurative expression and the same with verse 13. The fire shall try every mans work Which none can expound to be Purgatory but that not without temporal loss so as to have their work burned these shall escape Qu. Are not some venial sins which a temporal punishment may be sufficient to expiat and therefore such paines do follow sin here as might evince a Purgatory after this
Ans It is sure 1. That the wages of sin is death Rom 6 23. And no difference there is shewed betwixt venial and mortal 2. If a full acquittance from the guilt and punishment of sin be by Jesus Christ and that he hath payed the whole price no Satisfaction to Justice can be of use for temporal punishment 3. It is clear the most sharp chastisements of the Saints in this life are for healing and no effect of Vindictive Justice nor can give the last ground to plead for humane Satisfaction or such a thing as Purgatory after this life SECT XII Qu. BUt is there no Scripture warrant for the Romish Mass as a real external Sacrifice propitiatory for the living and the dead and that wherein the body of Christ is really offered up Ans It is clear 1. That not the least footstep of a Sacrifice or of Christs offering his Body and Blood was in the first institution of the Eucharist nor in these Offices given to the Church of Apostles Pastors Teachers c. Rom. 12 6 7 8. 1 Cor. 12 28. is there mention of any such as a sacrificer of Christs Body 2. No external Sacrifice can be now under the New Testament these under the Law being only typical of that which was accomplished in Jesus Christ who offered himself but once Heb. 7 27. And by this one offering hath perfected for ever them that are sanctified Heb. 10 18. So as this denies the perfection of Christ's Offering and his everlasting Priesthood 3. No sacrifice can be propitiatory which is without blood since without that There is no remission Heb 9 22. 4. It is clear in a true Sacrifice the thing sacrificed must be destroyed in the act of sacrificing which none dare say of the blessed Body of Christ nor can it be conceived how a repetition of the Offering up of Christ should really be and not of his Sufferings also Qu. Can it be denyed but some Offerings are even under the New Testament unto God Ans We know in the Lords Supper there are Offerings of praise and love with a solemn commemoration of Christ death but no external Sacrifice there or the least shadow of ground from the Scripture for it Qu. Did not Melâ—hizedeck offer Bread and Wine who was the Priest of the most High God Gen. 14 18. Ans His bringing it forth to Abraham is there shewed but nothing to shew his Offering of it or what could give ground for the Idolatrous service of the Mass though on this they lay its greatest weight Qu. Are there not Priests now in times of the Gospel as under the Law Ans We know One only eternal High Priest who is such as can have no successour and it is clear Heb. 7 26. that the Priest and Offerer under the New Testament should be holy undefiled and separate from sinners which I judge they dare not own But what do they mean thereby since it must either be to repeat over again Christs Sacrifice which is impossible and blasphemous or to present what was then done by him which is a Sacrament and no Sacrifice yea even in this are they manifestly divided to give an account wherein the action of sacrificing consists whether in the words of consecration This is my Body or in putting it on the altar Qu. Yet may not some be present there with a safe Conscience when no evil is intended Ans We ought not from these grounds 1. The scandal and offendâ—ng of our Brother which is not to be judged from our intention but from what is manifest to others in our doing such a thing 2. The hardening of Papists in their way this being a special symbol of their profession whereby they are discerned 3. It were an obvious dissimulation before God and with the adversary in that professed communicating with them in an external part of worship SECT XIII Qu. IS it not an essential of the Christian Religion that such a precise number of Sacramenâ—s is and neither more nor fewer than Seven as is the Doctrine of the Romish Church Ans It is indeed an essential of their Religion but such as could never shew its warrant from the Bible where two Sacraments only can be found of Christs appointment Baptism and the Lords Supper as having these requisites to a Sacrament of the New Testament 1. An external visible element 2. That it be of expresse Divine institution 3. To have a promise of Grace and Pardon annexed thereto which is not only signified but offered and sealed to all who rightly partake thereof 4. That it be perpetual unto the Worlds end Qu. Are these other five Sacraments of the Romish Church but of humane invention to wit Confirmation Pennance Extreme unction Orders and Marriage Ans Since Divine Worship must be according to the Rule given us by the Lawgiver it is clear these have not the least impress of a Divine appointment thereon Qu. Is not Confirmation an ancient practice of the Church Ans It was a custom in the Primitive times to bring Children Baptized and after they came to some years before the Church to put them in mind of their Baptism and engagements they were under which they now turn into a Sacrament and therewith use Chrism which is Oyl mixed with Balm putting it on the forehead in the form of a Cross with these words I sign and confirm thee with the Chrism of Salvation giving them a blow on the face with other foolish rites by which they say the fulnesse of the Holy Ghost is given But how this is a Sacrament or by what Institution ordained or what promise of Grace and Pardon is annexed hereto must be sought elsewhere than from the Bible Qu. But is not Penances a part of Repentance and a visible sign thereof Ans The publick profession of Repentance for publick scandalous sins is a duty but no such outward sign was ever instituted in the Word as Whipping Pilgrimage c. Yea nothing more contrary thereto than their declared meaning of this to be a Satisfaction to justice and Compensation of the wrong done unto God thereby nor can they agree among themselves about the Sacramentality thereof if the form be in the act of the Priests Absolution or not Qu. Are not Marriage and Orders unquestionably of Divine appointment Ans None will deny that Marriage and these Offices appointed by Christ in his house have their Warrant in the Scripture but not as Sacraments yea is it not amazing how the Romish Church should assert this who maintain the use of these Sacraments to be necessary to Salvation when all of their Church are by their own Doctrine excluded from one of them the whole Laity from Orders and the Clergy from Marriage Qu. Is there not yet ground for extreme Unction Jam. 4 14. In which with the Oyl of Olive they anoint divers parts of the bodies of those who are in death bed with such words I anoint such a place that wherein thou hast sinned