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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35959	Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God.	Dickson, David, 1583?-1663.; Sinclair, George, d. 1696.	1684 (1684)	Wing D1412; ESTC R3405	145,943	378

Christ in this Sacrament corporally or carnally in with or under the brèad and wine No. 1 Cor. 10. 16. Well then do not the Lutherians err who maintain that the body and blood of Christ are corporally in with and under the bread and wine and that as the Papists also teach his body and blood are taken corporally by the mouth by all Communicants believers and unbelievers Yes By what reasons are they confuted 1 Because Christ was sitting with his body at the Table 2 Because he himself did eat of the bread and drink of the wine 3 Because he took bread from the Table he took not his own body he break bread and did distribute it he break not his own body so he took the Cup and not his own blood 4 Because Christ said the Cup was the New Testament in his blood but the Cup is not in with and under the Wine 5 Because Christ said the bread was his body which was broken the Wine was his blood which was shed But neither was his body broken under the bread nor his blood shed under the Wine seing Christ as yet was not betrayed crucified and dead In the next place the end of the Lords Supper is that we may remember Christ and declare his death until be come Luke 22. 19. 1 Cor. 11. 24 25 26. Therefore if Christ be now present with his body in with and under the bread the Sacramental remembrance of Christ and the declaring of his death ought to cease This Doctrine of Consubstantiation is contrary to the Articles of our Faith It is against the Truth and Verity of his Humane Nature which is visible palpable and in a certain place circumscriptive It is against the Article of his ascension for it makes his body which is now in Heaven until the last day to be in with and under a piece of bread It is against the spiritual communion of the Saints with Christ the Head which the Lutherians makes by this doctrine a corporal and carnal communion contrary to 1 Cor. 10. 3 4. Ephes. 1. 22. Ephes. 4. 4. Rom. 8. 9. 1 Cor. 6. 17. 1 Iohn 4. 13. Iohn 15. 5. It brings with it many and great absurdities as that the body of Christ Non habeat partem extra partem hath not one part of it without another but as if all the parts of his Body were in one part which is contrary to the Nature of a true and real Quantum which consists essentially in three dimensions length breadth and thickness It makes in effect his Body to be no body It brings down the glorious Body of Christ from Heaven and puts it under the base Elements of this Earth It makes as many bodies of Christ as there are pieces of Eucharistical bread It makes his body to be broken in with and under the bread and bruised with the teeth It sends his Body down to the stomach where it is turned into a mans substance and afterwards throwen out Moreover all true Eating brings life and Salvation Iohn 6. 50 51. but eating by the mouth profiteth nothing Iohn 6. 63. Again our union with Christ and therefore our eating of his Body from whence ariseth this union is not corporal but spiritual Eph. 3. 17. And the Body and Blood of Christ are meat and drink not carnal but spiritual even as the hunger whereby we long for this meat is spiritual and the life to which we are nourished is spiritual and the nutriment is spiritual Lastly according to this Doctrine of Consubstantiation stiffly maintained by the Lutherians it follows that Christ did 〈◊〉 his own body while he did eat the bread of the first supper That his Disciples did eat their Lord and Masters Body That Christ before he was crucified was dead That his Disciples were more cruel and inhumane to him than the Iews were that crucified him That he is often buried within the intrals of wicked men Quest. VI. IS the Body and Blood of Christ as really but spiritually present to the faith of Believers in that Ordinance as the Elements themselves are to the outward senses Yes 1 Cor. 10. 16. Well then do not the Socinians err who maintain that the Body and Blood of Christ in the Sacrament of the Supper are not really present Yes By what reasons are they confuted 1 Because the body of Christ in this Sacrament is spiritually eaten by Believers and his blood is spiritually drunken But a spiritual presence is a true and real presence because it comes and flowes from true and real causes namely from Faith and the Holy Spirit 2 Because in the right use of this Sacrament Christ is united to a man by faith and by the Holy Spirit 1 Cor. 10. 16. 3 Because the body of Christ in so far as it was given to the death and was broken for us on the cross and in so far as his blood was shed for the remission of our sins all these I say are the internal matter of this Sacrament Luke 22. 19. Mat. 26. 28. 1 Cor. 11. 24. 4 Because those who eat and drink unworthily are said not to discern the Lords body and therefore to such as eat and drink worthily the body and blood of Christ must be truely present according to their spiritual sense namely Faith 1 Cor. 11. 24. 5 Because length of time doth not hinder but that Faith may make things past and things to come spiritually present and therefore distance of place doth not hinder but that things most distant as to place may be made spiritually and truely present Heb. 11. 1. Iohn 6. 56. Phil. 3. 10. Heb. 11. 9. Quest. VII ARE all ignorant and ungodly persons as they are unfit to enjoy Communion with Christ unworthy of his Table Yes Can they without great sin against Christ while they continue such partake of these holy Mysteries No. And are not therefore Church-officers to debar those who appear grosly ignorant and scandalous Yes 1 Cor. 11. 27 28 29. and 2 Cor. 6. 14 15. and 1 Cor. 5. 6 7 13. Matth. 7. 6. Well then do not some men err in their Practise if not in their Opinion who suffer many ignorant scandalous and ungoodly persons to come to the Lords Table Yes By what reasons are they confuted 1 Because ignorant and wicked men eating and drinking unworthily are guily of the body and blood of Christ and so bring judgement upon themselves Cor. 11. 29. 2 Because all were not admitted to eat of the Passover neither was it for all promiscuously to partake thereof Numb 9. 6 7. and 2 Chron. 23. 19. Esek 22. 26. 3 Because it was not lawful for any man to come to the Marriage feast that wanted the Wedding garment Matth. 22. 11. 4 Because Pearles are not to be casten before Dogs and Swine men manifestly ungodly and wicked Matth. 7. 6. 5 Because they who deserve to be excluded from the Fellowship and Society of Believers ought not to be admitted to the Sacrament of intimate Communion

V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians

and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 1 Cor. 10. 16. 1 Cor. 11. 25 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48. Gen. 34. 14. Rom. 6. 3 4. And 1 Cor. 10. 16 21. Well then do not the Socinians err with the Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister of the Word lawfully ordained No. Matth. 28. 19. 1 Cor. 11. 20 23. 1 Cor. 4. 1. Heb. 5. 4. Well then do not the Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the

Sacrament in substance and nature remain still truely and only bread and wine as they were before Yes Matth. 26. 29. 1 Cor. 11. 26 27 28. Well then do not the Papists err who maintain that the Bredd and Wine by the power of the words of consecration This is my Body are truely Transubstantiat into the very body and blood of Christ nothing remaining but the outward forms and Accidents of the Bread and wine Yes By what reasons are they confuted 1 Because the Doctrine of Transubstantiation makes Christs body every where present invisible that cannot be handled without shape and figure without humane quantity which is contrary to Matth. 26. 6. Here Christ is only present in Bethany And Iohn 20. 27. Thomas toucheth Christ. And according to Acts 3. 21. the Heavens must receive Him and therefore cannot be every where See Heb. 2. 14 17. 2 Because before and after consecration the bread is called the communion of the body of Christ but nothing is said or can be the communion of its own self 1 Cor. 10. 16. 3 Because afrer consecration the Apostle calls not the bread a Species or form of Bread 1 Cor. 11. 26 27 28. And after consecration Christ calls the wine the fruit of the vine Matth. 26. 29. 4 Because Christ did institute the Supper to be a memorial of himself until he come again But a memorial is not of things corporally present but of things absent 1. Cor. 11. 25. 5 Because that which is properly broken is not the body of Christ but the bread is properly broken therefore the bread is not the body of Christ 1 Cor. 10. 16. 6 Because Christ went up to heaven bodily and is to tarry there until the end of the world Acts 3. 21. 7 Transubstantiation destroys the very Essence and being of the Lords Supper First It destroyes the sign because it takes away the substance of the bread and wine the Accidents and outward Forms only remaining Secondly It destroys the thing signified for it robes and spoils the body of Christ of its true quantity and dimensions for according to that infallible Philosophical Maxim sublatis dimensionibus corporis tollitur ipsum corpus That is by taking away the length breadth and thickness of any Physical or Natural body you destroy consequentially the very essence and being of that body and introduces instead of one body many bodies 8 Because Transubstantiation takes away the Sacramental Analogie and so when the sign is turned into the thing signified all similitude between them is gone and ceaseth 9 From this doctrine do follow many great Absurdities inconsistent with Religion Sense and Reason As first that Christ in the Supper did both eat and drink himself that he was wholly in his own mouth that he had a double and twofold body one Visible another Invisible That a Mouse or Rat may eat Christs Body That his body being reserved and laid up into a Cupboard in a short time may turn into Vermine Must not Christs body be in many places at once Must not his body and all the parts thereof his head hands and feet be in the smallest and least crumb of the Host Must not Christs body having now that bigness in Heaven which he had upon Earth be biger than it self longer and thicker If Christs Body may be in diverse places at once why may not a mans body be in diverse places at once this is granted by the Adversaries but a man cannot be in diverse places at once Can Peter for example be both at Edinburgh and London in the same moment of time He may then be both a man and not a man at the same time he may be a man because living at Edinburgh and not a man because dead at London May not Peter at Edinburgh go to York and meet Peter there from London And what a mirry meeting must it be when Peter shakes hands with Peter and takes a glass of Wine from him May not Peter from London be killed there at York and Peter from Edinburgh be left alive May not Peter alive be re-produced in a thousand Cities at once and marry there a thousand wives and beget in one night a thousand Sons and Daughters May not Peter be so many times re-produced till he make up an hundred thousand fighting men May not one candle by re-production be made as many as may give light to the whole Universe May not one bottle of water be made so many as may serve an Army of an hundred thousand May not one Guiney be reproduced as many times as may amount to five and twenty hundred thousand pounds sterling A brave invention for paying five or six hundred thousand merks of debt Next as the Adversaries are engaged to maintaine that one body may be in many places a once so are they under a necessity to affirm that many bodies may be in one place together by way of Penetration for in every crumb of the Host is Christs Body From which position it follows that a mans body may be contained within a Nut-shel That a Snuff-box may contain Athurs Seat the hollow of an Ox eye the whole Globe of the Earth That a Sparrow may swallow one by one the seven Planets seeing each one of them may occupy no more bounds or space than a grain of barly corn doth and yet the Sun which is swallowed will be as big as at present for Christs body in the Host is as big and tall as when he was on the Cross as the Adversaries confess 10 We never read of a miracle wrought by GOD but what was evident and conspicuous to all and evidently seen to be such As when Moses his rod was turned into a Serpent and became a rod again Exod. 4. 2 3. Such were the wonders of Egypt Such was the dividing of the Red Sea the stricking of the Rock and the flowing out of the waters Numb 20. 11. The destruction of Korah Dathan and Abiram was evident to all the Israelites Numb 16. 31 32. So were the miracles which were wrought by the holy Prophets such were the miracles which Christ and his Apostles wrought Was not the water most evidently turned into wine Iohn 2. 7 8 9. But after the Words of consecrationn uttered by the Mass Priest the bread as to sense is the same thing it was The bread hath the same taste thè same smell that same touch that same outward form and figure that same colour that same weight It occupies that same space and bounds and hath the same quantity in all its dimensions But the rod was seen a serpent and the serpent was seen a rod. The water was seen wine it was known to be wine by the taste by the smell by the colour Christ never wrought such a miracle as the miracle of Transubstantiation In all his miracles he appealed to our outward Senses And was it ever heard that Christ wrought miracles without a necessity Quest. V. IS the Body and Blood of

is no such thing as Venial sin as it is explained by the Popish-church upon which false Foundation is built this fancy of Purgatory Rom. 6. 23. 2 Because temporal punishments do not extend themselves beyond this life Rom. 8. 18. 2 Cor. 4. 17 18. 1 Peter 5. 10. For in this life onely the Godly receive their evil things as the Wicked receive their good things Luke 16. 25. 3 Because after the fault is pardoned there remains no punishment to be undergone Ezek. 18. 22. Psalm 32. 1 2. Micah 7. 19. Rom. 8. 1 33. 4 Because the Thief upon the Cross that was converted did not suffer afterwards any punishment in Purgatory Luke 23. 43. Neither could his death and confession upon the Cross be accounted a perfect satisfaction as the Adversaries affirm because he did acknowledge he had received the due reward of his deeds Luke 23. 41. He that suffers as a Murderer or as a Thief or as an evi doer his punishment cannot be accounted a satisfaction 1 Peter 4. 15. 5 Because they that die in the Lord rest from all their labours Rev. 14. 13. 6 Because Christs satisfaction for the sins of Believers is most full compleat and perfect and doth not need our imperfect satisfactions whether for the Fault or the Punishment Isaiah 53. chapter Titus 2. 14. 1 Iohn 1 7 Heb 10 14 Col. 1 20 21 22. Neither by our sufferings in Purgatory is Christs satisfaction applyed to us First because our sufferings there cannot be an instrument for applying Christs Merits to us For on GODS part we have the Word Sacraments and the Spirit as means for applying his merits to us On our part we have Faith Was it ever heard of in the Word of GOD that the Lord made use of exquisite torments for applying his Grace To apply Mercy by the executing of Justice Is forgiving debt applyed by exacting the debt Shall pardon be applyed to by the punishing of us Quest. IV. WIll such as are found alive at the last day not die but be changed Yes 1 Thess. 4. 17. 1 Cor. 15. 51 52. Well then do not the Papists err who maintain that such as are found alive at the last day shall die Yes By what reasons are they confuted 1 Because Christ is ordained of GOD to be Judge of Quick and Dead which distinction would be needless if all truely Died Act 10. 42. 2 Because the Apostle says as was cited we shal not all sleep but be changed which place of Scripture is not to be read we shall all therefore sleep as the Papists say putting in the Greek particle oun for ou therefore for not Because this illative particle oun cannot agree sufficiently with the Apostles Preface Behold I shew you a mystery This Mysterie is not death it self but a change in place of death which is a great Mystery indeed 3 As the Resurrection of many of the bodies of the Saints was a preamble of the great Resurrection of our bodies Mat. 27. 52. So the translating of Enoch that he might not see death seems to be a preamble of this change in place of death Heb. 11. 9. Quest. V. SHal the Dead be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever Yes Iob 19. 26 27. 1 Cor. 15. 42 43 44. Well then do not the Socinians Arminians Anabaptists Photinians and Marcionites err who maintain that the same individual body is not raised up which we carried about with us here and laid down in the dust but another body made of Air or of some matter more subtile than Air altogether void of flesh and blood made a-new by Christ Yes Do not likewise many of the Quakers err who maintain also That the same individual body is not raised again but that there is a change thereof in substance as well as in quality Yes By what reasons are they confuted 1 Because it is evident from Scripture Phil. 3. 21. that there shall be a transforming of those vile bodies at the Resurrection to be fashioned after the glorious body of Christ and so not the forming and making of a new one which is hard to conceive if the same individual body should not be raised and if this change here spoken of be as well in substance as in quality 2 Because the Apostle sayes He that raised up Christ from the dead shall also quicken your mortal bodies and therefore not bodies made of Air by his Spirit that dwelleth in you Rom. 8. 11. 3 The same Apostle sayes For this corruption must put on incorruption and this mortality must put on immortality 1 Cor. 15. 53. 4 Because the Iustice of GOD requires that the same individual bodies shal receive rewards or punishments which have done good or evil while life remained 2 Cor. 5. 10. Rom. 2. 6. Eph. 6. 8. 5 Because the body of Christ who is the efficient cause of our Resurrection 1 Cor. 15. 4 12 13 16. rose again that same individual body Luke 24. 39 40. Quest. VI. SHal the bodies of the unjust by the power of Christ be raised to dishonour Yes Acts 24. 15. Iohn 5. 28. 29. Phil. 3. 21. Well then do not the Socinians err who maintain there shall be no resurrection of the unjust Yes By what reasons are they confuted 1 Because the Apostle sayes We must all appear before the Judgment-seat of Christ that every man may receive the things done in the body 2 Cor. 5. 10. 2 Because the hour cometh in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Iohn 5. 28 29. 3 Because the Apostle sayes being accused before Tertullus there shall be a Resurrection of the dead both of the Just and Unjust Acts 24. 15. 4 Because according to the Enochs Prophesy the Lord cometh with ten thousands of his Saints to execute Judgement upon all and to convince all that are ungodly among them Iude verses 14 15. 5 Because many of them that sleep in the dust of the Earth shall awake some to everlasting life and some to shame and everlasting contempt Daniel 12. 2. CHAP. XXXIII Of the Last IUDGEMENT Question SHal the wicked who know not GOD and obey not the Gospel of Iesus Christ be casten into everlasting torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power Yes Matth. 25. 31 to the end Rom. 9. 22 23. Acts 3. 19. 2 Thes. 1. 7 8 9. Well then do not the Socinians err who defining eternal death to be the extinguishing of the Body and Soul maintain that the wicked are to suffer no torment in hell and that their whole punishment will be to be deprived of Eternity or anihilated that is both Soul and Body turned into NOTHING Yes Do not likewise the Origenists and some Anabaptists err who think that not only the wicked but the Devils themselves after many torments in hell shall be received by GOD into favour and be made blessed and happy Yes By what reasons are they confuted 1 Because the Apostle affirms almost in so many words that which we have asserted 2 Thes. 1. 7 8 9 10. 2 Because Life Eternal and Death Eternal are in Scripture opposed to one another in the same sense Mat. 25. 46. But Life Eternal in Scripture is not taken for being simply Eternal but for being Eternally happy or to be in a blessed Eternal state and condition Psalm 133. 3. Therefore Eternal death must be taken in Scripture not for anihilation or being turned into Nothing but for an Eternal wretched and miserable state and condition 3 Because the Scripture saves but the children of the kingdom shall be casten into utter darkness there shall be weeping and gnashing of teeth Matth. 8. 12 13. 4 Because the Scripture affirms expresly that the wicked are tormented in hell Luke 16. 24. Next there are some degrees of torments there but there are no degrees in non esse that is in not to be 5 Because Abraham saves expresly there can no man pass from the place of torment to the place of bless and happiness Luke 16. 26. 6 Because the torments of the wicked are called a Worm that dieth not a fire that cannot be extinguished 7 Because the Scripture sayes that the smoke of their torment ascendeth up for ever and ever Rev. 14 11. Rev. 19. 3. 8 Because the wicked will be carried into everlasting fire prepared for the Devil and his angels Matth. 25. 46. And the same wicked are to rise again to shame and everlasting contempt Daniel 12. 2. And to suffer the vengeance of Everlasting fire Iude verse 7. And now only is the accepted time and now is the day of Salvation 2 Cor. 6. 2. FINIS * In magnis voluisse satest