wine is prepared by 1. Cutting downe 2. Casting into the 3. Wine-presse 4. Troden with the 5. Feet 6. Powred to be drunk used So Christ was Cut down for us Cast into and troden in The wine-presse of his Fathers wrath for us Troden under the feet of the contumelious Jewes and others Powred out his soule and bloud for our sakes like water shed on the earth that we might receive the comfort 6. How receive we the comfort As in the creatures of bread and wine though we have them in abundance the comfort onely is by Gods blessing so in this bread and wine though the signes or symboles of it be had it is the grace of God that giveth the true comfort sanctifying them and applying them indeed in the nourishment of the soule to whom we must looke up for a blessing in the use of the Sacrament 7. How was he the Paschall Lambe As by whose bloud on our door-posts the destroyer cannot hurt us and hereby we delivered have power to passe out of the Aegypt of this world into the land of Canaan in heaven 8. How or why minde we his death As he was threshed and troden downe to death for us that deserved it his body broken and bloud shed and soule powred out for ours that ought to have beene so eternally the punishment of our sins was so heavy on him that he was bowed downe to the grave whereby in his stripes we are healed and so with thankfulnesse are to remember his death 9. How was there in his death a sacrifice As his body and soule was made an offering for sin propitiatory by the worth of it for the sins of the whole world as more worthy then the whole world and all creatures being in the Person of the Son and Creatour God and man and so in this one sacrifice of which all other sacrifices were but shadows and types they all had their end and this was the end and substance of all both the Lambe slaine every morning and evening for a dayly and continuall Oblation the Paschall Lambe the Scape-goat the many other sacrifices and bloud shed for propitiation figuring Christs bloud that was to be shed the price and redemption of all our bloud herein and hereby in the Sacrament remembred 10. What was the use of those often sacrifices 1. To expiate and do away sin and so commanded 2. To sanctifie those that were uncleane or infected with leprosie defiled by any other uncleannesse Legall or Ceremoniall 3. To prosper weighty attempts as Saul when he was to fight with the Philistines 1 Sam. 13. 8. 11. Is Christs sacrifice effectuall to this Yes more fully and abundantly in every respect For By it sin is fully expiated his bloud cleanseth from all sin 1 Joh. 1. 6. By it we are sanctified thorowout both in soules and bodies prayers and all our actions and other things sanctified to us in him By it all things made prosperous and a blessing to both soule and body in life and death through him 12. But how was he a sacrifice As his crosse was the Altar whereon offered suffered As himselfe the Priest that made the Oblation As his humane nature the Creature offered of that infinite worth as united to his Divine Nature As his precious bloud the bloud shed in the offering that ought to have purifying power in bloud As the fat fuming up the sweet perfume of his merits by which sacrifice thus offered he obtained eternall Redemption for us Heb. 7. 27. and 9. 12. 13. What the benefits we remember herein The sealing and confirmation of his Covenant and graces The strengthening of our faith The câ—mfort and nourishing of our soules The union with Christ and God The communion with all Saints the whole Church Of which more hereafter 14. How said you the perpetuity of memoriall noted As it is the continuall remembrance of his death so in the institution commanded and worthy by all good Christians to be used and remembred as the most beneficiall action that ever was done for mankinde worthy to be remembred everlastingly that maketh him live to eternity 15. But doth not Baptisme represent this also Yes but not so fully and powerfully as this Sacrament it being in that a secondary end to shew that by our washing remembring it on the by but in this Sacrament the full end scope and intention of it 16. What prescribe you then for the end of this Sacrament The 1. chiefe end the confirmation and seale of faith and graces unto us whereby the testification of the union with God and Christ communion with the Saints 2. Other ends also to be conâ—esired 1. As testification of our obedience and saith used 2. As solemne thanksgiving and praising God therein so called an encharisticall sacrifice 3. As confession and celebration of the memoriall of Christs sacrifice 4. As bond of love among the visible members of Christs Church so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or festum charitatis 5. As meanes of more solemne celebrating the publicke meetings and drawing them together so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. As publick note of distinction to the Church and faithfull from all others as also the other Sacrament 7. As recordation of the many benefits of Christs sacrifice called to minde and continually renued in our remembrance 17. How is it then said before the end only a memoriall Because in the memoriall of Christs death and sacrifice all the rest both chiefe and other ends for which it is either instituted or so often so used may seem after a sort to be included 18. How doth it agree with baptisme In the chiefe end the sealing of grace and of the Covenant in generall and divers other particular ends as the testifying our faith obedience thankfulnesse the note of distinguishing between the faithfull and others as well as after a sort also remembrance of Christs death by our being washed in his bloud 19. How differeth it from Baptisme Very much in many things as in 1. The ceremony and externall rites action and elements 2. The signification of them and manner of it in Baptisme a washing in Christs bloud the other a feeding on him and so a communion and participation of Christ and his merits 3. The proper ends baptisme to admit us regenerate renue us The Lords Supper to nourish strengthen conserve us in the Church 4. The order of them Baptisme first the Supper after and not otherwise 5. The person using baptisme all regenerate even children the Lords Supper only those that can acknowledge and remember the benefits and reason of it 6 The manner of use of baptisme with faith and repentance the Lords Supper besides them with confession also commemoration thanksgiving had so only of those in yeares 7. The usurpation of them baptisme but once as once admitted into the Covenant though often renewed by repentance never iterated the Lords Supper the oftner used the better for continuall nourishing of us and commemorations
veâ—ily and indeed taken and received of the faithfull in the Loâ—ds Supper 33. What herein observed Tâ—e matter body and bloud of Christ. The action take â—and received by the faithfull The Analogy and reseâ—blance of the parts The manner theâ—eof verily and indeed wherein chiefly the force of the relation 4. What are the relata and correlatâ— The Bread and Wine consâ—cration and blessing breaking powring forth giving and distributing nourishing and strengthening the body Relate uâ—to and signifying the Body and Blood of Christ his holineâ—e and veâ—tue his suffering and shedding his blood his taking and receiving by faith nourishing and refreshing of the soul. 35. What the Relation and Analogie The similitude of the things and representation of one by the other founded after a sort on the similitude of the things themselves in nature but absolutely obtaining the force of the Sacramentall signifying from the institution and by grace 36. How is the taking and receiving of them then Verily and indeed but after a spirtuall and divine manner not so grossely and corporally or carnally to be understood as poore sense or reason should thinke or presume to define under the compasse of their shallow apprehension which their presuming hath moved and stirred up strange mists in this divine speculation that ought onely mysteriously to be looked on and admired with the eye of faith not curiously to bee pried into by silly eye of sense or humane reason 37. Why say we so Because as there are arcana Dei and Religionis that ought not to be pried into and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be told and mysteries in the Trinity and faith that even mortall heart cannot comprehend nor is it fitting or needfull for us to know much lesse curiously enquire after so especially in this mystery where Christ is verily and indeed present yet after such an ineffable manner the tongue cannot utter nor reason well comprehend yet faith may plainly see because hee hath said it who is the Truth and wee must beleeve though for our weaknesse not able sufficiently to conceive or comprehend 38. Why cannot we comprehend them Because wee are finite and the counsels and wayes or thoughts of God that he will have concealed to exercise our humility not like us or our thoughts or wayes buâ— as his wisedome in the depth of his counsels infinite in himselfe though to us-ward and in part so much as necessary for us to know finite and revealed proportionable to our understanding and apprehension so what is not revealed it is holy modesty and sobriety not curiously to enquire after as in this and many other things 39. But some have devised how in this and the like Yet without Gods especiall grace or command and illumination it may well seeme but lost labour and vain for when many have devised divers wayes of his presence here or in the midst among his Disciples when the doores were shut he to whom all power is given can have other means to shew his presence and power then their poore thoughts or inventions can devise And for this if it had been expedient for us to know he would have shewed it it may then suffice us that since hee hath said it hee is present and how hee is present wee shall finde by his graces here and perfectly in glory when we shall know as we are known and all our imperfections done away 40. What are we to doe then With the Disciples to receive him beleeve and enjoy his blessed presence and grace making no question with those Capernaits as to say Master how camest thou hither considering also the Bethshemites were blessed by the presence of the Arke but cursed and plagued when they began curiously to pry into it 1 Kings 6. And curious questions little availe to godlinesse especially in such things as this where silence and admiration is the best eloquence to expresse such mysterie and here godly meditation safer then Socraticall disputation when commonly discourse of controversie doth abate devotion which ought rather to be kindled by pious and godly meditation 41. Is this sufficient then or best for us It is For we may consider if humane reason waver in things sensible how much more in divine so farre above sense and from sense removed The creation of Angels being above humane sense or capacity Moses is therefore said not to have mentioned it so in this mystery much more the manner of Christs presence and how he commeth uttered onely as Pythagoras Scholars were silent and assured it was so if hee said it though else they did not perceive it much more the authority of Christ should be with us because he said it and so let us honour him in this mystery praise him for his mercies receive his graces beleeve his promises and be thankfull for his presence and blessings and here those things wee comprehend we may admire and what wee cannot we should more admire and if word or heart be wanting to expresse or conceive let not faith be wanting to relieve because he is truth and the Sunne remaines a spâ—endent body though Batâ— or Owles eyes cannot endure it or our eyes look into this truth 42. But are wee not to beleeve as the ancient Fathers did Yes as the holy and most ancient ever have done as the Disciples who beleeved not queâ—tioning how and enjoyed his grace and presence and the like by the most ancient Fathers confessed we are to acknowledge as 1. With Dionysius the Areopagite that it is a most divine mystery 2. Justine Martyr that not common bread or drink 3. Tâ—rtullian that it was made Christs body 4. Origen that wee eate and drinke the body and blood of Christ and so the Lord entreth under our roofe 5. Cyprian that as in the person of Christ the Humanity was seen but the Divinity hid so in the visible Sacrament or divine essence communicated 6. Hillary of the verity of the body and blood of Christ there is no place of doubt 7. Ambrose that more excellent food then Maâ—â—a 8. Jerome the Lord both maker of the feast and food 9. St. Augustine that in this sacrifice the Lord boâ—â— Priest himselfe and sacrifice And so of others with whom we consent in the Orthodox interpretation and confesse and admire he greatnesse and divinesse of the mystery and with reverence embrace what in some respect we are not able to conceive of the mysterious Majesty of the same 43. How are we then to believe That by the faithfull receivers verily and indeed is the body and blood of Christ received and so duly and in faith received as Christ said it it is his body and blood and with it himselfe and his merits are applied to the soul to make it a holy Tabernacle fit for his presence which yet as it is spirituall food is understood in a spirituall manner and selfe fitâ—ing the same mystery and not destroâ—ing the natuâ—e or parts of the Sacrament but such his presence but the soule
saved There are surely many Hypocrites that take the badge of Christ but fight under the banner of Satan but commonly it is seen true by their works we may know them 32. Is it then easily to be discerned who shall be saved Nothing lesse for the most impenitent sinner for a while may at last finde mercy and be converted and as we are to judge none we are to hope well of all and to believe of our selves as we finde by our faith of others in charity 33. Then are we to account all members of Christ that are baptized Charity bindeth us so to it as who have beene washed in the same Lavar of regeneration received into the same fellowship and visible company of Saints and faithfull that wee are though God onely indeed knoweth who are his 34. What use of Baptisme The sacramentall assurance of the love of God and his graces to us and so admittance into his house and Church and by faith cooperating a step to our salvation which as in the use so in the remembrance may be very profitable 35. What profit in the remembrance thereof To confirme the grace well begun in a mans heart whereby to grow in grace and so forward to godlinesse 36. How may that be effected If he beleeve he shall bee hereby more confirmed in the faith so being a true Christian be hereby registred in the Catalogue of Saints that all the fiends in hell shall never be able to blot him out againe 37. How is this benefit here described By these excellent names and titles in the answer here expressed as the baptized is said to be made hereby 1. A member of Christ. 2. Childe of God and 3. Inheritor of the kingdome of heaven 38. How a member of Christ As ingrafted into him by Baptisme and received to bee a member of his body the Church of which he is the head and Spouse 39. How understand you the body of Christ Divers wayes and especially these three either his Naturall body united to his soule so borne and for us offered an oblation for redemption of our offences Or his Mysticall body and that understood either Politically of his Church the company of the faithfull Or Sacramentally and spiritually but verily in the Sacrament of the body and blood of Christ exhibited to his Church under the species and signes of bread and wine 40. Which of these here understood His mysticall and politicall body the Church whereof hee is the head the whole Church his Spouse and every good and faithfull Christian a member 41. How is he seene to be head By giving to the same and every member thereof Life Motion Direction 42. How is any of us known so to be a member of him By our receiving life motion and direction from him and as we feele our soules to be 1. Living in God 2. Moved by his Spirit 3. Directed by his holy Word 43. Is there any difference in the members of this mysticall body Yes according to the diverse gifts and graces of Gods holy Spirit working in them 44. In what manner Though secretly yet evidently by the gifts appearing in them as of prophesie tongues interpretation healing teaching and governing and the like whence some Apostles other Prophets Teachers Governours as the same Spirit giveth power and direction 45. How have these the names of members As in every well governed Commonwealth the Prince representeth the head the State a body his faithfull Councellours eyes the Law the life and soule the Teachers the understanding Governors the will and all Prelates Magistrates and Judges the shoulders whereon the head is borne and all weighty affaires of estate the Artificers Husbandman and Trades the hands which worke and the feet whereon the Commonwealth standeth So in the Church the like order and distinction of members seene 46. How is that showne By the Apostles owne words 1 Cor. 12. where the Prophets who are called Seers Apostles Teachers c. are showne members of that mysticall body of Christ the Church for the good and conveniency of the body in divers degrees yet all needfull even the meanest as well as the more honourable and in the charity and harmony of the whole every one one anothers members as all together members of Christ. 47. What commeth of being members of Christ We are thereby children of God and so consequently in the right of Sonnes inheritors of the Kingdome of Heaven 48. But were not we children of Godelse Not as beloved or in grace and favour with him for so we are onely as we are in Christ. 49. Who are then the children of God Either Generally all creatures men and Angels Particularly men sonnes of Adam who was the son of God Most specially the elect by adoption and grace in Christ who is most essentially intirely and supremely the Sonne of God 50. How is Christ the Son of God By nature of the same essence God of God begotten not made eternally before the world was created the wisedome truth image and beloved of God 51. How are Angels sonnes of God As the most excellent creatures spirits in light created for the service of God who is the Father of light and Father of Spirits the originall of them and all things and so Satan the disobedient spirit or one of them that fell from that excellent estate in which created is said Iob 1. 6. to come and stand before the Sons of God 52. How are men the sons of God Generally as Angels and all creatures else as created in an excellent estate in the first Adam but though disobedient in some measure by the subtilty and meanes of that Angell that fell Satan or the old Serpent yet particularly taken againe into favour and had a Saviour appointed the eternall sonne of God a meanes of their restauration 53. How are the elect the sons of God Most specially in his favour and grace for his love to Christ in whom they are accepted as his members and having put on his righteousnesse by faith and grace given them for his sake as it were accompanying that faith so made acceptable and their soules adorned 54. Why are not the falling Angels in like hope For that they in a more excellent estate created more was required of them in regard of their rare perfection whose sin and guilt was so much more heynous as their knowledge and estate more excellent and so they fell in eternity to eternity 55. How then should men lesse excellent be saved Even in that respect as 1. not so highly transgressing having not received so excellent gifts or so many and heavenly talents but as inferiour in gifts and graces inferiour in offence and who in time fell had in this world a time of returning and meanes of salvation appointed 2. In regard of the occasion and meanes of their fall 56. How is that Their guilt though heynous as against the infinite Majesty of God yet inferiour to that also of Angels in this as who fell of
and distinct places observed answering to the severall sorts of persons and their degrees in the bosome of the Church in so comely order from all antiquitie to us in the form and structure of our Church or from the platform of them very lively representing to us the times practise and founders intentions may minde us of the same and teach its what order and decency or other respects of reverence before God and to God and all holy and consecrated things to him for his owne and to them for his sake were fit to be observed and by all dutifull sons of God and the Church religiously ought to be performed as by all godly and religious persons of all ages and devout Christians have ever been accustomea and never by any unlesse godlesse prophane or gracelesse mereticks and factious Sectaries detracted or denied so the degrees of the persons places and things consecrated as well as their consecration here instanced both in the Iewish Church and ours and thence issuing difference and degrees of the reverentiall respects to them usually exhibited both by us and them all which proved from holy Scripture and constant and continued practise of the people of God and more illustrated by the dictates of naturall justice equity and reason and so clearly vindicated from all shew of idolatry or superstition but the neglect and contempt hereof by the factious producing miserable and wretched effects both to the dishonour of God and disorder in religion Church State government wheresoever and such unreverence used and their prophanesse suffered to passe unâ—â—â— or uncorrected so the order In ours and the ancient Christian Church and why so necessary to be observed hereby sufficiently explained and against all sacrilegious gainsayers too commonly palpably found to be such plainly demonstrated and the name of Altar toward which such reverence is used and even anciently prescribed and enjoyned whence by such perhaps more despitefully handled from their calumnies and aspertions vindicated and to the true use of it according to the Churches ancient idiome asserted and restored and so both Churches Altar and other decent ceremenies in and about the same in our Church retained shewed in generall consonant to the practice of all approved antiquity and in particular of the Greek Easterne Churches thus In that point with our coâ—senting to be recoâ—ciled And for close to this Sacrament of baptisme certaine criticall disquisitions on the name of God so ordinarily used by us in our common discourses and writing usefull as more solemnly in the profession of our religious duty and observance or other acts of highest consequence as especially in the administration of the sacrament of baptisme and ceremony thereof whence also by the way other like observations on the mystery of iniquity and name of Antichrist the Beast and Whore of Babylon in such mysticall manner with much anigmaticall obsecurity by numbers and else expressed or rather unveyled and involved so in the first place the number of the heads hornes of the Beast considered as leaaing way to the number of the name of Antichrist being 666. with the illustration thereof from the name and nature of the Fiend calling himself Legion the very power at that time of that armed Pagan impiety that did afflict and oppresse the Church Saints of God the application whereof may be to to any the like times and occasions or oppressions referred and so lastly concluding with the Nomen Tetragrammaton so usually pronounced Jehovah but corruptly in stead of Jaho proved by the Text of the Bible and other authorities which might perhaps more regularly and orderly be by Iahvah yet all vowels to come nearest to the former sound though lesse rightly so as it is by some intended 1. VVHat is the outward signe in Baptisme Water wherein the person baptized is dipped or sprinkled with in the name of the Father and of the Sonne c. 2. What herein to be noted 1. The Matter or Element Water used so of old as is to be seen in 1. The leprous and unclean 2. Naaman the Syrian 3. The blind man sent to wash in Siloam Ioh. 9. 7. 4. John baptizing in Jordan 11. The Action 1. Dipping in Summer or warmer Countries 2. Sprinkling in colder Clymats or weather 3. Or for the tendernesse and danger of the infant 4. Form of words prescribed in the name c. of which outward signe and parts thereof none ought to be omitted or altered which would make the Baptisme else bee no Baptisme and which rightly once performed ought not to be iterated 4. What the inward grace The cleansing of the soul from sinne by sprinkling of Christs blood in the power of the Trinity whence a death to sinne and a new birth to righteousnesse is wrought in us 5. Whence is it Or what reason of this Because being by nature borne in sinne and the children of wrath wee are hereby made the children of grace 6. What is herein to be considered 1. The parts resembling one another the Relata and Corclata 2. Resembling our representation in the parts 3. The relation and presentation of the thing signified to the soule 4. The effect and efficacie or vertue of the Sacrament in the death to sin new birth to righteousnes And manner and reason thereof explained For whereas by nature c. 7. Which are the parts resembling one another The 1. Water representing the blood of Christ. 2. Sprinkling thereof on the body the washing the soul. 3. Action of the Priest The operation of Gods Spirit Blessing the action 4. Form of words prescribed Power of the Word and vertue of the Holy Trinity promised 8 How distinguished into Relata and Corelata The 1. Water 2. Sprinkling 3. Action 4. Words The outward part of Relata to the Blood of Christ Washing the soule Operation of the Spirit Power of God to the inward part or corelata 9. Which the Relation The representation that the parts have between themselves one to another as water to the blood of Christ the washing the body to the cleansing the soule the action of the Priest and words prescribed to the operation of Gods Spirit and power in the grace and blessing proposed and promised 10. How the presentation of it to the soule In those outward Emblemes as seales shewing the grace by faith throughout the whole life apprehended and exercised by the power and operation of Gods Spirit making it profitable to the soule 11. What the effect or efficacie and vertue thereof 1. The death to sinne being baptised into the death of Christ and the soule so washed in his blood made clean and dying unto sinne that is crucified in us as we unto it 2 The new birth unto righteousnesse as being baptized and buried with Christ in his death wee are also raised up in him to newnesse of life and sanctification 12. What is intended herein 1. Our mortification of sin and the old man in all the corrupt lusts of the flesh
Herods hog then his childe 3. Flight from his massacre even in his swadling clouts faine to take sanctuary in Egypt such his exile into Egypt and in his return faine to take Galilee for a poore refuge for feare of further danger and so consequently suffering many things to his greatest derogation in the processe of his age both by the Divell and his agents and instruments wicked men 19. What else especially 1. His want and poverty in a high measure 2. Fasting and temptation in the Wildernesse 3. Labours in preaching and teaching ungratefull ones as wel as the 4. Councells and practises against his Doctrine and person 5. Violence offered even publiquely often before that his finall apprehension and time of his suffering and death 20. How his want and poverty 1. Seene at his birth his parents so poore had no roome in the Inne so born in a cave neer it where the poore lodged called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Manger or Stall so antiquity delivereth the place showne divers writers in primitive times recording it in great want and poverty 2. In his education farre from pompe or plenty in the estate of his humble and poore parents at Nazareth 3. Afterwards with his Disciples poor Fishers to the rich and proud Pharisies and Johns Disciples as he professeth that the Foxes have holes and Birds nests but the Son of Man hath not where to lay his head 21. How in his fastings and temptations As his use was in great abstinency so else in the Wildernesse when led out thither by the spirit to be tempted and so fasted forty dayes and in that extremity endured both bitternesse of want and assaults of Satan in the discomfortablenesse of hunger and thirst and want of company in the vastity and solitude of the Wildernesse so on all sides encompassed with misery if possibly to have been by sorrow or subtilty overcome but the end he the vanquisher and at last Angels to his blessed comfort after hellish and grievous temptations came and ministred unto him 22. How in his labours and paines Continually going about doing good as his very enemies confessed frequent and fervent in prayer and preaching visiting and healing the sicke the blinde and lame clensing the Lepers raising the dead disputing reproving and confuting the gaine-sayings of the stubborne Pharisies Saduces and Scorners whipping the prophane persons out of the Temple and though instructing the weake powerfully overthrowing the insolent impostors and deniers or despisers of the truth 23. How by practices and counsels against him and his Doctrine By his suffering and bearing the vile and standerous speeches of those that called him glutton and drunkard friend of Publicans and sinners deceiver impostor and said he had a Divell and cast out Divels by Belzebub Excommunications and revilings of the Pharisies Scribes and Herodians and all the curses they could give when he blessed and blessed of God The Pharisies and others their practices in their counsels to intrap him in his speeches and seeke his life at least to overthrow and disgrace his doctrine 24. In what manner Their Disciples and Herodians cunningly asking him questions if lawfull to pay tribute to Caesar that if he affirme it the people might hate or stone him if deny it the Roman Governours might take his life other questions of the Law and the like with malicious intent to hurt and intangle him and other whiles condemning him as an Heretique sending officers to apprehend him taht were overcome by his Doctrine and excommunicating those that followed him and pronouncing them accursed c. 25. What open violence 1. So much that though the Rulers were moved divers with his workes and did esteeme and honour him they durst not professe it for feare of others of the Jewes and Pharisies and Herodians Ioh. 9. 22. they tooke up stones to kill him Ioh. 7. 19. and 8. 59. 2. They led him to the side of a hill to throw him downe headlong but he passing through the middest escaped Luke 4. 29. his time was not yet come determined of the Father and more and greater torments and sufferings were by him to be sustained 26. VVhich were those Those grievous ones neere his passion when apprehending the heavy wrath of God due to sin and the heavy burden that lay on all mankind as it were wrestling with him 1. Not only prayer Father if it be possible c. and thrice iteration of it in bitter heavineste of spirit 2. And wresting from him but even in deadly anguish of that fearfull Agony in body and soule and sweat of drops of blood And lastly his life in that terrible and fearefull manner by crucifying being made a sacrifice for sin when his body torne and his soule tormented under his fathers displeasure he cried Eli Eli c. that he was a man indeed of sorrow when he so bare our infirmities Esay 53. for what sorrow was ever like his Ier. Lament 27. VVhat considerable in his crucifying The unjust execution and manner of it the meanes of it Gods determinate counsell for our good the malice of the Jewes consequently his death and burtall How the unjust execution and manner of it 1. As it was before Pilate a Roman and Heathen and by himselfe confessed unjust Judge as 2. Who acknowledging him guiltlesse and acquitted him indeed and justice yet at the Jewes importunity for respect of persons and partiall favour condemned him 3. By the malice of the Jewes procured 28. What meanes here seene 1. Seene to men the unjust Judge his partiality malice of the Jewes their malicious accusations and false witnesse when all faile prayers and threats if thou let him escape thou art not Caesars friend 2. Seene to God mans redemption hereby redeemed his determinate counsell this meanes to bee thus made this sacrifice offered and Christ thus to suffer for many Drinke this cup c. 29. This was the greatest of his sufferings Yes for thus hee suffered under Pontius Pilate and was crucified wherein 1. His crowning with thornes 2. reviling mocking and spitting on 3. buffetting c. 4. false accusers and accusations 5. Purple robes in scorn seeme but sparkes to the ensuing flame 30. Wherein shewne When both in body and soule tormented pierced thorow with sorrowes and pressed to death temporall and his soule even feeling the misery of the eternall 31. How meane you that In his body 1. Carrying the Crosse till he fainted under it 2. Nailed to the Crosse the most iguominious death 3. Veynes and limbes rent with cruell torments of all parts 4. Paines of death body and soule parting 5. To comfort him gall and vineger to drinke in encrease of sorrow and scorne 6. Lastly side pierced and heart bloud let out as hands and feet before pierced and wounded In his soule 1. Suffering with his body the separation from the body torments of ignominy and shame but much more the 2. Separation from God and heaven by guilt of our offences by the anger of God
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
parere non didicit whence 1. In Superiours required Justice Temperance Prudence Charity Clemency Liberality Meeknes Gentlenesse Piety Gravity Sobriety Constancy and almost what not vertue so to shew themselves truly fathers and honourable for the good example of others 2. Inferiours requisite also Humility Obedience Reverence Love Meeknesse Goodnesse Piety Modesty Justice Temperance Patience Constancy Prudence c. and all sorts of vertues vertuously to be inclin'd and ready to yeeld all due honour to Superiours as well as more to honour them in following and imitating their vertues and godly example 61. What is the reason of this Commandement The promise of blessing of long life if God please not to prevent it with a better blessing of eternall life 62. How is this to be understood As that either the Parents blessing shall prolong the childrens dayes from God Or that the dayes shall be prolonged for the phrase seems to beare both that they may prolong thy dayes or that thy dayes may be prolonged in that land 63. How is long life a blessing since many dayes commonly evill and troublesome As Gods gift and sanctified in the good use to his honour and so an entrance to a long life even for ever and ever 64. But we see disobedient and evill children sometimes live long and the vertuous dye in prime of their age Yet this may very well be seene verified of them and it is often verified 1. As they are seene often to live long who obey the counsells of the wise whereas the disobedient by this meanes and scorning good counsell come to evill and untimely ends by their lewd courses 2. As it is alwaies verified in respect of their good life which is only to be accounted a life and a long life as in grace and Gods house where one day is better then a thousand and a sinners life is nothing nor nothing worth if he live a hundred yeares Eccl. 8. 12. 3. As it is most surely verified in the life to come and land of the living where it is made up to more then full measure in and with God and also happinesse so taken sooner from basenesse to glory as from beggery and the dust to the place of honour as if from the dunghill or Princes gate to be honoured and advanced and who may esteem Enoch lesse blessed then others though living some fewer yeares since taken up to God or the just as taken from the evill to come Esay 57. 1. 65. But it seems contrary when evill and unruly children live long It may seeme so indeed but is not since their life is no life or nothing but vanity Eccl. 8. 12. or but a death and they dead even whiles alive 1 Tim. 5. 6. and such life will be but sorrow here and hereafter since only Salomon miserae bene acta juventa senectae 66. Why is long life proposed the promise or blessing Because it is most sweet and desired and so a most forcible reason to all and especially to flesh and bloud who desire by all means to live long to procure the observation of this Commandement 67. So it might be to all the Commandements And so it may be understood as the high way to the observation of all the rest by obedience to Superiours who command the rest to be observed and yet particularly and primarily belonging to this 68. How meane you that 1. As children that honour their Parents or relieve them in need in some sort prolong their lives that else bring their heads sooner with sorrow to the grave as Jacob said Gen. 42. 38. seene particularly herein worthy of this recompence 2. As the way to honour is to give honour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before honour goeth humility so it is sit that they which give honour to parents should live long and have honour rendred to them again as likewise the just judgement of God may be and is often seen over the disobedient in the contrary 69. How so 1. In that either such vipers as did kill by not relieving and obeying or dishonouring their paents that gave them life should not live long or 2. If they live should have a generation or race of such vipers following them that should dishonour and shame them and so never come to honour that trod not this way to honour 70. Why said the land that the Lord God giveth To put us in minde that not only the life or long life and prosperity but even the land and all things we possesse in this life are the gifts of the Lord so to minde us of our duty and in whose love to performe our best endeavours for the observation of this and the rest of all the Commandements which as was before shewne are never well observed no not though the action be performed unlesse it proceed from this fountaine the love and honour of God 71. What followeth The sixth Commandement a duty generally to all though in them particularly respecting the good of our neighbours life and person not to murder SECT 8. The sixt Commandement The order and Analysis of the sixt Commandement withall the severall duties and abuses opposite intimated or expressed amply deciphered and so first murder in all kindes and branches thereof and the severall degrees of it prohibited foule shedding of bloud the maine sin the degrees of it thence participating their malice as from Cain and the Divell first murderers of bodies and soules so unjust anger and rages with the fruits thereof in envy revenge and the like also hatred a confirmed or inveterate anger and implacablenesse malice and uncharitablenesse with the severall branches thereof against friends or foes Neighbours or others with the opposite duties here remembred and explained the farther degrees of murder in the tongue by railing reviling scoffing tale-bearing slanderers and also in quarrelling and contentions violence and wrongs fighting poysoning sorcery and self-murder with the unnaturalnesse of that sinns and with the haynousnesse the occasions of it where also speciall remedies and performances against the same and the temptations especially of Satan the fact of Lucretia examined and disavowed the severall sorts self-murder and other by the circumstances of persons manner and punishments to the same due and belonging used to be inflicted and the violence thereby more to be observed in all the kinds of it soul-murder and sorts thereof with the opposite duties and some of the Commandement observed 1. VVHich is the sixt Commandement or second of the second Table Thou shalt doe no murder or thou shalt not kill 2. What is the order of this Next to that duty of obedience in the fifth Commandement the high way to the observation of all the rest this generall duty of doing good to all especially respecting the preservation of the life and welfare of our neighbours so deare to us all as we see in the last pressed Commandment proposed as a most forcible reason and so as of a thing of dearest price care thereof here
Rejoyeing in others harmes or ill called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 24. 17. Job 31. 29. Psal. 35. 19. 21. VVhat opposite duty required Rather to wish others good and congratulate their welfare by rejoycing with them that rejoyce in prosperity or pitty mercy and compassion ready to mourne with them that mourne and helpe them in any calamity 22. How against friends or foes 1. Against friends by 1. Faigned friendship worse then open hostility seen in slattery treachery and the like 2. Dissolving friendship and setting friends at variance II. Against foes by enmity hostility grudge and implacablenesse and minde to doe mischiefe 23. What duties on the other side required Christian sincere and constant friendship or pacification among friends and charity and desire of reconciliation to and with others 24. How against neighbours strangers or underlings 1. Against neighbours by discord contentions and janglings or unquiet and harsh behaviour 2. Against strangers by inhospitality and incivility 3. Against those under our command and power by cruelty and rigour in offering injuries revenge or harme and unmercifulnesse even to the dumb beasts for a good man is mercifull even to the life of his beast 25. What opposite duties required Peace and concord peaceablenesse hospitality and civility gentlenesse and clemency 26. What outward signes of uncharitablenesse anger hatred or rankor 1. The eyes cast downe or awry 2. The countenance distorted or estranged 3. The gestures proud or disdainfull 4. The voice loud speaking or angerly as tus◠Racha c. Math. 5. 22. opposite to which the signes of good will in courteous and milde behaviour 27. What farther degrees of murder In the tongue and malicious words either in I. Presence and to the face or not secretly as by 1. Brawling and scolding or loud clamours 2. Reviling and railing noted by superiours against inferiours with menacing By inferiours against superiours murmuring 3. Scoffing and scorning mocking and taunting cursing and blaspheming c. II. Absence and behinde ones backe tale-bearing slandering and calumny to which adde those that are accessory to this ill which as the sharpe darts of the divell wound three at once the soule of him that is telling hearing wounded by the slander And which as an untruth is condemned in the ninth Commandement as a murderer of the good name and reputation deare as life here 28. What is the opposite duty here required A peaceable temperate and quiet tongue speaking good and not evill or words that may doe hurt 29. How are these sinnes branded or the heynousnesse noted As the hater of his brother a manslayer accounted Iohn 3. 15. The tongue and heart set on fire of hell Iames 3. The sure token of reprobates to have their throat an open sepulchre poyson of Aspes under their lips and their mouthes full of cursing and bitternesse Rom. 3. 13. 30. VVhat farther degrees of murther In quarrelling and contention In fighting and challenging In offering violence and wrong In taking away life of ones selfe or ones neighbour or the accessory or assistant to any of these 31. How quarrell and contention As a breach of charity and peace and the high way to open murder and bloodshed and the like may be said of fighting and chalenging in time of peace to the danger of life if not destroying therof or losse of life or member 32. VVhat punishment Life for life bloud for bloud eye for eye tooth for tooth hand for hand by the law of Moses and Talion law or Lex talionis 33. VVhat opposite duty A peaceable minde and hand ready to doe the actions tending to humanity and concord 34. What of offering violence and wrong As the fore-runners and occasions of shedding of bloud or destroying life whether by 1. Indignity or disgrace offered 2. Hurting and wounding the body of our neighbour 3. Grinding the faces of the poore and oppression 4. Vsing any meanes to impaire the neighbours health as by Witchcraft poysons deceit Withholding helpe or reliefe in our power so Apothecaries or unskilfull Physitians and false drugs or that use deceit in things medicinable or sustenance to the adulterating of good things and destruction of life and health 35. What opposite duty Just and conscionable dealing in all the aforesaid respects and person or any other for the conservation of life or health and detecting all deceit and preventing violence against the same 36. What utmost degree of murder Taking away of life by violence or else of ones selfe or other 37 What of selfe murder A most unnaturall sin and most dangerous as unlesse sinne against the holy Ghost more monstrous then any others and scarce having hope of repentance after so immediate temptations of the divell to so horrible an act as laying violent hands on ones selfe yeelded unto and as dying in Satans worke and to be feared in Satans hands only Gods boundlesse mercy that inter pontem fontem as fate inter calicem labra may shew it selfe but in all probability and humane sense a most dangerous damnable and desperate case 38. What may be occasions of so horrible a sin so to be avoyded 1. Either pride in a high degree and loth to stoope to others or beare lower faile then used or will agree with so high a minde 2. Some crying sinnes as murder adultery perjury usury that tormenting the conscience driveth to despaire and so divellish a designe 3. Apostasie from God or the truth or carnall security blinding the eyes of the soule slipping from God and into the power of Satan and his temptations 4. Poverty disgraces or other heavy crosses overwhelming the soule that forgetting to lay hold on Gods mercie the divell is ready to drive to this desperate execution 5. Melancholy and such mists of minde with any or sometimes many of the foresaid things and the divell like a roaring lion alwayes ready seeking whom he may devoure taking occasion of all occasions and our weaknesse there laying his strong battery of temptations if we leaving God he give us over to our selves too weak for such a potent inveterate and malicious adversary 39. What speciall remedy or preservative in such danger Avoiding of sinnes repentance of sinnes to labour for patience in adversity and crosses humility of soule and by prayer to commit our selves and soules into the hand of God But what if Satan and his temptations be too busie and present To remember he is a liar and an adversary and so that he suggesteth neither truth nor good for if he presse the threatnings of the law and grievousnesse of notorious sinnes yet the mercy of God is greater if he urge thou art a reprobate yet he is a liar and God is true and good giving mercy to every penetent sinner if he say thou art unworthy yet Christ in whom thou art or maist be if thou but desirest it is most worthy and beloved and thy full redemption and price if he tempt thee to despaire or murther that is a deniall of God and
his truth if he bid thee so end thy forrowes he is a liar for it is to god from temporall to eternall sorrow if he say thou must commend thy soule to God and die so he is a liar and if it were good he would not tell thee so for it is to die in murder and going from God and a murder of soule and body and that everlastingly so only flie to Gods mercy and leave sin and Satan and if thou pray for this he cannot come nigh unto thee nor hurt thee 40. But some as Lucretia have been commended for it for preservation of chastity or vertue It may be so by heathens that know not God but not by Christians who know Gods Law and the damnablenesse of the crime and so Saint Augustine sheweth this Lucretia's vice in this though by the heathens commended for a vertue whose chastity was to be admired but selfe-murder to be discommended lib. de Civitate Dei 41. What sorts of selfe-murder Either 1. Body and life naturall by 1. Omission and neglecting of the means of life for niggardlinesse or starving through idlenesse or not using other lawfull means of preserving the same 2. Commission of ill in prejudice thereof by 1. Sins of drunkennes whoredome or excesse imparing health 2. Thrusting ones self in danger therewith quarrelling c. and 3. Contriving their owne death 1. Indirectly by coÌ„mitting some capitall crime worthy death 2. Being their own butchers murderers 2. Soul by 1. Omission in the neglecting the means of salvation c. 2. Commission in 1. Making no conscience of sin but sinning against conscience and knowledge 2. Persisting in sin without grace or repentance 4. What opposite duty required Seeking all ordinary and honest means of preservation of life and health by moderate recreations of body or minde physicke and avoiding dangers or sins so distempering both body and soule and finally for the souls health seeking the means of salvation flying sin and praying and practising repentance 43. What in other murder else to be considered The person as well as the matter manner and punishment 44. What of the persons The 1. Murderer whether 1. Principall or 2. Accessory 2. Murdered whether 1. Stranger or near of kin 2. Private person or publick 3. Offender or innocent person whereby the guilt is diversly distinguished and so accepted extenuate or encreased 45. How the principall or accessory I. The principall as prime agent the deepest in offence II. The accessory also murderers if abettors or counsellours whether 1. Superiours by 1. Unjust command 2. Wrongfull sentence 3. Not punishing murder but coâ—niving at one to the perpetration of other 2. Any others by 1. Consent and abetting 2. Counsell or hiring 3. False testimon 4. Treachery c. 46. What the other respects As 1. the parricide or murderer of father brother or near kin more abominable then the ordinary homicide Secondly the regicide or murderer of superiours or them in authority as of servants their Masters or wives of husbands or private persons of publicke accounted treason or petty treason in the lowest degree more abominable then common murder Thirdly the murder of an innocent person more then of an offender and proscribed or condemned person who is yet to be put to death by the person and manner appointed by law and not at randon by any person which were murder but done according to law is not only not evill but good and just 47. How is it said to be good and just As warranted both by divine and humane law when bloud requiring bloud God commanding that who sheddeth mans bloud by man shall his bloud be shed and who so blasphemeth or obey not the Father Deut. 21. 8. 19. 20. or the voice of the Priest Dent. 17. 12. the Sabbath breaker adulterer ravisher and divers other in Gods Law and such exorbitant offences by humane lawes commanded to be punished by death and so the Magistrate beareth the sword not for naught Rom. 13. 4. 48. All taking away life is not then here forbidden No for hence are exempted and excepted all those persons and in all those cases where the Lord himselfe 1. Giveth the sword Of justice as the Magistrate who beareth it not for naught In lawfull battel as the souldier for their Prince or Countrey In just defence as of ones selfe against theeves robbers or other necessity 2. Offereth another as manslaughter by meere chance and not of any malice or anger for whom God provideth refuge of sanctuary Exod. 21. 13. Deut. 19. 4. 49. How of Moses Phinees and the like Of speciall instinct and commission from God in extraordinary manner and if private men yet of heroicall or divine zeale but Christians must follow ordinary rules and examples not speciall exceptions or imitations of extraordinary actions 50. What else of the matter or manner Murder or the taking away the life the greatest wrong that can be done to man and defacing of Gods image is either in respect of The 1. Meanes perpetrated 1. Directly by force and violence 2. Indirectly by Poyson Witchcraft or the like 2. Manner and motion 1. Ones owne accord and that of 1. Maliceprepensed 2. Blind zeale 3. Heat choler 4. Drunkenness or other passioÌ„ 2. Another as 1. Commanded 2. Counselled 3. Hired c. to doe it 51. What the punishment Bloud for bloud usually and in some fearfull manner also according to the aggravation of the offence so that who spilleth mans bloud by man shall his bloud be spilt it being a crying sinne as Cains murder Abels bloud crying to heaven for revenge Gods judgement shewing it selfe many times in extraordinary manner revealing the murderer and presenting him to be punished as by the dead body sometimes the bloud or the murderers owne conscience 52. Why so severe punishment Because it is even 1. A destruction of the little world the Microcosme of man 2. Defacing of Gods image betwixt which and clipping the Kings coin wherein is his image yet death for it there is no comparison 3. An encroaching upon Gods office whose onely right to call men when he please out of the world 4. The greatest sin against man that can be unlesse murder of his soul which also is punished like as this bloud for bloud soule for soule so the bloud of soules is required at their hands and lyes heavy in their heads that destroy them 53. How is soule murder understood Either in respect of the life I. Naturall an unjust grieving and vexing of a mans soule II. Spirituall by first omission of duties of 1. Governours Ministers Masters to whom belongeth the guiding care and 2. Instruction of others for their soules health and salvation Second commission in being cause of sinne and offence as by provocation counsell evill example c. 54. What duties opposite required Both preservation of life and preventing so much as possible all meanes of hurt both in ones selfe and others with helping and not hindering our owne and others
of Christs death and benefits received thereby 20. How is it called Both Coena Domini the Supper of the Lord of the time and occasion when instituted Mensa Domini of the benefit of nourishment and food 1 Cor. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the meeting together of the Church for celebration thereof Communio of the union with Christ the communion of Saiâ—ts members by it and communication and participation of the faithfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thanksgiving and commemoration of Christs blessings Sacrificium by the Ancients but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prayse and thankes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as propitiatory Missa of he late Romish Church either of the division of the rest of the company and this left for the chiefe the receivers or of the alâ—es and oblations thither sent or as some define of the sacrifice and elevation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a signe or ensigne or elevation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice or that token and action of and in the sacrifice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the elevation 21. Is it then a sacrifice Nothing lesse yet the commemoration of that sacrifice by Christ once offered and so a holy mystery and signe of that gracioâ—s redemption of all the Elect continually to be remembred with the sacrifice of praise and thanksgiving as is more fully expressed in the parts the signe and thing signified 22. What is the outward part or signe Bread and wine which the Lord commanded to be received 23. What note you in this 1. The matter or elements bread and wine 1. Bread c. 2. The Authour the Lord commanding 2. By the Lord. 3. The action the institution consecration communicating receiving 3. Commanded to be received 24. What for the outward ceremony The bread and wine the elements appointed The breaking and powring out prepared to be used The blessing and consecration in words prescribed The distribution and delivery receiving and using in the action of the Priest Communicant 25. Is all this prescribed Yes for is we observe it we finde it all that 1. At the end after Supper whence the Lords Supper 2. Christ tooke bread and likewise the cup. 3. He gave thankes the consecration 4. He brake it 5. He distributed gave it so fâ—r the cup taken given 6. He said take Eat this is my body Drinke ye all of this this is the bloud of the New Testament c. 7. He commanded the Celebration so do this Often use and continuall as oft as ye doe it in remembrance of me and so as the Apostle expoundeth it to remember the Lords death till he come 1 Cor. 11. 26. 26. Why are these things observed As principally setting before our eyes the efficacie and vertue use and end of the Sacrament 1. As taking of bread as the Lord tooke his Sonne and gave him for a sacrifice as Abraham commanded to offer Isaac type of Christ his only Sonne 2. As breaking and pouring out as Christs body broken and bloud poured out 3. As giving thanks and consecration whence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. As distributing as he and his graces distributed whence a communication and communion 5. As taking it apprehension of Christ and his merits by faith 6. As eating virtually application to the soul. 7. As drinking the refreshing of the languishing soule in the fountaine of grace 8. As universall words all of you to signifie the universality of his graces to all 9. As forme of words uniformly set downe in the foure Evangelists for unity and uniformity of faith doctrine manners 10. As prescription of it to all and at all times or often doe this as oft c. and so 11. As the continuance of it in the often celebration 27. What of the other circumstances As lesse materiall and not so primarily noting the efficacie use or end not so much insisted on and so left to the Churches order and discretion 1. As the time supper time altered to morning prayer time as the morning sacrifice in the morne of the new Church which in the even of the old 2. As the place in an upper Chamber now the Church yet the highest roome on earth 3. As the persons Disciples only yet then the whole Church in â—ommunis now all the faithfull 4. As the gesture sitting or lying down now kneeling as of most reverence and humility best fitting the sacrifice of prayse and thanksgiving 5. As the leavened bread water mixed or the like not principally intended nor treated of or commanded So left to the Churches determination with whom power was left to set things in order as the Apostle said Other things will I set in order when I come 28. Why bread and wine appointed 1. Because of the fit and neare resemblance between them and Christs pretious body and bloud food and refreshing of the soule 2. Because of the imitation of Melchisedec's holy action the type hereof and the long continued use and order among them â— Because of the common yet excellent use of them 29. How that fit and neare resemblance 1. In the preparation aforesaid of threshing grinding breaking of the bread treading powring out of the wine as Christs body and bloud or indeed body and soul prepared for an offering for sin 2. In the speciall using by taking inwardly and digesting them for nourishment and refreshing of the body so these to the soule inwardly received and appropriated by faith 3. In the vertue of preservation of the hungry and famished from death so our soules from death also Of strengthening and making glad the heart as Psal. 104. 4. so this bread of life or staffe of bread stayeth strengtheneth the spirituall life and maketh glad the heart and soule of the faithfull even comforted thereby to eternity 30. How in imitation of Melchisedec As he was a type of the Messiah and brought out bread and wine to Abraham Cen. 14. 18. and this continuing in use among the Jewes as their traditions testifie both to blesse and consecrate their bread and wine especially at the Passeover and at the end of the feast such a like distribution of a pâ—â—t of the bread hiâ— under a napking and a cup of wine at the end of the feast this ouâ— Savioâ—â— as a Priest â—or ever after the oâ—der of Melâ—hijedeâ— in continuaâ—ce of that rite begun from him at the end of the Passeover when now to vanish and be abolished thus câ—useth it to stand for a perpâ—tuaâ—l râ—memâ—rance of the perfect Pasâ—eover and his eternaâ—â— Priesthood 31. How â—or the common and ordinary use As being ordiâ—ary and at hâ—â—â— yet of most excellent use the â—ustentâ—tion and comfort of life so this Sacrament easie to be comâ— by and no burdeâ—somâ— ceremony noâ— costly yet of most excellent use and comfort â—o the very soule and as easie to be come by so ofâ—en to be used 32. What the inward part or thing signifiâ—d The body and blouâ— of Christ
and faith are spirituall things so is â—e spiritually and after a divine and inâ—ffable manner presenâ— to it and nourishing and sustaining the saâ—â— But is not this he confession of Con or Transuâ—stantiation No For neither with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe we say it is cum Christo or Christus cum paâ—e in or sub pane this with Christ or Christ within or under it Nor with the M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned into his body but with Christ himselfe as Christus is panis vitae so this Bread is his body and the Cup his blood and so say his Apostles but in the Sacramentall locution and phrase of a Sacrament where the signe sheweth the thing signiâ—ed and by vertue and efficacie of his power and instâ—tution â—oth are divinely present by the operation of his Spirit and grace and so found expressed in holy Scripture as also expounded in the same where he is not only figuratively called the Vine the Shepheard c but more mysteriously also to be understood as here in the Sacrament and so expounded in other places 44. How expressed or so expounded In that whereas Baptisme is called Absolutio peccatorum the wâ—shing of sin The Laver of Râ—generation Titus 3. 5. 21. and saveth us 1 Pet. 3. 21. being the Sacrament or signe of it onely So â—ircumcision called the Covenant Gen. 17. 10. but the signe or Sacrament of it vers 11. proxime sequenti So the Lamb is the Passover Exod. 12. 11. but called the Remembrance of it vers 14. and the signe of it Exod. 13. 9. and so Matth. 26. 26. and in the other Evangelists it is called Christs body and his blood and 1 Cor. 10. 16. the Communion of his body and Communion of his blood yet bread and partakers they of that one bread in which sense also said Christ was the Rocke spirituall meat and drink and the Rock said to bee Christ 1 Cor. 10. 3. 4. So Christ our Passover 1 Cor. 5. 7. and the Lamb 1 Joh. 29. and in the Revelation and the likeâ— wherein though wee acknowledge Gods powerfull and gracious presence in it and the weaknesse of our apprehension or reason to sound the depth of this mystery and manner of his comming as we doubt not of his presence and true and very receiving neither hold we it needfull for weake reason curiously to enquire further nor need we seek to the Ubiquitaries doctrine or other Comments of humane invention for props of our faith or this holy confession 45. How doe we then apprehend the mystery As it is delivered and to be apprehended spiritually and by faith so mysteries are offered not to questioners but to beleevers yet herein if with Solomon we admire or say How is it credible God should thus dwell with men 1 King 8. 27. let us remember what the Angel Gabriel said The power of the most highest and of the holy Ghost hath overshadowed it Here is his power word to search further or beyond it were temeâ—ity and not to beleeve it infidelity but to beleeve and acknowledge it life eternall 46. How may we reverently call or esteeme it As the Fathers have in their godly zeale declared described and called it As a great inestimable divine most noble Sacrament a pure venerable eternall praise-worthy Mystery A Mystery of peace and piety holy of holies blessing and hidden Manna and such reverent Titles as their holy zeale and devotions moved them unto And if any way seeming hyperbolical we may well think and know nothing too high to shew it or words too divine for this holy mystery if well and graciously interpreted or understood 47. What figures of this Sacrament 1. The Paschall Lamb principally whose forerunner it was 1 Cor. 5. 7. 2. The bread wine that Mâ—lchisedec brought â—ut when he blessed Abraham Gen. 14. 18. and hee a type of Christ. 3. The Shew-bread alwayes before God lawfull for none to eate but the Priests this those onely that are godly and so a Royall Priesthood 4 The Cake baked in ashes in vertue of which Elias walked fourty dayes and fourty nights and came to Mount Horeb where he saw God as wee hereby strengthened and brought to see God 5. The Manna Angels food for the excellent properties and only ceasing the Sabbath and this in use with us till the eternall Sabbath 6. The Ark containing holy things made of puâ—est shining Cedar Shittim woâ—d this of the flesh of the Sonne of God and bringing holinesse and graces and blessings with it 7. Elizeus meale 1 King 4. that sweetned the pot and took away bitternesse and death so this bringing life 48. â—ow is Christ generally in holy Scripture said to be received 1. In his person as by Zacheus entertaining him to whom he said This day is salvation come into thy house 2. In the poore received or entertained in charitie when it will bee acknowledged what yee did to these the little ones yee did to me 3. In his Mâ—ssengers Who receive you receive me and who receive me receive him that sent me as who receive a Prophet in the name of a Prophet shall have a Prophets reward 4. In his doctrine and by faith so Joh. 1. 12. To such as receive him he gave power to become the sonnes of God 5. In the Sacraments of the old Law shadows and types of the new 6. In Baptisme he that is baptized into Christ hath put oâ— Christ Gal. 3. 17. 7. In the Lâ—rds Supper most divinely as in this Sacrament exhibited and most effectually as verily and indeed by application of his gâ—aces and presence powerfully to the soule that whereas the old Sacraments were types and shadowes the Doctrine the Articles or conveyance the Messengers the nectaries and servants Baptisme the seale of a new life and beginning in Christ this of the comforts and nourishing in him as continually feasted with his graces and enjoying his presence 49. What are the benefites whereof wee are made partakers hereby The strengthening and refreshing our soules by the body and blood of Christ as our bodies are by the bread and wine 50. What is here expressed The analogy of these spirituall comforts to the soule and spirituall life correspondent though in a divine manner to those corporall comforts of the body by those excellent meanes and instruments In what manner In the 1. Receiving and using 2. Blessing and graces 3. Effect and vertue of it 51. How seen in the receiving and using In that first as the bread and wine are received by the hand of the body eaten and digested by the mouth and stomach are made the nourishment of the body 2. So the body and blood of Christ received by the hand of faith fed on by the mouth digested by the heart is made nourishment and strength to the soule 52. How in the blessing and graces In that as the bodily life is continually fed nourished and refreshed by these corporall substances so the spirituall
heart 2. To set at liberty in the spirituall bondage of sinne 3. To inflame us with a kinde of heat of devotion 4. To give patience in adversity and trouble 5. To nourish us in health and prosperity 6. To restore us in sicknesse or extremity 7. To unite us to God in peace and charity 8. To Communicate his graces to us in necessitie 9. To make us whole if weak and lame 10. To preserve us being made whole 11. To strengthen us in all our life 12. To conduct us to glory in our death And according to this is Saint Bernards meditation on the same 12. How is that That this heavenly Manna and divine mystery 1. Is physicke to the body 2. Way to the traveller 3. Strength to the weak 4. Joy to the whole 5. Refuge to the poore 6. Counsell to the rich 7. Help to them in danger 8. Heavenly comfort to the departing soule According to that which saith a reverend moderne Divine 1. If that I am sicke here I may cure me 2. If whole here I may keep me 3. If living here I may comfort me 4. If dead in sin here I may raise me 5. If I desire to burn with the love of God here I may inflame me 6. If I am cold in devotion here I may warme mee 7. If blind here I may enlighten me 8. If spotted here I may cleanse me 9. I will not flie from God as Adam did since here I shall finde grace to strengthen me 13. What sentences of holy Scripture concerning it For our comforts we may remember That 1. To Adam was said that day thou eatest of that tree thou shalt die but of this here to us eat and live for ever Joh. 6. 58. 2. Of mount Sinai it was said he that toucheth the hill Exod. 19. shall die but who commeth to this hill and feast described Esa. 25. 6. shall live 3. In Sampsons Riddle De forte dulcedo and out of this Lion of the Tribe of Juda the sweetnesse of this heavenly Manna in the Eucharist 4. Jacob said surely God is in this place though I was not ware of it Gen. 28. 16. so may we say God is here though we see him not 5. David saith Memoriam fecit mirabilium suorum Psal. 111. true of this holy mystery his memoriall and Tues magnus faciens mirabilia Psal. 86. 9. 6. Abraham weaning Isaac made a feast Gen. 21. 8. Christ to weane us from the love of the world maketh us this heavenly feast 7. To Zacheus was said This day is salvation come unto thy house Luke 19. this is said to our soules by Christs comming 8 Adam cast out of Paradise must eat the bread of carefulnesse man received to grace in Christ doth thus eat the bread of life Angels food 9. The Spouse in the Canticles saith Cant. 5. 1 I have gathered my myrrhe with my spice I have eaten my honey-combe with my honey I have drunk my wine with my milk eat O my friends drink c. so speaketh Christ to our soules in the Eucharist 10. Christ teacheth this salutation Peace be to this house Luke 10. 5. he saith so to us in this and if we open to him he promiseth to sup and rest with us Rev. 3. 21. 14. What should the soule say in this respect It may well answer in the words of the Spouse 1. Ecce Sponsus as the wise Virgins Mat. 25. 6. and go forth to meet him 2. Ecce Ancilla Domini with the blessed Virgin Luke 1. 18. 3. Dic verbum vivet anima with the Centurion Matth. 8 29. 4. Lift up your heads ye gates and be you lift up you everlasting doors and the king of glory shall come in Psal 24. 5. Taste and see how gracious the Lord is c. Psal. 34. 7. 6. Give us Lord this water of life with the woman of Samaria John 4. 7. As the Hart longeth for the water-brookes c. Psal. 42. 15. What other comfortable sayings of the Fathers of this In that reverent stile they use of it as aforesaid and as St. Chrysostome saith it is a miracle of mysteries Saint Cyprian a joyfull solemnity Thomas Aquinas a precious banquet admirable wholesome and full of all sweetnesse as by the ancient Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feast of charity and so generally a great divine venerable inestimable and most noble mystery 16. What is our necessity of it or how discovered By considering 1. Our want and nakednesse without it and what need of refreshing we have in our earthly journey 2. What comfort it bringeth with it bringing Christ and his graces into our houses 3. What is our work our land our people as was demanded of Jonah Jon. 1. 9. 4. Whither our journey tendeth in this our pilgrimage of life 5. Heaven our home and haven and this the onely or chiefe viand we can have for our refreshing on the way 17. How may we be confirmed or farther enflamed with the love and desire of this holy mystery By serious considering and ruminating with thy selfe these or the like holy meditations of the necessity greatnesse worthinesse of this divine and heavenly Sacrament or thy duty in the same and blessednesse by it As 1. How it is Manna Angels food Bread of life the Seale of the Covenant Pledge of Grace c. Marriage feast 2. How in regard of it all earthly honours and substance are vaine And hereby peace is come to thy soule and salvation 3. How whilest thou dost communicate thou art a temple of the holy Ghost and thy soule a house of prayer 4. How by it thou art become a living and new sepulchre for thy Saviours body or which more his graces to reside in 5. How he is thus taken down from the Crosse by thee and lodged in this new Sepulchre in thy garden 6. How hereby myrrhe and pure spices shall flow and distill into that Garden thy Soule 7. How it is the heavenly viand of the soule and onely best refection in thy journey towards heaven and eternity 8. How hereby thou mayest be cured of thy sicknesse of sin blindnes issue of bloud lamenesse or other infirmity 9. How thou art bid to this feast bring but faith and have it and all blessings Pray Lord increase my faith 10. How if Napkins brought from the body of the Apostles wrought cures and miracles how much more this body of the Lord in thee and to thy soule 11. How Christ in his conception tooke our nature and we in this spirituall reception and conception of him partake of his Divine nature 12. How as we receive him here in this state of grace he will hereafter receive us in glory 17. How is our preparation by repentance The examination of the truth of our repeâ—tance by the consideration of the time past and former sins Present weaknesses and infirmities To come our purpose of amendment by leaving our former courses and study to amend our present imperfections by our striving and