Elements We answer Answ Not in respect of place or coexistence but by sacramentall relation on this manner When a word is uttered the sound comes to the eare and at the same instant the thing signified comes to the mind and thus by relation the word and the thing spoken of are both present together Even so at the Lords table Bread and Wine must not be considered barely as substances and creatures but as outward signes in relation to the body and blood of Christ and this relation arising from the very institution of the Sacrament stands in this that when the elements of bread and wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of CHRIST are presented to the mind Thus is CHRIST truly present with the signes Secondly in respect of the Communicants to whose beleeving hearts he is also really present as was shewed before Quest 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Reader would see illustrated what kind of presence this is let him read Perkins reformed Catholike of reall presence Page 186 187 c. Quest 20 Wherein doe we and the Papists differ concerning the reall presence Answ We dissent not touching the presence it selfe but onely in the manner of presence for though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall to the signes by Sacramentall relation and to the Communicants by faith alone On the contrary the Church of Rome maintaines Transsubstantiation that is a locall bodily and substantiall presence of Christs body and blood by a change and conversion of the bread and wine into the said body and blood and that wheresoever this Sacrament is administred that is if this Sacrament were celebrated in all the Cities and Towns and parts of the World at one and the same instant in all those places were Christ bodily locally and substantially present Now this we deny and they thus hence endeavour to prove it Our Saviour in the institution of his Supper Object 3 commanded these words to be said This is my body Therefore if his words be true wheresoever his supper is celebrated there his body must needs be and consequently every where at once if the Sacrament at once were every where celebrated That which was spoken by our Saviour Answ and must be understood figuratively and tropically they take literally and properly Now that the words are figurative and not proper it well appeares First if we compare this action which he did then institute with that which he did at the same time make an end of and which was a type of this The Lords supper succeeded the Passeover As then of it he spake figuratively when he said I have greatly desired to eate the Passeover with you So when he said This is my body he could not but speake figuratively And as the Lambe which he did then eate and instead whereof he did institute the bread was the Passeover namely Sacramentally So the bread Sacramentally is the body of Christ Secondly it appeares also by the phrase of speech used by St. Luke 22.20 and by St. Paul 1 Corinth 11.25 in speaking of the other part of this Sacrament This Cup is the new Testament in my blood Now to speake properly neither was the Cup nor the wine in the Cup the New Testament And therefore if the phrase used concerning the Cup must needs be understood figuratively and tropically then why not also the phrase concerning the bread Thirdly it cannot be denied but that CHRIST in giving the bread and saying This did shew forth bread yea such bread with all its accidents as he gave And therefore either I. Did he then call the bread alone his body and if so then is the speech figurative because he calleth that his body which is not his body Or II. He did then call the accidents of the bread alone his body And if so which no man durst ever yet avouch the speech also must needs be figurative Or III. He did then call both together that is the bread and its accidents his body And if so it is figurative in like sort seeing that the substance of the bread could not be the body of CHRIST much lesse the accidents either alone or with the bread Or IV. He did then call neither the bread nor the accidents thereof his body but some other thing And if so then out of all question there is then a figure whilest shewing one thing and calling it his body he would notwithstanding haue another thing farre different from it to be understood by the name of his body And thus howsoever they expound the words they must needs confesse a Trope and Figure in them Against this Bellarmine de sacrament Euchar. Object 4 lib. 1. cap. 9. objects Christ the institution of this Sacrament said unto his Apostles after he had given thankes and blessed the Elements This is my body that is that which is contained in this bread or under the formes of this bread is my body And therefore these words must needs be taken properly not tropically This he further proves by three reasons viz. First because it is not the manner of the Scriptures to set downe flat Precepts and Commandements and directory rules in obscure tearmes or figurative speeches but plainly and evidently Therefore it is not like that Christ being now to prescribe unto his Apostles the perpetuall Law and forme of this Sacrament would speake obscurely Secondly because although he spake often to the Pharisees by parables and signes yet there was no cause why he should now so do none being present but his Apostles Thirdly because neither these words This is my body nor any other speech of Scripture is to be taken figuratively unlesse either some other Scripture doe shew it so to be taken or it be repugnant to some Article of the faith as this speech of Christ is not For whereas the Protestants alleadge that it is contrary to Christs ascension yet we Catholikes doe both believe that Article and also hold the reall presence of Christ notwithstanding Bellarm. Cap. 9. Argum. 3. First the Cardinall doth here strangely overshoot Answ 1 himselfe and commits a grosse Soloecisme in affirming that which he denies or confirming and proving that which he undertakes to overthrow His assertion is That these words This is my body must needs be taken properly and not figuratively or tropically and he gives them this proper interpretation That the pronoune This doth neither signifie bread nor body nor yet accidents properly but This that is saith he under these accidents is my body as he sheweth by an example which proueth that this is so plainly a figurative speech as when a man promiseth his friend the use of his purse doth figuratively meane the money in his purse Let the Reader read Bellarm. Lib. 1. de Euchar Cap. 11. § Nota
Captaines before them to the battell So David was anointed amongst the midst of his brethren to be their Captaine and King 1 Samuel 16.13 Secondly there was Vnguentum convivale an ointment used at Feasts Eccles 9.8 Thirdly there was Vnguentum funebre an ointment used at Funerals and unto this hath our Saviour reference in this place VERS 17. Now the first day of the Feast of unleavened Bread Vers 17 the Disciples came to JESVS saying unto him Where will thou that wee prepare for thee to eate the Passeover Quest How many wayâ—s is this word Passeover used in Scripture Answ Divers wayes namely Sometimes it is taken First for the whole weeke of unleavened Bread thus Act. 18. it is said That after the Passeover Herod intended to bring forth Peter unto the people Secondly for the day which followed the Even wherein the Paschall Lambe was eaten that is for the fifteenth day of the first Moneth Thus St. Paul saith The feast day of unleavened bread which is called the Passeover did approach Thirdly for the houre of the killing and eating of the Paschall Lambe according to that of St. Marke After two dayes was the Passeover and the feast of unleavened bread Fourthly for any bread or meat which the Jewes eate during the feast of the Passeover Thus St. Iohn saith The Iewes would not enter into the Iudgement hall lest they should be defiled but that they might eate the Passeover Iohn 18.28 Now here by Passeover Iohn doth not understand the Paschall Lambe but unleavened bread which they were to eate for the space of seven dayes And which it was not lawfull for them to eate except they were cleane according to the Law now to have entred into Pilates house would have defiled them Fifthly for the Paschall Lambe it selfe Sixthly for Christ who was figured by the Lambe 1 Cor. 5.7 Carthus s VERS 20. Now when the Even was come Vers 20 he sate downe with the twelve Whether was it required of the Iewes by the Lord to stand at the eating of the Passe-over or to sit Quest First Pererius s Exod. 12.8 thinketh Answ 1 that standing was none of the Ceremonies enjoyned because our Saviour Christ did sit at the Passe-over as St. Matthew here expresseth Secondly Philo whose judgement is somewhat Answ 2 to be credited concerning the rites of the Hebrewes thinketh that they stood at the Passe-over lib. de sacrif Cain Abel Thirdly it is cleare that they stood by the other Answ 3 rites used in the Passe-over namely the girding of their loynes and the holding of their staffe in their hands and by the reason which is added Because they did eate in hast Now he that standeth is more ready to goe then he that sitteth and he which sitteth hath no need to stay his hand upon a staffe Yea the Apostle saying Stand therefore and your loynes girded about Ephes 6.13 seemeth to allude to this ceremony Fourthly and though our Saviour did sit at the Answ 4 Passe-over yet this sheweth not that the Jewes did not then stand but that it was no perpetuall ceremony onely prescribed for that time as the rest belonging to their habite which were likewise omitted by our Saviour Fifthly Jt is the opinion also of the Hebrewes Answ 5 that they were first to stand in the eating of the Passe-over in token of their servitude in Egypt for servants used to eate their meat standing And Simler in Exod. 12.8 is of opinion that CHRIST first stood till the Passe-over was eaten and then sate downe at the rest of the supper for it was lawfull after the eating of the Passe-ouer to use other meats to make an end of the feast as our Saviour also did But it appeares to be otherwise by this our Evangelist that our Sauiour did sit at the eating of the Passeover as in this verse When the Even was come he sate down with the twelve Wherefore it is not otherwise to be judged but that standing at the Passeover was a rite onely prescribed at that time Vers 22 VERS 22. And they were exceeding sorrowfull and began every one of them to say unto him Lord is it I Quest Why were the Disciples thus sorrowfull Answ 1 First they sorrowed for the approaching death and most impious delivering and betraying of their Liedge loved and innocent Lord. Answ 2 Secondly they were sorrowfull because euery one feared himselfe knowing that it was impossible that their Master should lye but it was possible enough that through humane frailty they might fall into such a gulfe and horrible impiety Answ 3 Thirdly they greeved that there should be one so wicked amongst them as to betray his owne Master for the offence of one of a congregation doth often reflect upon the whole congregation yet a good colleague or companion doth mourne for his fellowes fault as though it were his owne Vers 24 VERS 24. The Sonne of man goeth as it is written of him but woe unto that man by whom the Sonne of Man is betrayed it had benee good for that man if he had not beene borne Quest Why doth our Saviour say it had beene good for Iudas if he had never beene borne that is if he had never beene Answ 1 First because if he had never beene borne or never beene he could never have beene a Traytour nor listened to any such wicked counselil And it better by much not to be then to be a betraiour of the Lord of glory Answ 2 Secondly it had beene good for Iudas if he had never beene because it is better Non esse then Malè esse not to be at all then to be eternally miserable as he is and shall be for ever for if he had never beene he could never have beene damned Vers 26 27.28 VERS 26 27 28. And as they were eating Iesus tooke bread and blessed it and brake it and gave it to his Disciples and said Take eate this is my body And he tooke the cup and gave thankes and gave it to them saying Drinke ye all of it For this is my blood of the New Testament which is shed for many for the remission of sinnes In these verses is laid downe the institution of the Sacrament of the Lords Supper and therefore J will not handle them particularly by Sections as J doe in the rest but onely propound some generall questions which J conceive are most needfull to be knowne and learnt by those who desire to be worthy and blessed receivers of this holy Sacrament What is that we call the Lords Supper Quest 1 That which Christians are commanded to receive together in their solemne assemblies in remembrance of Christ Or it is the Communion of bread and wine instituted by CHRIST in remembrance of his death Luke 22.19 and 1 Corinth 11.24 33. and 10.17 Whether is the Eucharist a Sacrament being Quest 2 once consecrated though it be neither eaten nor drunken The Papists say Answ that these words being once said This is my body the elements
are the very body and blood of Christ though they be kept in boexs or pixes and other Church vessels and never eaten Trident Concil sess 13. Can. 47. Bellarm. de Euchar. Lib. 4. Cap. 2. Now because we deny this and say That the Object 1 Eucharist is no Sacrament beside or without the use thereof that is though some forme of words be pronounced over the Elements yet if they be not received and eaten and drunke it is no Sacrament they object this place thus Christs words which were spoken over the bread This is my body were true as soone as they were pronounced yea before he said Take eat and so likewise of the Cup therefore it was a Sacrament before they did receive and eat it yea and had beene a Sacrament though it had not beene received at all at that time First these words of our Saviours This is my body Answ 1 were not spoken before he brake the bread and distributed it But first as St. Matthew here setteth it downe he brake the bread and gave it to his Disciples saying Take eat and then follow these words This is my body which seeme to have beene uttered even in that instant when they tooke the bread and beganne to eate it Secondly the institution of a Sacrament consisteth Answ 2 partly of a promise partly of a precept The promise is this This is my body the precept Take eat Now Christ doth no otherwise make good his promise then we performe the condition unlesse therefore accordingly we doe take and eat it it is not the body of Christ If the Reader desire to see how both these answers are opposed by Bellarmine and how his oppositions are fully answered let him read Willet synops 621 622. By whom and when was this Sacrament of Quest 3 the Lords Supper instituted By the Lord JESUS in the night wherein he was betrayed As in this place Answ and 1. Corinthians 11.23 Why in the institution of this Sacrament did Quest 4 our Saviour blesse the Elements as it is here said or give thankes as St. Luke and Saint Paul say First CHRIST gave thankes that he might Answ instruct us how to celebrate and receive this holy mystery namely with thankefulnesse Secondly he gave thankes to shew that willingly and of his owne free accord he laid downe his Answ 2 life Answ 3 Thirdly Christ gave thankes to teach us that we must suffer and undergoe whatsoever is laid upon us with thankesgiving like Iob who blessed God for crosses as well as blessings Iob. 1.21 Answ 4 Fourthly he gave thankes that thereby he might signifie that he was delivered to death for the benefit of us and our salvation And this is the true meaning of these words hee tooke the elements of bread and wine and blessed them that is he gave thanks to God his Father for his inestimable mercy towards mankind and for that inestimable mystery of their redemption which was now about to be shewed forth Quest 5 Why did our Saviour institute this Sacrament of his Supper Answ 1 First for the perpetuall remembrance of his death and suffering Answ 2 Secondly that thereby we might see the unparallelled love of him towards us who gave himselfe to death for our salvation Answ 3 Thirdly for the consolation of his Church and Children that seeing Christ is now corporally separated from them being ascended into Heaven they might spiritually injoy and partake him in the Sacrament wherein he is held forth unto them Answ 4 Fourthly for the edification of the faithfull but of this afterwards Quest 6 What is communicated outwardly in the Sacrament of the Lords Supper Answ Bread and wine consecrated or blessed according to the institution as in this vers and Mark 14.22 and 1 Corinth 10.16 Where we see that the Elements are bread and wine which being consecrated or blessed are changed Sacramentally but not substantially I say Sacramentally because they are separated and set apart for the Sacrament and are not to be reduced or turned unto a common use durng the cōtinuance of the Sacrament Quest 7 Is there no dissimilitude or unlikenesse at all betweene Bread and Wine and the Body and Blood of Christ that our Saviour here useth these Elements of Bread and Wine to signifie his Body and Blood Answ 1 First this resemblance and likenesse there is betweene Bread and Wine and the Body and Blood of CHRIST that as those nourish the life of man being meat and drinke according to the Psalmist God gives bread to strengthen the heart of man and Wine to make him cheerefull Psalm 104. So the participation of the Body and Blood of Christ doth so nourish and sustaine our soules that we shall never spiritually die any more I amplifie not this answer because I have to consider of the resemblance betwixt these signs and the things they signifie more amply in another place Answ 2 Secondly betweene Bread and the Body of Christ and Wine and the Blood of Christ is a threfold dissimilitude and unlikenesse namely I. In Bread and Wine there is a temporary satiety but in the Body and Blood of Christ an eternall Bread and Wine doe onely satisfie the hunger and quench the thirst for a time but he that eates the flesh of Christ and drinkes his blood shall neither hunger nor thirst for ever II. Bread feeds man but not onely Bread for a man cannot live onely of that food without any other But the Body of Christ alone feeds nourishes and preserves the soule alive yea that is the onely food of the soule and he that eates not of that can never have life eternall III. Earthly Bread being eaten consumes and wasts but the flesh of Christ which is meat indeed will never consume but live for ever How many things doth our Saviour intimate Quest 8 and imply in these words He tooke the cup and gave thankes and gave it to them saying Drinke ye all of it for this is my Blood of the New Testament which is shed for many for the remission of sinnes Goranus upon these words saith that our Saviour implies foure things in them viz. Answ First Sacramenti veritatem the truth of the Sacrament in these words This is my blood Secondly Sacramenti dignitatem the excellency of the Sacrament in these words Of the New Testament Thirdly Sacramenti utilitatem the commodity and utility of the Sacrament in these words which is shed for many Fourthly Communicandi generalitatem the generality of the Communion and participation of the Sacrament in these words Drinke ye all of it that is All both Priest and People Clergie and Laitie are to partake of the Cup as well as of the Bread in the Celebration of this Sacrament And therefore extreamly injurious are the Papists to the people in denying unto them the Cup and directly opposite unto Christ in their celebration of this Sacrament For I. This Sacrament was instituted to be received in both kinds Christ tooke the Bread and also the
Cup and gave it in these verses II. The Church was injoyned to receive it in both kinds 1 Corinth 11.28 Let a man that is every receiver examine himselfe and so let him eat of this Bread and drinke of this Cup. III. Christ did single out the Cup as it were with a propheticall Cave Drinke yee all of this in this place Squire in 2. Thessal 2. Page 7. 2. Against this Bellarm. objects That these words Object Drinke ye all of this were spoken onely to the Apostles who then sate at Supper with Christ And therefore not all receivers but Ministers onely must tast and partake the Cup. First if we should deny it they could not Answ 1 prove that none were set at Supper with CHRIST but onely Apostles For this phrase he sate downe with the twelve and he gave it to his Disciples doe not necessarily import that there were none but them but that all the twelve were there when he began to eat the Passeover Secondly if these words Drinke ye all of this Answ 2 were spoken onely to the Apostles then so were also all the other words which were uttered at that time and upon that occasion and consequently that the people must not communicate at all for as it was said unto the Apostles Drink ye all of this so it was also said unto them Take eate And therefore by Bellarmines argument if none but Apostles were present when these words were uttered and that they were spoken to them onely and because they were spoken onely unto them therefore the people must not communicate of the Cup then by the same reason they must not partake of the Bread neither because unto the Apostles onely our Saviour said Take eate And thus the people in Bellarmines judgement are wholly cut of from the use of this Sacrament Answ 3 Thirdly that which was spoken to the Apostles when they sate at the Table with Christ and received the Sacrament from him and with him was not spoken unto them as they were Apostles but as they were faithfull having communion with CHRIST and consequently with all the faithfull How doth it appeare that the Cup is to be given Quest 9 to the people as well as the Bread Answ 1 First it is evident thus CHRIST instituted the Sacrament in both kinds giving charge and commandement to all Christians in the same manner to celebrate it for he saith here Drinke ye all of this where it is worth observing that Christ saith after the Cup Drinke yee all of this but after the giving of the Bread he saith not Eat ye all of this so that our Saviour did as it were fore-see that the Cup should be denied to some and therefore directly commandeth that to be used of all Secondly it appeares also hence Our Saviour Answ 2 saith here after the giving of the Cup This is my blood which is shed for you and for many wherefore the blood of Christ must be given to all those for whom it was shed and so consequently to Lay-men also What doth Christ point at in these words This Quest 10 is my blood He did not meane that it was his blood indeed which was in the Cup Answ but he pointed at the wine For the understanding hereof observe that when Moses said Exod. 24.8 Behold the blood of the Covenant there the word Blood is properly to be understood because their covenants were confirmed with blood and there were no sacrifices without blood But when CHRIST said here This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the cup. When CHRIST saith This is my body This is Quest 11 my blood as in these verses how was he present with the bread and wine there Answ A thing is said to be present foure manner of wayes namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sunne is present by operation in heating and nourishing things here below Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Now when Christ said this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed yea then he should have had two bodies one visible and another invisible But he was present in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 representatively because the bread and the wine represented his body and his blood So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatively by his Spirit working in their hearts And lastly he was present to them by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehensively when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Weemse of the sense of the Scripture Page 181. Before Question 6. we affirmed that in this Sacrament of the Lords Supper was outwardly communicated bread and wine which must be consecrated or blessed according to the institution of CHRIST Now hence it may be demanded Whether this consecration change their substance Quest 12 or not No Answ the substance of the Elements are not changed by their consecration but they remaine bread and wine still Which are the words of Consecration Quest 13 First the Papists say these words This is my Answ 1 body and This is the New Testament in my blood are the very formes of this Sacrament and words of consecration which words being spoken over the bread and over the wine immediately the Elements are changed into the body and blood of Christ Rhemist 1 Corinth 11. § 11. Bellarm. Lib. 1. de Sacram. Cap. 13. Secondly we the Protestants lay downe our Answ opinion herein in these particulars viz. I. We acknowledge no such consecration at all by vertue whereof the Elements are converted and transsubstantiated into the body and blood of Christ II. A consecration we grant which is a setting apart of the Elements which before were common to holy use and by the vertue of Christs institution to be made unto us signes of holy things III. Onely these words This is my body and This is the cup of my blood are not the words of consecration but the whole sentence Take yee eate yee this is my body The body of Christ is sacramentally to be taken and eaten and therefore by taking and eating the elements also are consecrated and not onely by saying of the words Now this we prove from this place by this Argument If the whole consecration doe consist in these words This is my body and this is my blood then before the prolation and pronouncing of these words Christ did not consecrate the Elements But Christ did consecrate them before the
uttering of these words Therefore the whole consecration doth not consist in these words This is my body and This is my blood The consequent is undeniable and manifest by it selfe The assumption is thus proved from the words of the Evangelist When Christ had taken bread and blessed it he brak it and gave it to his Disciples saying take eate this is my body and having taken the Cup and given thankes he gave it to them saying Drinke ye all of this for this is my blood For the words of this our Evangelist are thus truly rendred and translated by Beza Thus it appeares that these are not the onely words of consecration because both the bread was broken and distributed and the cup also before Christ spake those words For first Christ saith Take eate and Take and drinke before he had said either this is my body or this is my blood Againe St. Luke addeth This is my body which is given for you and St. Paul saith which is broken for you 1 Corinthians 11.24 Yea St. Luke and St. Paul have these words Doe this in remembrance of me which are omitted both by St. Matthew and St. Marke Wherefore seeing all these are the words of CHRIST it followeth that they are all effectuall and forcible to constitute the Sacrament unlesse they will say that some of Christs words are superfluous Therefore these onely words This is my body This is my blood are not all the words of consecration Quest 14 What is the meaning of these words This is my body This is my blood Answ In these words our Saviour pointeth at the thing present understandeth the thing that is not present He had the bread and cup in his hand and he said This is my body this is my blood in which propositions are two things to be considered namely First the Subject and that is the Bread and Wine which he doth demonstrate Secondly the Attribute and that is the thing which is signified by the Bread and Wine and these two make up but one sense When a man looke h upon a picture he saith This picture is my Father and hereby understandeth two things to wit the picture it selfe and his Father represented by the picture for the picture at which he pointeth is not his Father properly but onely it representeth his Father And so the bread and wine are not the body and blood of Christ properly or propriè loquendo but figuratâ locutione because they represent or typifie his body and blood Quest 15 If there be a Trope in this sentence This is my body then where is it or in what word Answ It is not in the Antecedent Article Hoc This nor in the Copula or verbe est is but in the consequent substantive Body for Corpus Body is put for the signe of the Body And the meaning is this is my body that is this is the signe of my body Yet we must not exclude the true and proper body of Christ out of that sentence but rather include it by that relation which the signe hath to the thing signified but of this more fully by and by Quest 16 Is there one Trope onely in this word Body or more then one In this Word there is a threefold Trope Answ namely First there is a Metaphore whereby one thing is put for another thing like unto it to which also a Metonymie of the adjunct doth adhere and cleave For Bread is not onely like unto the Body of Christ but also by the institution of God is made an adjunct thereof Secondly there is a Synechdoche of a part for the whole whereby the Body of Christ is put for whole Christ Thirdly there is a Metonymie of the subject for the adjunct for Christ is put for all those benefits which are derived unto us from him The Papists utterly dislike this affirming that Christ instituting of a Sacrament and speaking to his Apostles who were illiterate men it is not to be imagined that he would use any Tropes or Figures but in all probability that he would speake literally and plainly This they say in opposition to our figurative exposition of this sentence This is my body but in the meane time they themselves have interpreted first the Pronoune This by under this the verbe is by doth signifie the possessive Mine spoken by the Priest to betoken Christ the Adjective given by is crucified the verbe active eate by beleeve the verbe passive is broken by it seemeth to be broken the subject Cup by the matter contained in the cup and lastly the participle shed as peradventure signifying sprinkled upon their soules all which are not proper but figurative senses some synechdochicall some metaphoricall some metonymicall And thus while our Adversaries condemne Protestants for admitting but two figures or three at the most they themselves are become chargeable for seven If the Reader would see this handled to the life and made as cleare as the Sunne let him read Bp. Mort. Appeale Lib. 2. cap. 2. § 24. Fol. 121 22 123 124. What is meant by Hoc This Quest 17 It demonstrates that which Christ brake Answ and gave to his Disciples namely the Bread which he had blessed So that the meaning is Hoc This that is Hic paenis This bread which I give unto you This is evident First from the naturall order of the words for he tooke Bread and brake Bread and gave Bread unto his Disciples and said of the Bread This is my body Secondly the truth of this interpretation appeares from St. Lukes words concerning the Cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup that is this wine in this Cup is the New Testament in my blood Luke 22.20 so Hoc est corpus meum This that is This bread which I hold in my hand is my body Thirdly it is further cleare from the Apostle Pauls interpretation whom we must rather believe then any Romanist whatsoever In 1. Corinthians 10.16 St. Paul saith The bread which we breake and againe As often as ye shall eate this bread c. And therefore it is cleare that the Substance is not changed after consecration but that it continues â—â—â—ad still Fourthly it is further manifest from the generall consent of the Fathers untill the Schoole-mens time If the learned Reader would see this last particular proved let him read Pareus Controvers 3. de Eucharist Lib. 3. Cap. 5. and Lib. cap. 7. page 23. et lib. 2. cap. 7. page 68. Quest 18 What may we safely hold and believe concerning the reall presence Answ We hold and believe a presence of Christs body and blood in the Sacrament of the Lords Supper and that no fained but a true and reall presence which is to be considered two manner of wayes namely First in respect of the signes and herein we hold and teach that Christs body and blood are truly present with the bread and wine the signes in the Sacrament If it be here demanded Quest 19 How Christ is present with the
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
curae de futuro crastino Hic Regula ne curate in crastinum vers 34. Ratio Hodiernus dies dat satis curarum vers 34. Sect. 1 § 1. Lay not up for your selves c. Quest 1 Why doth our Saviour adde this exhortation Answ 1 First because the Pharisees being rich their abundance might be a stumbling stone unto the Apostles Observ And therefore Christ doth arme them against it Teaching them that it must not offend the godly to see the ungodly rich and great in the world Psal 37. and 73. for the time will come when there will be a change the wicked being miserable and the righteous happy Answ 2 Secondly because the love of riches becomes not the Apostles of Christ For I. How can they be enemies unto the world if their heart be in the world II. How can they be faithfull unto God if they serve the world and hate God III. How can they strive and contend for heaven except their hearts and affections be there IV. How can they but seeke their owne lucre and gaine in all things if their hearts bee on the earth V. How can they disswade others from the love of the world if themselves be guiltie thereof VI. How could or would they be beleeved if they should disswade others from the treasuring up of riches if themselves were given hereunto VII How unfit was it for those times of persecution and trouble to lay up treasures And thus for these causes our Saviour gives this exhortation unto the Apostles Why doth not our Saviour ad lay not up treasure Quest 2 for your selves as the Hypocrites doe as he did fore both in prayer almes and fasting First because not onely hypocrites but all others Answ 1 in a manner were guilty of this Gualt s Secondly because those who were esteemed Answ 2 most wise in the world were given too much to the love thereof And therefore our Saviour forbids it in generall Whom doth our Saviour here speake unto Quest 3 Not onely unto his Apostles Answ but also to those who were rich and desired to be rich because he neither would have them to gather treasures nor to set their hearts upon them whom they have laid up What doth our Saviour prohibit here when Quest 4 he saith lay not up for your selves treasure Hee doth not forbid labour Answ and honest callings whereby necessary things may bee acquired without the detriment and hurt of our neighbour for this is commanded Ephes 4.28 and 2 Thes 3.11 12. but the love of temporall things as followes by and by which is conjoyned with the neglect of divine worship and a diffidency or distrust of the providence of God § 2. Lay not up treasures Sect. 2 Why doth our Saviour prohibit this Quest 1 First because he who is addicted unto earthly Answ 1 things is an Idolater not beleeving that God is the Creator of heaven and earth and their Lord before whom they must have no other Gods Secondly because hee who is addicted unto the world doth deny the providence of God Answ 2 yea God himselfe It is worthy observation how our Saviour doth confirm the providence of God even by the booke of nature as an Antidote against this love of the world and that by these Arguments Argu. 1 First we should leave the care of providing foode and raiment for us unto him who hath given both body and soule unto us verse 25. The Argument plainely is this The soule that is the life is much more excellent then meat And the body is much more excellent then cloathing Therefore hee who gave the greater and more excellent things unto us without our intreatie will much more give the lesse worthy if we pray unto him Hereunto we might adde these reasons He Who hath not spared to give his Sonne for us Rom. 8.32 will not deny us inferiour blessings Hee who hath given us bread from heaven John 6. will give us earthly foode He who hath given Christ to bee a garment unto the soule Rom. 13.11.12 will apparell the body Argu. 2 Secondly he who feedes the birds is God yea thy Father and therefore he will not deny meat unto thee The Maister of the family who gives meate to his horse and oxen and sheepe will certaineâ—y not withhold it from his children Now if men who are wicked know how to give good things unto their children how much more then our heavenly Father Luke 11. Argu. 3 Thirdly hee who cloathes the lillyes will much more have a care of cloathing us Answ 3 Thirdly because the Gentiles love and labour for these earthly things now we should be better then they Doth our Saviour forbid us to lay up temporall Quest 2 riches Answ Not absolutly but respectively but of this by and by verse 24. Quest 3 What is principally prohibited in this verse The love of riches or the setting of our hearts upon them Answ Riches are the blessings of God why therefore Quest 4 may we not love them First because it is undecent for an heire of Ans 1 heaven to be so base minded as to mind or love earthly things It is a disgrace for a man to delight in childish vanities and toyes Secondly because riches hurt us and bring Ans 2 many cares along with them of this verse 24. Thirdly because riches tempt unto many evils Ans 3 1 Tim. 6.10 For from hence come I. contentions and suites II. Iniuries and wrongs III. hard-heartednesse towards the poore IV. fraud deceit false weights and measures lying and dissembling V. supplanting of others VI. false witnesse perjury and bribes in judgement VI. theft and sacriledge VII oppression of Orphans making ship-wrack of a good conscience VIII Usury and extortion IX murder X. treasons and treacheries XI the deniall of the faith and Apostacy All these effects and more the love of riches hath produced And therefore let us not so love riches as that either I. wee unsatiably desire them when wee want them Or II. Rejoyce in the fruition of them when wee have them Or III. Mourne and greeve for their losse when wee are deprived of them § 3. On earth Sect. 3 Our Saviour here by an Antithesis doth shew that the love and affection of earthly things is unbeseeming a Christian Why may not the righteous love earthly things Quest First because they are most fit for bruit beasts Answ 1 to affect who are meerely mortall and led onely by sensuall appetite Secondly because wee must not remaine on Answ 2 earth alwaies and therefore our affections should not be here Thirdly because wee have a better country Answ 3 which is above therfore our affections should not be set upon those things which are below but we should 1. Mortifie all earthly and carnall affections Col. 3.5 2. Hunger after Christ who farre exceedes all worldly treasures and delights 3. labour for the certainty of salvation Luke 10.20 and peace of conscience Phil. 4.7 § 4. Where the moth and rust doth
therefore the Popes governement must be Monarchicall Againe in Princes courts men use Mediators to goe to their Prince therfore they conclude that we must use the intercession of the saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that the body of man should have dyed naturally as it doth now though he had not fallen if supernaturall righteousnesse had not kept backe corruption thus making God as well the author of death as of nature considering man onely according to the principles of nature and not according to this first creation Againe Physick teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fifthly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a mere privation Sixthly I might shew how from the Platonickes they have borrowed their apparition of spirits how from the Poets fables they have taken their Purgatorie and how from the incantations of the Gentiles they have borrowed their exorcismes but I inlarge it no further May we not oppose Reason to Religion Quest 4 No Answ because this were to goe about to confute God from his owne rules But Preachers teach that reason and humane wisedom are opposite unto God religion yea Object 1 Saint Paul himselfe affirmes the same Romans 8.6 7 8. Answ This is meant of the corrupt and blinde wisedome of man and not of right reason for it is one thing to be Contra rationem against reason for no such thing is true in Religion Supra rationem above reasons reach thus wee doubt of the magnitude of the Sunne and wee are altogether unable to conceive fully or comprehend God and things which are infinite because we are blind Object 2 But reason it selfe seemes in some things to be opposite Answ 1 First Reason is either Humane when wee reduce or bring back God unto a humane order not acknowledging him to be eternall infinite and the great Creator of all the world this indeede is opposite unto God Divine when wee know how to distinguish betweene God and man both in his power and equitie Answ 2 Secondly particularly there are two sorts of Oppositions viz. Possibilitatis Aequitatis First Possibilitatis whether such a thing bee possible unto God or not To this Christ answers unto God nothing is impossible Indeede ordinarily two things are said to be impossible unto God namely I. To sinne this argues infirmitly and impotency and therefore cannot have place in God II. To be contrary unto himselfe for this argues mutabilitie and variation But in these we must not say God cannot but God will not the thing is the same but the phrase is more remote from blasphemy In this first opposition of Possibility there are two quaeres namely First An sit whether any thing be impossible unto God here with Christ above wee must answer negatively Nothing is impossible unto God Secondly Quomodo sit How such a thing may be here often reason is foolish and not able to give an answer and that sometimes in humane things sometimes in Divine I. In humane things reason often is not able to give a reason as why an Amulet hung about the necke should preserve from poyson or enchantment or bewitching why a bone-ring should preserve from the cramp how five thousand could bee fed with five loaves and twelve baskets full left Many men admire how the earth can hang in the aire how the Eclipses can be foretold how the motions of the heavens can be discerned or understood how men can goe with their feet against ours This is a thing so hardly to be beleeved that Virgilius the Bishop was degraded and expelled his Bishopricke by Boniface Pope Gregory the seconds legate w Aventinus Thus reason is blind and foolish in humane things II. In Divine things reason is much more to seeke beeing therein in many things altogether ignorant Multa in religione fide credenda non demonstratione rationeve probanda There are many things in religion which cannot bee demonstrated or proved by reason but are onely to be beleeved by faith as God to bee eternall a parte ante a parte post without all beginning without all end and for the torments of hell to be eternall that is without end although they had a beginning how can reason demonstrate the blessed Trinity in Unity ever to bee worshipped when wee begin to consider of these things we must cry out O al titudinem O the depth of the riches both of the wisedome and of the knowledge of God how unsearchable are his judgements and his waies past finding out Rom. 11.33 Secondly Aequitatis flesh and blood doth here frequently reason against God demanding how he can equally and justly doe such or such things and th s troubles us most because we doe not consider God as the Creator of al things but as our companion wee equall him with our selves and then try him by that rule God in derision said Man is become like one of us and Man in his reasonings and disputes concerning God makes him like Man As for example I. What reason can there be for eternall punishment for a temporall fault how can God punish a man justly with eternall and perpetuall torments for momentary offences I answer reason it selfe doth confirme the equitie of the thing for First sinne is eternall voluntate in desire and will a wicked man would sinne for ever if hee did upon earth live for ever and therefore it is just with God for ever to punish him Secondly sinne is eternall iniquitate that is out of measure sinfull and of an infinite merit because committed against an infinite and eternall God and therefore is justly eternally punished Thirdly reason will say that there is no reason to deny that unto God which we allow to men or to think that unjust or unequall in God which in men we hold most just now man for offences committed against man punisheth eternally for sometimes he taketh away his eares sometimes cutteth of his hand sometimes taketh away his life which are justly called eternall punishments because they can never bee restored the whole world cannot give unto a dead man life or unto a mutilated man limbs II. What reason is there that God should condemne us for Adams fault Reason here answers that for treason against the King the Father is beheaded the children disinherited Why then should wee pleade against God our Father Adam committed high treason against him yea the covenant was made with all men in Adam and therefore justly may the Lord reject us wee sinning against him in our fathers loynes yea we have the seede of all
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
so wee naturally are foolish and easily deceived Answ 2 Secondly a sheepe naturally strayes and wanders and is very earnest and desirous to breake through and passe over the hedge which should keepe her at home So wee naturally are prone and ready to wander and stray from the Lord and his wayes Answ 3 Thirdly as sheepe are prone to stray abroad so they are easily reduced and brought backe by the shepherd Thus as wee are ready to goe astray from the Lord so we ought to be willingly and easily reduced and brought home againe unto him Answ 4 Fourthly sheepe conceive according to the rods they see and if they be spotted then they bring forth spotted Lambes So we naturally are prone to be like the places and persons among whom wee live like Ioseph who learned among the Egyptians to sweare by the life of Pharaoh And therefore because we are prone to be stained by those amongst whom we converse wee must be so much the more carefull of our selves and watchfull over our wayes Fifthly sheepe easily follow the Wether their Answ 5 Leader so wee should follow our Leaders and Guids as they follow Christ Sixthly sheepe heare the voice of the Shepherd Answ 6 Iohn 10. So wee should be ready to heare Christ speaking unto us in his word and follow him in obeying those things which in his word he teacheth unto us Seventhly sheepe are simple and not crafty Answ 7 so wee should be without guile Iohn 1.41 Eighthly sheepe are innocent that is they Answ 8 harme none and if they be harmed and injured they beare it patiently not repaying evill with evill or revenging themselves So we should be without gall and bitternesse injuring none nor avenging our selves upon those which injure us but patiently bearing and brooking all injuries and wrongs Ninthly the Lambes which were offered up in Answ 9 sacrifice must be immaculate and without spot otherwise the sacrifice was not accepted So if wee desire to be acceptable unto the Lord wee must labour to be pure and holy from all pollutions both of the flesh and spirit 2 Cor. 7.1 To what sheepe was Christ sent Quest 4 To lost sheepe Ovibus perditis Here observe Answ that there is a double perdition or losse First Eternall And thus Iudas is called The sonne of perdition because hee perished everlastingly Secondly Temporall and thus Christ gathers those which were lost Wee see here then that Christ was sent to lost sheepe that is to such as confesse themselves to be miserable sicke and wanderers from the wayes of God Whence wee learne That wee ought to acknowledge our selves to Observ 2 be lost sheepe untill wee are received and reduced by Christ For First the Physician was sent to none but to the sicke Christ was sent only To lost sheepe Secondly there is no need of a Physician except a man want health Thirdly there is no seeking unto the Physician nor hope in him except men be sensible of their sicknesses and sores And therefore I. Mad men And Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ II. Dead members Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ To what lost sheepe was Christ sent Quest 5 To the lost sheepe of the house of Israel Answ Whence we learne That the Church of God is a House God separates Observ 3 the faithfull in Christ unto Christ and as a loafe of bread consists of many graines and a house of stones wood glasse and the like so wee being many are but one bread and one body and subject to one Head and Lord and Master Iesus Christ What is here required of us First wee must hunger and thirst desire and Quest 6 endeavour to be admitted into this house wee Answ 1 must not hold it sufficient that wee are in the externall and visible Church but wee must labour principally that wee may be of the internall and invisible Psalme 27.4 and 84.4 Answ 2 Secondly being admitted into the house wee must labour then to beare our selves as becomes the domesticks and houshold servants of the Lord that is I. We must be subject and obedient unto the Lord in all things serving him both in soules bodies and spirits 1 Cor. 6.19.20 II. In a great house there are divers offices and officers but yet but one Law so in the Church of Christ there are divers degrees and men of all callings but yet but one truth which all must hold and one Law which all must be regulated by III. Fellow-Servants aâ—e separated from others but united amongst themselves So the children of God are separated from the world but united together amongst themselves in and with their Head Christ Ephes 4.4 and 5.25 29. c. Titus 2.14 IV. Fellow servants must mutually helpe one another so we must beare one anothers burdens and performe all offices of love unto each other Answ 3 Thirdly we must labour to approve ourselves to be vessels of honour not of dishonour for in a great house are both 2 Tim. 2.19 That is wee must labour to be pure and undefiled and bring forth much pure and holy fruit Answ 4 Fourthly we must then expect provision for as a Master takes care to provide for all his servants so doth the Lord for all his Sect. 3 § 3. It is not good to take the childrens bread and give it to dogs In these words our Saviour teacheth this point of doctrine unto us Observ That holy things are not rashly to be communicated unto any Matth. 7.6 and 2 Timoth. 2.2 and Matth. 10.11 Quest 1 Why may not holy things indifferently and indefinitely be administred unto any Answ 1 First from Matth. 7.6 Give not holy things to dogs nor cast your pearles before swine lest trampling them under their feet Mat. 7 6. they turne againe and rent you wee may gather these five reasons namely I. Because they are holy things II. Because they are Pearles III. Because they are your pearles that is the Iewels which are proper unto the faithfull IV. Because he that doth it will but lose his labour for dogs and swine will trample pearles under their feet And V. Because it is perillous and full of danger to him that doth it for they will turne upon you and rent you Answ 2 Secondly holy things must not bee given to those Ab indignis who are unworthy of them or wicked because I. They being impure and polluted contaminate and defile all things for a pure thing became impure under the Law by the very touch of a man polluted II. Because it cannot be expected or hoped but that the holiest things being given to those who are wicked will be abused by them and unworthily handled Thirdly holy things must not indifferently Answ 3 and indefinitely be given to all because I. Ab alijs Some hunger after them but
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his
his owne goods Vers 24.25.26 VERS 24 25 26. And againe I say unto you It is easier for a Camell to goe thorow the eye of a needle then for a rich man to enter into the Kingdome of God When his Disciples heard it they were extreamly amazed saying Who then can be saved But Iesus beheld them and said unto them with men this is impossible but with God all things are possible Sect. 1 § 1. It is easier for a Camell to goe thorow the eye of a needle Quest What is the meaning of these words Answ 1 First some say There was a Gate in Ierusalem called the Needles eye which was so low and little that when Camels came that way both their load must be taken off and themselves must stoope before they could passe thorow So if rich men would enter into Heaven they must forsake and part with their riches as this young man was commanded to doe and humble themselves and then they shall be saved But I conceive this to be but a conceit and therefore leave it Answ 2 Secondly both Beza s and Sylloge vocum Exotic in Matth. 3.4 page 11. et in hunc locum Page 145. doe tell us that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Camell some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cable and then thus expounds the words A man cannot possible put a Cable as it is thorow a Needles eye but if he untwist it he may by thred and thred put it thorow So rich men cannot possibly come unto Heaven so long as they keepe their riches but if they will distribute and impart them unto good uses then they may be saved But wee mislike both the reading and the exposition For I. We must not corrupt and pervert the text when we cannot understand it this being a cutting and not a loosing of the knot II. It is false by Scripture that a rich man cannot keepe his riches and come unto heaven or be saved except he give away all he possesseth for Abraham Ioseph Iob and divers others were rich who did not part with all they had and yet were saved no doubt Thirdly these words are a proverbiall speech Answ 3 for the Talmud had a Proverbe Antonius Nibris de proverbiis Talmudiâ—is Are ye of Pambeditha who can cause an Elephant to goe thorow a Needles eye These of Pambeditha were great braggers who said they could doe strange things hence came that Proverbe amongst them and Christ useth it It is easier to cause a Camell to goe thorow a needles eye then to doe thus or thus or for such or such a thing to be Fourthly the meaning is plaine and simple Answ 4 A young man comes unto Christ demanding how he may be saved CHRIST bids him Sell all and give it away and follow him and then he shall enter into life Now this being heard he departs because he had great possessions Whereupon our Saviour saith That it is merely as impossible for such a rich man to be saved That is which trusteth in his riches and loveth them and will disobey God rather then distribute them unto good uses yea leave Christ rather then leave them as it is for a Camell to goe thorow the eye of a needle § 2. But with God all things are possible Sect. 2 The Papists for the proofe of the corporall Object and substantiall presence of Christ in the Eucharist produce this place The Lord saith that it is possible for a Camell to goe thorow the eye of a needle and therefore it is not impossible for CHRIST to bee in the Sacrament under the formes of bread and wine Againe Christ saith That to God nothing is impossible and therefore he can make a true body to be in divers places at once The body of Christ may be where is pleaseth him and yet shall not need any naturall place or occupy any roome He is able to bring a Camell through the eye of a needle as he saith here and therefore he can as well and is no doubt present under the shapes of bread and wine in the Sacrament Rhemist in Matth. 26. § 11. et Bellarm. Lib. 3. de sacram Cap. 6. First it is the Cardinall not Christ that saith Answ 1 it is possible for a Camell to goe thorow the eye of a needle For our Saviour here affirmes no such thing but rather the contrary as will appeare by and by Secondly for full answer unto this objection Answ 2 I referre the Reader to Amesius Bellarâ—â— enero Tom. 3. Page 145 and to Mr. Hill In his knowledge of the true God Page 174 175. Thirdly the power of God is two fold to wit Answ 3 either I. Absolute now Gods absolute Power is that by which he can doe more then either he doth or will Matth. 3.9 Philip. 3.21 Matth. 26.53 Ephes 3.20 Now by this power it may be said That God could have made more worlds and have hindred the fall and the like And of this absolute Power our Saviour speakes in this place II. There is an actuall Power of God which is that by which he causeth all things to be which he freely willeth Psalm 135.6 Or that power by which God doeth those things which he wills freely And this is called by the Schoole men Potentia ordinaria Gods ordinary power Now theologically it is not lawfull to argue but onely from this Power of God which is alwayes conjoyned with his will And therefore in the Objection there is Captio ab homonymia Potentiae Answ 4 Fourthly there are some things which cannot be done or which are said to be impossible unto God namely I. Such things as are contrary to the nature of God as to destroy himselfe and not to beget his Sonne from all eternity II. Such things whose action argueth an impotencie in the doer and may be done by the creature but not by the Creator as to sinne to lye to be madde to deny his word Tit. 1.2 and 2. Timoth. 2.1 3. Now these things are contrary to the nature of God and therefore we say that such things are not of their owne nature impossible but in respect of God who is Omnipotent and infinitely pure and perfect And III. Such things as imply a contradiction for God cannot make a truth false or that which is when it is not to be as for the world to be created and not created Gods children elected and not elected these are contradictory one to the other and so impossible Now such things as are of this quality wee say cannot be done by God who cannot make two contradictory propositions true for how can hee that created the World make now that it should not be created Now in these things it were better to say That they cannot be done then to say GOD cannot doe them for thereby wee signifie that the defect is in the thing which cannot be done and not in the power of God Now for a body to be at once in divers and sundry places
Sacrament and the thing whereof it is a Sacrament and consequently betweene the Sacramentall and Reall eating of the body of Christ is briefely and excellently expressed by St. Augustine in Ioh. 6. tract 26. in these words Hujus rei sacramentum de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cujus sacramentum est omni homini ad vitam nulli ad exitium quicunque ejus particeps fuerit That is the Sacrament of the Lords supper is received by some unto life and by some unto death but whosoever is made partaker of that thing whereof it is a Sacrament is made partaker of life and not of death From hence we draw this conclusion The body and blood of Christ is received by all unto life and by none unto condemnation But that substance which is outwardly delivered in the Sacrament is not received by all unto life but by many unto condemnation Therefore that substance which is outwardly delivered in the Sacrament is not really the bodie and blood of Christ The Major is proved out of Augustines forenamed place and out of the true exposition of those verses of Iohn 6. viz. verses 27 33 35 48 50 51 53 54 55 56 57 58 63. The Minor is manifest both by common experience and the testimony of the Apostle 1 Cor. 11.17 27 29. We may therefore conclude that the 6. of Iohn is so farre from giving any furtherance to the doctrine of the Romanists concerning Transsubstantiation that it utterly overthroweth their fond opinion who imagine the body and blood of CHRIST to be in such a sort present under the visible formes of bread and wine that who soever receiveth the one must of force also really be made partaker of the other And thus we see that both this distinction of the outward receiving of the signes and the inward receiving of the thing signified is grounded upon Scripture and also that it is overthrowne by this doctrine of Transubstantion every one by that doctrine being truely made partaker of the very flesh and blood of Christ and the bread the Lord whereof who so eates shall live for ever Iohn 6.50 c. And therefore this opinion as contrary to Scripture is to be detested Secondly this doctrine is to be rejected because Answ 2 the maintainers thereof are inforced to support and uphold it with Fabulous narrations and grosse untruthes As for example Paschasius Raabertus who was one of the first setters forward of this doctrine of Transsubstantiation in the West spendeth a whole Chapter to prove that the body and blood of Christ is in such a sort present under the visible formes of bread and wine that whosoever receiveth the one must of force also really be made partaker of the other Paschas de corp sang dom Cap. 14. And in the same place for the further confirmation hereof telleth us that Christ in the Sacrament did shew himselfe oftentimes in a visible shape but especially he insisteth upon a narration which he found In gestis Anglorum but deserved well for the goodnesse of it to be put into Gesta Romanorum of one Plegilus a Priest to whom an Angell shewed Christ in the forme of a child upon the Altar whom first the Priest tooke in his armes and kissed but ate him up afterwards when he was returned to his former shape of bread againe Such another story Iohannes Diaconus reporteth in the life of Gregory the first of a Romane Matron who found a peece of the Sacramentall bread turned into the fashion of a finger all bloody which afterwards upon the prayers of St. Gregory was converted to his former shape againe Jt is likewise credibly related and on their side faithfully beleeved and still is to be read in the Legend of Simeon Metaphrastes in the life of Arsenius how that a little child was seene vpon the Altar and an Angell cutting him into small peeces with a knife and receiving his blood into the Chalice as long as the Priest was breaking the bread into little parts Answ 3 Thirdly this corporall presence overturnes an Article of our faith For we beleeve that the body of Christ was made of the pure substance of the Virgin Mary and that but once namely when he was conceived by the holy Ghost and borne But this cannot stand if the body of CHRIST be made of bread and his blood of wine as they must needs be if there be no succession nor annihilation but a reall conversion of substances in the Sacrament unlesse we must beleeve contrarieties that his body was made of the substance of the Virgin and not of the Virgin made once and not once but often Answ 4 Fourthly this bodily presence overturnes the nature of a true bodie whose common nature or essentiall property it is to have length breadth and thicknesse which being taken away a body is no more a body And by reason of these three dimensions a body can occupy but one place at once as Aristotle de Categor quant said The property of a body is to be seated in some place so as a man may say where it is They therefore that hold the body of CHRIST to be in many places at once doe make it no body at all but rather a spirit and that infinite Answ 5 Fifthly Transsubstantiation overturnes the very supper of the Lord. For in every Sacrament there must be a signe a thing signified and a proportion or relation betweene them both Now Transsubstantiation takes away all for when the bread is really turned into Christs body and the wine into his blood then the signe is abolished and there remaines nothing but the outward formes or appearance of bread and wine And the signe being abolished the thing signified fals to the ground they being Relata Answ 6 Sixthly Christ in saying this is my body did demonstrate or shew something in sight for a thing absent and invisible cannot be demonstrated but Christs body which they imagine was hid under the formes was not seene Therefore it could not be shewed And consequently these words doe not signifie any substantiall change neither are to be taken properly and literally but figuratively and tropologically Seventhly as Christ saith here pointing to the Answ 7 bread This is my body so he saith Iohn 6.35 I am the bread of life but in this place he was not changed into bread why then in the other place should the bread be turned into his body for the speech is all one Answ 8 Eightly when Christ spake these words This is my body the bread was transsubstantiated before or after or the while these words were spoken Before they will not say for the elements were not then consecrated Nor after for then Christs words This is my body had not beene true in that instant when they were spoken Neither was the Transsubstantiation wrought in the while of speaking for then should it not have beene done all at once but successively and one
part after another as the words were spoken one after another But this is also contrary to the opinion of the Papists for they would have it done altogether Ninthly we may not credit this Tenet of Transsubstantiation Answ 9 because the holy Scriptures call the element bread still after the consecration 1 Cor. 10.17 and 11.26 27 28. Tenthly the judgement of the ancient Church Answ 10 doth oppose this Novelty of Transsubstantiation If the Reader would see how the Ancients expounded this phrase and how it appeares they held not this doctrine Let him reade Perkins reformed Catholike of the reall presence Pag. 196 197 198 And thus we have seene the reasons why we must not beleeve this fancie of Transsubstanâ—iation Doe any absurdities follow this doctrine Quest 22 This Tenet of Transsubstantiation doth bring along with it foure absurdities Answ namely First if the bread and wine should be turned into the body and blood of JESUS CHRIST there should be no signe in the supper and so there should be no Sacrament which cannot be without a visible signe Secondly if the bread and wine should be turned into the body and blood of Christ then the blood must needs be separated from the body which is absurd and impossible Thirdly if this doctrine of Transsubstantiation were true then it would follow that Christ should have a body infinite and by consequent he should not be true man nor truely ascended into heaven which would overthrow the principall Articles of our faith Fourthly if this opinion be true then it will follow that infidels and hypocrites comming to the Lords supper should truely participate the body and blood of Christ and so it must needs follow that God and the devill should be lodged together Many are the absurdities which follow Transsubstantiation which our adversaries wâ—pe easily off with telling us that they are not incongruities but Miracles For the proofe hereof observe That Iohan. de Combis comp Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament viz. First that Christs body is in the Eucharist in as large a quantity as he was upon the crosse and is now in heaven and yet exceeds not the quantity of the bread Secondly that in this sacrament there be accidents without a subject Thirdly that the bread is turned into the body of Christ and yet is not the matter of the body nor resolved to nothing Fourthly that the body increaseth not by consecration of many hosts neither is diminished by often receiving Fifthly that the body of Christ is under many consecrated hosts Sixthly that when the host is divided the body of Christ is not divided but under every part thereof is whole Christ Seventhly that when the Priest holds the host in his hand the body of Christ is not felt by him nor seene but onely the formes of the bread and wine Eighthly that when the formes of bread and wine cease the body and blood of Christ ceaseth also to be there Ninthly that the accidents of bread and wine have the same effects with the bread and wine it selfe which are to nourish and to fill Antoninus part 3. Tit. 13. Cap. 6. § 16 reckons up twelve Miracles and strange ones that are in this Sacrament and he hath them from Iohan. de sancto Geminiano in sâ—rmone quodam I conclude this question thus That on this manner it shall be easie for any man to defend the most absurd opinion that is or can be if he may have liberty to answer the arguments alleadged to the contrary by wonders and miracles Object 6 But they object here that God is Almighty and therefore nothing is unpossible unto him he can doe all these things which are above rehearsed and change bread and wine into the body and blood of CHRIST Answ 1 First true it is that God is Almightie but in this and like matters we must not dispute what God can doe but what he will Answ 2 Secondly because God is Omnipotent therefore there be some things which he cannot or rather will not doe as for him to deny himselfe to lye and to make the parts of a contradiction to be both true at the same time Thirdly if God should make the very body of Answ 3 CHRIST to be in many places at once he should make it to be no body while it remaines a body and to be circumscribed in some one place and not circumscribed because it is in many places at the same time yea he should make the very body of Christ to be visible in heaven and invisible in the Sacrament And thus should he make contradictions to be true which to doe is against his nature and argues rather impotencie then power vide August de symb ad Catech. lib. 1. Cap. 1. Object 7 They object againe CHRIST hath a glorified body and therefore he may be visible in heaven and invisible in many places at once upon earth Answ 1 First this argument is vaine because CHRIST had no such body when he instituted the Supper and said these words This is my bodie Answ 2 Secondly Christs glorification doth not any way diminish the nature of a true body And therefore it is said Acts. 3.21 That the heavens should containe him untill the day of judgement when he shall visibly descend as he was seene to ascend Quest 23 Is the Eucharist of necessity to be received of all men of discretion Answ Yea it is the Sacrament of Christs flesh whereby all men must be saved Reade verse 27. of this Chapter and Iohn 6.53 and 1 Cor. 10.17 As Baptisme is sometimes compared or resembled unto a begetting so the Lords Supper is to food and therefore as food is necessary for the body so is this Sacrament of the Lords body necessary for the soule Wherefore three sorts of people are much to blame namely First those who care not at all for comming to the Lords Supper Secondly those who will never come but at Easter Thirdly those wâ—o omit and forbeare comming either I. Because they are so taken up with worldly imployments that they have no leisure to fit and prepare themselves Or II. Because they are at Law with some or have beene injured by some whom they will not forgive but rather forbeare comming to the Lords Table How oft must we receive this Sacrament Quest 24 With an ordinary continuance Answ as oft as we can conveniently Act. 2.42 and 20.7 and 1 Cor. 11.25 This Sacrament must not be once celebrated as Baptisme is but often First because we are once borne but often fed and nourished SecoÌ„dly because as often as we worthily celebrate this Supper so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lords day What is inwardly signified by these Elements Quest 25 of bread and wine Our communicating in the body and blood of Christ by faith Answ For First bread signifies the body of CHRIST Iohn 6.35 55. And in this verse he tooke the bread and
fasting and an empty stomacke is a meanes to make us send up lowd and strong cryes unto God Thirdly by attending unto the word of God and the preaching thereof that both I. It may instruct us how to carry our selves in the receiving of this holy Sacrament And also II. That it may excite and kindle our affections unto that which is good Acts 8. â— And thus we see what is required of us in regard of the time before we come unto the Table of the Lord. Secondly this Execution respects the time present wherein there are two things to be considered to wit First the Action or the receiving of the Elements wherein also two things are required viz. I. We must take the Elements into our hands and in so doing remember First that these are signes and seales of Gods love unto us and that out of his unspeakable love he hath given us this bread CHRIST from heaven Iohn 6.50 And with him will afford unto us whatsoever is good Romans 8.32 And Secondly we must remember that by taking the Elements of bread and wine we doe bind and oblige our selves unto the service of GOD that is we promise and vow that henceforth seeing the Lord on his part hath made such gracious promises unto us we will labour to cleanse our selves from all pollutions of the flesh and spirit a Corinthians 7.1 and live not according to the will of the flesh nor of the will of man but of the will of GOD revealed in his word 1 Peter 4.2 3. II. We must eate the Elements and receive them into our body wherein two things are to be done namely First as we are fed by these so we must expect that Christ will feed our soules viz. I. As corporall bread feeds the body so this spirituall bread will feed the soule and so nourish it that it shall grow and increase in spirituall strength because it is the flesh of CHRIST truly to those who are worthy receivers II. As wine is profitable for the body so is the blood of Christ for the soule For First it washeth us from all pollution and contamination of sinne 1 Iohn 1.7 Secondly it anoints us with grace and spirituall strength 2. Corinthians 1.21 and 1 Iohn 2.27 Thirdly it doth renew increase and excite our affections and internall spirits and doth inflame our hearts with a strong and unfained love towards God Cantis 1.1 Secondly if when we receive the Elements we doe not thinke of these things neither are sensible of them but remaine yet as senselesse as the child was notwithstanding Elisha's Servant laying his Masters staffe upon it 2. King 4.31 Then I. Wee must lament and mourne as Ioshua did even untill the Evening 7.6 7. and as the Eleven Tribes did when they were overcome of the Benjamites Iudges 20.20 We must bewaile and grieve for this our insensibility II. We must besides this sorrow of heart reiterate the supplications and prayers of our mouths crying mightily unto God for the pardon of our sinnes for the assurance of his love and our regeneration and incorporation into CHRIST and for preservation from sinne and in grace untill he bring us to glory Secondly in the time of celebration or receiving of the Lords Supper beside the Action of taking and eating the Elements there is also to be considered the manner of doing it and that is it must be done Reverently For when we come unto the Table of the Lord we may truly say Surely the Lord is in this place Genes 28.16 And we may thinke that we heare the Lord speaking thus unto us Put of thy shoes for the place whereon thou standest is holy ground Exodus 3.5 Is it lawfull to kneele at the receiving of the Lords Supper Quest First for answer hereunto J referre my Reader Answ 1 to our Reverend Prelate Bp. Morton who hath sufficiently answered whatsoever malice it selfe can say against this practise of our Church in his defence of the Ceremonies Page 244 c. unto the end of the Booke Secondly I onely adde a word or two which J Answ 2 will lay downe briefly in these particulars viz. I. To kneele in worship to the creature is Jdolatry Isa 45.23 and Exod 20.5 II. We must come reverently unto God and no man can come too reverently before him yea Chrysostome cals this Sacrament Tremendum Mysterium the mystery to be admired as wonderfull and terrible because the breaking of the bread upon the Table doth represent unto us the killing of Christ upon the Altar and the cutting of him as it were into pieces for our sakes and therefore how reverently should we partake of this Paschall Lambe III. The gesture of the body is in it selfe indifferent I prove this First from our Church and State who say in the Preface of Cerem in the Booke of Common prayers In our doings we condemne no other Nation nor prescribe any thing but to our owne people onely For we thinke it convenient that every Countrey should use such Ceremonies as they shall thinke best For to sit stand kneele or walke be not of the substance of the Sacrament And therefore in these outward rites and Ceremonies we must observe the counsell that Augustine saith August epist ad Casulanum 86. was given unto him by Ambrose For he demanding of Ambrose whether it were lawfull to fast on the Sabbath day or not to fast seeing that among the Churches there was some diversity in this point Quando hic sum saith he non jejuno Sabbato quando Romae sum jejuno Sabbato c. When I am here I fast not on Saturday when J am at Rome I doe fast on Saturday and to what Church soever you come keepe the custome thereof if you will neither suffer nor give offence Secondly from Fricius Lib. 2. de Eccles tract 8. In these words Ad sacram Domini coenam gratiarum actio et precatio addenda est in quibus est tota vis adorandi utrumque eorum fieri posse flexis genibus et sedendo et ambulando Christi exemplo doceri potest c. That is The adoration which we are and ought to give in the celebrating and receiving of the Lords Supper doth consist in prayers and prayses both which and that by the example of CHRIST may be performed either kneeling or standing or sitting or walking for in the garden CHRIST fell upon his face as saith St. Matthew or upon his knee â—s saith St. Luke 22.41 when he prayed unto his Father So he gives thankes either sitting or as I rather thinke standing Matthew 11.15 Yea CHRISTS gesture was a kind of sitting when he celebrated the Lords Supper wherein when he had taken bread hee gave thankes A coena item postquam surrexit ambulando orat patrem yea after he rose from Supper he prayed unto his Father walking Multi sunt aegroti c. There are many sicke persons who can onely lye and neither sit nor stand nor kneele who are not to
find not in the word of God Yea that both of them are of like dignity in themselves and to be had equally and indifferently in most high account by us we prove from this verse and other grounds to wit First they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptisme here and the Lords Supper Luke 22.19 neither is one by the first institution advanced above the other Secondly there is the same matter and substance of both Sacraments viz. CHRIST JESUS with all his benefits for as Baptisme is said to save us by the Resurrection of Christ 1 Peter 3.21 so the Cup and bread in the Eucharist are a Communion of the body and blood of Christ 1 Corinth 10.16 Thirdly there is one and the same end of both these Sacraments which is the increase and strengthning of our Faith in the promises of God as Rom. 6.5 and 1 Cor. 11.26 Therefore they are both of equall dignity and worthinesse If the Reader would see how these words are urged first by Chamier against that Popish practise of muttering and mumbling over the Child when it is to be baptized and then secondly how they are inforced by Bellarmine for the proofe thereof let him read Chamier tom 4. de Sacram. Lib. 1. Cap. 16. page 35. § 9 10 11 Cap. 18. page 40. § 12. c. ad 19. Why were the Sacraments instituted or for Quest 1 what end or use were they ordained First one use or end of them is to be publique Answ 1 signes or notes of distinction to distinguish us from Iewes Turkes and Infidels and by which further we may professe our Faith in Christ and the true Religion of CHRIST this is plaine from Rom. 4. Where the Apostle calls Circumcision and that which succeeds unto it viz. Baptisme the seale of the righteousnesse of Faith that is a seale whereby righteousnesse is assigned in us by God and by which all men may know that we are sealed in and by Christ unto righteousnesse and eternall life For there is a double use of a seale to wit I. To make him unto whom the writing or promise in writing is sealed to be more and more sure and certaine of the will of him who hath sealed the writing unto him When the King or some great Potentate shall promise some office or place or preferment unto a favorite or friend he will hope that he shall enjoy it because he hath a promise of it but if the promise be written yea under hand and seale then he feares not the performance of it Thus the Lord confirmes and makes sure unto us all the promises of the word by the seales of the Sacrament thâ—t we might be the more certaine of his love and good-will towards us and more confidently expect the accomplishment of all his promises which are written in the word and signed and sealed in the Sacraments II. Another use of a seale is that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed by him who hath sealed it And for this cause the Lord also hath instituted the Sacraments that others by the sight knowledge and contemplation thereof may know both the great love that God hath borne us in giving his dearely beloved Sonne to dye for us and also the great benefits and mercies that â—re sealed unto us by the Sacraments in and through CHRIST Answ 2 Secondly another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that theâ—by we might be united unto and have communion with Christ our head and his whole body the Church 1 Corinthians 10. and 12. Chapters Or that we might be incorporated and engrafted into Christ and grow up in one wi h him And that thereby we might be made partakers of the fruit of his passion viz. of Redemption remission of sinnes regeneration and life eternall for all the things are gained by CHRIST Answ 3 Thirdly the last end or use of the Sacraments is that they might be monuments or memorials to admonish us and put us in mind perpetually of our duties towards God Baptisme doth teach us That we are dead and buried with Christ and therefore we must live in sinne no longer but labour daily to mortifie it more and more and strive to become new creatures The Lords Supper doth teach us that all we which are made partakers of one bread ought to be one body with Christ and must labour to avoid all things which might make a rent in this body as Schismes dissentions hatred and the like and walke in faith and love both towards GOD and man Quest 2 What is Baptisme Answ It is a washing with water instituted by CHRIST for the testifying unto us the remission of our sinnes by the blood of Christ Acts 22.16 In this definition we have these three things observable viz. First the author of Baptisme namely Christ And Secondly the externall part of Baptisme namely a washing with water And Thirdly the internall signification of Baptisme namely a washing of our soules from the guilt and staine of sinne by the blood of CHRIST but of this more in the sequent question What is signified by this Sacrament of Baptisme Quest 3 The washing away of our sinnes by Christs blood 1 Iohn 1.7 More particularly observe Answ that First water signifies the blood of Christ Iohn 13.8 Secondly the dipping of the party to be baptized or the washing of it with water doth signifie mortification and a dying unto sinne And the remission of our sinnes and our restitution or restoring unto the love of God What doe we gaine by Baptisme or what are Quest 4 the benefits thereof First thereby we gaine admission into the body Answ 1 of Christ 1 Corinth 12.13 that is into the Church of the saved and the society of the faithfull Hebr. 12.22 c. and 1 Iohn 1.3 And hence Baptisme I. Is a note or badge of a Christian II. Gives us Communion with Christ and his members III. Gives us a right unto all the promises of the word Secondly by Baptisme we gaine remission and Answ 2 pardon of all our sinnes Acts 2.38 Thirdly Regeneration Iohn 3.5 For Answ 3 I. By Baptisme we dye unto sinne Rom. 6.3 Colos 2.12 II. In Baptisme we are quickned and sanctified by the holy Spirit 1 Corinthians 6.11 Titus 3.5 Fourthly by Baptisme we gaine eternall life Answ 4 and salvation Titus 3.5 and 1 Peter 3.21 What order is to be observed in the administration Quest 5 of this Sacrament of Baptisme First the person to be baptized must be taught Answ 1 and that I. The knowledge of the Gospell and salvation by Christ II. That the admission into the Church and body of Christ is by the sacrament of Baptisme that so they may be perswaded to learne and to be baptized as in this verse and Acts 2.38 Secondly the person being thus taught and instructed Answ 2 in the
said This is my body And Secondly this Sacrament must be Communicated and is therefore called a Communion 1 Cor. 10.16 Wherefore the end of the Sacrament is neither I. Oblatio an offering up of it unto God as a Propitiatory sacrifice Nor II. Reservatio a reserving or keeping of it in boxes or pixes Nor III. Circumgestatio a carrying of it about in Progresse or procession Nor IV. Adoratio a falling downe before it and worshipping it But V. Communicatio onely a communicating of it by the faithfull What is the use or scope of this Sacrament Quest 26 First Answ to remember Christs death with thankefulnesse Luke 22.19 and 1 Cor. 11.24 25 26. And hence it is called Eucharistia because it is to be celebrated with thankesgiving unto God Secondly to shew our union into one body 1 Answ 2 Cor. 10.17 And hence I. It is necessary that there should be an assembly or congregation ot at least more then one or two at the celebration of this Communion The Sacrament is to shew our union and conjunction with the members of CHRIST and therefore it is required that it should be communicated by more then one II. Because the use of this Sacrament is to shew our union into one body therefore it is necessary that those who come unto it should be reconciled unto all men Matth. 5. Thirdly another end of this Sacrament is to Answ 3 confirme our communion with Christ to our salvation Iohn 6.54 56. For as the unworthy receiving of this Supper is punished with condemnation 1 Cor. 11.29 So the worthy receiving thereof is rewarded with salvation Now this Vnion of oâ—â—s with CHRIST which is confirmed unto us in the Eucharist doth include in it these two things viz. I. On our part a condition of Repentance And II. On Christs part a promise of union that is if we will but come unto the table of the Lord with true and unfained repentance of all our sinnes then CHRIST promiseth to knit and unite us unto himselfe Quest 27 What are the fruits of this our Vnion with CHRIST Answ 1 First remission and pardon of all our sinnes whereof by and by Answ 6. Answ 2 Secondly the imputation of Christs righteousnesse or active obedience Answ 3 Thirdly the nourishment of our soules of which by and by Answ 5. Answ 4 Fourthly another end of this Sacrament is to shew us our duty that we are now none of our owne but being redeemed by the blood of Christ are obliged to serve him both in body soule and spirit 1 Cor. 6.20 And therefore when we come unto the Lords Supper we must come with a promise and purpose of new obedience and true sanctification both in heart and life as followes afterwards Answ 5 Fifthly another use of this Sacrament is to nourish and feed the â—oule Now because this is controverted therefore J lay downe these three things viz I. We confesse that the soule of the worthy receiver is nourished by the body and blood of Christ in the Sacrament and therefore in vaine is that place urged against us My flesh is meate indeed Iohn 6. II. We say that this spirituall food and nourishment is neither conferred upon any Ex Opere operato by the bare worke wrought nor conferred and given to all that receive this Sacrament but is onely imparted to the faithfull and worthy receive by the inward working of the holy Spirit Answ 6 Sixthly and Lastly another scope or use of this Sacrament is the remission and pardon of our sinnes This is denied by the Papists and therefore J will lay downe the state of the question or controversie and then confirme what wee have affirmed I The question is concerning the proper effect and use of the Lords Supper Whereunto the Papists say That it was not properly ordained for remission of sinnes neither that it hath any such use but it serveth onely as a preservative against sinne Trid. Conc. sess 13. Can 5. Bellarm. de sacram lib. 4. Cap. 17. Now we affirme and teach that an especiall and principall use of the Eucharist or Communion is to strengthen and assure our faith of the remission of our sinnes though that be not the onely scope and use of that Sacrament as is shewed by the other use afore mentioned II. That amongst the other ends and uses of this Sacrament it also assureth us of remission of sinnes is thus proved from this place Christ here saith This is the blood of the New Testament that is shed for many for remission of sinnes But the new Testament includeth a promise of remission of sinnes Ierem. 31.34 yea our Saviour setteth it downe in plaine tearmes for why else should our Saviour make expresse mention of forgivenesse of sinnes if this Sacrament amongst other uses did not serve for that use also Against this they object many things to wit First Bellarmine saith that these words of our Object 10 Saviour doe not signifie that his blood is drunke in the Sacrament for the remission of sinnes but that it was sâ—ed for remission of sinnes and so is represented in the Eucharist Bell. de Sacram. lib. 4. Cap. 19. resp ad Arg. 3 First in the Eucharist the death of Christ with Answ 1 the fruit thereof which is the remission of sinnes is not onely represented but exhibited also and applied for otherwise the Jesuite will make it but a bared and naked signe if it should onely represent and signifie and who would thinke that they which stand upon the reall presence would content themselves with representation and signification onely And therefore I thus retort the argument As Christs blood is present so are the fruits of his blood but his blood is not present onely in signification but verily and indeed to the worthy receiver Therefore so is remission of sinnes which is the fruit of his blood Secondly St Paul saith that the unworthy Answ 2 receiver is guiltie of the body and blood of Christ 1 Cor. 11.27.29 Now if unworthy receiving doth verily adde sinne unto them then the worthy receiving which is a shewing forth of Christs death doth verily obtaine remission of sinnes Secondly they object Remission of sinnes is Object 11 not once nominated in the 6. of Iohn where the fruits of this Sacrament are expressed And therefore this is no end of this Sacrament First Remission of sinne is not there named Answ 1 therefore this Sacrament hath no such use followes not nor will be granted untill they first prove that all the ends uses and fruits of the Lord Supper are there laid downe which taske I know they will never undertake Secondly J grant the pardon of sinne is not Answ 2 the principall scope but yet it is one end thereof notwithstanding Thirdly we confesse that the Sacrament is onely Answ 3 Signaculum a seale of the remission and pardon of our sinnes for the Eucharist doth not conferre Remission upon us but confirme remission unto us Fourthly although the Remission of sinne