c. Mark 14 22 c. 1 Cor. 11. 23 c. A. Indeed if the forecited Texts ought to be understood in the literal sense we need not dread this Popish Doctrine But if they ought of necessity to have a mystical and figurative sense and interpretation put upon them we may well enough be afraid of that Doctrine which the Papists themselves in the supposed case confess to be gross damnable Idolatry Q But if we once take this liberty to impâ—se our mystical or figurative Interpretation on the Scripture without express warrant of the Scripture it self we shall have no setled belief but be liable continually to be turned aside by any one that can invent a new mystical meaning of the Scripture there being no certain rule to judge of such meanings as there is of the literal ones Nor is there any error how absurd and impious soever but may on such terms be accorded with the Scripture Why therefore must we of necessity suppose the forecited Texts to be understood in the figurative and not in the literal sense A. 1. Because the letter is contrary and repugnant to our senses which the Scripture it self intimates to be of infallible certainty 2. It is absurd and contradictive of right reason 3. There appears much in the contexts to cross it nothing at all to countenance it 4. Because other places collated expresly thwart and contradict it Q. What sense then may or must be put upon the forecited Texts A. It will be an Introduction and a very good help to us for the right understanding of the said Texts to consider those observations taken from the Jewish phrases and customs used in this matter viz. 1. That the Lamb that was drest in the Paschal Supper and set upon the Table was wont to be called the Body of the Passover or the Body of the Paschal Lamb and probably Christ alludes to this phrase when he saith This is my Body as if he should say the Paschal Lamb and the Body of it i. e. the representation of that on the Table in the Jewish Feast that was the memorial of deliverance out of Egypt and type of your deliverance out of the state of sin and death I will now have abrogated and do now institute Bread and Wine instead of that Paschal Lamb that you may hereafter retain and continue to posterity a Memorial and Symbol of me who am the Lamb of God which taketh away the sin of the world and am now about to be sacrificed for you This for the words My Body and my Blood But then 2. For the whole phrase and form of speech This is my Body this is my Blood It seems to be answerable to and substituted instead of the Paschal form This is the Bread of affliction which our Fathers eat in Egypt or This is the unleavened Bread c. or This is the Passover And therefore the Bread and the Wine in the Eucharist are no more the very Body and Blood of Christ than that Bread which the Children of Israel eat in the Land of Canaan was that Identical that very Bread of affliction which their Fathers eat in the Land of Egypt Q. Is not this Popish Doctrine that the Bread of the Eucharist is transubstantiated into the Body and the Wine into the Blood of Christ a very ancient Doctrine A. It is but four hundred fifty nine years since it was declared by Pope Innocent the third in the Council of Lateran Q Is not this impossible and incomprehensible error of Transubstantiation to be rejected with our utmost Detestation A. Yes Q. Doth not this Doctrine suppose a silly Priest to do that which all the Angels cannot do and that is to make his Maker as the Papists call the Host and the people to devour their God A. Yes Q Can they justifie this by Gods omnipotency that God is able to effect it A. No this is no better argument than the Turks may justifie most of the sopperies of their Alcoran by Q. What reasons and grounds have you for the rejection of this abomination A. There are two grounds especially for the rejection of it 1. The Idolatry and Sacriledge which doth ensue upon it and that is the Adoration and worship of the Host a piece of Bread and the mutilation or maiming of the Sacrament by Bread only and the propitiatory Sacrifice of Christ himself in the Mass who was once only offered up to God upon the Cross all which are the issue of this error 2. The Monsters of contradiction and absurdity to sense and reason which follow thereupon It was begotten by feigned Miracles and fabulous Legends and is the Mother of Blasphemies and inextricable absurdities and hath set Faith it self on the Râ—ck and surpasseth all the Harlotry that the Adulterate Church of Rome that Mother of Fornications ever brought forth Q. If you can but make good this high charge you have drawn up against that most degenerate and corrupted Church of Rome in this one error of Transubstantiation being comprehensive of all errors Papâ—l Rome being nothing else but the worst corruption of the once most famous Church of Rome whose Faith was spoken of throughout the world you may easily perswade all the friends of the Bride the Lambs Wife to aboâ—inate all the other Fornications of that Whorish Church And because the Protestants Arguments against Transubstantiation may convince us how fully they have made good this charge pray produce a few of the many Arguments they have against this Mother Error A. 1. Suppose Christ sitting at the Table with his Disciples and eating thâ—s Bread and drinking this Cup first as the custom at the Paschal Supper was and as the Papists generally and the Fathers hold and we deny not because the Scripture seems plain for it Mat. 26. 29. Hence forth I will not drink of the fruit of the Vine supposing therefore this How is it possible or imaginable that he should eat himself or how can he sit at Table and yet be in the mouths of the Apostles Was he at the same time in the Apostles mouths or stomachs while he sate and rose from Table and discoursed those three Chapters of Iohn 15 16 17. Or while he sweat that bloody sweat in his Agony in the Garden c. A monstrous impossibility 2. It 's impossible to make that which was before existent and in being Can a Father beget a Son that is already begotten Can an Architect build an House that is already built Can the Body of Christ which is before the Conversion of the Bread be made or produced by the turning of Bread into it Can he that was conceived by the Holy Ghost and born of the Virgin Mary be made by pronouncing of four or five words If ever delusions were strong these are For to make that which is made and to unmake that which is made are equally impossible 3. They say that the substance of Bread and Wine is avoided and that
unchangeableness of Gods elective Love 2. From the All-sufficiency of his Power 3. From his Faithfulness in his Promises 4. From Christs unchangeable Priesthood and continual Intercession for them 5. From the nature of Grace and the means thereof Q. May not any Believers by falling into sin fall from Grace A. Some Believers may through the remainders of corruption in them and the violence of Satans temptations fall into sin foully and so fall from degrees and measures of Grace but they shall never fall totally and finally from Grace And when we see any to fall totally and finally from the profession they formerly made we may know they were never that in sincerity which they professed themselves to be Q. 37. What benefits do Believers receive from Christ at their Death A. The souls of Believers are at their Death made perfect in holiness and do immediately pass into Glory and their Bodies being still united to Christ do rest in their Graves till the Resurrection Explic. Q. How manifold are the benefits of Believers at their Death A. Twofold 1. In respect of their Souls 2. In respect of their Bodies Q. 1. What benefits have Believers in respect of their Souls at Death A. They are made perfect in holiness and do immediately pass into Glory Q. Are not Believers perfect in this life A. No Q. Do not the Souls of Believers sleep in the Grave with their Bodies or stay in Purgatory A. No. Ibid. Q What do Papists mean by Purgatory A. They mean a state of Temporary punishments after this life from which men may be released and translated into Heaven by the Prayers of the living and the Sacrifice of the Mass. Q. 2. What benefits have Believers in respect of their Bodies at Death A. 1. Their Bodies are still united to Christ. For though Death doth for a while separate their Souls from their Bodies yet it cannot separate Christ from either but as when Christ died his Hypostatical or Personal union still remained his Divine Nature being united both to his Soul in Heaven and to his Body in the Tomb on Earth So when Believers die their mystical union unto Christ still remaineth and Christ is united both to their Souls with him in Glory and to their Bodies which are his Members even when they are rotting in the Grave 2. They rest in their Graves as in their Beds till the Resurrection Q. What is the Resurrection here spoken of A. The last and general Resurrection of all the dead that have lived in all Ages from the beginning of the Creation which will be first of the righteous and then of the wicked at the last day Q How do you prove that there shall be such a general Resurrection A. It may be undeniably proved from the Scriptures and the power of God If God be of infinite power and therefore can raise the dead and infinitely true and in the Scriptures hath revealed that he will raise all the dead then there shall be a general Resurrection but God is infinite in power and in the Scriptures hath revealed that he will raise all the dead therefore there shall be a general Resurrection The ground of the Sadduces errour who denied the Resurrection was their ignorance of these two great foundations of this Doctrine namely the Scriptures and the power of God Q. Shall the Dead the raised with the same body which they had when aliu before A. Yes Q. How do you prove that the Dead shal be raised with the same Body A. Because otherwise it could in no proper sense be called a Resurrection but a new Creation 2. Because 't is fit the same Body that was an instrument of righteousness or sin should share in the like Reward or Punishment Q. Will not the Bodies when they are raised differ from what they are now A. They will not differ from what they are now in regard of their substance and essence But they will exceedingly differ in regard of their qualities Q. 38. What benefits do Believer receive from Christ at the Resurrection A. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of Judgement and made perfectly blessed in full enjoying of God to all Eternity Explic. Q. How many waies may the benefits which Believers receive from Christ at the Resurrection be considered A. Three waies 1. In respect of the Resurrection it self 2. In respect of the day of Judgement after their Resurrection 3. In respect of Heaven after the day of Judgement Q. What is the benefit of Believers in respect of the Resurrection it self A. Believers shall be raised up in Glory Q. What benefits shall Believers have at the day of Iudgement A. They shall be acknowledged and acquitted Q. What mean you by their being acknowledged A. Their being owned by Jesus Christ as his Q. What mean you by their being acquitted and from what shall they be acquitted A. They shall be fully freed from all their sins and finally discharged from the sentence of Condemnation Q. After what manner shall they be acknowledged and acquitted A Openly viz. before the Father and the holy Angels and the general Assembly of the whole world Q. What is the benefit of Believers in Heaven after the day of Iudgement A. They shall then be made perfectly blessed Q. Wherein doth that blessedness consist A. In full enjoying or God to all Eternity Hitherto are the matters of Faith which make up the first Part of the Catechism or what man is to believe concerning God Now follows the second Part concerning the duty which God requires of Man Q. 39. What is the Duty which God requireth of Man A. The Duty which God requireth of Man is obedience to his revealed Will. Explic. Q. Doth God require any thing to be performed by man to himself A. God requireth Duty from Man Q. What is that Duty A. Obedience to obey Q. What is the Rule of Mans obedience in General A. Gods revealed Will. Q. What mean you by that A. The written Word or the holy Scriptures wherein the main purport of them is not to reveal to us the existence or non-existence of our actions but their moral conveniency nor yet future contingences whatsoever shall come to pass in the world but what may and ought to be done by intelligent creatures and what by preventive love and enforcing obligations God will expect from us Q What do you mean by those obligations that enforce the Duty which God requireth of man A. Those beneficial resultances or benefits which flow from Gods relation to Man as his Creator Redeemer and Sanctifier Q. 40. What did God at first reveal to man for the Rule of his Obedience A. The Rule which God at first revealed to man for his obedience was the Moral Law Explic. Q. Is not Gods secret Will the Rule of Mans obedience A. No. Q. How prove
we use A. Aâ—l lawful endeavours Q Is not a sâ—ber and moderate use of Meat Drink Physick Sleep Labour and Recreation required as tending to the preservation of life A. Yes Q. When men presecute us in one City may we flee into another A. Yes Q. And may we pray that the Magistrate might not bear the Sword of Iustice in vain but be the Minister of God a revenger to execute weath upon every one that doth evil for the preservaâ—ion of our own life and the life of others A. Yes Q. 69. What is forbidden in the sixth Commandment A. The sixth Commandment forbiddeth the taking away of our own life or the life of our Neighbour unjustly and whatsoever rendeth thereunto Explic. Q. What is chiefly forbidden in this Commandment A. The taking away of our own life or the life of others unjustly Gen. 4. 8 c. Acts 16. 27 28. Q. Since these are but the chief sins forbidden what are the other sins you take your self to be necessarily engaged against by vâ—rtue of this Commandment A. 1. Câ—useless and immoderate anger and long continued though not causeless anger 2. Contumelious Railing and Contentious language 3. Malice and Hatred 4. Meditating Revenge of wrongs 5. Oppression biting Usury and hardning our hearts against others in their extreamest necessiâ—y 6. Pride and Envy 7. Murmuring against and complaining of Gods providential administrations not conâ—ented with such things as we have 8. Fear of want and distrust of Gods All-sufficiency 9. Impatiency of Spirit under vexing frustrations and disappointments Q. How are these sins forbidden in this Commandment A. As they are degrees of or temptations and incentments to Murder or tending thereunto Q. 70. Which is the seventh Commandment A. The seventh Commandment is Thou shalt not commit Adultery Q. 71. What is required in the seventh Commandment A. The seventh Commandment requireth the preservation of our own and our Neighbours Chastity in heart speech and behaviour Explic. Q. What doth the seventh Commandment respect A. The seventh Commandment respects our own and others Chastity Q. What are the duties required in this Commandment A. They are two the preservation of our own and our Neighbours Chastity Q Wherein are we bound to preserve our own and our Neighbours Chastity A. 1. In thought and affection of the heart 2. In speech using modest words and savoury expressions tending to edification and sanctification Col. 4. 6. Ephes. 4. 29. 3. In behaviour apparelling and carrying our selves modestly every way as becometh Saints 1 Tim. 2. 9. Eph 5. 3. 1 Pet. 3. 1 2. Q. By what means may we thus preserve our own and our Neighbours Chastity A. We may preserye our own and our Neighbours Chastity 1. By watchfulness over our hearts and Senses 2. By diligence in our Callings 3. By temperance in eating and drinking and keeping under the Body when there is need with frequent Fastings 4. By the fear of God and awful apâ—â—hensions of his omni-presence and allâ—â—ing eye 5. By frequent and servent Prayer 6. By diligent observation according to the Word of God 7. By keeping of chast company â—voiding society with those that are lascivious 8. When no other means will avail to â—â—ench burning desires Marriage is to be made us of and that must be in the Lord by serious meditation of Death and Judgement Q â—2 What is forbidden in the seventh Commandment A. The seventh Commandment forbiddeth all unchast thoughts words and actions Explic. Q. What unchastity is forbidden in this Commandment A. All manner of unchastity 1. In thoughts viz Contemplaiâ— wickedness filthy dreams inordinaâ—â— affâ—ctions evil concupiscence or lustiâ—â— after a woman in the heart which 〈◊〉 be called heart Adultery 2. In words viz. corrupt communication foolish talking jesting and â—scivious Songs which are not conveâ—â—ent 3. In actions viz. 1. Adultery which is single or double single when a man and woman whereof the one is Marâ—yâ—â— or contracted that is have mutually promised Marriage in the presence of witnesses commit filthiness together Double when both parties Married 〈◊〉 contracted do commit lewdness together which is a most hainous Offence as being committed against four Persons 2. Fornication when two single persons come together out of the state of Marriage which is either by mutual consent or by the violent dâ—flouring of a woman against her will And this may very properly be called a Râ—pe although that may be committed upon â— Married and beâ—rothed or contracted woman also 3. Incest 4. Polygamy or the having of many Wives at once which was ever unlawful in the Court of Conscience howsoever for a time it was born with of God and not punished by any positive Law 5. The putting away of a mans Wife except for Adultery and Marrying another or the Marrying her that is so put away 6. Self-pollution or that wicked wastful spilling a mans own Seed exemplified in Er and Onan Gen. 38. 6 c. 7. Sodomy 8. Buggery 9. The unseasonable and immoderate use of the Marriage-bed Q. Are all other acts and lusts of uncleanness â—and whatsoever may be the cause or beginning of them or have any tendency unto them forbidden in this Commandment A. Yes upon this account Drunkenness Gluttony and Idleness wanton gestures and attires promiscuous Dancing of Men and Women unnecessary companyings with light and leud Persons reading lascivious Books beholding unchast Pictures Interludes and Stage-Plays and whatsoever doth any waies provoke lust is forbidden in this Commandment Q. 73. Which is the eighth Commandment A. The eighth Commandment is Thou shalt not Steal Q. What is required in the eighth Commandment A. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others Explic. Q. What doth the eighth Commandment respect A. The wealth and outward estate of our selves and others Q. What doth this Commandment require in reference unto our own and others wealth and outward estate A. The lawful procuring and furthering thereof Q. How is this to be done A. By diligence and fugality seeking unto the Lord for his blessing upon all our endeavours by preventing loss to others and relieving them in case of necessity giving or lending freely according to our ability c. Q. Are Iustice and Charity the chief vertues and graces required to be exercised in this Commandment A. Yes Isa. 56. 1. Psal. 82. 3 4. Isa. 33. 15. Prov. 14. 21. Lev. 19. 9 10 11. Deut. 24. 19. Q. Doth not this Commandment require that men should make restitution of what they have unjustly taken and kept from the right owners thereof and in case that cannot be done to give it to the poor A. Yes Lev. 6. 2 3 4 5. Numb 5. 6 7 8. Luke 19. 8. Dan. 4. 27. Q. Is there any one
works are Debts to be paid and not gifts offered up unto God 3. Because they bear no proportion to the reward to be received Q Can works of Supererogation consist with the imperfection of our works A. No. Q. If no man can merit by his works for himself can he communicate to another that which he hath not himself A. No. Q. Is there therefore nothing in the Churches treasury superabundant for those that do not abound in every good work themselves A. No. Q. 83. Are all transgressions of the Law equally hainous A. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Explic. Q Are some sins more hainous in the sight of God than others A. Yes Q. What do you mean by more hainous A. More grievous and more offensive Q. How many waies may some sins be more grievous and hainous than others A. Two waies 1. In themselves and of their own nature 2. By reason of their aggravations Q. What do you mean by the aggravations of sins A. Such additional circumstances which make them more provoking in the sight of God than otherwise they would be Q. And are some sins in themselves or of their own nature more hainous than others A. Yes 1. The highest sins against the first Table are more hainous than the highest against the second Table And 2. Wilfull presumptuous sins are more hainous than sins of infirmity sins against knowledge than those of ignorance sins ripened into action than sins begun in the thoughts and sins of custom and deliberation than those committed through some sudden passion and iustant force of temptation Q. And are sins likewise by reason of their several aggravations more hainous in the sight of God than otherwise they would be A. Yes sins are more hainous than otherwise they would be by their aggravating heightening circumstances viz. from the time when the place where the manner in which the means by which the reason why the person by whom and the person against whom they were committed Q. 84. What doth every sin deserve A. Every sin deserveth Gods wrath and curse both in this life and that which is to come Explic. Q. But though some sins are more hainous than others yet are there any sins so small that deserve not Gods wrath and curse both here and hereafter A. No. Ephes. 2. 3. Deut. 28. 15 c. Gal. 3. 10. Matth. 25. 41. Rom. 2. 5 6 8 9. Q. The Papists have a distinction of mortal and venial sins by mortal they mean such as are in their own nature damnable and deserve eternal death viz. Perjury Murder and Adultery or those seven in the Popish Catechism Pride Covetousness Lusts Anger Gluttony Envy and Sloth by Venial they mean such as are in their own nature pardonable and deserve not everlasting punishments viz. Concupiscence sudden passions of the mind and such like Doth the Scripture warrant this distinction of theirs A. No. 1. The Scripture teacheth us first that the curse of God is due to every one that breaketh the least of Gods Commandments 2. That the wages of sin indiscriminatively without any difference is death And such a death that is opposed to eternal life And we must not distinguish where the Law it self doth not distinguish 3. That for every idle word that men speak they shall give an account thereof in the day of Judgement and that by such words if not repented of they shall be condemned Mat. 12. 36 37. And on the contrary that the forementioned mortal sins in the Popish sense have been and shall be forgiven to all penitent Believers to whom by vertue of the New Covenant all such sins are become venial 2 Sam. 12. 9 13. Mat. 26. 74 75. Luke 22. 32. Mark 16. 7. 1 Cor. 6. 9 10 11. Q. 85. What doth God require of us that we may escape his wrath and curse due to us for sin A. To escape the wrath and curse of God due to us â—or sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Explic. Q. Is there any way to escape the wrath and curse of God A. Yes Heb. 10. 19 20. Q Is there any thing required on our part to escape them A. Yes Faith Repentance and the diligent use of the means of Grace Q. And doth God require Repentance and Faith of us or hath Christ repented and believed for us A. He requireth them of us Q. Why so A. Because Christ had no need of Repentance and Faith being without sin Luke 1. 35. Iohn 8. 46. 1 Pet. 2. 22. Iohn 9. 30 34. Heb. 7. 26. Mat. 27. 19. Luke 23. 14 15. Iohn 19. 4 c. Acts 3. 13 14. and 7. 52. and 22. 14. 1 Pet. 3. 18. Mat. 1. 21. Iohn 1. 29. 1 Pet. 1. 18 19. Isa. 53. 4 5 6. Q. Who communicateth to us the works of Redâ—mption A. Christ that purchased them conveighs and communicates them to us Gal. 3. 13. Rom. 3. 24 25 26. 2 Cor. 5. 21. Acts 2. 36. Tit. 2. 14. Q. Doth Christ communicate his benefits by means or without means A. By means Q. What kind of use must we make of the means A. A diâ—igent use Q. Why doth God require of us Faith and Repentance and the diligent use of all the outward means A. That we may escape his wrath and curse due to us for sin Q. 86. What is Faith in Iesus Christ A. Faith in Jesus Christ is a saving grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel Explic. Q Why call you Faith in Iesus Christ a grace A. 1. Because it is not from nature 2. Because it is given and wrought of free grace Q. Why call you Faith a saving Grace A. Because where it is truly wrought it brings the person in whom it is to Salvation Q Doth it not then much concern us to know what this Faith is and to labour after it when we cannot be saved without it A. Yes Q. 1. Is this Faith only the believing that Christ died for sinners A. No for the Devils and Damned in Hâ—ll believe this Q. 2. Or is it an implicite Faith or a blind Faith which the Popish Doctors perswade the people to rest in to believe as the Church believes though they know not what the Church believes A. No. Q. Why so A. 1. Because to believe as the Church believes when we know not what the Church believes is to put out our own eyes that we may take a Guide and if by the Church must be understood the Church of Rome it is to take such a Guide as either cannot or will not guide us aright which is in effect to refuse our own mercies and to run an
supposition renders it most probable be it known to all such unnatural Parents as reject Infant Baptism that they harden their hearts against their own flesh Q Why so A. Because Children are parts of Parents and by this contempt of Baptism they reject the Counsel of God against themselves and their Children Q What other reason have you for Infant Baptism A. 3. Children were ever admitted to the sign and Seal of this Covenant which of old was Circumcision and Baptism succeeds in the room of Circumcision Q. How doth that appear A. 1. It appears in that the Apostle of the Circumcision commands Baptism upon the same ground that Circumcision was 2. Because St. Paul in Col. 2. gives to Baptism the very Name of Circumcision to teach us that it succeeds iâ— Object But if Baptism ought to be administred to all those to whom Circumcision was administred because Baptism succeeds Circumcision by the same reason the Eucharist ought to be administred to all those who did eat the Paschal Lamb seeing the Eucharist succeeds the Iewish Passover But you stay longer before you admit your Children to the Lords Supper than the Iews did before they admitted their Children to the eating of the Paschal Lamb. A. The Jews admitted their Children to eat of the Paschal Lamb so soon as they were able to eat flesh and to ask their Fathers the reason of that legal ceremony and we defer the admitting of ours to the Lords Supper until they be capable of those dispositions which God requires and are able to examine themselves according to the command of the Apostle 1 Cor. 11. Let a man examine himself and so let him eat of that Bread and drink of that Cup. Q. 96. What is the Lords Supper A. The Lords Supper is a Sacrament wherein by giving and receiving Bread and Wine according to Christs appointment his Death is shewed forth and the worthy receivers are not after a corporal and carnal manner but by Faith made partakers of his Body and Blood with all his benefits unto their spiritual nourishment and growth in Grace Explic. Q. What is the other Sacrament of the New Testament called A. The Lords Suâ—pâ—â— Q. Why so A. Because it was instituted at that time after the Paschal Supper was endâ—d Q. Are we therefore bound to celebrate it alwaies at the same time A. No because there is no command for it nor is there the same reason for it now as then this circumstance of time not obliging us to do it after Supper any more than the fashion of lying along binds us to the using of the same posture both of them being upon occasion of the Paschal Supper then Q. Why do you super add the circumstance and limitation of that present time A. Because the first Paschal Supper in Egypt was eaten standing but afterwards sitting and lying along leaning one on anothers breasts in sign of their rest and security otherwise than they had in Egypt Q. What are the sacramental Elements in the Lords Supper A. Bread and Wine Q What are the sacramental actions A. Breaking the Bread giving and receiving the Bread and Wine Q. What is signified by the Bread and Wine A. The Body and Blood of Christ. Q. What are the Ministers actions A. Breaking the Bread and giving the Bread and Wine not withholding the Cup from the people as the Papists sacrilegiously do Q. What is signified by the Ministers breaking the Bread A. Christs Body being broken for us Q. Why must the people partake of the Elements of both kinds A. Because all that were present at the first Sacrament given by the Lord Jesus himself did so Q How dâ—th that appear A. By the plain express words of Scripture Mat. 26. 26 27. Mark 14. 22. 23. Q. But all present at the first Sacrament were the twelve whom Christ sent forth as Apostles to Preach the Word and administer the Sacraments and therefore they and their Successors only had the priviledâ—e to drink of the Cup A. 1. By this argument the Bread may be taken away from the people too and so they would have no right to any part of this Sacrament And what is this but egregious sacriledge in robbing the people of their highest Church-priviledge 2. The practice and writings of the ancient Church in this matter which is the best way to explicate any such difficulty in Scripture is a clear Testimony that both the Bread and the Wine belong to all the people in the Name of the twelve Disciples at that time Q. What is signified by the giving of the Bread and Wine A. Gods giving all Christ to us Q. What is the peoples action A. Receiving eating and drinking the Bread and Wine Q. What is signified by the peoples receiving A. Their taking a whole Christ. Q. Why are the Bread and Wine given apart and not together A. To shew forth Christs Blood in the parting of his Blood from his Body Q. What is the rule of Administration and Participation A. All must be done according to Christs appointment Q. For what end is this Supper celeâ—rated A. Hereby Christs death is shewed â—orth Q. How many sorts of Receivers are there A. Two worthy and unworthy Q. What do the unworthy Receivers partake of A. They pertake of the outward Elements only Q. What do the worthy Receivers partake of A. They partake of Christs Body and Blood Q. After what manner do not these worthy Receivers partake of Christs Body and Blood A. Not after a corporal and carnal manner they partake not of the substance of his flâ—sh and blood Q. Why so A. For that is in Heaven Q. But do not you affirm with the Paâ—ists that in this Sacrament the Body and Blood together with the Divinity of Iesus Christ are truly really and substantially present and that the whole substance of the Bread is converted into his Body and the whole substance of the Wine into his Blood A. Nâ— should we do it our Senses our Reason and the Word of God would give us the Lye We perceive by our Senses that the Bread and Wine are the same they were before Consecration And we are not more certain that there is a God who created us and a Sun that gives us light than we are fully perswaded that the Divinity of Jesus Christ is every where and his humane nature at the right hand of God from whence he shall come to Judge the quick and the dead Q. And why are you afraid to affirm that the Elements of Bread and Wine art transubstantiate and changed into the substance of the Body and Blood of Christ when the Scripture is plain and express that Christ took the Bread and said This is my Body And after the same manner took the Cup which Protestants as well as Papists interpret figuratively for the Wine in the Cup and said This is my blood of the New Testament c. as you mâ—y read in the following Texts Mat. 26. 26
received up into Heaven A. 'T is impossible that the sufferings of finite and mutable Creatures which are but of yesterday should satisfie the offended Justice of the infinite eternal and unchangeable God And that their temporary torments though never so exquisite should merit for them that far more exceeding and eternal weight of glory which all shall be partakers of that are received up into Heaven Q. How may it be proved that we are delivered from the whole punishment of sin temporal and Eternal by the death of Christ So that we shall not need to fear their fear who through fear of Purgatory-fire are all their life-time subject to bondage or be affrighted with their big words who are so hot for this invented fire as to say Whosoever believeth not Purgatory shall be tormented in Hell A. 1. Punishment is inflicted because of sin Iob 4. 8. Prov. 22. 8. and 28. 18. Hos. 10. 13. and 14. 1. Being freed from sin we are not liable to Judgement 2 Sam. 12. 13. Ier. 4. 14. Ezek. 18. 32. 2. It stands not with the Justice of God being once fully satisfied to require a second payment at our hand Gen. 18. 25. Isa. 53. 10 11. Mat. 3. 17. 3. Neither will it stand with his glorious Mercy Luke 1. 77 78. 2 Cor. 1. 3. Rom. 9. 23. Ephes. 2. 4 5 6. 1 Pet. 1. 3. Iude 21. 2 Tim. 1. 18. 4. Nor with the honour of Christ who is a perfect Redeemer Tit. 2. 14. Heb. 1. 3. 1 Ioh. 1. 7 9. and 2. 1 2. 5. Nor with the price of his Blood 1. Cor. 6. 20. 1 Pet. 1. 18 19. Mat. 20. 28. 1 Tim. 2. 6. 6. Nor with our Faith in praying for full pardon of all our debts Matth. 6. 12. 7. Nor with our peace with God Rom. 5. 1. 8. Nor yet with right reason that the guilt of sin should be removed and yet punishment for sin inflâ—cted Q. And is not this new invented doctrine of Purgatory contrary to the intendment and design of the Gospel A. Yes for the design of the Gospel is to comfort Believers against all their sufferings in this life with the hope of heavenly glory and happiness to be enjoyed immediately after their death see Rom. 15. 4. Ioâ— 5. 24. 2 Cor. 5. 1 2. 1 Thes. 4. 17. Rom. 8. 17. Phil. 1. 23. Rev. 14. 13. Luke 23. 43. and 16. 22 23. with Mat. 8. 11 12. Heb. 11. 13 16. But this new invented Doctrine speaks terrour to all Believers as being so far from making God full satisfaction for their sins in this life as some of them are supposed to do by the Papists that they were never able to make God any satisfaction for them And therefore must we certainly be all doomed alike to go to Purgatory that place of so great pain that the most torturing wheels and the most ardent fires are nothing in comparison of it if it be true which those of that party say that it is ten times hotter than our fire and that it differs from Hell-fire in respect of duration only Q. And will not such Doctrine as this be a great scandal and a Rock of offence to weak Believers for whom Christ died A. Yes Q. But is it not the duty of every one that nameth the name of Christ to comfort the feeble-minded and to support the weak A. Yes Q. And do not they blaspheme that worâ—hy nâ—me by the which they are called that break a bruised Reed and quench the smoaking Flax A. Yes Q. And whoever shall offend one of these little ones which believe in Christ were it not better for him that a Millstone were hanged about his neck and that he were drowned in the depth of the Sea A. Yes Q Now therefore seeing we know these things before should we not beware lest we also being led away with the error of the wicked fall from our own stedfastness A. Yes Q. But that we may not as Children be tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 'T will highly concern us to be much in reading the Scriptures and to use all possible means to help us to understand the reading because there are some things in them hard to be understood which our Adversaries the learned of them especially do wrest for their confirmation of the doctrine of Purgatory as of their other inventions Object 1. The Papists glory much in 1 Cor. 3. 11 12 13 14 15. Read it Doth this place rightly understood confirm their Doctrine of Purgatory fire A. No for if the design of the Apostle be attended unto in this place we may with more reason call the unlevened bread eaten in the Land of Promise by the Israelites the very identical bread of affliction really eaten by their Fathers in Egypt as it was a sign of it than the fire here mentioned by the Apostle their material Purgatory fire which is no sign of any such fond invention Q. What therefore is the true sense and meaning of this place A. If the scope of the place be observed we shall easily see the meaning of the place to be nothing but this viz. That the Faith of Christ being the Foundation which our Apostle had laid and indeed the only one which could possibly be laid That that which was regularly to be built thereon was constant confession of Christ in despire of afflâ—ctions which like Gold and Silver c. would be refined and purified not consumed in the 〈◊〉 but for any doctrine of worldly wisdom vers 18. of prudential compliancâ—s with the Persecutors Jews or Gentiles If any such earthly material were brought in the stead of the formentioned constancy it should be brought suddenly to the trial And proving combustible matter it will not bear that trial such are the Doctrines of denying Christ when persecuted and it shall be so far from helping this Gnostick complier to any advantage as the hopes it will that it shall bring the greatest danger upon him and if upon timely Repentance or by his not having actually denyed Christ for all his superstructing of some erroneous doctrines he be more mercifully dealt with by Christ and freed from having his portion with Unbelievers yet it shall go hard with him as with one that is involved in a common fire and hardly escapes out of it Object 2. They urge also 1 Pet. 3. 19. By which also he went and Preached unto the Spirits in Prison Do you think when this Scripture is rightly considered it will justifie their Opinion of Purgatory fire A. No 1. Because the Apostle saith that these Spirits that be in Prison were disobedient in the daies of Noah vers 20. And the Papists themselves hold that disobedient and impenitent persons go to Hell but the Souls of Believers only to Purgatory so that this place is nothing at all for Purgatory 2. Because Christ is not said to Preach