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
or they do not If they do then they worship false Gods and are guilty of gross Idolatry there being no similitude or likeness of the true God If they do not then is ignorance the Mother of that Dâ— votion and with the Samaritans they worship they know not what Or if they do worship the true God they worship him ignorantly and know not the manner of the God that made the Heavens and the Earth Deut. 4. 12 15. Isa. 40. 18. Ioh. 4. 22. Acts 17. 23. 2 Kings 7. 26. Q. Why can there be no manner of similitude of the true God A. Because he dwelleth not in Temples made with hands and is the unapproachable invisible God Acts 17. 24. 1 Tim. 6. 16. Q. The Papists worship God by Images the Protestants worship God without them which way therefore are we to worship the true God A. The way the only infallible Judge of Controversies hath declared unto us Q. Is the Pope this infallible Iudge A. There is no infallible Judge upon Earth and the Pope being but the Hâ—ad of a Party the supream Head of the Romanists neither he nor they can be Judge in their own Cause Iam. 4. 12. Mat. 23. 9 10. Prov. 18. 17. Q. Who then is the infallible Iudge of Controversies A. Christ the only begotten Son which is in the bosom of the Father He is the only infallible Judge of Controversies who hath told us all things and wâ— have his Determinations upon Record Q. Where are his Determinations Recorded A. In the holy Scriptures Q. What are his Determinations concerning God and the manner of his worship A. They are 1. Negative that God dwelleth not in Temples neither is to be worshipped by Images made with mens hands Acts 17. 24. with 1 Kings 8. 27. Acts 17. 25. 2. They are affirmative viz. That God is a Spirit and that they that worship him must worship him in Spirit and truth Ioh. 4. 23 24. Q What other sin is chiefly forbidden in this Commandment A. Superstition Q. What is Superstition A. Superstition in the proper and strict notion of the word is the worshipping of Idols or dead men Act. 17. 22. But this is the same with that Idolatry the giving that worship and glory to others which is due to God alone which is forbidden in the first Commandment Q. What is therefore Superstition in the 〈◊〉 generally received notion and as it is forbidden in this Commandment A. It is when things are either abhorred or observed with a zealous or fearful but erroneous relation to God by means of which the superstitious serve either the true God with needless Offices or defraud him of necessary Duties or bestow such honours and service upon others as is proper for and should be peculiar for him only Or More plainly thus It is the worshipping of God in any other way or by any other means than what he hath appointed in his Word called Ordinances the Commandments and Doctrines of men Q. How manifold is this Superstition A. Twofold Affirmative and Negative Q. What is Affirmative Superstition A. That whereby the Superstitious serve the true God with needless Offices Q. And what the Negative A. That whereby men out of a sâ—â—â—pulous Conscience or ignorant fear of displeasing God abstain from things lawful and laudable as sinful and ungodly Q. Doth the Scripture warrant this distinction A. Yes Q. 1. What is the Idolatry and Superstition of the Church of Rome A. The worshipping of the Bread and Wine in the Eucharist out of a false and groundless perswasion that they are substantially changed into the Body and Blood of Christ. 2. The worshipping and invocation of Saints and Angels and particularly of the Virgin Mary which hath now for some Ages been a principal part of their Religion 3. Their worshipping of Images Which practice notwithstanding all their distinctions about it which are no other but what the Heathens used in the same case flies as full in the face of the second Commandment as deliberate and malicious killing of a man is against the sixâ—h Acts 17. 29. Rom. 1. 23. 4. Their superstitious Fasting and ab staining from Flesh in Lent Their superstitious Holy-daies Their adding Cream Oyl and Spittle to the water in Baptism and their Baptizing of Bells Their praying upon Beads and mary more superstitious customs For which there is not the least command in the Scriptures Q. What if the Doctrine of Transubstantiation be not true A. Then by the confession of several of their own learned Writers they are guilty of gross Idolatry Q. Doth not the Bread in the Communion remain Bread after the words of Consecration A. Yes the Scripture expresly calls it so after the words of Consecration 1 Cor. 11. 26 27 28. Q. But what if the Bread be transubstantiâ—te and turned into the very Body of Christ A. Then all mens senses are deceived in a plain sensible matter wherein 't is as hard for them to be deceived as in any thing in the world Q. Why so A. For two things can hardly be imagined more different a little bit of Waâ—er and the whole Body of â— man Q. But what if the Testimony of sensâ— be not to be relied upon A. Then no man is sure that Christianâ—ty it self is true Q. Why so A. For the utmost assurance that the Apostles had of the Truth of Christianity was the Testimony of their own senses concerning our Saviours Miracles Q. And what if the Testimony of sense 〈◊〉 to be relied upon A. Then it plainly follows that no man no not the Apostles themselves had more reason to believe Christianity to be true than every man hath to believe Transubstantiation to be false Q. But if the case be so plain a man would think that at least the Teachers and Guides of that Church should be sensible of it A. Why they are so and afraid the People should be so too and therefore by their corrupt Glosses and Phâ—risaiâ—al Traditions in their interpreting the holy Scriptures they tye up and keep the Pâ—ople in ignorance of the true meaning of those places which do more expresly condemn their damnable Idolatrous practises and their superstitious customs and in their ordinary Caâ—â—chisms and Manuals of Devotion they leave out the second Commandment and divide the tenth into two to make up the Number lest if the common people should know it their Consciences should startle at the doing of a thing so directly contrary to the plain command of God Q. And is it not well observed by the learned from Deut. 11. 28. That he that professeth Idolatry is as if he denied the whole Law A. Yes Q. But because after all the unanswerable Objections and Arguments of the Protestants against Transubstantiation that Monster aâ—d shame of humane nature and the other Blasphenies and absurd Doctrines of the Papists they do all unanimously betake themselves to the authority of their Church as their main and last Refuge and tell us
true unto Christ. Q. Is the Sacrament then an holy Ordinance A. Yes Q. By whom are our Sacraments instituted A. By Christ. Mat. 28. 19. 1 Cor. 11. 23 24 25. Q. What do you mean by being instituted by Christ A. Appointed and ordained by him Q. What are the parts of a Sacrament A. The sign and the thing signified Q. What are the outward parts of the Sacraments A. The sensible signs Q. Do the signs offer themselves to the Senses A. Yes Q. And offer the things signified to our Faith A. Yes Q. What are the inward parts of the Sacraments A. Christ and the benefits of the New Covenant as the things signified by the outward sensible signs Q What is the use and proper work of the Sacraments A. To represent seal and apply Q. But are the Sacraments of the New Testament signs and seals to all even to unbelievers A. Yes Q How do the Sacrameats seal to all even to unbelievers A. 1. As Circumcision was a Seal of the righteousness of Faith or of the Covenant as well when Ishmael received it as when Abraham received it God is everlastingly true and these are really Seals whosoever recelves them Many persons take the same Physick the operation is not the same the Physick is the same And if we might call the Tree of Life a Seal it retains the nature of a sign though Adam never tasted of it The Rain-bow is a Covenant though there be thousands in the world that never knew it was a Covenant And it is the use and proper work of our Sacraments to commemorate and seal 2. Sacraments are visible Dâ—ctrines Ier. 2. 31. O Generation see ye the word of the Lord. In the Sacraments are written in small Characters what at large are found in the works of God And Faith acts upon these Symbols upon a doctrinal notion as they are teaching Ordinances They testifie as a sign Christs Love as a Seal Gods faithfulness The Word of God is given us that we may believe and that we may be strong in Faith So likewise the Sacraments are given us not only to believe but for our increase in Faith And as the word Jesus Christ is evidently set forth crucified before our eyes so do the Sacraments as the Oracles of God teach us plainly the mysterie of Faith and the way of Salvation 3. The Sacraments are not only signs and Seals but Sanctions and such Laws as we are charged to observe upon pain of Gods wrathful displeasure Which will be more manifest by our comparing the Sâ—craments of the Old and New Testament together Bâ—ptism and the Lords Supper succeeding in the place of Circumcision and the Pâ—ssover For as Baptism and the sprinkling of clean water upon us is to wash off the filth of the Soul that we might be clean so was Circumcision to take away the stony heart out of the flesh and to give an heart of flâ—sh And as the sprinkling of blood was of old a Law in Israel so is the Lords Supper a Sanction of the New Testament to us And as Moses said This is the bloâ—d of the Covenant which the Lord hath made with you here in like manner Christ hath Preached the Gâ—spel doctrine and now he comes to put a Sanction 〈◊〉 this Sacrament This saith he is 〈◊〉 blood of the New Testament which is 〈◊〉 for many for the remission of sins There is this only disparity the sign was 〈◊〉 Blood now Wine now Wine because there is to be no more shedding 〈◊〉 blood then blood sprinkling because Christ our Pâ—ssover was not sacrificed for us So that as to substance the Sacraments of the Old and Nâ—w Testament differ no more than the Old and New Moon which are not two but one and the same All which considered joyntly may sufficiently clear it to us that our Sacraments are not only signs and seals but Sanctions yea Sanctions of the Covenant of Grace or of the New Testament And if he that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified as unholy thing and hath done despite unto the Spirit of Grace For if the Word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward How shall we escapâ— if we neglâ—ct so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him Especially when we have Jesus Christ thus evidently set forth crucified among us not only to the ear but to the eye by his Word and Sacraments Q. But are the Sacraments effectual to Salvation or savingly applied only by Believers A. Yes Rom. 4. 11 12. Q 93. Which are the Sacraments of the New Testament A. The Sacraments of the New Testament are Baptism and the Lords Supper Explic. Q. Were there other Sacraments under the Old Testament as Circumcision and the Passover A. Yes Gen. 17. 10. Exod. 12. 43 47. Q. Do these remain in use now A. No. Rom. 10. 4 Gal. 5 2 3 4. 1 Cor. 5 7 8. Q. Wâ—at Sacraments hath Christ appointed under the New Testament in the room of these A. Baptism and the Lords Supper 1 Cor. 12. 13. Q. Are these two the only Sacraments of the New Testament A. Yes Q. How doth that appear A. 1. Because when the number of Sacraments were most necessary as under the Law there were but two and therefore ours succeeding in the room of them there can be no more 2. Because these two Seals do fully assure us of all Gods Graces both of our regâ—nâ—ration entrance and ingrafting into Christ and of our growth and continuance in him and therefore we need no more Q. But there are five more added by the Papists as Confirmation Pennance extream Vâ—ction Holy Oâ—ders and Matrimony Are not these properly and truly Sacraments instituted by our Lord Iesus Christ and necessary to the Salvation of Mankind A. No. Q. Why so A. The nature of a Sacrament agreeth not to them 1. Because they are not all proper to the Church but common as Marriage to the Heathen 2. They are not all instituted by Christ as perpetual standing Ordinance 3. They do not consist of an outward sign as Penace and inward Grace 4. The Covenant of Grace is not sealed in any of them Q. But is not Extream Vnction a Sacrament instituted by Christ as a perpetual standing Ordinance when every sick man is enjoyned James 5. 14. to call for the Elders thâ—se standing perpetuated Officers that they may pray over him anointing him with Oyl in the Name of the Lord A. Nâ— Q Why so A. 1. Because the anointing spoken of in S. Iames was frequently omitted by the Apostles themselves in their working of cures and was indifferently either used or
larger i. e. the place that speaks but briefly of a thing with some other that speaks of it more at large common observation tells us that 't is not the right method to read abstracts first because though they be fuller of matter they are fuller likewise of obscurity And sometimes that of the learned Bacon proves true That Epitomes are the corruptions and moths of Histories Epitomes give us the substance of a matter but full Narratives must clear it up to us with all its due circumstances A compendium gives us the Quintessence Vertue Force and Spirit of a thing but the History at large is necessary to the right understanding of it 3. Let the clearer Scripture clear the obscurer We must compare the obscurer with the clearer i. e. if any place occur which is more obscure but elsewhere propounded to us in words that are more clear we must have recourse to it to clucidâ—te the â—ormer We must compare Moses with the Prophets Of all the Prophets Esaias speaks most clearly who is therefore stiled the Evangelical Prophet and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New In the Nâ—w Testament the Book of the Revelations is deemed by those Interpreters that are wise unto sobriety and not above what is written to stand in most need of interpretation by the other written Revelations The Sacred Scriptures are written very much historically the Doctrines being interspersed with the History Some Eyangelists speak more clearly than others some most clearly of one part of the History of Christ some of another that all of them collated without conspiring together by a contrived design might give us the compleat History of Christ. That you may see the usefulness of this Rule consult Ioh. 16. 16 17 18. with 28 29 verses compared together 4. Let that Scripture determine the point that intends it You must compare Scripture with Scripture and you must compare them aright compare the place that speaks ex casu occasionally of a matter with some other where it is the main design of the place This Rule is to be attended unto in the Exposition of Parables For if we be strict observers of all by-passages in them instead of Milk we shall wring till blood cometh We must remember that Allegories must not be strained too much and that similitudes aâ—swer not in all Lines but in the chiefest Read for this purpose Luke 16. 5. Out of the scope and intention of the writer is often collected the sense of his words And the scope of the writer may be guessed at by the following circumstances viz. Quorsum quibus contra quos quae ex cujus personâ Why to whom against whom or what of whose pâ—rson he writes which last circumstance clears most passages relating to the Eunuchs Qâ—estion 6. Compare Antecedents and consequents in the place whose sense is dubious and it will much conduce to the right understanding of it Where there is not light enough in the Text there may be a light shining round about it in the Context to enlighten it 7. Negatives are more extensive than affirmatives Affirmativa non valent ubique ad semper negativa ubique or thus Affiâ—mativa valent semper negativa ad semper When God saith Pray it is alwaies true while in this probâ—tionstaâ—e that we must pray but it is not true that we must pray alwaies i. â— do nothing but pray But when 't is said Thou shalt not Kill c. This is our duty at all times there is no time wherein 't is lawful to Kill commit Adultery c. 8. Let an exception straiten and narrow a general Rule Exceptio firmat Regulam in non exceptis terminum praescribit in exceptis An exception confirms the Rule in things not excepted and bounds it against the rest 9. Non est distinguendum ubi Lex non distinguiâ— We must not distinguish where the Law doth not warrant it In Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new Creature If this Rule be attended unto we shall easily understand how nice the distinctions of Conformity and non-conformity are and how unavailable either of them will be in attaining Salvation for us without a reformed life 10. We must carefully distinguish of the Scripture which speaks of the growth of the Church from that which speaks of the infancy of it And thus as for the Discipline of the Church of England our English Reformers considered what it was in the purest times of the first good Christ an Emperours when the Church was in its growth For the times of Persecution in the infancy of the Church before temporal Princes embraced the Christian Faith as they were most excellent times for doctrine and manners so very unproper and unfit for a Pattern or example of outward Government and Policy And doubtless that Government is most excellent both in the community as Christian and in the special notion as reformed that keepeth the middle way between the Pomp of superstitious Tyranny and the meanness of Phanatick Anarchy And this can be nothing else but a wâ—â—l regulated moderate Episcopacy according to this Rule 11. That which the Scripture holds forth at all times must not be prejudiced by what may take in one particular case although Necessitas est jus temporis Necessity be a Law in its time This is a Rule at all times Borrow and pay again This must not be prejudiced by that of the Israelites borrowing of the Egyptians This must not determine Ehud destroyed Eglon therefore thou shalt kill because 't is not safe arguing from particulars to general duties 12. Out of the Tradition and Interpretation of the truly Catholick Church out of the consent of the Fathers and of these either of many or of few of them when eminent for sanctity or learning out of the unanimous conspiration of Doctors and Interpreters the true and literal sense of Holy Writ may be often cleared up unto us By universal Tradition is meant Quod ab omnibus quod ubique quod semper receptum fuit What all the Churches of Christ in all places have ever successively received that is universal Tradition and he is no true Catholick that doth not receive it Where there is a Catholick consent and harmony to bear witness to any Interpretation and that sense is universally and solemnly accepted as it will seem a wilful errour to dâ—pâ—rt from it and to choose solitary and dangerous by-paths where the open road is so free and safe so what can be expected in such singularity but many absurdities and implications and violences offered to the word and truth 13. We must interpret according to the Analogy of Faith We must hold fast the form of sound words Examine the Interpretations of the holy Scriptures by those three Forms the Creed the ten Commandments and the Lords Prayer Mistake not you are not to examine the Scriptures by any