so they be few and cheape and not like the ceremonies of the Law which were a costly and burthensome yoake that the forefathers were not able to beare for such was it fit that in fulnes of time should be appointed vnto sonnes Gal. 3. and heires and not to be kept any longer vnder the rudiments of the Law as vnder tutors and gouernours Quest 3 Is there no care to be had of other circumstances for conformity vnto the first institution so that we vse bread and wine in the right forme with thanksgiuing as for the leauen the water which it is likely was mixed with the wine for the gesture sitting c It is not required that we obserue all circumstances no more than that the Iewes in keeping the passeouer should continually stand with staues in their hands and shooes on their feete according to the first institution for Christ himselfe did otherwise keepe the Passeouer Now all men I suppose doe yeeld herein for most circumstances of the place in an vpper chamber of the persons a few disciples men only in the time of the night after supper but it is questioned about the leauen water sitting though little reason to make question about these 1 Cor. 11.17 First if we confider that they are no where precisely expressed though they may be gathered from the place where the institution is described nay which is more where the Apostle repeateth the institutiō though he remembreth the time the night wherein he was betrayed the persons his Disciples yet he speaketh not of leauened bread or water mixed with wine nor yet of sitting Secondly if it bee considered that as the standing at the Passeouer the night c. were taken vp occasionally not purposely as Sacramentall so was the leauened bread this kinde of bread being at hand and sitting or rather leaning downe along which is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.20 that gesture being the position of the body at that time Thirdly if it bee considered that as the night season the persons and place are without any intended signification so is the leauened bread and sitting If it bee said sitting doth set forth our Communion with Christ I answere take heede of inuenting this or the like significations which are beyond the word least thou bee such an one as addeth vnto the word of God and least herein thou rashly censure all those Churches wherein standing walking or kneeling is vsed Indeed some circumstances there be which are not only expressed but commaunded also as Sacramentall and these are alwayes necessary in the Lords Supper First the giuing of thankes whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Thankesgiuing for when he had giuen thankes it is said that he brake the bread Acts 2.23 Secondly the taking of the bread and of the cup whereby may be signified how the Lord tooke his deare Sonne and set him apart to be crucified and slaine for the sinnes of the world euen from the beginning of the world for hee was not by the Iewes taken and slaine as being by them ouer-powred but hee was deliuered by the determinate counsell and fore-knowledge of God hee was the Lambe of God slaine from the beginning of the world Thirdly the breaking of the bread whereby is set foorth the Lords submitting of himselfe to the death of the Crosse where he was pierced hands feet and side so that the bloud ranne out abundantly from him Fourthly the distributing of the Bread and of the Wine to his Disciples whereby is set foorth how Christ is giuen by the Father vnto all faithfull Christians to nourish their soules vnto eternall life according to that of the Apostle Hauing giuen vnto vs Christ Iesus how shall hee not together with him giue vs all things also Math. 26.26 Verse 27. Fifthly the forme of wordes in deliuering the bread and wine Take eate this is my bodie doe this in remembrance of mee Drinke ye all of this This is my blood of the new Testament which is shed for many for the remission of sinnes Which words are not the same precisely recorded by euery Euangelist but yet so as that the record of any one doth set foorth the signification the vse and the end of this Sacrament So that if a forme of words bee vsed according to these it is rightly done and according to rule as in our Church Eate this in remembrance that Christ died for you c. the precise wordes as they are recorded by Saint Paul being placed immediatly before Now that these things besides that they are expressed are commaunded is to be noted from the command giuen to the Disciples Doe this in remembrance that is not as some interpret it make this my body but doe in all these things as yee haue seene me doe giue thankes take breake distribute and say according to this forme As for other things yea euen for gesture they may be as shall seeme best vnto the particular Churches of God which haue power to appoint any most lowly reuerent gesture such as kneeling seeing that euen in praising God wee are inuited by the Kingly Prophet O come let vs worship and fall down and kneele before the Lord our maker and the people of Israel in Egypt hearing the good newes of Gods appearing to Moses to deliuer them bowed themselues and worshipped so that as well in receiuing a benefit as in asking this lowly casting downe of the body doth well become vs. The chiefe obiection heere against for all else are friuolous is that kneeling was brought in for adoration of the bread transubstantiated for answere vnto which first I say that it is indeed to bee graunted that they kneeled vnto the supposed body of Christ but it is to be prooued that hence it began first otherwise it is as good an argument they kneeled in praying with their heads therefore we ought not to kneele in our prayers they came to the Masse at Easter therefore wee ought not to come then to the Communion but at some other time c. What superstitious Idolaters haue done in the seruice of their idols marreth not what we do like them the fault not being in the thing or gesture vsed but in the end their kneeling being to an Idol ours to the God of heauen giuing his Sonne to our hearts by faith Quest 132. What is the inward part or thing signified Answ The body and blood of Christ which are verily and indeed aken and receiued of the faithfull in the Lords Supper Explan The inward part of the Lordes Supper is the bodie and bloud of Christ which are present to all the faithfull In handling whereof three questions 1 Cor. 10.16 First how is the Lords body and bloud there for that hee is receiued by the faithfull is plaine both because he saith This is my body and my body is meate indeed and my blood drinke indeed
he not afford our Sauiours whole allowance to other Christians as well as to the Bohemians Must all the rest of the Christian world be cut short of halfe of their spiritual banquet What fault haue they committed that they must be debarred of the fruite of the vine Surely Christ our Master was not so prouident as his ouerwise Vicar to foresee the grand inconueniences of his sacred primitiue institution 2 Cor. 1â— If they tell vs that the Supper was first instituted amongst Clericks only for the Disciples only were present we answere this is a silly shift for by the like reason the Laicks should haue neyther cup nor bread but they had both also appointed vnto them as wel vnto the Clericks for to the Corinthians Saint Paul teacheth in generall the vse of both and applyeth the ordination both of bread and wine to the whole congregation of the Faithfull Besides it is a weake reason that is vsed viz. that the bread after the words of consecration is transubstantiated and turned into the very body of Christ therefore is not without bloud For this transubstantiation is mere commentum humanum a mere fiction of man so absurd as that if there were not many other strong reasons at large set downe by learned writers in this controuersie which I purposely omit these few reasons following doe sufficiently shew the vanity of this contention or rather circumuention Reas 1 Iohn 6 63. First because that grant it were the very body of Christ his flesh and bones what would this auaile our soules the Lord himselfe hauing taught vs that the flesh profiteth nothing speaking of his owne flesh if they should eate it with their teeth for all things that are eaten as they defile not so they sanctifie not the man seeing they goe downe into the belly Marke 7 16. and are cast out into the draught See therefore ye Romanists what is it that yee striue for What is it that your graue Councell of holy Fathers vnder your graund Captaine Innocent the third in the Councell of Laterane after long deliberation so wisely determined Doe ye not pursue a dead dogge or seeke a flea in the wildernes to vse the words of Dauid to Saul Secondly if it were Christs very body hee must not once onely haue suffered but 10000. times euen so oft as hee is receiued seeing his body is broken and torne with the teeth and his bloud is poured out yea the faithfull such as from crucifying to themselues the Lord of Life which is so abhorring from all good Diuinity Heb. 10.17 as that for such it teacheth that there is no more sacrifice for sinne but a fearefull looking for of iudgement and fire that shall deuoure the aduersaries Consider this also ye Popish Priests what an odious estate ye seeke to bring your selues into whilst you seeke to haue Christs body really present in the Sacrament Are you fo blind as that if you see this you doe not see your selues also to bee his bloudy executioners and butchers Thirdly if Christs body be really in the Sacrament it must needes eyther long since haue an end or else the Lord must daily create him new bodies and a thousand bodies at once seeing that he is so often eaten vp and in so many places at the same time If it be said that the same body can be in many places at once and that it is not wasted and spent though it be often eaten through Gods miraculous working I answere that this is contrary to all not only naturall but also enlightened reason seeing that no quantity can be eaten and by eating consumed as the bread and wine in the Sacrament are but it is wasted and spent I grant that God can indeede miraculously feede men with bread and meate and yet cause that a greater quantity shall remaine as when fiue thousand were fed with a few loaues c. but here the bread was not consumed in eating as it is in the Lords Supper againe a body cannot be in many places at once but being a continued quantity it must fill the interuallum also betwixt one place and another though through miracle not visibly yet so as that it may be felt and hinder the passage of other bodies otherwise the body must be turned into a Spirit that hath not flesh and bones and the nature thereof must cease to be for though misteries in Diuinity bee aboue Philosophicall reason yet they are not cleane contrary vnto it as this is if there be such a mystery But we learne to detest these and the like as foule prophanations of the Lords ordinance and to hold the truth according to Christs appointment Quest 2 Why are bread and wine rather than other signes to be vsed and appointed Because of the neere resemblance betwixt them and Christs precious body and blood First in the preparation the corne whereof the bread is made is threshed c. as hath beene already shewed in speaking of the remembrance Ioh. 1.82 Secondly in the vse the bread and wine are taken fed vpon and inwardly in the stomack digested so the body and blood of Christ is taken and entreth into the stomack of the soule by Faith Psal 104.14.15 Thrdly in the vertue bread and wine being giuen to such as are ready to famish through want of foode doth reuiue them they strengthen the heart of man and make him cheerefull and merry according to that in the Psalmes He bringeth bread forth out of the earth and wine that maketh glad the heart of man so the body and blood of Christ being receiued by the faithfull soule that is euen hungerstarued for want of foode doth reuiue and put life into it for He that eateth my flesh and drinketh my bloud hath euerlasting life saith the Lord Ioh. 6.47 it strengtheneth vnto a Christian course for without mee saith the LORD also yee can doe nothing and it giueth ioy and gladnesse The Christians after Christs ascention continued together breaking of bread with gladnes and singlenes of heart Act. 2.46 Gen. 14.18 Secondly bread and wine were appointed that by Christ might be fulfilled what before was begun by Melchisedech after whose order hee is for he brought forth bread and wine vnto Abraham Eph. 2. and as the partition wall betwixt Abrahams feede and vs is by him broken downe so the vnity of ceremony was hereby established all others being but more varieties to expresse the same thing but this specially of bread and wine continuing in vse euen vnto the time of this Supper one part of the bread in the Passeouer being kept hid vnder a napkin and a cup of wine to bee distributed after the feast with thankesgiuing Act 15.10 Thirdly bread and wine were appointed because they were things common and alwaies at hand and so in this Sacramentall seale we neede not to say who shall ascend to Heauen to fetch Christ from thence And as they are common
Sol. Verely no. As there are in all well-gouernd Christian common-wealths distinctions of habits ornaments and buildings to put a difference betweene seuerall degrees of subiects so much more is it fit that there should be a maiestique splendor whereby the Prince and his Court may be conspicuous aboue others In domibus Regum sunt qui mollibus indumentis vestiuntur It is the brainsick humor of some Anabaptists to lay all the world leuell Nor is it maruell that they who defie all Kings as limbes of the wicked world and scourges of the disciples should deny all roabes of ornament exceeding the skirts of a weauers or millers iacket Our vow in Baptisme renownceth not ciuil pompes befitting particular callings or occasions but the excesse of them they being too much possessed by them transported with them or addicted to them If they thus entice vs to forget God and become a snare to vs make vs to cling and cleaue to earthly things then by our abuse they degenerate into the vanities of this wicked world Alas this they doe too often God be mercifull in this to the best of vs. The world the flesh and the Diuell The third foe is most sensible and inseperable because neerest vs most powerfull in perswading and conquering vs because it dealeth with vs not as a stranger but a deare part of our selues Our flesh is the wife of our soule no maruell then if this be easily drawne by that as Adam by Ruc Sampson by Dalila Ahab by Iesabell Hardly and rarely can wee with Iob checke this wife when shee giueth vs desperate counsell to curse God and die This weaker part of vs is the stronger by entisements so that we often againe embrace it and begâ—t compleate sinne vpon it though wee haue in our baptisme pronounced a finall diuorce against it The sinfull lusts of the flesh though they fight against the soule yet sticke as neare our soules as the very naturall flesh Looke to thy selfe therefore thou baptized Christian put on thy spirituall armour of proofe ô thou champion of God prosecute thy defiance against the Diuell the world and the flesh for that they are all Gods enemies and all enemies to thine owne soule First that they be Gods enemies is plaine the Diuell aduanceth himselfe as a God in this world 2. Cor. 4.4 Eph. 2.2 for which hee is called the God of this world 2 Cor. 4 4. Eph. 2.2 and a Prince that ruleth in the ayre Now hee that shall take vpon himselfe to bee a King is the true Kings most deadly and greatest enemy so is the diuell The world considered 1. Joh. 2 15. not naturally as it signifieth the frame of heauen and earth or things necessary for the the maintenance of this corporall life but morally as signifying vnlawfull or immoderate pleasures or cares abstracting or entising from God in this respect the world is such an enemy vnto God as that the friends of the world are pronounced Gods enemies and hee that serues the world cannot but hate God Gal 5.17 Lastly the flesh is said to fight against the Spirit of God Moreouer they be also thine enemies The diuell as a Lyon 1 Pet. 5.7 goeth about seeking whom hee may deuoure Wee must prepare euery day to fight against him Eph. 6.12 for wee are not to fight only against flesh and bloud but against principalities and spirituall powers in heauenly places Math. 13 22. the world as briers and thornes doth choke the seed of Gods word in our hearts and make vs vnprofitable hearers 1. Tim. 6.9 it is as a pit of water closely made to drown thy soule in perdition Rom. 7. and the flesh so strongly assaulteth thee that it carrieth thee captiue to the Law of sinne and neuer ceaseth vntill that it hath brought thee to be a most miserable creature Quest Doe you think that you are bound to doe as they did promise for you Answ Yes verily and by Gods helpe so J will And I heartily thanke our heauenly father that hath called mee to this state of saluation through Iesus Christ our Sauiour and I pray God to giue mee his grace that I may continue in the same vnto my liues end Explan This Answer is a manifold cord binding the baptised vnto these three duties First an acknowledgement of obligation to performe in our owne persons whatsoeuer our Sureties haue vndertaken in our name The insoluble strength of this bond is euident out of reason and common practise The rule of Law is Quod quis per alium facit per se facere videtur What a man doth by another hee is in law taken to doe it by himselfe If I depute a man to seale a bond for mee his act bindeth me as sure as if I had performed it immediately by my selfe An oath taken by a Proctor in animam Domini lyeth vpon the soule of him that authorized the taker Ob. But an infant cannot make any deputation nor can at all binde himselfe being not of iudgement and discretion so to doe and therefore it seemes wee are free from whatsoeuer was vndertaken by others for vs at our Baptisme Sol Whosoeuer hath capacity of being baptized must needs haue withall a ioynt ability to vndergoe the couenants of Baptisme the duty doth inseparably accompany the benefit The stipulation of others for an Infant where it is to his benefit bindeth not onely in the gifts but in the annexed duties If a childe haue an hand to take a beneficiall Lease hee must also finde an hand to pay the rent and performe couenants Nor doth the Obligation of obedience binde the baptized meerely by vertue of the promise made by the God-fathers though there were no such promise made by others for the childe nor expressly by the party baptized in case hee should then bee of age yet this holdeth ex natura rei as an inseparable condition accompanying the Sacrament of baptisme inasmuch as all baptizing is into the similitude of Christs death Rom. 5. and implyeth on our part the couenant of obedience mortification and dying vnto sinne Whosoeuer therefore whether man or childe hath ability to be baptized must needes withall bee of capacity to vndergoe the couenants of Baptisme Doth Baptisme conferre vpon thee the priuiledge of adoption to bee the childe of God Semblably it layeth vpon thee the yoake of obedience to bee the dutifull seruant of God The second duty is of protestation and resolution to doe and performe in action what wee acknowledge due from vs vpon such our Godfathers stipulation Fitly therefore follow those words By Gods helpe so I will This bringeth the duties home to vs and fastneth them not onely in our vnderstanding but in our wills and affections Many are content to professe this obligation but the most are slow to achieue this resolution A third following duty is of Prayer and that in both kinds First thankesgiuing to God for calling vs to this blessed estate and
doe euill malefactors in an high kind among Christians Alas too many I conclude therefore that that God who in this Commandement saith to euery priuate man Thou shalt not kill doth therewithall and thereby not only permit but also command his own publike Minister to kill for the preuention or auengement of killing other heynous crying sinnes Qâ—est Here it may be demanded whether this vse of the Sword belongeth alwayes and onely to the Magistrate seeing there are in the Scripture examples of others who haue killed and haue therein been not onely blamelesse but also commended as Phinees and Moses True it is that Phinees had no ciuill power yet is greatly commended for killing Cozby and Zimri But this he did out of speciall instinct and extraordinary zeale which God stirred vp in him for the quenching of an extraordinary plague Moses being yet but a priuate man slew an Aegyptian that stroue with an Israelite But Moses was an eminent type of Christ and performed this and other such actions as a rescuer of the people of God And lest we should doubt whether he had a speciall instinct vnto this enterprise Saint â—teuen sheweth that Moses euen before the solemn commission giuen him by God appearing in the flaming bush had an inward vocation and notice of his own office of a Deliuerer whereof this slaying the Aegyptian was as it were the first act an handsâ—l which as himselfe knew so he thought that the people of Israel would acknowledge Act 7. â—5 For hee supposed his brethren would haue vnderstood how that God by his hand would deliuer them In briefe I say to such Heroicall examples that we Christians must liue by rules and not by exceptions within the line of our ordinary callings and without aspiring to a boundlesse imitation of extraordinary actions Heree it may be demanded vnto what crimes the vse of the Magistrates Sword ought to be extended and how farre the prescript of Capitall Lawes giuen to the Israelites bindeth Christian Common-wealths Whereto I answer first as modesty requireth that I will not take vpon mee the office of a Law-maker by defining this Secondly that many of those Lawes were peculiar to the Common-wealth of Israel and agree not with our and other Common-wealths Thirdly as for the chiefe defiances of the first Table as hellish blasphemy and grosse Idolatry I doubt not but that in all Christian Estates they ought to be capitall as they were among the Iewes As for the second Table this commandement aboue all the rest is in all Nations fenced and guarded with this extreame punishment ex lege talionis in the same kinde Limbe for limbe life for life which is of force so generally not out of imitation of the lawes of the Iewes but out of the instinct of nature and ballance of euident iustice How farre other offences against our neighbour are to be made capitall is a greater difficulty by reason of the variety of natures and dispositions in diuers people with true respect wherevnto there may bee ioyned an ayme at the best and most principall positiue Lawes prescribed by God vnto the Iewes as I haue heeretofore touched in the preface before the Commandements Gen. 9. Exo. â—â—2 To proceed now in the description of that which is heere forbidden vnder that name of murther I say it is to shed bloud vniustly that is ad dâ—liquium animae to the spilling of life for thus the Lord describeth killing euery where Againe I say it is a shedding of bloud that is direct and purposed not an act by which bloud is shed by accident besides the intent of the doer Exod. 21 13. For in this case it is no sinne but in a fort Gods act according to the wordes of the Law If a man hath not laid wait but God hath offered him into his hand I will appoint thee a plaâ—e whâ—ther hee shall flye and a particular instance is giuen Deut. 19.5 If a man be felling aâ—ree and his hande strike with the axe and the head slip from the heluâ— and hit his neighbour that hee dyeth heere it is no murther therefore hee is not worthy to dye by whose stroke this was done there was a place of refuge for such to saue himselfe in But it is not so if two men quarrell and fight and one killeth the other Men may mince it heere and call it onely man-slaughter but indeed it is plaine murther as is euident by the very English word of this commandement Thou shalt doe no murther which is the translation of the Latine Nâ—n oâ—ciâ—â—es And surely those that are coÌ„uicted of Manslaughter haue in their inditement their load of this word occiaâ—â—t So then murther legally and precisely taken is either comprised vnder occision or else it is not forbidden in this commandement which were very absurd Moreouer the case of our excused and refined manslaughter differeth much from this case Put by the Lord by which the Law for the quitting of him that slew his neighbour vnawares is illustrated For though the word not laying wait bee vsed and not hating his broâ—her in times pâ—ssed looking to which words onely his sinne may bee extenuated for that hee that slayeth his neighbour in a sudden quarrell may be said not to haue hated him before yet consider the instance that is giuen of one cutting wood to make plaine this Law and it will appeare that the Lord hath no meaning to giue any toleration to any killing in quarrels but onely out of all pretending before or intending then as it is not with him that killeth another in heat and fury seeing howsoeuer he doth it suddenly yet he endeauoureth it and doth it willingly Indeede it somewhat lesseneth the fault if it shall manifestly appeare that slaying was against the intent of the striker either for that the instrument wherewith was but some little stone or sticke not likely to kill or for that the part of the body smitten was not any principall not much wounded and heerein fauour may be shewed Because that otherwise a maister giuing his seruant correction by the striking of one blow vnawares and death following should become a murtherer whereas oftentimes death hath followed vpon a small cause But in these cases our Lawes and Statutes doe sufficiently prouide And as for the case of Manslaughter now discussed by mee I doe not presume to make my selfe regibus Sapientorem but only declare Gods positiue Law which if I deeme to be more equall and iudicious then the law of other Nations I see not why any man should bee agrieued thereat Sam 12. Lastly I adde by any meanes whatsoeuer and thus all accessaries to murther are murtherers First and chiefly he that commandeth or counselleth as Dauid made himselfe guilty of the murther of Vriah Achitophel of Dauid if it had beene proceeded according to his counsell and the high Priests of the murther of Christ 2. He that consenteth as Pilate did vnto the Iewes about the
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
prayer purgeth all things and maketh them pure vnto the faithful Euery creature of God is sanctified by the word and prayer Prayer is a conuersing with God and the most heauenly and sweetest recreation of the soule belieuing whence it is that continuall praier thanksgiuing is commended vnto vs Pray continually 1. Thes 5 17. and in all things giue thanks and for the faithfull saith Dauid praise is comely 2. Of the exercises of the word of God it is spoken The Word of G d. 1. Pet 2.2 as of the food and nourishment of the faithfull soule Desire as new-borne babes the sincere milke of the Word that ye may grow thereby And againe Let the word dwell plenteously in you Col. 3.16 euen as good blood and iuyce in the body to make it thriue and grow It is a pore weake constitution that is not hungry and taketh no delight in the meate and drinke and it is a poore weakly soule neuer like to grow to any good that hungreth not after the Word and receiueth it without appetite The word is the sinewes and strength the prop and stay of faith it is the light to guide all the holy affections hereof that they erre not and the heauenly riches making it most precious It must needs be a crazed weake house that hath no repairing and he must needs wander much that wanteth light and grow poore that spendeth daily and hath nothing comming in so that faith that is not repaired by reading hearing and meditation is very ruinous if it wanteth this light it wil erre if something commeth not in daily out of this treasury it wil be very poore and starued Lastly for the Sacraments these doe more sensibly conuey Gods promises to our hearts whilest we apply to vs the outward washing of bodies for the inward clensing of soules and bodies and whilest we feele and taste the flesh and bloud of Christ of which in preaching we heare with the eare euen as Thomas was confirmed when hee fâ—lt the sides and hands of Christ crying out My Lord and my God Quest 113. What is Prayer Answ It is a lifting vp of the heart vnto God onely in the name of Jesus Christ according to his will in full assurance of being heard and accepted at his gracious hands Of Prayer Explan In the short Catechisme vpon the declaring of our inhabilitie to obey God without his speciall grace there is very opportunely inferred the meanes to call for and obtaine this heauenly treasure of grace namely diligent Prayer and thereupon is the young Scholler in Christs Schoole bidden to repeate the Lords Praier as the direction and aime for asking of our heauenly Father all particular graces Wherefore I heere enter vpon that part of Catechisme which concerneth prayer and because that vnlesse wee know what right prayer is and what is the necessitie of praying and when and where it is to bee made we shall not bee so disposed hereunto as wee ought I haue thought good first to handle these things in generall and then to come nearer to the patterne of prayer prescribed by our Sauiour Iohn 4.24 First I say that prayer is a lifting vp of the heart because that if all the best words in the world be spoken without the lifting vp of the heart it is no praying but a saying of the words which a Parret may be taught to doe God is a spirit and they which worship him must worship him in spirit and in truth Moses prayed thus without the vttering of any words and the Lord said Why cryest thou vnto mee Exod. 14.15 as though lifting vp his heart euen when he vsed no voyce he had made a loud crying sound in the Lords eares according that old Distick Non vox sed votum non musica chordula sed cor Non clamans sed amans clamat in aure Dei Not shrillest voyce but silent vowes Not strings sweet sounds but heart that bowes Not mounted cryes but flames of loue Pierce through the eares of God aboue 1. Sam. 1.20 Such also was the prayer of Hannah which preuailed shee spake in her heart her lips onely mooued But there is a time when the voyce also must be vsed as in the presence of others that they may be edified and ioyne in prayer also and vpon euery other occasion of solemne praying when the vtterance commeth from the heart and spirit though we be alone most priuate the voyce is well vsed if it be not Pharisaically to boast of our deuotion in the eares of others neere about vs. For Christ himselfe being retired and alone prayeth with words Fatheâ— if it be possible let this cup passe from me Matth 26.39 Iohn 17. And for his Disciples whom he was to leaue he prayeth in many words for their custodie for their vnity and for the glorifying of God by them The heart lifted vp therefore with words or without words is true prayer but words without an heart are not so In stead of â—â—aving this is prating and a great abuse So do Laick vnlearned Papists saying many prayers vpon Beads placing deuotion in the labour of the lipps and scoring vp by dozens mumbled-vnknowne shredds of Latin and many of our common people in their morning and euening deuotion beeing drowzie or hauing mindes taken vp with other businesse in the very time doe with their words beate the aire in vaine and deceiue God of his dutie Prayer to God alone I adde further that prayer is a lifting vp of the heart to God alone because it is a part of his peculiar worship and he is robbed and his glory is taken and giuen to another when prayers are made to any other besides the Lord. It helpeth not that is said men vpon earth do pray one for another as the Apostle Ephesians and Thessalonians to pray for him and the sicke are directed by Saint Iames to pray the Elders of the Church to pray for them For though we haue examples of requesting the liuing to pray for vs what one example is there to doe the like to the Saints in heauen There is not one What direction is there in all the Scriptures Verily none at all Psal 50.14 Deut. 6 13. And as for imploring of aide Call vpon me saith the Lord in the time of trouble and Thou shalt worship the Lord thy God and him onely shalt thou serue but for calling vpon any other not a title in all the Bible to warrant it Esay 63.16 Lastly what hope is there of praying to any other Surely none for Abraham is ignorant of vs and Israel doth not know vs saith the Prophet no more for ought we can tell for certainty doth the blessed Virgin Mary not the holy Apostles Peter Paul c. A frantick or at least an idle and addle part is it then in any to pray to Saints or Angels there being no wel-grounded hope of good thus to bee attained and infinit danger at Gods
hearts vnto him for this blessing It followeth whereof this remembrance is Of the sacrifice of the death of Christ. The old Sacraments and Sacrifices did prefigure this as the Lambe slaine euery morning and euery euening the red Cow the Scape-Goate the Paschall Lambe and all the bloud shed in Sacrificing which made that the bloud might not bee eaten because Christes bloud remaineth euer to speake better things in Gods eares then the bloud of Abel Heb. 13.8 Now as it was in those Sacraments prefigured so in this it is remembred as a thing past because that Christ Iesus yesterday and to day is the same also for euer And the death of Christ is truely a Sacrifice the Altar was the Crosse the Priest Christ himselfe the creature offered was his humane nature the blood shed his precious blood and the fat fuming vp the sweete perfume of his rich merits Of this much is spoken to the Hebrewes Heb. 7.27 Heb 9.12 He did once offer vp himselfe by his owne blood he entred once into the holy place obtained eternall redemption for vs. Moreouer such as the vse of sacrificing hath beene such is the vse of this sacrifice of Christs death The vse of sacrificing was fourefolde 1. To expiate and doe away sinne for if any man had sinned he was appointed to bring a sacrifice therefore 2. To sanctifie those that were outwardly defiled by any vncleannesse as when any had beene infected with the leprosie 3. When a man had touched a dead body they were likewise vsed to sanctifie assemblies and solemne meetings as when all Israell were met at the feast that Salomon made and when Iobs children met together to feast 1 Sam. 13.8 4. To prosper all weighty attempts that are vndertaken as when the battell was by Saul entred into against the Philistims he did sacrifice after that he had tarried seauen dayes for Samuel who intended to haue beene there to do sacrifice himselfe And of the same vse and effectuall to these vses is the sacrifice of Christs death 1 Ioh. 1.6 First to expiate sinne for It is the bloud of Iesus Christ that cleanseth from all sinne Eph. 2.13.11 Secondly To sanctifie such as before were vncleane for Yee that were farre off saith the Apostle are made neere by the bloud of Christ for hee is our peace who hath made of both one and hath broken downe the stop of partition wall that is whereas in times past some were vncleane as the Gentiles and seperated from Israell now they are sanctified and made all one people And the same is expressed by the sheete let downe from heauen before Peter wherein were creatures both cleane and vncleane but it was shewed that by Christ not onely meates but people of all sorts were then sanctified Thirdly all meetings and feastings are sanctified onely by him hee hauing borne the curse for vs and therefore when two or three are gathered together in his name God is in the midst of them as in an holy assembly Act 20.7 Fourthly by vertue of this sacrifice only can we looke to be prospered in our weighty attempts this being the standard that as Constantines crosse maketh all the enemies to yeeld before it and the viands and weapons Act. 2. wherewith the Disciples sought to be furnished in all their dangerous voyages and the precious cordiall that put spirit and magnanimity into the Church so as that it flourished in the midst of Persequutors and Tyrants Whence it appeareth to be a fiction and no truth that the Lord did allow the Israelites of old to sacrifice only that they might be kept from offering sacrifices to Diuels as the Heathen Againe how absurd it is to hold the Sacrament of the Lords Supper to be a Sacrifice propitiatory for the quicke and the dead seeing it is only a remembrance of a Sacrifice neyther is there any liuing creature slaine as must needes bee that there may be a Sacrifice and yet so impudent haue some beene as that they not only affirme it to be a Sacrifice but more auaileable than the very Sacrifice of Christ vpon the Crosse as the Queene Mother of Francis the second of France complained by Letters vnto the Pope that it was preached It will bee answered that this Fryar was too bold so to preach and that the Pope would not beare him out in it But surely no magnifyer of the Masse durst haue sung so high a note but in a Church where the true remembrance of Christs death is so obscured and falsifyed by the bastard Masse and peruerted from the true Sacramentall representation and inward application by Faith into a carnall and theatricall ostentation in crucifyxes and other pictures supersticiously adored Did our Sauiour trow we speake to the painters and engrauers when he said doe this in remembrance of me 1 Cor 11.28 Math. 12. It followeth in the answere And of the benefits that wee receiue thereby for as the danger is great to abuse this ordinance of the Lord or to contemne it the one eating and drinking his owne damnation the other prouoking the master of this feast to anger and reuenge so the benefit is great to vse it rightly whatsoeuer good is purchased vnto vs by the precious blood of Christ being remembred hereby to our vnspeakeable comfort to speake more largely of which benefits there will bee place afterwards Quest What is the outward signe or part of the Lords supper Answ Bread and wine which the Lord hath commanded to bee receiued Explan Hauing considered the end of the institution of the Lords supper the Author and instituter being supposed to bee known to all Christians viz. the Lord Iesus the same night that he was betrayed it followeth here of the outward and visible part of bread and wine In the handling of which diuers questions doe arise First Whether both these things are necessary to bee vsed in the administration of the Lords supper and to be administred to all receiuers Quest 2 These of necessity must be vsed wheresoeuer they may be had vnder paine of being accounted a derogater from the Lords ordination because hee that precisely commanded the vse of these The bread only hath been long vsed to the Laity in the Church of Rome vnder this pretence that it is Christs very body and so must needes haue blood in it for the auoiding of inconueniences if the cup should be vsed also seeing that some of Christs precious blood might bee thus spilt vpon the ground or hang vpon mens beards Wherefore this hath beene also established by the Councel of Trent and for some referred vnto the Pope who through much instance granted the vse of the cup also to them Oh sacriledge whereby both Christ is robbed of his authority and his ordinance debased Christ himselfe hauing commanded Eate Drinke ye all of this it must bee referred to the Pope and he must first allow or else it cannot be lawfull And why forsooth should
Explan Considering the solemne ordination of the Lords Supper in a time of so great need when the bridegroome was now to be taken away from the childreÌ„ of the mariage chamber and they should mourne it is worth the considering how great the benefit hereof is and hereof it will not be amisse a little to delay the Reader in shewing the extrauagancies of the Church of Rome in extolling the supposed sacrifice hereof If it be vsed that is if the masse be vsed vpon Saint Gregories dayes it delivereth soules out of Purgatory if vpon S. Rochellâ— day from the plague if vpon S. Antonies it saueth Cattell if vpon Sigismunâ—s it cureth the Ague if vpon S. Anthonies of Padua it restoreth things lost if vpon Saint Apollonius it cureth the tooth-ache if vpon S. Lucies day it cleareth the eyes if vpon the holy Spirits day it giueth a goodly husband or wife as a learned writer hath gathered together of late and set these their fooleries vpon the stage Another hath noted 1. that they teach it to be auaileable as for the liuing so for the dead 2. to be carried about the Church 3. to be carried about the streets 4. to be carried into the fields that the corne and grasse may grow 5. to be caried to the wars for the obtaining of victory 6. before the Pope when he goeth forth 7. at the comming of Kings into cities And which might more be added to houses on fire and to waters ouerflowing as Clement the fift cast it into the Riuer Tyber to asswage the swelling thereof Thus do these men as led with the spirit of lying triflingly deale with this blessed Sacrament and seeking too highly to extoll it make their vse of it vaine and ridiculous and when as euery good Christian should follow his master Christ they differ altogether from him He commanded Doe this in remembrance of me they in remembrance of the dead Christ tooke it and gaue thankes they breath vpon it Christ brake it they hang it vp in a pyxe Christ gaue it to his Disciples they most commonly eate vp all alone and so it is no communion properly so called of the faithfull together Christ took bread and gaue bread they take bread and giue flesh Christ gaue it to confirme faith they to redeeme departed soules Christ gaue it to bee eaten they to bee adored Christ spake plainely in a knowne tongue they in Latin which is not by the vulgar vnderstood Not to aske them therefore which is but lost labour what the benefit is wee say that it is the strengthening and refreshing of the soule More distinctly whatsoeuer benefit redoundeth to the corporall life from the Bread and Wine the like redoundeth here-from to the worthy receiuer by vertue of Christs body and bloud as before hath been particularly declared This made them in the Primitiue Church to seek so earnestly after it that though Christ in body was now absent from doing these good offices vnto them yet they might be supplied by this visible signe of his continuall presence to the worlds end Speciall benefits of the Communion Againe yet more distinctly wee haue hereby communion with Christ and through him with the Father wee becomming flesh of his flesh and bone of his bones as the bread and wine being eaten and incorporated into vs. 2. Strength of faith it being as it were an hand a mouth and stomack with these signes receiuing Christ as hath been said 3. All other graces and blessings which together are therby conueyed vnto vs this being the conduict through which we receiue Chrâ—st and all things also as he is heire of all 4. Communion with one another and with all the faithfull in all ages we becoÌ„ming by Christ one body though diuersly dispersed in the world as many cornes and grapes are brought together to make one loafe of bread and one cup of wine All which benefits are so great as that it should set a most sharpe edge vpon the desires of all men vnto this heauenly duty that euen for loue and earnest desire of these benefits we may gape after them as the thirsty ground for raine and neuer through neglect depriue our selues of such comforts when by Gods Minister they are offered Quâ—st What is required of them which come to the Lord Supper Answ To examine themselues whether they repent them truly of their former sinnes stedfastly purposing to lead a new life haue a liuely Faith in Gods mercy through Iesus Christ with a thankefull remembrance of his death and be in charity with all men Explan The benefit of this Sacrament being so great it is necessary to know how euery man may dispose himselfe hereunto that he may be made partaker of this benefit for this is certaine that all obtaine it not that eat this supper seeing there is an vnworthy as well as a worthy receiuing and the vnworthy eate and drinke their owne damnation For the worthy and right receiuing therfore a rule is here set downe of things to be done before and in the act of receiuing Before there must be an examination in the time of receiuing a remembrance or meditation to stirre vp thankfulnesse for Gods great mercy herein expressed The distinct consideration of which because it is so necessary I haue here subioyned in some distinct questions and answers Quest 134. What is required in those that come to the Lords Supper Answ To bee rightly disposed both before and at the receiuing hereof Quest 135. What ought a man to doe before his comming Answ To examine himselfe for his faith in Christ 1. C r 1â— â—8 Explan Let a man examine himselfe saith Saint Paul and so let him eate of this bread and drinke of this cup for he that eateth and drinketh vnworthily eateth and drinketh his owne damnation where you see that vnder paine of damnation a man must prepare himselfe to the Lords Table and that hee is an vnworthy receiuer that prepareth not by fore-examination Such was the man that came vnto the feast without a wedding garment of whom it is said Bind him hand and foote Matth. 22.12 and cast him into vtter darkenesse Such pulleth vpon himselfe 1. Cor. 11. as the Corinthians sundry plagues and sicknesse and vntimely death And verily though there were no such danger great reason there is that euery man comming to this Sacrament should prepare himselfe 1. Because euery man is most vnfit and vnworthy to come thus familiarly to communicate with the Lord of glorie as when rhe Lord was to descend to giue the Law they were vnfit without a three dayes preparation to heare him speaking vnto them Wee are herein to imitate the most curious women when they came to any honourable place or meeting they spend much time in decking themselues and putting on all their ornaments and behold themselues in the glasse very diligently that nothing may be amisse or vnseemely In like manner seeing wee are to come into the presence of the highest