Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	soul_n	6,923	5	5.6839	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

thereof although he knoweth that it tendeth to his owne ruine and perdition SECT 3. NOw seeing they thus faile in their foundation what can be The Papists foundations infirme expected concerning their building seeing they faile in their Principles what may be expected in their Consequences seeing they faile in proving the Supremacy of Peter over the other Apostles how farre will their lord god come short to justifie the wearing of a triple Crown of Gold and the rest of his Pontificall Vestments being farre more fit for a Stage-player then a Minister of the Gospel I wonder what Scripture he hath for the wearing of such like toyes unlesse as I said he derive them from Aarons garments which the most ignorant know that they were but Types of Christ and are also abolished by Christ as that Anti-christ of Rome very well knoweth but where doth he read of a triple Crown which Peter wore he may be ashamed to abuse the world with such fopperies as that it was left by the Apostle Peter and that it is yet to be seen in Peters Church and that Silvester shewed it to Constantine which he said Peter used by the instinct of the Spirit that the verity might be answerable to the figure viz. that Christs High-Priests might weare that which the High Priest the Figure of Christ did weare SECT 8. NOw who that is in his wits will beleeve that Peter did weare a triple Crown of Gold who had not sometimes a penny in his purse Act. 3. 6. as also in that his Lord and Master The glory and Crown of the Apostles was crowned with Thornes I blush therefore to see men so stupid as to beleeve that the Apostles used such worldly pomp whose glory was their poverty and the contempt of the world their Crown and suffering and if there had been any such Crown it had rather belonged to Paul then Peter for he was the Apostle of the Gentiles the other of the Circumcision Againe if that be Peters triple Crown which is to be seen in Saint Peters Church why doth his Holinesse refuse to weare it but rather make use of a Massie triple Crown of Gold and precious Stone and as for Aarons Crown it was a Type of Christ and not of the Pope and temporall things doth not prefigure temporall one triple Crown another but that outward Crown did shadow forth that Spirituall Kingdome and regall dignity of Christ SECT 9. LEt all the world therefore take notice what subtill and devillish The Popes subtilty inventions this Instrument of Satan useth that he may still delude the world and continue in his worldly pomp and glory and the better to bring the world to his bend he termeth himself a Servant of Servants which his Claw-backs say he assumeth as a signe of great humility which he cunningly ●●sinuateth from the words of our Saviour Mat. 20. 26. He that will be great amongst you let him be your Servant and thus doth he wrest the Scriptures to his owne end but it will speedily appeare that like another C●iphas he proficieth of the destruction of his owne kingdome and that he will very suddenly become a servant of servants indeed as Canaan was yea and become a servant to them that served him Againe his insolency is intollerable in that he thinketh scorne to be reproved yea though he should send ten thousand soules to Hell yet none must say why doest thou so SECT 6. Object WHat need is there of reproving him seeing he cannot erre Answ The Pope is farre inferiour to Aaron who erred by The Pope ●●rre inferiour to Aaron or Peter who erred making the golden Calf and though he was appointed of God and elder brother to Moses yet did Moses openly reprove him at the least I hope he will not challenge to be superiour to Peter who erred in denying his Master Mark 14. 68. 70. 71. as also by dissimulation whereof he was openly reproved by Paul Gal. 2. 11 c. His unparalleld presumption appeareth also in taking upon him to forgive sinnes yea to have God at his command for in case a man sinne and crave pardon of God and he forgive him it is to no purpose unlesse his holinesse doe the like for the Lord hath ingaged himself to the Pope that whatsoever he doth remit on earth shall be remitted in heaven but the Popes Holinesse hath not done the like to God by which means he forceth the ignorant people to a composition as did his Brother Judas by a quid dabitis What will you give me so that he hath not only man at his command but he hath also got God upon the hip as we use to say forgetting the saying of his cousen Germen the Scribes end Pharisees Mark 2. 7. which may very justly be attributed unto him viz. Why doth this man thus blaspheme who can forgive sins but God only SECT 11. Object VVHat difference is there betwixt absolving and remitting of sins Ans Absolution implyeth a forgivenesse of sins by Authority The difference betwixt Absolution and Remission of sin● remission only by way of Declaration wherefore the latter may be permitted to men but the former only to God for if man could forgive we need not aske pardon from God but how should a Man forgive anothers sins who cannot forgive his own true they may absolve by preaching sins in generall but not apply their absolution to particular men because they know not whether their repentance be sound or hollow for God only knoweth the heart of man and therefore is only able to forgive the sins of men Mark 2. 7. CHAP. VII The seventh Chapter treateth of Transubstantiation with a confutation thereof SECT 1. THe next thing which I will insist upon is their detestable Heresie of Transubstantiation by which they say the Sacrament of bread is converted into the reall Body and blo●d of Jesus Christ in which he was conversans here on earth and in which he was crucified yea that they eate his very Flesh and gnash his very Bones in their teeth like so many Caniballs or Man-●aters and that after the words of Consecration there remaineth not so much as the substance of bread but only the meere accidents and qualities of it yea that it is substantially and really the Body and blood together with the Soule and Divinity of our Lord and Saviour Jesus Christ and that under each kinde and under every part of each kinde whole Christ is comprised and that it is not so whilst it is taken but before and afterward in the consecrated peices reserved and remaining after the Communion and that all Communicants both bad and good doe eate the very naturall Body of Christ Obj. Doth not our Saviour say in plain termes that if we eate not the flesh of the Son of Man and drink his blood we have no life in us and that whosoever eateth his flesh and drinketh his blood hath eternall life and he will raise them up at the

have rule over the sea or the fish By which is clearly intimated that the great Leviathan the Pope was not to be under their command he being as it were to be sole Lord of that part of the terrestriall Globe of the Earth which is also made good unto us by the aforesaid prophet Daniel Chap. 9. 27. as also by our Saviour Matth. 24. 25. Mark 13. 14. Luke 21. 20. As also by the Apostle Paul 2 Thess 2. 3. Where there is a compleat description of him and his pride viz as in relation to his person he is termed The man of sin the son of perdition 2. As to his pride He is said to oppose himselfe against all that is called God or that is worshipped so that he is as God sitting in the Temple of God shewing himselfe that he is God c. Now having thus described his Person and quality I shall also discover how he is to be also consumed which is also cleared unto us by the said Apostle in the same Chapter from ver 6. to ver 13. part of which Antichrist your Clergy is also proved to be in this Treatice and thus you see that so soone as Christs Kingdom shall approach which is even at this present season that all the fore-mentioned powers shall be consumated which stand in opposition to his Kingly Government in his Church amongst his Saints therefore in what thing soever you now conceive your selves ingaged to performe in relation to the afore-mentioned Covenant in Church or State as they then were or now are established is obsolutely to oppose Jesus Christ in his present designe which I hope you will forbeare lest you be said to fight against God Act. 5. 39. this being the fifth Scaene of the last Act in their Tragick Comedy I therefore desire you to peruse this Treatice with an impartiall eye which I have collected to alienate your affections from errour as also from the Tyrannicall desire you have to impose that upon others which with your Brother Pharisees you wil not touch with one of your fingers as may be instanced in the Order which the Sinod procured to compell men to their obedience and now refuse themselves to be like obedient to others as also in their utter dislike of the Parliaments Act now to be tendered to the Assembly of them at Westminster in relation to the disclaiming of Kingly Power and House of Lords And indeed I cannot blame them for I am sure their Cake will be dough without them but they may as well sit still as rise up and fall for in their prosecution of such thoughts they doe but wash the Moore 't is but labour in vaine seeing the Lord is determined to destroy all Rule and all Authority and Power 1 Cor. 15. 24. which opposeth him and his Saints of which number I feare very few will be found fit either of your Clergy or the worlds Magistracy to enter with them into the Marriage Chamber The Lord put it into your hearts to consider seriously of your present condition and to make you all wise to Salvation which is the hearty desire of your wel-wisher J. S. To the courteous Reader FRiend for so I presume thou art or however wish thou wert it ought to be thy daily practise to observe the revolution of providence wherein if thou beest a constant Studiant thou wilt be so favoured of the most High as that he will cause thee to understand wisdome secretly I suppose the Title fronting this ensuing Treatice will seeme strange unto thee as that Rome Viz. Cardinall Wolsie should be ruin'd by the productions of White Hall a place whose Founder was as a ravening Wolfe to the little Flock of Christ a place which hath been esteemed as the Signit upon the right hand of that Romish Whore a place of succession to the chiefe promoters of Antichristianisme in this Nation and of Saints persecutors Vid. Fox Acts and Monuments by Banishments Imprisonments as also of Martyrdomes by Fire and Faggot that such a place as this should now be a receptacle for persons of so contrary a frame of Spirit as to ruine the Successors of such Ruinours doubtlesse will be a Paradox to many but to such as are practicall in the afore-mentioned Theory it will not be admirable I meane to such as act the Noble Bereans by studying the Scriptures observing the Actings of God therein in his Judgements and Mercies for there they may behold his sutable Judgements to mens Transgressions as may be instanced in Adonnibezeck who was taken in Bezeck the Metropolis of his Empire where he himselfe suffered like punishment to that which he had caused to be inflictrd upon others which he himselfe was forced to acknowledge as a just reward of God upon him The like also may be observed in wicked Jesabell whose blood was spilt and flesh eaten by Doggs in the same place where she caused Naboths blood to be shed Now God is the same for with him there is no varience or shadow of change and therefore his Actions ought to be observed as well now as formerly both in his Mercies and Judgements in regard that not one title of what he hath promised shall fall to the ground unaccomplished And he hath declared the destruction of Antichrist and his Adherents and that even by such a meanes as they have used to suppresse the Saints and to this purpose providence hath been and may be wonderfully observed in that the late Kings blood was shed in the same place where ●e cau●ed his Russ●ans to shed the blood of honest Petitioners whose ●r●sp●ss● was only for desiring him to call a Parliament as also that he should walke through that very place even to the Scaff●ld in which formerly he had so much abused God and his Creatures by unchristian Recreations and prodigall Banquets even to the excesse of Ryot As also in relation to his acts of Mercy I have likewise observed as to my owne particulaer Gods wonderfull providence in selecting a place for my ●●●d● in White Hall yea such a 〈◊〉 〈◊〉 the gorgious Apparell of the Court was ●aid up viz. the Ro●●r●y in which I writ this Book being against the present powers of ●●e wo●ld and the pride of Antichrist and his A●●●rents such as they were who had their chiefe residence in White Hall and therefore I thought it a sutable Title for the same as al●o in that White Hall is now become white indeed by the assembly of S●i●ts which of ●a●e have been and I hope are Collegated in it ●o●●●●esse the name of White Hall was not given to it by that Antichristian who ●●e●●ed it without the consent of Divine providence the Lord ●●●●ing a determination to make it the beauty of ●●l●●●sse by ●l●sing such an Assembly of Saints in it as should ruine them who 〈◊〉 to ruine the Saints It is also well k●●wne to many what other divine actions have bin promoted in that 〈◊〉 wherein thi● Tr●atice was composed

last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Gra●● and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Mi●ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inis●iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heart● which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 ●●d wi●h co●po●al●●ood deserned for the food of the Sou●e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast o●t into the draugh● I blush to think of their audacious blasphe●●●s who doubtlesse cannot be ignorant that if they eate him ●●rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very ●ell be thought that though the Apostles of Christ would have been ●●y s●r●pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees A●● 15. 29. if they had understood him in that grosse sence which these Papists doe Ag●in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 st●od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmur● at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not ●at● this body which you see nor drink this blood in my v●●nes but I shall give a certain Sacrament unto you which if it be spiritually understood quick●●th you otherwise it profi●eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The ●●gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of i● Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really s●aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for

THe Sacrament then of the Body and blood of Christ is given The Body and blood of Christ only eaten and drunk by faith taken and eaten only after a spirituall manner by the mouth of faith and it is a token of love which Christians ought to have amongst themselves and for which it is called the Lords Table 1 Cor. 10. 11. the Lords Supper 1 Cor. 11. 10. a communion of the body of Christ and they that partake thereof though they be many yet are but one bread and one body 1 Cor. 10. 16 17. Now the same faith shall save us which saved the Fathers before Christs Incarnation who did eate his body and drink his blood spiritually through faith and therefore as the Manna which came down from Heaven and the water which issued out of the Rock was the same to the Israelites as the bread and wine in the Sacrament is to us and in regard as many as did apprehend Christ in the Manna and water of the Rock are said to eate the same spirituall meat and to drink the same spirituall drink which we doe and albeit the figures are changed and altered yet faith abideth one and the same And thus the Fathers did eate Christ before the Manna and after the Manna was ceased Having shewed the manner of eating Christ in the Manna and seeing the like may be spoken of the Pascall Lambe which was not to be eaten raw Exod. 12. 9. that is carnally substantially and visibly with what face can these blockish people think to eate with their mouth and teeth the very body and bones of Christ And who may better be said to eate Christ raw then they which come not with a true and a lively faith but with such an erronious perswasion therefore as raw flesh is offensive to the stomack and such an one as eateth it may to said to eate his owne death so they that eate and drink in the Sacrament unworthily are said by the Apostle to eate and drink their owne damnation 1 Cor. 5. 7. SECT 10. By whom the Sacrament is truly eaten 3. AS none were admitted to eate of the Lambe of Consecration Exod. 29. 33. but such as were of Abrahams Family so none but those that are of Christs Family indeed and doe beleeve in him can be partakers of his body and blood for whosoever saith Christ eateth of my body and drinketh of my blood hath eternall life Joh. 6. 54. so then those men are grosly mistaken and deceived that think that the wicked and unbeleevers doe eate the very flesh and drink the very blood of Christ in the Sacrament for then it would follow upon our blessed Saviours words that they shall have eternall life Further as the Pascall Lambe was not to be eaten by uncircumcised persons or such as were strangers from the faith of Israel Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons for our Saviour would not have us give holy things to doggs or cast pearls amongst swine Mat. 7. 2. This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation as also that the Sacrament of the Altar giveth life Ex eperè operato by the thing done and being present at though there be never a good thought thereunto by him that is present and a receiver thereof as also that the true and naturall body of Jesus Christ is in with and under the Bread and Wine and may be eaten chewed and digested even of Turkes and Infidels as also that the same true and reall body of Jesus Christ may be devoured of Doggs Hoggs Cats Rats and so consequently these creatures receive and injoy by vertue of the same eternall life which is blasphemy in the highest degree SECT 11. Whether the corporall presence of Christ can be in more places then one at one time Obj. THe Papists verifie it may their reason is because Christs Man-hood say they is so annexed to his God-head as fire in Iron which cannot be separated and therefore must be in all places with the God-head Ans That assertion is false as may evidently appeare by The body of Christ not in two places at one time these Scriptures as Luk. 24. 6. when the woman sought Christ at the Sepulchre where the Angels told them that he was not there for he was risen but if his body had been in every place the Angel had lyed As also at the raising of Lazarus Christ saith to his Disciples I am glad for your sakes that I was not there Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man Moreover Christ saith The poore you shall alwayes have with you but me you shall not have alwayes Joh 12. 8. Again it followeth not that every thing that is in God should be in every place as God is for the Scripture saith That in him we live move and have our being Act. 17. 28. and yet we are not in every place as he is God for so he is in all places but as he is man he sitteth at his Fathers right hand and if we should grant Christ to be in all places as he is Man we should take away the truth of his body for though his Man-hood be in God and God in his Man-hood yet is followeth not that it should be in all places as his Diety is for as touching his Manhood he was on earth not in heaven when he said No man ascendeth into heaven but he that descended from heaven Joh. 3. 13. And further to confirme this point Christ saith to his Disciples I ascend to my Father and yours my God and yours Joh. 20. 17. Again the being of one body in divers places or in two places at once is against nature and Scripture cannot allow of it One writing to his friend to resolve him touching that passage of Christ to the Thiefe on the Crosse where he saith This day shalt thou be with me in paradise Luk. 23. 43. whether our Saviour meant he should be with his Soule or his Body or his God-head in paradise to which question his friend returned this answer Touching Christs corporall Body that day it was in the Sepulchre and that was not in paradise although in a garden and as touching his Soule it was that day in Hel and none will say that paradise was there therefore that text saith he must needs he understood to be spoken of his God-head and therefore Christs Man-hood was neither that day in heaven or on earth but in the Sepulchre SECT 12. Of Christs preaching to the Spirits in prison Object IN that reply is confirmed that the wicked of the old world were not so condemned but that they might be redeemed from them by the descension of Christ who is said by Saint Peter to be quickned in the Spirit by the which he preached to the spirits in prison which

Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the H●alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Al●-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the ●i●●y fellow understanding him that there was Ale in the poole o● signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes b●leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacr●ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mous● may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that ●a●● him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.

them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such ●●●ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to h●ve familiar●●● and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to ●c observed in Lea●ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.