Instituted this Sacrament saith This is my Body which is broken for you this do in Remembrance of me 1 Cor. 11.24 Q. Do you believe that Jesus Christ when he says This is my Body changed the Bread substantially into his true Body and was pleased that as often as the Pastors should pronounce these words they should Transubstantiate the Bread and Wine into his Body A. No for since Reason and Faith teaches me that there is no change of substance in those signs sight tast touch and smell assure me that it is true bread and wine reason tells me that a human body cannot be inclosed in breads accidents and that accidents cannot subsist without their subject and when it is destroyed that it implies a contradiction that one body can be in heaven and in earth at the same time and not in the middle space that it can have all its parts and dimensions in one small point and be more spiritual than a spirit Briefly faith which teaches me that Jesus Christ hath an human nature like to ours in all things Sin only excepted permits me not to believe that Jesus Christ hath a body invisible impalpable without dimensions without voice or motion faith persuades me that Jesus Christ is in Glory at the Fathers right hand permits me not to believe that his body is on earth subject to be trodden under foot by Infidels taken away by Thieves eaten by mice and suffer now he is in Glory more Reproach than ever he suffer'd during his humiliation here below in a word faith which teaches me that the heaven must receive him untill the restitution of all things Acts 3.21 And that we have the Poor always with us but that we have not him always Matth. 26.11 That he hath left the World that he is gone to his Father John 13.1 and 16.17 and 14.3 hinders me from believing that he is here again on the Earth shut up in a Pix Matth. 24.26 If any shall say Behold he is in the secret Chambers believe them not the Greek word signifies Ciboires i. e. the Boxes wherein the Sacrament is kept Q. But yet he hath said himself of the Bread This is my Body and of the Cup This is my Blood Matth. 26.26 A. Yes but he said likewise that it was Bread He took bread and said this is my Body and he said of the Cup that it was the Fruit of the Vine Matth. 26.29 And St. Paul 1 Cor. 11.26 27 28. says that we break and eat Bread I am then obliged to believe that it is Bread and the Body of Jesus Christ Q. How can one and the same thing be Bread and the Body of Christ which are two Natures so different A. It is Bread in substance but the Body of Jesus Christ in figure and signification according to the nature of Sacraments which take the name of the things signified as likewise the things signified take the names of their figures even as the Rock in the Desert is called Christ the Paschal Lamb a Passover Circumcision the Covenant of God Jesus Christ the Bread which came down from Heaven the Vine the Door the light c. Q. How know you that these words This is my Body ought to be taken Figuratively A. First Since Jesus Christ by these words instituted a Sacrament they must be understood Sacramentally and Jesus Christ instituting this Sacrament instead of the Passover in which a Lamb is called a passage it was reasonable that in the Sacrament of the New Covenant the sign should take the name of the thing signified even as the other did Secondly Jesus Christ himself would have us to understand it figuratively for he commands us to do this in remembrance of him he would not then have us to Eat his Body really and corporally for we are said to remember only things corporal when absent Thirdly Besides our Saviour gives us this Body as broken and delivered for us now he is not really broken in the Sacrament but only in Figure Fourthly The bread is the Body of Jesus Christ as the Cup is the New Testament of his Blood now a Cup cannot be a New Testament but figuratively neither can the Bread be Christs Body any other way Q. What can you answer to these words of our Saviour where he so plainly says That his flesh is meat indeed and his blood drink indeed John 6.55 A. I say First That in this sixth Chapter of St. John Jesus Christ speaks not of the Lords Supper for it was not then instituted Secondly That the Body and Blood of Jesus Christ is truly the meat and drink of our Souls but not of our Bodies that his Body is spiritual meat and not material and by these words Jesus Christ teacheth us that as truly as Bread and Drink nourishes our Body his Body crucified for us his Blood shed for our Redemption nourishes comforts and fortifies our Souls for what Nourishment is to the Body that Consolation and instruction is to the Soul Q. But this word indeed seems to exclude all Figure A. Not at all but only all doubt or untruth for doth not Jesus Christ say that he is the true Vine John 15.1 and yet he is so only Figuratively Q. How know ye that Jesus Christ speaks of a Spiritual meat and drink in the sixth of St. John A. Because his disciples murmuring at the the hardness of that saying concerning eating his Flesh and drinking his Blood he tells them what if you shall see the Son of Man ascending up where he was before verse 62. insinuating to them that when they should see him ascend into Heaven they should not have such gross apprehensions as to imagine they could corporally eat him on the earth And that they might understand those words spiritually he adds It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life vers 63. Q. How then can you eat Christ's flesh and drink his blood as he commands us in this Chapter A. Spiritually and by faith which is the mouth of the Soul according to Christ's exhortation in this Chapter vers 35. He that cometh to me shall never hunger and he that believeth on me shall never thirst And it appears that he speaks not of a corporal eating of the Sacrament of Christ's body in this Chapter since he says vers 54. that Whosoever eateth his flesh and drinketh his blood hath life eternal And on the contrary Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you vers 53. Now it is certain that many of the Elect are dead and could not have this Sacrament And vers 56. he says that He that eateth my flesh and drinketh my blood dwelleth in me and I in him Then the Manducation of Jesus Christ and his dwelling in us must be understood spiritually for if it be necessary that we eat Jesus Christ corporally that he may
What think you of Stripes and Pilgrimages and such voluntary works by which the Roman Church think they make satisfaction to the Justice of God A. Not only that they cannot satisfie Gods Justice but that they deserve punishment because they are Superstitious Traditions of men and of which it shall be said Who hath required these things at your hands Q. What say you to the Counsel that Daniel gave Nebucadnezar to redeem his sins by Alms Dan. 4.27 A. That he doth not mean that the Alms of Nebucadnezar could be the price of his Redemption but that he would change his life in the presence of God and make up the time spent in unjustice and extortions by a serious amendment of life and giving liberally Alms to the poor and that in so doing God would be propitious to him who according to his mercy to repenting sinners hath promised Ezech. 18.21 22. That if the wicked turn from his sins they shall not be mentioned unto him and the word Translated by some Redeem signifies to break to tear and undoe what hath been done Q. If by our Works we cannot make satisfaction for our selves than we can far less do it for others A. That is certain therefore the Apostle Galat. 6.5 tells us That every man shall bear his own burthen and 2 Cor. 5.10 That we must all appear before the Judgment Seat of Christ that every one may receive the things done in his Body according that he hath done whether it be good or bad Q. Yet Colos 1.24 St. Paul tells us That he fills up that which is behind of the afflictions of Christ in his Flesh for his Body sake which is the Church A. St. Paul saying for his Body which is the Church answers this objection for this shews us that besides Jesus Christs Natural Body whose sufferings were accomplished on the Cross when he said it is finished John 19.30 he hath a Mystical Body viz. the Church whose Afflictions and Sufferings are called Sufferings of Christ because of the near Union with Christ who looks upon that which is done to any of his as done to himself Matth. 25.40 and who cried from Heaven to Saul who Persecuted the Churches Act. 9.41 Saul Saul why persecutest thou me and St. Paul saying that he suffered for his Body which is the Church doth not mean for her Redemption but for her Example and Edification SECT XVII If the Sufferings of Christ were accomplished on the Cross Quest YOur saying that the Sufferings of Jesus Christ were accomplished on the Cross seems to contradict that which they say you Teach of Christ's descending into Hell that the Soul of Jesus Christ did locally descend into Hell after his death and was tormented with the Devils till his Resurrection A. This Accusation is an impudent Calumny invented by the Monks to make us odious to the people for on the contrary we have always Taught that the Sufferings of Jesus Christ were finished in his death and we overthrow the Doctrine of Purgatory and of Limbo's and Christ's Local Descension into Hell by his own words to the Converted Thief upon the Cross Luke 23.43 This day thou shalt be with me in Paradise which words shew that his Soul was with our Saviours in Paradise that same day Q. What hath given occasion to this Calumny A. An Evangelical Doctrine plainly taught in the Word of God that Jesus Christ suffer'd not only in his Body but likewise in his Soul having been extreamly afflicted and grieved therein which made him sweat drops of blood Luke 22.44 and to say Matth. 26.38 My Soul is exceeding sorrowful even unto death and upon the Cross Why hast thou forsaken me Matth. 27.46 Which also was very necessary for our Redemption for he being the Redeemer of our Souls as well as of our Bodies it was necessary he should suffer for us in his Soul as well as in his Body Q. Yet it will seem no Calumny to say That you Teach that Jesus hath been damned for these words are found in one of your Catechisms viz. in the French Section 10. How could Jesus be in such damnation A. The Author of that Catechism by that word damnation meaneth nothing but condemnation according to the primitive signification of the word and the word such which is added to that of damnation fully justifies that for being a relative word it must needs design the damnation spoken of before which is such as all Christians grant Jesus Christ hath suffered viz. That he drunk the Cup of the Wrath of God for Sin and suffered the Punishment that Sinners had merited and afterward the same Author explains himself so clearly that without much Malice he cannot be accused of teaching that Jesus Christ suffered the Punishment of the damned in Hell with the Devils for he put this difference betwixt Jesus Christs Suffering and the Wickeds Sufferings that the wicked continued therein but that the Anguish which Christ suffered was but a Sting for to prick him and that the wicked despair and are angry against God and blaspheme him whereas Jesus Christ never ceased to hope always in God in the midst of his distress SECT XVIII Of Pilgrimages Quest IS it lawful to go in Devotion to the Images and Relicks of Saints to be cured of any Distemper or for good success in our undertaking A. No For this is to leave the Creator and go to the Creature whereas we ought to have recourse to God only for Grace to help us in time of need Heb. 4.16 And the mercy of God being extended to all Nations he is not more accessible in one place than in another as Christ says to the Samaritan upon the contest between them and the Jews about the place of Worship which the one would have to be in Jerusalem the others in Mount Garizim John 4.21 23. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father but the true worshipers shall worship the Father in spirit and in truth SECT XIX Of Monkish Vows and first of that of a Single Life Quest MAy one lawfully Vow a single life to God A. No For a single life is only fit for those that have the gift of Continence for those that have it not God commands to Marry 1 Cor. 7.9 If they cannot contain let them marry for it is better to marry than to burn Q. But may not perpetual Continency be Vowed to God A. No For it is the gift of God and not in our power St. Paul speaking of this gift 1. Cor. 7.7 says I would that all men were even as I my self but every man hath his proper gift of God one after this manner another after that Q. Who are then they that make themseves Eunuches for the Kingdom of Heaven Matth. 19.12 A. Those that finding that God hath granted them this gift have taken up a firm resolution in themselves to abstain from Marriage that they may serve God
the Church by some great sins to confess and testifie their Repentance before the assembly of Pastors and Elders 2. That a sinner who finds his conscience burdened with some great sin should confess it to his Pastour to ease his oppression and by this seek consolation and assurance of the forgiveness of his sins after this manner they came to John Baptist Matt. 3.6 confessing their sins Q. What do you blame then in the private Confession of the Church of Rome A. 1. That it is tyrannical and a torture to the consciences of the People obliging them upon pain of damnation to pour forth all their thoughts in the ear of a man and to discover unto him not only all their sins but likewise all the circumstances which vary the nature of sin of which if they omit any thing knowingly their Confession is without fruits and their Absolution void which obliges man to a thing impossible and which the word of God obliges him not to 2. That they Confess their sins to Saints 3. That by their Confession they pretend to merit Salvation Q. But S. James obliges us thereunto James 5.16 Confess your faults one to another and pray one for another A. He says Confess one to another and not to the Priest he speaks of a mutual Confession that Believers should make one to another of their reciprocal offences even as they ought to pray unto God one for another SECT XXXVIII Of Absolution Quest HAve Priests power to absolve from and to pardon Sins A. Priests being criminal themselves have no Authority to remit Crimes and to exempt those that are Criminals with them from punishment There is none but God to speak properly that can forgive sins for he only is the Party offended as David says Psal 51.4 Against thee only have I sinned It is God alone that is the Soveraign Law-giver to save or to kill according to his good pleasure and to inflict punishments upon the Transgressors of his Laws there being none but he only that knows the sincerity of the Sinner's Repentance so none but he can absolve the Penitent It is I says the Lord Isa 43.25 even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins Therefore the Pharisees were in the right to conclude when Jesus Christ forgave the Sins of him that was sick of the Palsie Mark 2.7 That he did attribute to himself a Divine Power Q. Nevertheless Jesus Christ promised to his Apostles and in them to all Pastors that whosoever sins they remitted they should be remitted Joh. 20.23 A. Pastors remit and retain tie or untie not by Princely Authority of Jurisdiction but by Ministerial Declarative Authority as Heraulds and Ambassadors for Christ declaring from him forgiveness of sins to those that Repent and Believe in Jesus Christ 2 Cor. 5.20 And declaring on the contrary the wrath of God against the Unbelieving and Impenitent besides they pardon and remit sin with respect to Ecclesiastick Censure that they impose or mitigate as they find expedient for the humiliation or consolation of the sinner Q. When Jesus Christ says whose sins ye remit they are remitted doth he not give Pastors authority without limitation insomuch that God obliges himself to ratifie all kind of absolution or condemnation that they pronounce to sinners A. No for God obliges not himself to ratifie all sorts of Sentences and Judgments of Pastors which are very often rash and contrary to Justice and Charity but this general sentence must be understood with the same restriction that the general promise that Jesus Christ made us Joh. 16.23 That whatsoever ye shall ask the father in my name he will give it you to wit when the things we ask are necessary to salvation and according to his will so God promises to ratifie the Absolution and Pardon that Pastors pronounce when it is done according to his word and when they assure penitent souls of the forgiveness of their sins SECT XXXIX Of Satisfactions and Indulgences Quest HAth a Pastor power when he giveth absolution to a sinner to impose any pennance upon him as Alms Deeds Fasting and such like things to make sarisfaction for his sins for which he hath received Absolution upon his Confession A. No for the word of God teaches us on the contrary that God pardons us all our sins only for Christs sake Colos 2.13 And our Saviour when he pardoned the Woman taken in Adultery did not inflict any punishment upon her but only said to her Go and sin no more Joh. 8.11 Besides it is a great abuse to impose alms praying and fasting as a punishment which are good works and ought to be done with pleasure and delight Q. What do you believe concerning the Indulgences of the Church of Rome and of the treasure of the Church from whence the Popes draw the superabundant Satisfactions of Jesus Christ and of the Saints for the comfort of Sinners in this life and the Dead in Purgatory A. That this Doctrine is nothing but a chimera and an invention of the covetousness and ambition of the Pope to rule over the Consciences and Purses of Christians those pretended favours not being communicated but to those that stretch forth their helping hand as they speak and I acknowledge no other satisfaction but the free Redemption of my Saviour nor any other Indulgences but the Mercy of God which pardons all our Offences freely for Jesus Christ's sake SECT XL. Of the Sacraments Quest WHat is a Sacrament in the Christian Church A. It is a visible Sign instituted by Jesus Christ in his Church for to represent his Person his Death and his Graces that he hath purchased for us by his death Q. How many such Sacraments do you acknowledge A. Two Baptism and the Lord's Supper Q. Why do you acknowledge no more A. Because that in reading of the Gospel I see only these two instituted in the Church Q. Yet the Church of Rome besides these two believes five others Confirmation Pennance Marriage Extream Vnction and the Sacrament of Orders A. I cannot acknowledge them for Sacraments because they have not the Conditions necessary to the lawful Sacraments of the Christian Church Q. What are the Conditions of a lawful Sacrament A. 1. That it be instituted by Jesus Christ 2. That it be a visible sign of an invisible Grace 3. That it represent Jesus Christ and his Graces 4. That they be common to all Believers 5. That it be conferred by a lawful Pastor SECT XLI Of Confirmation Quest WHat is the Sacrament of Confirmation A. It is a Sacrament of the Church of Rome which cannot be reiterated and is done by a Bishop which Bishop greases the face of a Child in form of a Cross saying in Latin I mark thee with the mark of the Cross and confirm thee with the Crisme of Salvation in the Name of the Father and of the Son and of the Holy Ghost And the End of this Sacrament is
as they say that the Christian may be confirmed in the Faith and be made a compleat Christian and they would even have this Sacrament observed with greater veneration than Baptism as being done by a more worthy person to wit a Bishop and which hath a greater vertue than Baptism Q. Why do you not acknowledge this to be a Lawful Sacrament A. Because Jesus Christ hath not instituted it and I see no ground for it in the Word of God and it is an extream rash impiety to forge in the Church a Sacrament to which they attribute more vertue and give more Reverence than to Baptism Q. We see though that Jesus Christ put his hands upon Children Matth. 19.13 and the Apostles laid their hands on persons Baptised before that they might receive the Holy Ghost Act. 8.16.17 and 19.6 A. This laying on of hands is no Sacrament of the Christian Church but a Ceremony always used to those that were blessed or received to any Office in the Church So Jacob laid his hands upon Ephraim and Manasse when he blessed them Gen. 48.14 Moses upon Josuah Numb 27.23 The Apostles upon those for whom they implored Grace from God and the assistance of the Holy Ghost but in that there was nothing done like what is done in Confirmation neither as to the sign nor as to the words In the Reformed Churches the laying on of the hands is still observed at the Ordination of Ministers to the end to implore the Grace of the Holy Ghost for them but it is not for that a Sacrament of the Church SECT XLII Of the Sacrament of Penitence Quest WHy do yot not acknowledge Penitence for a Sacrament of the Christian Church A. Because 1. Jesus Christ hath not instituted it for Repentance hath always been necessary since sin and as agreeable to God before Christ came into the World as since 2. It is an absurd thing to make a Christian vertue a Sacrament and exteriour sign 3. In Confession Contrition and Satisfaction there is no material sign visible to represent to us any invisible Grace in Jesus Christ 4. These three parts of their Penitence are not conferred by the Pastour but are the exercise of the person Repenting 5. This pretended Sacrament is not coferred in the Church as other Sacraments but it is practised by the Sinner privately Q. They will tell you that in absolution there is a visible sign of an invisible Grace That in the Priests absolution there is a certain sign of the interior absolution that God granteth to a Sinner A. I say to that 1. That if the sign be only in absolution 't is not in Penitence for absolution is no part of Penitence for Penitence is in the Sinner and absolution is given by the Pastour 2. That in Absolution there is no visible Sign 3. If words may be called visible signs then all the clauses of the Gospels Sermon may be called Sacraments SECT XLIII Of Marriage Quest WHY do you not acknowledge Marriage for a Sacrament A. 1. Because it was not instituted by Jesus Christ for Marriage was Lawful before his coming and was Instituted even before Sin 2. It cannot be a Sacrament of the Christian Church since Marriage is Lawful even amongst Pagans 3. There is not in Marriage any material visible sign nor any word added to the Element the consent of parties being that which makes Marriage for it is not properly the Minister that Marries he only stipulates publickly the mutual obligations and consent of the parties 4. It is not according to the opinion of the Roman Church common to all Believers since Priests ought not as they say to partake thereof And it is an absurd thing that it should be a Sacrament to the People and a Pollution and Sacriledge to the Priest Q. Yet St. Paul calls Marriage a Sacrament Eph. 5.32 This Sacrament is great A. These words are so in the vulgar Latin version but in the Greek it is This Mystery is great and he speaks not there of Marriage but of the Union between Christ and his Church for the Apostle adds But I speak concerning Christ and his Church Likewise it is to be observed That the Latin version usually turns the word Mystery into that of Sacrament and calls the Mystery of Godliness God manifested in flesh a great Sacrament of Godliness 1 Tim. 3.16 And the Mystery of the Woman the Sacrament of the Woman Rev. 17.7 Q. Yet in this passage St. Paul teaches us that Marriage is a Figure of the Spiritual Marriage between Christ and his Church A. It is true but every Figure and Comparison that the Scripture uses to represent to us the Spiritual Graces of God and the union of Jesus Christ and his Church are not Sacraments otherwise a Vine the Light a Door a Shepherd and such like comparisons that Jesus Christ did use should be Sacraments of the Christian Church SECT XLIV Of Extream Vnction Quest WHy do not you acknowledg the anointing of the sick for a Sacrament of the Church since St. James 5.14 15. recommends it Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and Mark 6.13 We read that the Apostles anointed the sick with oyl and healed them A. This anointing was not an ordinary Sacrament and ought not to be continued in the Church because it was done to be a sign of miraculous healing as appeareth by these two passages in which health followed this anointing since the gift of healing is ceased it is necessary that the Sign and Sacrament cease likewise therefore anointing now is nothing but an unprofitable Ceremony not beinp practised for the healing of the Sick but on the contrary when the Sick is near to death and therefore they call it Extream Unction SECT XLV Of the Sacrament of Orders Quest WHy do you not acknowledge Orders for a Sacrament A. 1. Because according to their account there are seven different sorts of Orders there must then be thirteen Sacraments instead of seven 2. Because it is not common to all Believers but particular to Ecclesiastical Persons only 3. Because there is no material sign in it 4. It doth not represent to us the death of Jesus Christ and his Benefits 5. The greatest part of these Orders was not instituted by Jesus Christ as Porters Exorcists Acolyts Under-Deacons 6. It is a great absurdity to make a Sacrament of the ordinary Offices in the Church Q. May not the Imposition of Hands upon a Pastor to establish him in his Office be called a Sacrament since it is a visible Sign of an invisible Grace to wit the Grace of the Holy Ghost A. It may be called a Sacrament but not in the same sense that Baptism and the Lord's Supper are for this Imposition of Hands is not a sacred Sign of the Covenant of God in Jesus Christ it is not common to all Believers and it cannot be