is not the dissolution and reduction of the Soul into nothing but the departing of the Soul out of the House of the Body The Soul cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Souls separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Souls between the Day of Death and the Day of Judgement Away with Pythagorus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Souls away with Apparitions of Souls 13 For there is no middle place where one can be ouâ— of Punishment if he be not in the Kingdome no place where one can be out of the Devils company if he hath not Fellowship with Christ August de Pecc Mer. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luke 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or â—orerunners of our Resurrection are the particular examples of those which were raised up again to life in the Old and New Testament whom Tertullian calls the Candidates of immortality 20 Man was at the first both in Body and Soul created for immortalitie The Body is the Souls instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ And how then can they alwayes remain in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up again 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge John 5.27 The Father hath given him authoritie to execute Judgement 25 Christ when he cometh to judge the world shall appear in the same nature which he united unto himself by his Incarnation That flesh shall sit and judge which stood before the Judge That flesh shall judge which was it self formerly judged 26 This Universall Judgement Gods Truth and Justice do require 27 The exact Form Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilest we are hereâ— pray unto God with sighs and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately follows Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evil and the Presence and Fruition of all Good 31 We shall be Freed and delivereâ— from all Sinne and from all Punishmenâ— due unto sinne 32 Our vile Body shall be fashionâ— like unto Christ his glorious Body Philip. 3.21 But there shall be greaâ— difference in glorie 33 We shall see God Without end we shall Love him alwayes Withouâ— loathing and praise him evermoâ—â— Without being wearied August 22. â— Civit. Dei cap. 30. 34 Vision shall succeed in the plaâ— of Faith Fruition in the place of Hopâ— and Charitie here onely Inchoate shaâ— be there Consummate 35 God shall be fulnesse of Lighâ— to the Vnderstanding superabundanâ—â— of Peace to the Will and continuanâ— of Eternitie to the Memorie Berâ— Serm. 11. Super Cant. Col. 519. 36 The Saints shall Rejoyce for thâ— Pleasantnesse of Place which they shaâ—â— possesse for the sweet Company wiâ—â— whom they shall reigne for the Gloâ—â— of their Bodies which they shall puâ— on for the World which they have contemned and for Hell which they have escaped Bonavent in Diaet Cap. 50. 37 Let us then Pant and Breath for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offense Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speak immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing siaise and Glory unto God without end 41 All the Elect Salvation shall see But Glory in a different degree 42 It hath not at any time entred into the heart of man to conceive what glory God hath prepared for his Elect. 1. Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death oâ— the damned to be alwayes living Iâ— it be life why doth it kill and if iâ— be death why doth it endure 45 The damned shall so live thaâ— they shall be alwayes dying and so diâ— that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormenâ—ed with Fire and in the Soul with tâ—â— Worm of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure iâ—creaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clâ—â— Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of the Punishments But it is more grievous for the Diversitie of the Punishments Buâ— most grievous for the Eternitie of tâ—â— Punishments Dionys in 18 Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vain They shall desire to die but death shall flee from them Revel 9.6 53 They shall â—ore for the very disquietnesse of heart they shall rage for madnesse and gnash their â—eeth There shall be weeping for grief and gnashing of teeth for madnesse Bern. Ser. 8. in Psal 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Devils and the Qualitie of the Place do exceedingly increase the Torments of the Damned 56 Neither shall the Forments of the Damned be onely Eternall but they shall also be Without all intermission at any time The smoke of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Helâ— one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so careâ— full to learn how we may escape itâ— Our thoughts were better spent in meditating upon it 59 When we sit down to eat and drink and when we rise from table again when we lie down to sleep and when we rise up again at all times and in all places it is very good to think upon Hell 60 For To think upon Hell preserves a man from falling into it Chrysost Hom. 44 in Matth. 61 Dost thou think to quench the flames of Hell by not speaking of itâ— or Dost thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idâ—â— in Homil. 2. in 2. Thess 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himself is the Prince of Life blessed for ever To whom with the Father and the Holy Spirit be all honour and glory World without end Amen FINIS
tvvo things an Earthly and an Heavenly The Earthly is Bread and Wine the Heavenly is the Body and Bloud of our Lord. Iren. Libr. 4. Cap. 3.4 12 That which vve see is the Bread and the Cup as our eyes declare unto us but the Bread and Wine which vve are to look up unto vvith the eye of Faith is the Body and Bloud of Christ These therefore are called Sacraments because in them one thing is seen and another understood That which is seen hath a Corporeal species or bodily shevv but that which is understood hath a Spirituall fruit August Serm. ad Naoph Bed in 1. Cor. 10. 13 Because therefore Bread and Wine are by Christs own Institution ordained and appointed for this Sacrament Neither of these Elements are to be changed for any other which may have some resemblance with them 14 Nothing can be better here nothing more holy nothing more safe then for us to be content with Christs authoritie alone 15 But as concerning the Bread vvhether it be Long or Round Great or Small and as concerning the Wine whether it be Red or White It matters nothing to the integritie or Perfection of the Sacrament inasmuch as it detracts nothing from the Institution of the Sacrament 16 The Nicene Canon we exceedingly approve We take not much but little that we may know that these things are not taken for Satietie but for Sanctitie 17 In like manner whether the Bread be Leavened or Vnleavened vve think ' it not much materiall neither do we like of that wrangling and jangling about the Bread which was of old so frequent in the Greek and Latin Churches 18 But yet we following the custome of the Church do use Bread unleavened for the example of Christ and many good lessons not to be contemned which the Unleavened Bread doth afford 19 To mingle vvater vvith the Wine in the Eucharist we hold it not necessarie forasmuch as there is expresse mention made onely of the Fruit of the vine Matth. 26.29 20 But this vve hold necessarie That not onely the Bread but the Wine also is to be distributed to all those that come with reverence to this venerable Sacrament 21 Either let them receive the Sacrament in both kinds or in neither For there can be no division of one and the same mysterie vvithout grand sacriledge 22 Eating and drinking is distinctly instituted and ordained by that wisdome unto which all humane wisdome concerning the inseparabilitie of the Living Bloud from the Living Flesh must give place For here vve are not to dispute out of humane reason but vve are to look unto the will of Christ who instituted no imperfect Feast but with the meat added drink also Andr. Fric 4. de Reip. emend Cap. 19. 23 What God hath joyned together let no man put asunder Matth. 19.6 24 We do not dislike searching out divers Analogies or Resemblances betvveen the Bread and the Body of Christ and between the Wine and the â—doud of Christ but we must beware â—â—at vve place not therein all the Sacramentall office of the Bread and Wine a the Eucharist 25 For herein doth that consist That â—he Bread in the Eucharist be the Communion of the Body of Christ and the Cup of Blessing the Communion of the â—loud of Christ. 1. Cor. 10.16 26 We hold no Locall Inclosing of â—he Body into the Bread or the Bloud â—nto the Wine nor any Impanation or Incorporating into Bread nor any naturall Inexistence nor any Delitesâ—ence concealment or lying-hid of â—he Body under the Bread nor any Peâ—etration of tvvo Bodies nor any Caâ—ernaiticall Creophagie or eating of â—lesh which the Capernaites did hold 27 For all these are but the dreams of humane Reason being too curious to enquire into the manner of the Sacramentall presence and they proceed for the most part from a lust and desire to calumniate 28 But this we hold according to the Apostle That the Bread in the Eucharist is the Communion of the Body of Christ and the Wine the Communion of the Bloud of Christ 29 The Form of this Sacrament consists in the Blessing of the Bread and Wine and in the Distributing of the Bread and Wine so blessed and in the Eating and Drinking of the Bread and Wine so distributed 30 This Sacramentall Blessing consists not in any Magicall conversion of the Bread into the Body of Christ and the Wine into his bloud by any vertue lying hid in the words 31 But it is a sacred and efficacious destinating or setting a part of the externall elements to a Sacramentall 〈◊〉 which is therefore called Consecratine 32 When the Minister therefore of the Church following the institution of Christ and the example of his Apostles concerning vvhich speaketh Gregorie Lib. 1. Cap. 63. in Registro and Platina in the life of Sixtus the first and many others vvhen the Minister I say doth repeat the vvords of institution saying first over the Lords Prayer vve must not in any case think that it is a mere Historicall reading of the Text. 33 For First The Minister doth testifie that he neither doth nor hath any will to do any thing according to his own will and pleasure or in his own name but that as the lavvful Steward of the Mysteries of God he doth execute his function in performing this sacred and solemn action in the name of Christ 34 Secondly He doth by this means set apart the Bread and Wine for an Holy use that afterwards they are no more mere Bread and Wine but the Sacraments of the Body and Bloud of Christ 35 Thirdly He doth earnestly pray that Christ would be mindfull of his promise and vouchsafe to be present at the Sacramentall action and distribute both his Body and Bloud together vvith the externall Elements or the Bread and Wine 36 Last of all He doth testifie that by vertue of the Lords institution and promise the Bread in the Eucharist is the Communion of the Body and the Cup of Blessing the Communion of the Bloud of Christ and further doth admonish all those that intend to receive the Sacrament to remember that they are Christ Guests to rely on his words vvith true Faith and to come with due preparation that so they may receive it unto their salvation 37 But thus much we must know That the Scripture doth not in any place say that by consecration or blessing the Bread is turned into the Body and the Wine into the Bloud of Christ Yea the Scripture is expressely against it 38 And Transubstantiation a thing barbarous both for Name and Nature gathers little strength from the Disputation of some of our modern vvriters vvho thus expound it That the Body of Christ is made of the Bread not as of the Matter as it was made of the flesh of the Virgin Marie but as from a Term à Quo or from whence as Heaven was made of Nothing the Night is made of the Day and the Wine vvas made of Water 39 For besides
that they digresse from the opinion of their predecessors for they held the Essentiall conversion of the Bread and Wine into the Body and Bloud of Christ they do also involve and intangle themselves in very great difficulties 40 For whosoever saith that one substance is converted into another when it onely succeeds in the place thereof he abuseth names 41 Who ever said that Nothing vvas transubstantiated into Heaven or that the Day is transubstantiated into Night 42 But if the Body of Christ is made of the Bread after the same manner as Wine vvas made of Water it followes That the Essence of the Bread is converted into the Body of Christ that the accidents of the Bread do perish that the Masse-Priests by the same power do turn the Bread into the Body of Christ as Christ turned the Water into Wine And so they become the Creatours of their Creatour and Makers of their Maker Stella Clericorum 43 It vvas a Sacrament that Christ vvould institute and not a New creation It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine that Christ would institute and not the Transubstantiating of them into an heavenly matter 44 And that it may appear hovv little or no foundation there is for Transubstantiation in these Words of Christ This is my Body We vvill pasâ— by all others and heare onely vvâ—â— Biel the Compiler of School-Divinâ—tie saith concerning this matter 45 Thus saith he Lib. 4. Sent. Diâ— 11. q. 1. Art 3. Dub. 1. All Affirmatiâ—â— Propositions in which the Terms sâ—â—nifying Bread and Wine are put intâ— Nominative case are false As Breaâ— is the Body of Christ That which Bread is was shall or can be the Bâ—dy of Christ. He disputes upon thâ— Hypothesis of Transubstantiation Again Those Propositions are trâ—â— in which the Term à Quo or From whence that is the Bread and thâ— Wine is expressed by the Ablative câ—â— with a Preposition Ex or De Of â—â— From or the Term ad Quem or Whereunto that is the Body and Blouâ— of Christ is expressed by the Accusâ—tive case with a Preposition So the these Propositions if they be foundinâ— Scripture are true Of Bread is madâ— the Body of Christ Of Wine is made thâ— Bloud of Christ and these likevvise aâ— true if they be found in Scripture Bread is changed converted or Transubstantiated into the body of Chrisâ— c. So saith Biel. 46 Therefore down falls all their work vvhich for the rearing up of their tower of Transubstantiation they build upon these vvords of Christ For there is not any place to be found in Scripture vvhere Christ saith Of this bread is made my Body Of this Wine is made my Bloud 47 Upon their Transubstantiation â—he superstructure is The Reposition or laying up Circumgestation or carryâ—ng about Adoration or worshipping of the externall Elements Therefore we may passe the same judgement upon them 48 The second Sacramentall action â—s the Distribution before which goes Fraction or breaking of the â—read 50 Whether the bread be broke before the blessing or after it matters not much if so be that it be distriâ—uted 51 For the breaking of the bread â—oth not constitute a peculiar Sacramentall act but it is an act of the Minister preparing it to be distribuâ—ed 52 Again It neither addes to nor â—akes from the integrity and perfection of the Sacrament whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants 53 For we are alwaies to distinguish between the Thing and the Manner of the thing Giving and the Manner of giving 54 The Third Sacramentall action is eating and drinking which hath not respect unto the bread onely and apart or to the vvine onely and apart but unto that Bread which is the communion of the Body of Christ and to that Wine vvhich is the communion of the Bloud of Christ 1. Cor. 10.16 55 This eating is neither merely naturall nor merely spirituall but Sacramentall depending on the Sacramentall union of the bread and body of Christ 56 As therefore the Sacramentall union by which in the true and lavvfull use the body of Christ is united vvith the bread and the bloud of Christ is united with the vvine So also the Sacramentall eating and drinking depends on the institution of Christ vvho is true and omnipotent but it cannot be comprehended by humane reason neither must it curiously be searched into 57 If then thou opposest the spirituall eating to the naturall carnall physicall locall and Capernaiticall then rightly do vve say that the eating of the body of Christ with the bread is spirituall 58 But if by spirituall eating thou understandest that vvhereof John speaketh in the sixth chapter that appertaineth to the fruit of the Supper and therefore undoubtedly not to the essence thereof 59 The end of the Holy Supper is set down in these vvords of Christ Do this in remembrance of me 1. Cor. 11.24 60 Which remembrance hath respect unto the words foregoing to vvit How that body is eaten in the Supper vvhich was delivered to death for us and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes 61 From vvhence it appeareth that the primary and principall end of the Holy Supper is the confirming of our faith 62 Which comprehendeth in it these fruits That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us That the grace received in Baptisme â— confirmed in us That the covenant of friendship and reconciliation between God and Man is renevved in us That vve are again ingrafted into Christ and That vve are fed vvith incorruptible food by faith unto everlasting life 63 To speak all in few vvords These taken and drunk by us make Christ to abide in us and us in him Hilar. El de Trinit 64 The bread in the Eucharist is called by Ignatius The Medicine of immortalitie and an Antidote against the poison of sinne By Basil it is called The viaticum or viand of eternall life and an Apologie which is well accepted before the judgement-seat of God By Damascen it is called The pledge of the kingdome and the life to come 65 Lesse-principall ends we may reckon up many For by the use of this Sacrament we approue unto God our Obedience unto Christ our Thankfull remembrance of his great benefit unto Men our Repentance our Consent in doctrine and our earnest studie and desire after Love and Charitie 66 But that this mystery is either a Propitiatorie or Impetratorie sacrifice this vve utterly deny 67 For there is but one Priest of the New Testament one Propitiatorie sacrifice one oblation 68 Unto the use of the Holy Supper are to be admitted onely Christians and such Christians as can trie and examine themselves 1. Cor. 11.28 69 From hence is to be understood what we may judge of notorious sinners vvhich vvill not