follow Ioh. 10.5 their hearts burne within them while hee opens the Scriptures Luk. 24.32 they beleeve what God saith because he saith it Qu. What is the ninth part or consideration of Gods mercy in our recovery An. Mans subjection to God as his Creator which is in seeking his glory and living to his praise whose hee is and whom hee ought to serve Qu. What did Adam praise God in innocency for An. For his wisedome power and goodnesse in the creation of the world for his justice in rewarding the holinesse of his reasonable creatures with life and happinesse c. Qu. Is there any difference betweene the causes of praysing God in the state of innocency and that of regeneration and recovery An. O yes God hath put a new song into our mouths which you shall read the ditty of Psal 103.1 2 3. and that whole Psalme Psal 136. for the mercy that endures for ever and ever Yea and the place of praise and the person of praise too is blessed Psal 84.5 2. The people of God desire to live in their God and move onely to their God-ward to bee ordered by his word and inspired by his Spirit 3. They desire to winke and beleeve bee content to bee something or nothing even as the Lord will See Iob 13.15 and that remarkable speech of David 2 Sam. 15.25 26. Qu. Is there yet any more An. One demonstration of mercy very high and which Adam had not in his innocency mans subjection to God as to an husband For the purpose of God in our recovery is not onely to tie and knit us to him as subjects sonnes servants Schollers and creatures but also as his espoused wife married unto him in holinesse and righteousnesse Hosea 2.20 which is the great mystery of mercy Eph. 5.32 Qu. Wherein doth this appeare An. A contract is made Ezâ—k 16.8 downry agreed 1 Cor. 3.23 a kingdome Luk. 12.32 the conjunction no lesse then that Matth. 19.5 in the incarnation of our Lord Jesus And as the wife expects and attaines to have more done for her then any friend kinsman or other whatsoever so the beleever may look for more love and riches and protection from her Christ and husband And upon this ground of such an especiall love two especiall duties of love wee find in holy Scripture taught us 1. Shee that is married careth for worldly things how shee may please her husband 1 Cor. 7.34 so ought the beleever 2. Heare O daughter incline thine eare forget thy people and thy fathers house so shall the King have pleasure in thy beautie for he is the Lord thy God and worship thou him Psal 45.11 To renounce all and cleave fast to God Now for the uses of all that hath been heard in their order First then wee may learne that sweet lesson from hence that in the fall of mankind the Lords intent was not destructive but that therein man might see himself and seek his God offended which is indeed the proper end of Gods desertion and castigation of all his owne Secondly wee learne that there is a rest recovery renovation regeneration for the Lords people which the election doe obtaine and all the rest are hardned as is to see Rom. 11.7 Thirdly that this recovery out of the snare of the Devill wherein till then we are taken captive at his will 2 Tim. 2.26 it is in order and according to all the parts of the fall lest that the medicine should bee shorter then the disease and the salve not sutable to the sore Fourthly that all the meanes of grace viz. preaching hearing reading prayer reproofe c. are all intended by God and should so bee by man to recover us out of our fallen estate Fiftly that whosoever will thrive under the meanes of grace must onely use them to that end unto which God hath appointed it and alle which is onely his glory and the salvation of mankind Sixtly that for as much as the speculative or knowing onely of any thing is not that which is or can bee usefull that therefore our recovery graces bee known of us in experience and practise Seventhly and that such a thing is easie to bee done to him that will understand and bee diligent the question and answer following doth make plaine Q. How shall I know whether I am recovered to any estate of happinesse A. See the particulars in the part Happinesse 1. Dost thou descrie a God cleerly in the creature the workman in the worke 2. Dost thou see him more clearly in his own Image the Lord Jesus 3. Hast thou perswasion of thy peace and adpropinquation of drawing nigh 4. Then thou art happy and mayst expect from God with comfort that which eye hath not seene nor eare heard neither hath entred into the heart of man to conceive and so of holinesse and all the other parts in order Q. How shall I know whether I have attained to any measure of holinesse A. See the particulars in that part Holinesse Was that mercy a miracle to thee dost thou remember the time with joy of heart when God wrought it hast thou any evidence signe seale thereof 1 Joh. 4.13 and so of all the rest Now as the Jewes once asked of our Saviour Whence hath this man this learning c. So will wee also of a Christian recovered out of the fruits of Adams fall Q. Whence are all these parts of his recovery out of what fountaine were these streames derived A. In our Saviours owne language Matth. 6.23 If the eye that is the mind of man have light in it that is bee illuminate from God it doth enlighten the whole body but if it bee darke there is nothing but darknesse in the body that is in summe as is the eye seeing to the body to guide and governe it in actions so is the mind inlightning to all the parts and faculties of the soule to governe it Q. Whence comes all our obedience unto beleeving in and dependance upon God in the estate of our recovery from the fall A. From that because our minds being inlightned wee know our God to bee just holy and good and mercifull c. and therefore doe performe acts of love feare and obedience to him For as the subjects of a King doe therefore love and feare him because they know him to be grea and good so doe the subjects of the great King also Q. By what signes or otherwise do wee discerne this mind-inlightning A. Thus 1. It is the first worke of our regeneration or recovery as is to see Rom. 12.2 Eph. 4.23 24. Col. 1.9 Light in the creation was the first worke so in the redemption it is also Act. 16.14 2. It is the most apparent and convincing testimony of regeneration either to our selves or to others that can be in the world Eph. 5.8 dull rude unlearned and ignorant men to bee by Gods holy spirit inlightned and made to understand and live in the great mystery of our salvation
moved to eate of it perswading himselfe that there is no such danger in it as his father would make him beleeve and therefore no cause hee should obey him in that matter So hee eateth of it and poysoneth himselfe Now no man will deny but that both the father and the sonne have a hand in this yet not the father who giveth the occasion onely but the young man himselfe who doth willingly or rather wilfully take that hurtfull meat is to bee blamed and counted the cause of this evill See Gen. 3. and apply this to the fall of mankind Qu. But who can bee perswaded to thinke that Adam in the state of his innocency especially could bee deceived with such a thing as an Apple An. That which the Apostle saith 1 Tim. 2.14 must carefully bee first marked and secondly expounded for Adam was not deceived that is not so soone or not so throughly but the woman was in the transgression And as for the sinne of Adam there was in it more of wilfulnesse then of blindnesse and indeed hee will rather disobey God then displease his wife Thus of the fall Qu. What did man lose in the fall An. Two things 1. The puritie of his person inherent and what hee lost hee lost not onely for himselfe but for his posteritie also See Rom. 5.12 For as if treason bee committed against a King wee know it taints and defiles the blood and posteritie also so in treason spirituall against the King of Kings it is See Rom. 5.12 2. The justice of his person also for the Scripture is plaine That whosoever shall keepe the whole Law and yet faileth in one point hee is guilty of all Jam. 2.10 Qu. But how lost hee these things An. It was not by any worke of God but as it is said before by a worke of his owne and such a work of himselfe as was not out of a wilfull desire of renouncing God and all holinesse but surely it was 1. By the craft of Satan that old Serpent 1 Pet. 5.8 2. By the nature of sinne expressed in the Word of God to bee like leaven which leavens the whole lump and like a fretting canker See 1 Cor. 5.7 2 Tim. 2.16 17. Qu. With what successe or event An. Alas a most fearfull one that is to say originall sinne came and like a deluge overflowed both him and all his so that now in sinne wee are all borne and in iniquitie our mothers bring us forth Psal 51.6 the issue whereof is that wee neither doe nor can know or beleeve love or feare obey or honour God as we ought to doe nay more the effect of our fall from God is a separation from God fraught with rebellion and deformitie and what not that is evill See Rom. 3. tot So much of the effect of the fall Qu. But how is this made visible and demonstrably plaine unto us if a man fall into povertie his rags craving of almes yea his very lookes doe shew it if into sicknesse there are signes thereof so of madnesse or any such corporall perplexitie but how is the spirituall misery in the fall of mankind made plaine and discoverable An. Thus it is made plaine and easie to every one that is able and willing to see That soule that was before holy excellent illuminate heavenly is now quite contrary and repleat top-full with those sinnes in their visibility whereof you have here a particular enumeration Qu. What is the first An. Infidelitie Of which wee have two remarkable instances or examples in holy Scripture of the first unbeleevers Devils in their and Adam in his infidelitie both whose sinnes were in this particuler alike to trust in something beside God for their happinesse Adam trusts the Devill the woman and the apple and the Devill seeing no creature more excellent then himselfe thought it best to trust himselfe for his happinesse too And this sinne is ordinarily practised and so common that the Lord sheweth us the very markes of our misery every day therein For victory men trust the Arme of flesh for health the Physitian for life the necessaries of life meate drinke c. for wealth our owne industry or that of our parents for honour and glory Kings and great ones in our preferment Hence comes it to passe that the difference betweene the state of the godly and renewed in this world is no lesse then thus big the godly have an affiance in God the ungodly a defiance of God which is a sad difference See Exod. 5.1 2. Job 21.14 15. Qu. What is the second sinne An. Desperation Is another sinne which is visible in man after the fall and indeed it is the next in order for the root of the tree being taken away what remains to the body the branches too but death and withering and if you take away the foundation of a building what will bee the end but ruine and overthrow So is it surely in the soule for Faith is the ground of things hoped for and the evidence of things not seene Heb. 11.1 Desperation once prevailing upon the soule hope must needs bee taken away and indeed all grace but especially hope because of the nearer conjunction it hath to faith then any other grace either hath or can have Qu. What doth desperation leave a man to the thoughts of An. 1. Nothing and indeed some men surely thinke they shall die like the brute beasts and there 's an end See 1 Cor. 15.32 2. Something and so such men as have some knowledge of the holy Scripture and of another life after this and yet wanting faith in the pardon of their sinne are in Scripture reputed to bee but men without hope See Eph. 2.12 1 Thes 4.13 See also Prov. 11.7 Job 8.15 Qu. What are the signes of desperation An. I shall give you a few of many of them 1. The want of all other grace where any radicall grace is in truth there all grace is in some measure Act. 24.16 2. No desire of glory to come 2 Tim. 4.7 8. 3. Immoderate care after things present Luke 12. 16. See Matth. 6.32 Qu. What is the third sinne An. Want of the feare of God In the innocency of Adam hee had the feare of God which if a man want hee lies open to all manner of sinne an universall securitie falls upon him then hee cries peace peace where there is none 1 Thes 5.3 and indeed the reason of every enormitie is there is no feare of God before their eyes Rom. 3.18 Qu. What is the fourth sinne An. Want of Son-like subjection All the other creatures which are in the world were created to be the servants of God but man onely was to become his Sonne that hee might receive the adoption of children and the Spirit being bestowed upon him hee might cry Abba Father but in the same fall of mankind 1. Hee changeth his father and is of his father the devill yea and the works of his father hee will doe
Thirdly the devils subtiltie may here bee observed and his prevaylings over a poore soule hee shewes us the Apple but not the curse the bait but not the hooke the seeming gaine but not the certaine losse the beginning but not the end of sinne Fourthly the nature of sinne Satan and all our spirituall adversaries is hence most plainely discerned what a craft sinne catcheth us with what a curse it curseth us with a spreading curse we read Psal 109.9 Propagation Imitation And out of the third part which is the visibilitie of the fearefulnesse of the fall in the severall characters thereof there may be seene A rule for tryall and examination of every one of us whether wee be yet in our fallen estate and no further Wee must doe in the understanding of the fruites of the fall of man even as men doe when they see filthy water run downe the kennell the question that men aske is from whence comes this So will wee Qu. Whence comes all this infidelitie desperation rebellion and the like in man An. From the losse of Gods image in the soule wherein man was created for as from the Image of God while man bare the same and the character of the Creator was lively stamped on him flowed all the testimonies of a full and free communion with God in Scripture expressed thus Thou hast made him a little lower then God and crowned him with glory and worship Psal 8.5 So from the losse of that Image comes a similitude and likenesse unto sinne Satan and all such deformitie the liker God wee are the more good the liker Satan the more evill wee must needs bee Qu. But is all this Image of God lost An. No A picture of some beautifull man is suppose in some of your houses but all blotted blemished and defaced yet so as that wee can tell whose picture it is so is the Image of God in our soules something left but so defaced and blemished with our sinne that we can scarcely discerne it like the ruines of some stately palace or a dead child wherein though you may espie the likenesse of the father yet it is but a vile and rotten carcasse Qu. What are those reliques which are yet left An. 1. Something in the body 2. More in the mind Qu. Whence else come these sad effects upon the soule after the fall An. The mind is sinfull depraved and corrupt in captivity and thraldome to every lust Qu. Wherein doth this appeare An. Thus positively there is neither actuall nor potentiall knowledge of God See Ephes 4. without knowledge the mind cannot bee good Comparatively thus tell them a tale and they will understand rejoyce assent and beleeve yea and remember too but in things of God no tast no savour at all And the reason is as plainly rendred by God also 1. That within them Jer. 2.13 they have rejected the word of God and what wisedome is therein them 2. That which is in the word it selfe which the naturall man doth not savour neither can hee for they are spiritually discerned 1 Cor. 2.13 Qu. But whence comes this mischiefe to man else after the fall An. His conscience is corrupted hee carries about with him continually a false witnessse which gives him an ill and indirect testimony on all occasions Qu. Wherein doth this appeare An. By a due consideration of the offices of conscience on this manner 1. It falsely excuses when it informe that to bee no sinne which is a sinne and it may bee a very great one too See Luke 18.20 21. hee is not ashamed to say no more are many of our ignorant people that hee had kept the commandements ever since hee could remember See another John 16.2 they that kill you will thinke their conscience so informing that they doe God good service 2. It falsely accuses when it informes that to bee a sinne which is not as in the things indifferent many dare eate no flesh in Lent dare not but keep such a holy day and the like Some other things might bee observed but I omit them See Matth. 6.7 they thinke to bee heard conscience tels them so for their much babling Some thinke they fulfill the Law of God because they keepe the Lawes of men For gesture at Sacrament Oh how fearefull are some people whether kneeling sitting c. eating such meat or the like a brother or a sister is not in bondage in such a case Qu. Is there then nothing left in the conscience now after the fall An. Yes there is something left in all the faculties and in conscience too as wee may see in Rom. 2.15 where God speakes of naturall conscience and of naturall men whose consciences yet doe accuse or excuse and when God will make it his scourge wee see how it can open his mouth and speake how it can terrifie torment and become intolerable Matth. 27.3 Judas for example Qu. Whence moreover comes this to man after the fall An. From the sinfulnesse of his memory For let a man come to Church constantly sit under the meanes of grace heare and understand many things yea and seeme to bee affected with them at the time of hearing and yet of all this hee remembers nothing nothing becomes profitable Qu. What is the reason An. 1. The mind doth not fully conceive of things 2. They doe not remember because they doe not regard wicked men are not perswaded how excellent it is to bee as Scribes instructed for the kingdome of God and to bring out of our treasury things new and old Matth. 13.52 Qu. Whence else is this great misery An. Mans will is sinfull and if the blind lead the blind that is to say a blind understanding lead a more blind will both must fall into a ditch as deep as damnation The will is more sinfull then all the rest of the practicall faculties yea the cause of all sinfulnesse in them There is in the will an actuall and potentiall inclination of it onely to evill See Gen. 6.5 2 Cor. 3.5 John 6.44 Qu. How shall this appeare An. By art and labour and industry men attaine to the knowledge and practise of other skils and knowledge but never to the knowledge and practise of Christianitie it is God there that workes the will and the deed 2 Phil. 12.13 See Psal 51.10 Qu. Whence else comes this great misery to fallen mankind An. Mans affections since the fall are all out of order and those if not guided are like strong and unruly horses without a bridle or like a ship without an anchor in the storme without a cable c. Thus wee read of haters of God Rom. 1.30 lovers of pleasures more then God 2 Tim. 3.4 rejoycing in a calfe Exod. 32.6 grieving at c. Qu. What are the uses of this point also An. I will declare them in order and so there are two generall uses Qu. What are they An. First that if all bee thus out of frame in man hee should repent For the
manner of receiving for that is all one namely by faith onely the difference is in the outward forme for in the word preached God onely deales with the eare but in the Sacraments with the eares and eyes too for hee addeth Signes and Seales to them So wee have done with the third part which is the Grace of the Sacrament Now of the fourth part inward and spirituall grace or invisible Qu. Why is this grace called inward An. It is so called amongst other for these two Reasons 1. With respect unto the Signe for that is but meerely externall and altogether outward is received with an outward part the mouth digested with an outward part the stomach and gives nourishment onely to the outward man the body but the other is received with an inward act to wit Faith and yeelds spirituall nourishment to the inner man in which respect it is called Meat indeed and Drinke indeed Iohn 6.55 and the Manna and it sweetly compared together 1 Iohn 6.49.50 2. With respect unto the Seat for this hath place in the heart and soule and inner man See Rom. 10.9 Beleeve with the heart called the heart-answer Psal 73.7 and the answer of a good conscience 1 Pet. 3.21 not the washing away the filth of the flesh Qu. Why is it called spirituall An. From the qualitie of it for the more of grace any thing hath in it the more spirituall it is which may bee shewed by that speech of Ioshna to the people Iosh 24.19 Yee cannot serve the Lord for hee is an holy God hee is a jealous God c. what is the meaning yee cannot serve him 1. as you ought 2. as hee will accept unlesse you bee very spirituall and leave your idolatry See Iohn 4.24 The quantity of it for grace fits the Spirit unto the greatest services and fills it with all abundances and satisfaction therein too Psal 63.5 Psal 90.14 Qu. Why is it called invisible An. It is so called 1. In regard of others the eye of man cannot see the provision that God hath made for his both in grace and glory 1 Cor. 2.9 the perswasion the satisfaction the heart-raysings and soule-quicknings which God in an ordinance or Sacrament feeds and fils his people with which the world sees not as our Lord said John 4.32 I have meat you know not of so can the Christian too say to the world and to every unbeleever There 's meat for me in the word and Sacrament which you know not of 2. It is called invisible in regard of us too for the time was when the very beleever came blindfold to the Sacrament We were darknesse though wee bee now light in the Lord Ephes 5.8 And it is by faith onely that wee see invisibles See Heb. 11.27 Some uses must bee made of this point and first of the first part in order wherein these two things in order Qu. What is the first An. To learne what a Signe any Signe but especially a Signe in the Sacrament is viz. a thing instituted by God in that holy businesse of our soules unto that end 1. That I might see what things God intends by it to put mee in mind of in the Sacrament which are the things past those are Christs death and suffering and satisfaction for me and the sinnes of all the elect The things present those are the grace of perswasion and obsignation or sealing that all these belong to mee I being a beleever and rightly using the Sacrament The things to come namely that I shall in glory have a full and free communion with him there for ever Ioh. 6.35.40.58 2. That I might also see what parts of my soule or faculties thereof these Signes in the Sacrament serve to benefit whilst I am receiving and after that is to say 1. As they shew mee any thing and so they serve to my understanding for when I see those Sacramentall actions of breaking bread and powring out of wine I am put in mind of the breaking of the body and the powring out of the blood of the Lord Jesus Christ 2. As they doe warne mee of any thing and so they doe serve my memory for in the receiceiving of the Sacrament I am put into remembrance to bee thankfull for and to preserve the remembrance of the death of my Saviour untill hee come as one friend gives another a booke or a peece of gold 3. As they seale any thing and so they doe serve my faith for as I doe receive bread and wine into my body with which I am secretly yet certainly nourished and grow up to the things of a man so I doe beleeve that I have and shall receive the Lord Jesus into my soule that holding the head whereof all the body is knit together and having nourishment ministred I may increase with the increases of God Col. 2.19 Thus of the first part Qu. What uses are to bee made of the second part that is to say of the doctrine of the Signes in the Sacrament An. They are sweetly usefull to a discerning receiver 1. To try his obedience whether hee will with reverence use them in obedience to the command of the great God and with a heart so disposed that if the Lord had bidden some greater thing hee would have done it 2 King 5.13 2. To try a Christians wisedome for hee hath more of heavenly grace and direction in him then to depend upon any thing under God for that which hee knoweth must onely come from God for it is God that worketh the will and the deed 2 Phil. 3. It serves greatly to make a man fitted for his acknowledgments of the Lord for if the Spirit blow where when and on whom it listeth then it is not of him that runneth nor of him that willeth but of God that sheweth mercy Rom. 9.16 And see Rom. 11. last verse 4. It puts a Christian into a trembling posture all the time of receiving to remember Iudas his sop Ioh. 13.27 and Magus his Baptisme Act. 8.23 Thus of the second part Signe outward Qu. What is the use of the third part which is the Grace of the holy Sacrament An. It serves for many sweet purposes as for example In that the first Covenant of workes could not save I learne to remember the misery of man Oh woe unto us for ever if wee were put to our own desert at the hands of God! In the second Covenant of Grace I learne to remember the exceeding great bottomlesse yea indeed boundlesse mercy of God who when we were lost was pleased to recover us againe in the Lord Jesus For the Sacraments I do desire to esteeme them no otherwise then the Seale of the Testament of our Lord Jesus Christ And therefore think my selfe bounden unto these things following 1. The most sober and sanctified use of them that possibly I may or can that God bee not provoked to curse that to me which to others is a blessing 1 Cor. 10.1 2 3. 2. That
I am strictly tied by them to performe my service in all possible holinesse to God as ever I desire to receive from him the Sacraments benefit For otherwise First I shew that I have none of Christs Spirit and if so then I am none of his that 's most cleare Rom. 8.9 Secondly I deny the end fruit and purpose of the grace of the Gospel which is set downe clearely Tit. 2 10 11 12. Thirdly I deny that power to be in the flesh and blood for spirituall nourishment which is in bread and wine for corporall growth and strength 3. That I understand that this bread was and is appointed for the children to bee food for them dogs must not eate it and therefore must look that I can cry Abba father if ever I mean to be received into Gods favour or family See Matth. 15.22 c. Matth. 7.6 4. I am to know that to the unclean all things are uncleane yea even the very consciences are defiled Tit. 1.15 So for the uses of the third part Qu. What uses now are to bee made of the fourth part that the grace of the Sacrament is called inward spirituall and inward An. These in order 1. That God in spirituall things hath and indeed desireth to have to doe with hearts soules and insides whose purging pardoning and the like God doth and indeed wee should in these holy things chiefely aime at See to this purpose Prov. 23.26 Heb. 16.22 2. That a man had need to bee very spirituall in the drawing nigh to God were it for no other reason than this that the benefit is a spirituall benefit aad indeed the naturall man doth not perceive 1 Cor. 2.13 old men must have spectacles all men must have grace and the Spirit of God which doe either perceive or receive benefit in a Sacrament 3. That the Faith of a beleeving Communicant is a certain wonderfull kind of Grace that can pierce into the secret of salvation and bee able to see the hidden things of God No wonder carnall men care so little for the best things of God they are on the dark side of them Exod. 14.20 No wonder beleevers are so affected with them on the other side for the Gospel is the power of God to salvation Rom. 1.16 Thus much for the generall consideration of a Sacrament yet more clearly and wee goe further to aske Qu. Who is the author of a Sacrament An. God onely who did institute and ordaine the Sacraments both in the Old and New Testament and unto them annexed the promises of grace and glory which was in the power neither of man nor Angel to performe And therefore the holy Sacraments are by the Ministers of God onely to bee administred and of these also as in the name and stead of Christ Qu. Why cannot man be the author of a Sacrament An. Beside that one great reason aforenamed there are two more to bee observed the 1. Man giveth hee can give neither promise nor reward to any service the 2. God will not bee served according to mans appointment but as himselfe shall set downe and determine Matth. 15.9 Esa 29.29 Qu. What is the matter of a Sacrament An. It is a point of doctrine and divine knowledge that concerning which the learned have discovered themselves divers wayes 1. They have said that the matter of a Sacrament is twofold one in the sensible and terrestriall signe another in that thing or truth which is by the said signe set forth and signified unto us 2. Thus they have taught that the Sacramentall element as water in Baptisme and bread and wine in the Lords Supper that is the matter yet not without some higher thing therein and thereby set forth and signified as was said before of the Sacrament Which said Matter though it be corporall yet it is also spirituall as is to see 1 Cor. 10.3 4. spirituall I say not in regard of the substance for that is not all changed but in regard of the end upon which a wise receiver is to looke with this fourefold consideration 1. That the bread and wine is not now prophane and common but holy that is to say by God ordained and instituted to a holy and spirituall use 2. That it is the instrument of the holy Ghost by which he is spiritually efficacious in the heart of the beleevers 3. That by them the spirituall good things are both signified given yea and sealed up to the beleevers 1 Cor. 10.16 4. That to a wise receiver these things doe not so much serve to the body as to the soule 1 Pet. 3.20 3ly They have called the matter by a distinction that is to say the earthly matter and the heavenly matter meaning the signe and the thing signified and therefore they taught that it behooved those which came unto the Lords Supper to thinke that there they should receive two things to wit an earthly thing after an earthly manner that is bread and wine with the mouth of the body and a heavenly thing after an heavenly manner that is Christ Jesus by faith 4ly If you shall say briefely Christ is the matter of a Sacrament it is sound doctrine and indeed it is usefull for these two purposes 1. To try all false and spurious Sacraments for such they are all where hee is not found to bee the matter by which rule if five of the Popes seven Sacraments be tryed they will be found too light 2. To try all true receivers for thou mayst receive the matter of the Sacrament and yet not receive the matter the bread of the Lord and not the bread the Lord the outward but not the inward matter In a word when Christ did deliver to his disciples the bread and said This is my body and when wee in his stead doe the like to you it is such a speech as if a Prince should when hee had given one a faire Mannour bring him the Grant or Letters patents thereof and say unto him Loe there 's your Mannour c. Which serves for the understanding of the words wee speake to you in the delivery of the matter of the Sacrament Qu. What is the forme of the Sacrament An. Of this also you shall heare what was taught of old 1. They said that the forme of the Sacrament were those rites ceremonies or usages in the Sacrament which were agreeable to Gods Word and so to primitive institution Hence that assertion is amongst the Schoolemen that the word of God is the forme and soule of a Sacrament from which two things were concluded 1. That the words of our Lord in the institution ought onely to bee used without any addition or diminution 2. And that therefore it ought so to be done because every receiver ought so to receive as if the Lord Christ himselfe were present to give the Sacrament Secondly they did distinguish of the forme of the Sacrament and truely taught that this forme of the holy Sacrament was twofold First the manners of