Josephs Party-Colored Coat, Part 22 – Part 34
I also delivered unto you.
The Greeke is foreign. Latine, Tradidi vobis, English it as you please, I traditioned it unto you. Nota (saith A Lapide on this place) Hunc locum pro traditionibus quas Orthodoxi, verbo Dei scripto adjungendas docento. Bellarmine also starts Traditions out of the same place. What eye-salve are their eyes anoynted with, that can see unwritten Traditions here, when the Apostle delivereth nothing, but is recorded in 3. Evangelists, Mathew, Marke, Luke.
However hence we will take occasion briefly to speak of unwritten Traditions; the Church of Rome maintayning that the Scriptures of themselves are too scant to salvation, except the course list of unwritten Traditions be cast in to make measure; and this they will have of equall authority with the written Word.
4. Observeables concerning Traditions.Marke by the way. 1. This is the Reason why Romanists are so zealous for Traditions, for finding themselves cast by the Scriptures, they would faigne appeale to another Judge: yea hereon are founded those points which get them their gaine, as Purgatory, and the Appurtenances thereof. Hath not Demetrius then reason to stand for Diana, (Act. 19.25) when his goods and her Godship must go together? 2. Though they lock up the Scriptures in an unknowne language, and forbid the Laity to reade them, yet they suffer Traditions to bee preached and published to all in generall. Such woodden Daggers will never hurt Popery to the heart, and therefore they suffer their children to play with these dull tooles, though not to handle the two-edged Sword of Gods Word. 3. Romanists will never give us a perfect List, and Catalogue of their Traditions, that we may know their set number, how many there be of them, but still reckon them up with an Et Caetera, leave still a Plus ultra to place more in if need require. And as the Athenians for feare they should omit any Deity erected an Altar, to the unknowne God: So the Papists in summing up their Traditions, will not compleat their number, but are carefull to leave Blankes and void places for a Refuge, and Retreating Place, that in case they be prest in Disputation, and cannot prove their point by places of Scripture, they may still plead it is a Tradition.
4. Whereas the word Tradition is taken in severall senses, and there be many kinds of them, Papists jumble, and confound them together. As Cheaters use to cast their counterfeit coyne amongst good gold, hoping so to passe it away currant, and undiscovered: So they shuffle false and true Traditions together in one heape, that the bad may goe off, under the countenance and protection of the good. Wee will marre their Mart, by sorting them into these severall Rankes.
1. Traditions in a generall sense are taken for things delivered, though in Scripture by Christ and his Apostles; thus Saint lib. 3. contra Eunomium.Basil cals Baptising, In the name of the F: S. and H: G. a Tradition.
2. For such matters of Faith which are not found in Scripture, totidem verbis in the words and sound; but yet in the same sense, and substance, or at least may by faithfull consequence bee thence deduced as the Trinity of Persons, two wils in Christ, his Consubstantiality with God the Father: Thus Lindan a Papist cals Originall sinne a Tradition.
3. For such opinions, against which nothing appeares in Scripture, and the Church in all times, and ages, have maintained them, condemning the Opposers for erroneous: As that the Mother of Christ was ever a Virgin.
4. For such Rites and Ceremonies of the Church (no matters of Faith) which therein have beene used from great Antiquity; and therefore probably might have their Original from the Apostles; As Fasting in Lent, though the manner, time, and continuance in keeping it was very different in severall Churches.
Take Traditions in the first and second acception, wee account them to have equal force and authority with the Written Word. In the third sense wee honour and embrace them as true: In the last Acception wee approve and practise them as decent and ancient; provided alwayes, they be not obtruded, as things necessary to salvation, but indifferent in their nature.
But all this makes nothing for the blacke Guard of Romish Traditions, which lag still behind some of them frivolous. As Clemens Rom. lib. 40. cap. 10 Apost. Constit.this Apostolical Tradition; That a Priest if against their wils they receive any money from wicked men they must in no case expend it on meat, but to buy wood, & coals. Some impious and blasphemous worshipping of Images, prayers to Saints, the Sacrifice of the Masse, Purgatory, &c. having nothing for them, much against them in Gods written Word.
To draw to a conclusion. Scriptures besides many others have two most principall priviledges above Traditions: First, their Infallibilitie, as being inspired by the Spirit of God, 2 Pet. 1.20. So that yee first know this, that no prophecie of the Scripture is of any private Interpretation. vers. 21. For the Prophecie came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. As for the authors of Traditions, they might both falli and fallere, be deceived themselves, and deceive others: They might be deceived themselves, either by mis-understanding the Traditions delivered unto them, or by mis-remembring, or by mis-relating them againe. They might deceive others, either unwillingly by these forenamed slips and infirmities, or else willingly and wittingly by venting those things as received from the Apostles, which they had not received from them.
And by usurpation, intitling the fancies of your owne heads, to bee Apostolicall Precepts.
2. The Providence of God plainely appeares in his preserving of the Scriptures against all oppositions. Many a time from my youth up (may the Scriptures now say) yea many a time have they fought against me from my youth, but they could not prevaile against me. Neither Antiochus before Christ, nor Iulian the Apostate since him, nor the force of Tyrants, nor the fraud of Heretikes (though the world of late hath scarce yeelded a wicked sharpe wit, that hath not given the Scriptures a gash) could ever suppresse them. Their treading on this Cammimell, made it grow the better; and their snuffing of this candle made it burne the brighter. Whereas on the other side, the Records of Traditions are lost, and those bookes wherein they where compiled and composed, Aut in curia hominum, aut injuria temporis; or by some other sinister accident are wholly miscarried, and no where appeare. Papias is reported by *Lib. 4. Hist. cap. 8.Eusebius in five bookes to have contained all the Apostolicall Traditions, which they call the Word not written, by Bellarmine himselfe confessed, that these are lost. Likewise Clemens Alexandrinus (as the same Eusebius storieth it) wrote in a booke those Traditions,Lib. 6. Hist. cap. 11. which hee received from the Elders, and they from the Apostles, which booke the Papists themselves at this day cannot produce. I will conclude all with Gamaliels words, Act. 5.39. But if it be of God, yee cannot destroy it. Had these bookes beene inspired by Gods Spirit, no doubt the same Providence would have watched to preserve them which hath protected the Scripture. Let us therefore leaving uncertaine Traditions stick to the Scriptures alone, trust no Doctrine on its single band, which brings not Gods word for its security. Let that Plate be beaten in peeces, which hath not this Tower-stampe upon it.
That the Lord Iesus the same night, wherein he was betrayed.
Christ bestowed the greatest courtesie on mankind, Observ.when hee foresaw that hee should receive the greatest cruelty from them. O that wee were like minded with our Saviour, to move fastest in Piety, when wee draw neerest the Center of Death; and then chiefly to study, to fasten favours on our Enemies▪
Why did Christ institute it then,Quest. and not before?
Because dying men bequeath not their Legacies till they make their wils,Answ. 1. nor departing friends bestow their tokens, till they take their farewell.
2. Because till then,2. the Passeover (a Sacrament in the same kind) did continue in full force, and the Lords Supper was not to bee lighted, til the Passover was first fairly put out.
Seeing Christ appoynted it a Supper,Quest. how comes it now to be a Dinner?
God hath instrusted the discretion of his Church on just occasion,Answ. to alter some circumstances in the Sacrament. True it is, such circumstances as are Sacramental, not only of the Commission at large, but also of the Quorum nomina, whose absence or alteration, maims and mangles the Sacrament, are unchangeable. But Common, and ordinary circumstances (such as is the Time, Place, Kind of Bread and Wine) the Church hath power to alter, by vertue of a Warrant left to it by Christ. Let all things be done decently,Reasons of the charge. and in order. It was turned into a dinner.1. 1. To avoid the Inconveniencies, which a full stomake surfetted, and surcharged will bring, as in the Corinthians.
2.2. That our bodies which are like new barrels, whiles we are fasting, may first bee seasoned with the liquor of Christs blood.
Let us thanke God that we are not necessitated to receive the Communion in the night, as in the Primitive Church, in time of Persecution, when Christians to drink Christs blood, did adventure the loosing of their owne.
Tooke Bread.
Quest.Why did Christ choose so cheap, and common a thing to exhibite his body in?
Answ. 1Herein he graciously provided for the poor. Had he appoynted some rich, and costly receit, the estate of the poore could not procure it for themselves, and the charity of the rich would not purchase it for others.
2.2. Had he instituted it in some dear and precious element, happily people would have imputed the efficacie therof, to its natural worth, and working, not to Christs Institution. Christ therefore chooseth plaine bread, a thing so meane in it selfe, it is not within suspition, to eclipse God of his glory, none can be so mad as to attribute to plaine Bread it selfe, such spirituall Operation.
Let us take heed, how we take snuffe at the simplicity of Gods Ordinance, say not with Naaman: Is not Abanah, and Pharphar, &c. Is not the Bread in the Bakers panniers, and the Wine in the Vintners cellar as good, as that which is propounded in the Sacrament? And farre be it from us to seeke with our owne inventions to beguard that, which God wil have plaine; rather let us pray, that our eyes may be anoynted with that eye-salve, to see Majesty in the meanesse, and the state in the simplicity of the Sacraments.Quest.
But amongst such variety of others, such cheape Elements to represent Christs body in, why was bread preferred above all?
To shew our bodies can as well subsist without Bread,Answ. as our soules without a Saviour. It is called the staffe of Bread, other meats are but as pretty wands to whisk in our hands. Without Bread no Feast, with Bread no Famine.
VERSE 24. And when hee had given thankes hee brake it, and sayd, Take, eate, this is my body, which is broken for you; this doe in remembrance of mee.
And when hee had given thankes. foreign.
SO it is Luke 22.19. But Saint Matthew, chap. 26.26. hath it foreign, hee blessed. Yet let not these two words fall out, for they are Brethren, of affinity in sense and signification: At this day foreign, Hee gived thankes, hath christned the whole service of the Eucharist.
DoctWhensoever wee are to receive any food, wee are to give God thankes, but especially at Sacrament.
Rea 1.1. It is our duty. God the Lord Paramount of the World, though hee hath made us in Christ Free-holders of all his creatures; yet hath reserved thankes, as a quick Rent for himselfe.
22. It is profitable for us, 1 Tim. 4.45. For every creature of God is good, and nothing to be refused, if it be received with thankesgiving; for it is sanctified by the Word of God and Prayer. Yea thanksgiving makes every creature both chew the cud, and cleave the hoofe The Physician may forbid one meat, the Divine cannot, it may bee against ones health, not ones conscience. True, the Jewes life was a constant Lent, from much forbidden meat; but Christians paying thankes to God, buy a License to eate any thing.
Hee brake it.
To signifie how his body should bee broken for mankind. Whilst therefore the Priest in the Sacrament breaketh the Bread, let the peoples meditation attend his Action, and conceive they see Christs head, backe, hands, feet, side broken with the thorns, whips, nailes, speare. And hence it appeareth, that the celebrating of Christs body in broken bread, is more naturall to Christs Institution, and more expressive in it selfe, than as the Church of Rome doth in a whole and entire VVafer.
And said unto them, Take.
That is, take it in their hands, and put it to their mouth, not as the custome lately induced in the Romish Church, for the Priest to put it in the mouth of every Communicant.
But it is pleaded for the Popish custome that it is unmannerly for Lay-men to handle Christs body;Object. and therefore it is most reverence to take it with their mouthes.
There is no such Clowne in Christianity as he,Answ. 1. who will bee more mannerly than God will have him: It is most reverence for us to doe as God commands us, Ahaz tempted God in saying, he would not tempt him, when God bid him aske a signe, Esay 7.12. Those do little better, who more nise then wise, straine courtesie not to take Christs body in their hands, when hee reaches it.
2.2. Take it strictly, and our mouthes are as unworthy as our hands to receive Christs body. No more sanctity in the one, than in the other, being both made of the same lump of flesh: But seeing it is Christs pleasure to come under the roofe of our mouth, let him also passe through the porch of our hands. The rather, because it seemeth that wee entertaine Christs body in more state, and with more observance towards it, when the more servants attend it, the more members of our body, using their service in receiving it.
3.3. Lastly, the Romish custome in putting it into their mouthes looseth the expression and significancie of the hand of faith. The taking Christs body in our hands, mindeth us spiritually by faith, to apprehend and lay hold on his mercies and merits.
T. C. needlesse cavill.And here let us take notice of the needlesse cavill of such, as snarle at the practise of our English Church. Because whereas Christ said in a generality, once for all to his Disciples, Take and eate; our Church speaketh it to every particular person. VVee answer, this is no considerable variation from Christs form; for first it appeares not in the Text to the contrary but that Christ might speake these words severally to each Apostle, though it be not expressed, because Histories trusse up things in bundles, and omitting particulars, set downe only the totall summe. Secondly God hath intrusted the Ministers of his Church to spin out his universall Precepts and promises into particulars. Thus Mat. 28.19. Christ saith, Teach all nations, baptizing them in the name of the Father, &c. Which the Priest by the consent of all Churches applyeth to each Infant, I baptize thee, &c.
This is my Body.
That is, that which signifies, signes, and presents my body, and sacramentally is my body, and which received with faith seales to thee all the benefits of my death and passion, not transubstantiated into my body, according to the Popish opinion, whereof briefly.
The Doctrine of Transubstantiation was first occasioned by the unwary speeches of Damascen and Theophylact. These seeing no present, and foreseeing no future errours about the Sacraments were too transcendent, and hyperbolicall in their expressions, about the reall presence of Christ in the Sacrament: Thus as oftentimes, Lascivia calami, the dashes and florishes of a Scrivener over-active with his pen, have afterwards beene mistaken to bee Letters really intended: So the witty extravagancies, and Rhetoricall phrases of these Fathers, were afterward interpreted to be their distilled doctrinall positions: so dangerous it is for any to wanton it with their wits in mysteries of Religion. But Transubstantiation was never made an Article of faith, till the Councell of Lateran; no penalty imposed on the Maintainers of the contrary, till the Councell of Trent. But let us heare some of their Arguments.
Argum. 1The Text saith, this is my body, and therefore it is so plainely to bee understood. For Scripture admits of a figurative sense as its Refuge, not as its Choyce, onelyonly se defendo, to shield and shelter it selfe from non-sense and contradictions, otherwise the literall sense is to bee embraced. And therefore the Holy Spirit is so here to be understood, this is truly my body.
Answ.From the literall understanding of these words flow many absurdities, and therefore wee are forced to fly to a figurative meaning. Philosophy brings in an Army of Impossibilities, as that the same body at the same time should bee in severall places; that accidents should subsist without a substance, &c. To wave these, the Antiquity of faith excepts against it, it destroyes the nature of a Sacrament, the same thing cannot bee the signe and seale of Christs body, and the very body in substance.
2. Wee are not to measure Gods Arme by our eye,Argum. 2. his power by our understanding; VVherefore non obstante, all pretended impossibility; God doth turne the bread into his sonnes body, for nothing is impossible unto him.
VVere it expressed in Scripture,Answ. that it were Gods will to turne the Bread into Christs flesh, wee would worke our selves to beleeve it, and make Reason strike sayle to Faith: So it is not Gods power wee question, but his will and pleasure.
But he saith,Argum. 3. totidem verbis, this is my body, and dying men use to speake most plainely, with them figures are out of date, the flowers of Rhetoricke fade, especially they write without welt or Guard in their wils and Testaments.
A familiar Trope or Figure is as plain as no figure:Answ. Even a child in age, is man enough to understand; Coole the Pot, drinke off that Cup. Yea, many speake figures, who know not what figures meane: Besides, Christ at his death spake no other language, then what his tongue and his Disciples eares were used too in his life time. I am the Vine, I am the Way, I am the Doore. Hee who is so sottish, as to conceive that Christ was a materiall Doore, sheweth himselfe to be a Post indeed.
Which is broken for you.
The flesh of Christ was afterwards on the Crosse literally broken, there was solutio continui, with the nayles in his hands, and feet: As for his bones, Iohn 19.36. Not a bone of him was broken in the literall sense. But vertually and eminently in the same meaning, wherein it is said a Broken Heart, all his bones were broken, that is contrited and grinded with griefe and sorrow.
Doe this.
In Latine, hoc facite, which the Papists expound sacrifice, this according to Virgils verse,
Cum faciam vitula pro frugibus ipse venito.
So much is the Church of Rome beholding to this Poet, both for the sacrifice of the Masse out of his Eclogs, and Limbus Patrum out of the first booke of his Aeneads. But seeing this action, Doe this; is injoyned as wel to the people as the Priest; and seeing none but the Priest could offer Proprij nominis sacrificium, it plainely appeares this cannot here be a proper sacrifice.
In Remembrance.
Doct.Wherein this Doctrine is intimated: Men are prone to forget Gods favours unto them, except they be minded of them. The Israelites had not this great goodnesse in remembrance: But were disobedient at the Sea, even at the Red-sea, Psalme 106.7. Who would have thought that the deliverance at the Red-sea would so soon have beene drowned in a deeper Sea of Oblivion.
Reasons of our Forgetfulnesse.
1. The Devils malice,Rea 1. who whilst we sleep in Idlenesse, and negligence, stealeth into the memory, the Muniment house of the soule, and embezileth, and purloyneth from thence the Records of most moment and importance.
2. But not to play the Devill with the Devill,2. not to accuse him falsely, hee is not the principall cause of our forgetfulnesse, which floweth chiefly from the corruption of our nature; which like a Bolter lets all the floore passe, and keeps only the bean behind.
But here wee must not understand the bare naked and empty Remembrance of Christs death, the calling to mind the History of his passion (which the Devils can doe, and the worst of men) thus to remember Christ were but to forget him; But a remembrance cum effectu, the relying on his death with a lively faith, and applying his merits to our soules. VVhereof more largely hereafter.
Of mee
Incarnated, of me borne, of me circumcised, of me baptized, of me tempted, of me scourged, but especially of me crucified, and also of me ascended, and now glorified.
VERSE 25. After the same manner also hee tooke the Cup, when hee had supped, saying, this Cup is the new Testament in my blood, this doe yee as oft as yee drinke it, in remembrance of me.
FOlloweth now the other part of the Sacrament instituted in the Wine. He doubleth the elements to shew, that in Christ is not only necessary and sufficient, but also plentifull and abundant, with assured Redemption.
Too too blame then the Church of Rome, whose Levites are guilty of that fault whereof Benjamin was taxed, they have stolne away the Cup. If to steale the Chalice be the phrase whereby men expresse the highest sin, what sacriledge is it to steale the Wine of the Chalice, from whom it belongeth? But it is a wonder if old Theeves be taken without an excuse; let us heare what these Romanists plead for themselves.
Object. 1.Nature hath so put flesh and blood in a joynt Patent, that they goe alwayes together. VVhere there is one, there are both, and where not both, neither. It is superfluous therefore to give the Laity the blood the second time, who by concomitancie had received it before.
Indeed flesh and blood like loving Playmates were together in Christs body,Answ. 1. till torments forced them to part asunder: Now we are to receive Christs blood Shed, not as it was at home housed in heavinesse; but as payne banished it abroad and powred it out. VVherfore what God hath put asunder to bee taken severally and distinctly, let no man joyne together.
But there be many Inconveniences,Object. 2. yea mischiefes attend the Layeties receiving of the VVine, as its sticking in their beards, spilling of it, &c.
Non debemus esse sapientiores legibus. Answ. 2God in the Omnisciency of his wisedome surveyed the latitude of all occurrencies, yet beholding all future Inconveniences present, hee appoynted the Laity to drinke of the cup. VVine was then as subject to spilling, it hath not since gotten a more liquid or diffusive quality.
But in severall places of Scripture,Object. 3. no mention is made of wine, but of bread onelyonly, as Act. 2.4. and the 46. Continued breaking of bread from house to house, Act. 20.7. Met together to breake bread.
Either bread by a Synecdoche,Answ. 3. is here put for Bread and VVine, or else that phrase importeth their ordinary meetings, and civill feasts. But a Cart-load of these exceptions, Tekel, are weighed in the ballance, and found too light, to out-poyse Christs Institution. The wise Shunamite woman, 2 King. 4.30. was not content with the company of Elisha's staffe and servant; but as the Lord liveth (saith she) and as thy soule liveth, I will not leave thee, she would not leane on the staffe, but on the staffs Master, and would have him with her: So let us not be so foolish to depart from Gods written Word in the Sacrament, concerning giving the Laity the Cup, for the company of humane Arguments on our side; but let us stick close to our Commission, and then wee need not feare a Premunire, so long as wee have the Letter of Gods Law on our side.
When hee had supped.
Christ did therefore institute this Sacrament after Supper, to shew that herein hee chiefly aymed not at the feeding of our bodies, but the refreshing of our soules. We are not to bring our devotion in our guts, and to come to the Communion for Belly-cheare; like those that followed our Saviour, Iohn 6.26. Because they had eaten of the Loaves, and were filled. No, wee are to come with more refined thoughts, and as for matter of bodily meat, containe our selves as after Supper.