which must be thus vnderstood interpreted these letters of minâ— this seale do import and assure thee of the certaine hauing and possessing of that Manor farme or demain Wherfore we conclude that the body bloud of Christ according to the substaÌ„ce therof is neither in the bread nor in the place where the Supper of the Lord is administred but in truth in heauen as it is vsually said he ascended into the heauens from whence he shal only come at the last Iudgement but that the bread wine do giue vs notice assuraÌ„ce that the very body which now is in heauen was giuen for vs on the crosse and that the bloud of Christ was shed for vs which must be obserued against the Papists Vbiquitaries who seeke after the body and bloud of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament It is the agreement or meet analogie betwixt the signe the thing signified or it is that fiâ—nes wherby the bread may signifie certain vs of C. body giuen for vs the wine may notifie and assure vs of the bloud of C. shed for vs. Wherin consists that fitnes which true bread hath to signifie the body of Christ It consists in 3 things 1 that like as the bread is broken so the body of C. was broken torne vpoÌ„ the crosse for vs as Paul saith This bread it is the communion of the body of Christ. 2 That like as bread hath the force of nourishing so the body of Christ giuen for vs vnto death hath power to refresh our coÌ„sciences foâ—lorne almost spent pin'd away by reason of sin 3. Like as bread doth not only nourish but it doth also strengthen our body so the body of Christ in like manner deliuered vnto death for vs hath power continually to cherish and sustaine our drooping miserable consciences Wherein consists the correspondencie that Wine hath vnto the Blood of Christ In three things also first euen as the wine is poured out into the cup and poured also out of the cup so the bloud of Christ sprung out of his body and was shed vpon the crosse Secondly euen as wine hath the power of reuiuing and quickning or of heating and moystening of our body and of increasing vitall and animall spirits so the bloud of Christ or the merit of the bloud of Christ hath the power of quickning our benummed drie consciences by reason of sinne Thirdly euen as wine maketh glad the heart of man and hath great vertue in it to cheare vp the mind so the merit of Christ or the bloud of Christ worketh an vnspeakable ioy in our soules whereof Dauid speaketh Psalm 51. Restore vnto me my ioy againe I haue heard what the foundation of the Lords Supper is in respect of the Sacrament it selfe or the things themselues now tell mee what is their ground and foundation which do vse it or the foundation in respect of vs It is true Faith whereby wee doe so looke vpon these signes as they signifie remember and assure vs of the body of Christ of the bloud of Christ and so consequently of his whole merit and so likewise of certaine remission following vpon that merit For in the Supper of the Lord remission of Sinnes is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sins as the Papists peruresly do imagine But our Faith is confirmed and strengthned by these signes in the remission of sinnes which was granted and giuen vnto vs before that we approached the Supper Wherein consists that Faith which we must bring to the Lords Suppur thereby to bee confirmed and strengthned It consists in two things First in a sure trust and confidence whereby we beleeue for certaintie that Christs body was giuen and his bloud shedde for vs that is for that person that commeth to be partaker of the Lords Supper Secondly it consisteth in application whereby we appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as he suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely bee perswaded of as if we our selues had been crucified and there haue giuen our owne proper bodies and shedde our owne hearts bloud I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I learne somewhat of the end or the finall cause for which the Lords Supper was instituted and for which it becommeth mee to communicate at the Lords Table The end or finall cause is first in respect of Christ then in respect of our selues In respect of Christ the ende is the commemoration of that his most bitter Passion which he endured for vs both in his soule and in his body A commemoration I say that is a gratulatorie remembrance to the ende that for that so great a benefit and vnutterable loue towards vs we should in the publike assembly and congregation in the very face of the Church yeeld together with that remembrance most hearty thankes As Christ saith Doe this in remembrance of me in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principall vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondarie What is the Primarie vse of it in respect of our selues It is two â—old First the confirming and establishing of our faith as touching the forgiuenesse of our sinnes for Christs body giuen vnto death for vs and for his blood shed vpon the Crosse likewise for vs. The other vse is the nourishing strengthening reuiuing and chearing of our consciences which were by the burthen of sinne oppressed dried vp and disconsolate Which is the secondary vse arising from the former It is threefold first the consecration of our selues that euen as Christ offered himselfe once vpon the Altar of the Crosse for vs so we should in this publike action of the Church offer vp our selues and our whole life euen all that are ours vnto God and his sonne Secondly the publike confession of our faith to wit that by these external symboles and tokens as by a militarie marke and signet wee may testifie vnto what company we belong and to what religion wee adioyne our selues Thirdly the obligation of our selues that wee should also by this publike action in the sight of the Church bind our selues to loue our neighbour and to do the works of charitie especially to them that are partakers with vs in the same beliefe and religion And hereupon it was that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a loue-feast and that they were alwaies wont which came vnto the Supper to giue some almes vnto the poore that so they might testiâ—ie how that by the vse of the
as when one friend giues vnto another some excellent booke or a piece of Gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmatiue whereby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not onely signifie and put the party in remembrance of some benefit but it doth especially certifie him as namely by which he to whom the letters are granted is certainely assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattens of the Gospell In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists or of Vbiquitaries I conceiue what a Sacrament in generall is I would haue you to shew me what the Supper of the Lord is It is a Sacrament of the New Testament or it is a holy signe ordained by Christ in the new Testament that by bread broken and eaten wee may be admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred assured that the blood of Christ was shed for vs for the remission of sinnes How many things are we to consider in the Lords Supper Three things as in euery other relation first the two termes of the relation the Relate and the Correlate secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes be there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread and true wine Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the Correlate in the Lords Supper It is called the thing signified or that thing whereof wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread and wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What bee the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediator according to both natures diuine humane but especially according to his body and bloud inasmuch as in his body as the subiect of his pasiō he suffered for our sinnes and by his blood shed he purged our sins And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are pu◠in remembrance and assured of my body as it hung vpon the crosse and also of my bloud which was she◠likewise for you vpon the crosse What is the accidentall Euen all those benefits which do accrew vnto vs by the passion and death of Christ as the forgiuenes of sins regeneration sanctification in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both the termes in the Lords Supper to wit the Relate and the Correlate now I would bee instructed about the foundation ground of that holy admonition and certification as you calld it The fundamētall or efficient cause of the Lords upper is partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the sacrament What is the foundation in respect of the Sacrament it selfe It is twofold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to be considered in the institution of Christ Two things First the Historie of the institution of the LORDS Supper set downe by the Euangelists secondly the especiall wordes of the institution which are This Bread is my Bodie which is giuen for you This Cup is the new Testament in my Blood How are those words to bee vnderstood They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as wee haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Bodie of Christ for by that reason bread should haue been crucified for vs bread should haue been giuen to die for vs and so the Cup likewise should haue been shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to be vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood neither would our Sauior teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie and assure you of my bloud which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and he giue withal vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Mannor Now he giues not the land substantially into his hands by consequēt it wil follow that that speech of the Prince must not be vnderstood substantially as if those letters the sealewere the very substāce of the demain or because the demaine were inclosed in the seale but it is a significatiue certificatiue kind of speaking
Lords Supper they were obliged to performe workes of loue and charitie towards their neighbours And this is the true doctrine of the Lords Supper drawne out of the onelie Word of God and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an idoll composed by Antichrist consisting of diuers horrible blasphemies whereby the whole dignitie and excellencie of the Lords Supper is defaced and quite taken away namely while they say that Christ in the institution of the holy Supper before that euer he gaue his body and blood vnto his disciples did vnder the bread and wine offer vp himselfe truly though after an vnbloody manner for the honour of his Father and that he did appoint then his disciples and all Ministers afterward to doe the like As the Masse-priests indeede after a few words vttered like Magical Spels and Charmes after a few histrionicall gestures and ceremonies doe beare vs in hand that they doe And further they blush not to affirme that this Sacrament is a sacrifice a most true propitiatorie sacrifice for the sins punishments and all wants not only of the liuing but of the dead too And so most blasphemously tread as it were vnder foote the Passion of Christ which as formerly we haue prooued is the alone and only propitiation for our sinnes which was onely to bee made and performed by Christ and not often to be reiterated as are the expresse words of the Apostle against that idoll of the Masse worthy to bee obserued Heb. 10.12 Christ hauing made that one onely offering for sinnes for euer sitteth at the right hand of God And vers 14. By that one oblation hath he consecrated for euer those which are iustified You may reade more abuses and abominations of the Popish Masse very plainely propounded in the explication of Vrsins Catechisme at the eightieth question You haue fitted mee for the Lords Supper by knowledge both generall and particular now it remaineth that you prepare mee also by true deuotion What things then I pray you doe appertaine vnto that true Deuotion Two things first that you bethink with your selfe how oft you are to vse the Lords Supper secondly that you consider well how you may vse it worthily How oft must I vse the Lords Supper Very often where truely there can bee no certaine number of times prescribed vnto any man because euery one out of his godly vnderstanding is to set downe that with himselfe But in the Primitiue Church the Christians surely did vse the Lords Supper as often as euer they came together to heare the Word of God as may appeare out of the 3. of the Acts where the Christians are said to haue met to heare the word of God and to the breaking of Bread that is the Supper of the Lord. But it would be very conuenient foure times in the yeare or twise at the least euery yeare to approach the Lords Table and that for these reasons First Because frequent and solemne thankesgiuing is by vs to bee performed for that so excellent benefit which was affoorded vnto vs by Christs passion Secondly because Christ in expresse termes commands How often soeuer you shall doe it in remembrance of me where the word how often soeuer enforceth an often vsage that is So often as often as you shall come so that it presupposeth that wee are often to come 3. And thus farre are wee indebted to our faith that wee often strengthen it so much we owe vnto our consciences that we may often hereby cherish quicken and cheare them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that we consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much we owe likewise to the Ch. that we may hereby make open profession and giue a publike testimony that we be fellowes members of it Lastly thus much we are bound to performe for the auoiding of corporal punishments for 1 Cor. 11.30 it is said For this cause many are weak sick among you many sleep c. where the Apostle teacheth that God punisht many in the Ch. of Corinth with diseases death because they did not rightly vse the L. Supper Now if God did lay his punishing hand on thē by diseases death for the wrong vse how much more will he punish for the rare vse of the L. Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must be qualified That indeed is it which aboue all other is most necessary because of that most sharp sentence pronounced by the Apostle 1. Cor. 11. v. 7. Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guiltie of the body and bloud of Christ that is he is held guiltie of the violating of this sacred signe and seale whereby the body and bloud of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for who so eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body that is not vsing with reuerence those most holy signes and pledges whereby wee are assured of the Lords body and so consequently not discerning or putting any difference between common bread which wee eat euery day at our tables and this bread which by reason of the vse and office of certifying and assuring is made holy and so likewise of the Wine Of what sorts is that deuotion I pray you tell me It must be of two sorts either Antecedent going before the receiuing or Concomitant and ioyned to the receiuing of those holy mysteries How is the Antecedent deuotion called It is called The examining of a mans selfe according to that wee erstwhile vrged out of the Apostle Let euerie man therefore examine himselfe c. What is the true trying of a mans selfe of what parts does it consist The examination or proouing of a mans selfe is nothing else but the sifting of ones conscience what a man thinketh of himselfe and this examination is threefold Which is the first examination The first examination is as touching our misery which againe is either general namely when we consider with our selues the misery of whole mankind which did betide vs by the fal of our first Parents which doth consist in sin the punishment of sin or special when our thoughts are occupied about our own peculiar misery which examinatiō stands in 2 things first in the acknowledging of those sins which thou euery day hast committed either by omitting good things which should haue beene done or committing euill which should haue beene left vndone and that both in respect of Good workes which wee ought to doe as also in respect of praiers and daily inuocating on Gods Name which hath beene either altogether neglected
or but coldly performed together with a due and diligent consideration of those punishments both corporall and eternall which we might for those our sinnes feare would iustly fall vpon vs. Secondly In a serious griefe and repenting sorrow for those our sinnes It were me thinkes very meet to make such an examination of our selues on the third day as it were for examples sake on Friday before the celebration of the Lords Supper and on that day to bee read both the first part of sacred Theologie and also the 20. Chapt. of Exod. the 28. of Deut. and thereunto to be added that prayer of Dauid out of the 51. and 38. Psalmes Which is the second examination The second is concerning our faith namely whereby wee recouer our selues out of our former sorrowfull meditation fixing our faith and beliefe on Christ thinking on his person his office and especially his passion and death and applying that his passion and death to our selues euery one of vs assuring our selues that for that his passion all our sinnes are forgiuen Where it will also be expedient to read ouer the whole doctrine of the remedies against our miseries euen vnto the doctrine of Iustification and thereunto to adioyne the 26. and 27. chapters of Matthew the 17 18 19. of Iohn the 53 of Esay and likewise the 8. of the Epistle vnto the Romanes Which is the third examination The third must be occupied about our sanctification or new life which consideration is absolued by a double resolution and steady purpose of hart the first of doing those good workes hereafter which are to bee performed either towards GOD or towards our Neighbour The second of daily calling on God by prayer where it shal not be impertinent to recall the whole doctrine of sanctification and to reade the fith and sixth Chapters of Matthew the 12 and the following Chapters of the Epistle to the Romans the 12 of the Epistle to the Hebrews the latter Chapters of the Epistle to the Galath the Epistle to the Col. to the Eph. both the Epist. of Iohn and of Iames. And this may be done vpon the sabbath day Thus farre I haue heard of that deuotion which ought to goe before the vse of the Lords Supper now tell me also somwhat of that deuotion which I ought to vse at the receiuing of the holy Communion That deuotion is either externall namely that we doe soberly and reuerently approach vnto this holy action in regard of our outward gesture or internall and principall which consists in these foure points First that thou render vnto Christ most deuout and hearty thanks for that his passion and death which for thy sake hee suffered and sustained Secondly that thou taking the sacred bread doe make sure thy faith and appropriate vnto thy selfe the merit of Christs passion and so of the breaking of his body vpon the Crosse cherishing and strengthening thy conscience with that assurance and then taking the wine that thou bethinke with thy selfe how that the blood of Christ was shed for thy sinnes and so withal reuiuing and filling with ioy thy drooping conscience Thirdly this deuotion must bee also in consideration of thine owne selfe that thou do hereafter dedicate consecrate thy self wholly both in soule and in body and all thy works vnto God Fouâ—thlie that thou doe also remember the Church in whose sight thou vsest the Lords Supper firmelie resoluing with thy selfe to abide alwaies in that Church and to do the works of charity vnto the brethren For the better effecting of these 4 points of this internall deuotion euerie one may vse some pithy forme of prayers about the verie act of receiuing And so haue wee finished the doctrine of true preparation vnto the Lords Supper and together with it haue laid downe the summe and epitome of all Diuinity Now what remaineth but that wee earnestly entreate of God that sithence his Word is a Lanthorne vnto our feet and a light to our paths that he would illuminate and open our harts that wee may vnderstand the vndoubted truth of his holy word and be piously transformed vnto those things which wee vnderstand so that wee may not in any thing displease his heauenly Maiesty and that for Christ Iesus sake our Lord. Amen FINIS A BRIEFE Direction how to examine our selues before we go to the Lords Table how to behaue our selues there and hovv to try our selues aftervvards By T. V. Printed by Aug. Math. TO THE RIGHT HONORABLE AND Religious Lady the Countesse of Deuonshire health and peace in Christ Iesus Right Honorable ALL that is mine own in this little booke namely these short directions how to examine our selues before wee goe to the Lords Table how to behaue our selues there and how to try our selues afterward gathered for their sakes which loue the most concise method and way of Preparation I make bold to consecrate vnto your name and that in a double respect First in regard of your Honours great goodwill and bounty to my Vncle my Lords and your Ladiships seruant of whom setting aside the affectioÌ„ of a Kinsman I dare say thus much without flattery that he is one that truly feares God and is faithfull in all his busines Secondly in regard of your Honours great affection to the Gospell and exceeding good respect towards the Ministerie thereof which doth make your name renowned ouer the whole Land now and will make your memory blessed hereafter The Lord keepe you and all yours and remember you in mercie according to all the good you haue done to the house of God and the Officers thereof I betake your Honour to Gods holy protection and humbly take my leaue Your Honours to be commanded in the Lord Iesus T. V. A briefe direction how to examine our selues before we goe to the Lords Table how to behaue our selues there and how to trie our selues afterwards BEfore wee must dare to come to the holy Communion we must diligently and carefully sift and examine our selues First the subiect of our examination is our selues and not others as the Apostle saith Let euery man examine himselfe and so let him eate c. 1. Cor. 11.28 Secondly the matter wherein our examination must chiefly consist presupposing our generall and particular knowledge is of three sorts The first is as touching our repentance the second concerneth our Faith The third is about our Charitie Touching our Repentance thus We cannot choose but know our consciences witnessing vnto vs how grieuously wee doe daily offend against Gods holy statutes both in thought word and deed wherefore wee seeing our hideous sinnes and misdeeds for which if God in his iustice would deale with vs wee might expect nothing but destruction and damnation Let vs enter into the closets of our owne hearts and see whether we find our selues inwardly sorry for all our misdoings Secondly confessing all our sinnes vnto the Lord and thirdly growing to an inward hatred and loathing of sin both in our selues and others
as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and inuisible things arising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread and wine as also from a regardfull contemplation of euery action in that holy ministration First therefore when wee see the bread and wine set before vs on the Lords Table we know that they are appointed for the nourishing strengthening of our bodies but here wee must not stay Our hearts heereby are to be led to meditate on the body and bloud of Christ which is appointed to be our soules nourishment to feed vs to eternall life for so he professeth of himselfe Ioh. 6.55 My flesh is meat indeed my blood is drink indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to bee led to the meditation on the cruell death of the Crosse which Christ suffered for the remission of our sinnes when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when wee see that the bread which is broken and giuen vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof wee drinke that it commeth from the same grapes and receiued by vs in the same cup wee are hereby to bee led to the meditation on that communion which we haue with al Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which wee haue or should haue among our selues as members of one mysticall body whereof C. Iesus is the head Lastly when we eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies and so consequently that they grow into one substance hereby are wee led to a further meditation on our incorporation into Christ Iesus to be made one with him and hee with vs so that hereby we may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shal not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne table we must take heed we proue not vnthankfull to the louing kindnesse of the Lord. And therefore it is required of vs and that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remembrance of those blessings whereof we are made partakers in Christ Iesus as also neuer to let slip out of our mind that interchangeable promise which hath past betwixt God and vs. The Lord promising to be our God and wee promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse and righteousnesse all the remainder of our life Whence the ordinarie custome in these dayes may worthily bee reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their promise yet notwithstanding within a while they returne with the dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that we propose to our hearts a triall of our selues euen after our receiuing for though a man by the sight of the soyle may gather by some gesse what fruit wil come vp yet when he sees the fruit the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and louâ— toward men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the Word more ioyfully if wee trauell for the righteousnesse of faith more soundly make the score of our sins lesse then they were before And these indeed are comfortable fruits of the truth of our holinesse FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ. The actions thereof are 3 most eminently 1. Meditation of Gods VVord which testifies of Christ. 2. Pâ—ayer vnto God through Christ. 3. The vse of the Sacraments instituted by Christ. Of the two first elsewhere here onely of the third Page 1. seqq That wee may vse the Sacraments aright wee haue need of Preparation which in this Booke is both largely deciphered and concisely proposed Preparation largely deciphered consists in 2. things Knovvledge and Devotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primary and independant consists of a double doctrine â— Of God according to the Essence which is one persons which are there Pag. 4. II. Of Gods VVord or the Scripture of which see the definition pa. II. The diuision which is threefold p. II. The properties which are 3 I. It deriues its authoritie from God alone pa. 16.2 It is perfect and sufficient to saluation p. 20. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous pa. 23 The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoate p. 29. II. Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Thy misery is throughly knowne by the consideration of 4. things I. That which went before miserie the Image of God II. The Efficient cause of thy misery Adamâ— fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sin Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigour of the Lavv. pag. 32. seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to lise pag. 40. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect thereof The efficient cause of our Redemption is Christ in him consider I. his Person and so 1. the Parts thereof the humane and diuine natures 2. the Vnion of those two natures II. his Office of which 1. in generall as it is called a Mediatourship 2. in speciall and so it is Propheticall Sacerdotall and Regall p. 41. seqq The obiect of Redemption is the Church which is largely taken pag. 71. strictly and properly Of it are considered the head the members the
or meanes whereby Christ wrought this expiation and so satisfied for our sinnes and 2 the Proprieties of that Expiation What be the causes by which Christ wrought this expiation These be of two sorts either Prime or arising from the prime causes What is the prime cause The obedience of Christ in that he humbled himselfe and was subiect to the Law to the end that he might satisfie for vs who had broken the Law According to that Rom. 5. v. 19. As by the disobedience of one man to wit of Adam many were made sinners so by the obedience of one to wit of Christ many shall be made righteous What is the other cause arising and springing from this prime cause It is twofold The Passion and the Death of Christ. Of what sort is the Passion of Christ It is of two sorts Externall and Internall What is the Externall Passion It is both that anguish which Christ endured in his most Sanctified body and also that ignominy and shame which hee sustained for our sakes Which was the Internall Passion That wonderfull sadnesse and heauinesse which Christ felt in his soule for our sinne Of which it is said Math. 26. v. 38. My soule is heauy euen vnto the death where by death hee vnderstandeth not only corporall death but eternall as if he had said my soule is as heauy and sorrowfull as their soules are which must for euer be damned How many were the torments of Christ in soule Two Which is the former The former was in the Garden before he was apprehended and led to publike iudgement for there began he to be affraid of himselfe lest God should leaue and forsake him whom he then beheld as one who was grieuously offended by the sins of Mankinde and consequently who was extremely angry with him that had taken and translated vpon himselfe the sinnes of the whole world Whereby doe you know the greatnesse of these torments and sufferings in the soule of Christ By two tokens First in that Christ there needed Angels to comfort him and to hold him vp lest being too much affraid by that horrible sight of the angry and wrathfull God he should haue fainted See Luk. 22. v. 13. and hence it was that he vttered that speach My soule is heauy vnto death euen to eternall death What is the other token of those most grieuous torments in the soule of Christ His bloody sweat for this was a manifest signe that all the naturall forces in Christ were much weakened and as it were bound from doing their office by reason of that great torment and terrour so that nature could not keepe the blood any more in the veines but was faine being congealed and clotted to cast it out as it were and driue it to the exteriour parts of which great violence and terrour the like example can no where be read in any Historie Which is the other suffering or torment of Christ in soule The latter was that which a little before his death hee felt vpon the Crosse when he stroue against that temptation of his perpetuall separation and abiection from the face of God whereupon hee sent forth that dolefull cry My God my God why hast thou forsaken me where by a Metonymy he calleth that fearefull temptation wherewith those are wont to be troubled whom God hath cast from his sight and quite forsaken desertion or forsaking For requisite it was that Christ should endure such a temptation that hee might deliuer vs from eternall damnation I haue seene the Passion of Christ now tell me his death The death of Christ is the separation of his Soule from his Body whereby he satisfied for and purged our sinnes and deliuered vs from eternall death And so much the very shedding of blood and water out of Christs side did manifest of which Iohn speaketh Iohn 19. v. 34. One of the souldiers saith he pearced his side and presently issued out blood and water by the blood Christ signified that our sinnes were ransomed and satisfied for by the water that we are washed from the filth of our sinnes It followeth now in order that you instruct me as touching the proprieties and benefits of Christs Passion tell me therefore what is the first proprietie of Christs Passion This it is that it was altogether necessary in regard that mankinde could no way else be freed from eternall death but by the death of the Sonne of God And that for this reason because the most high God is most iust and therefore neuer remitteth sinnes without satisfaction sithence that by nature he hateth sinnes and can in no wise endure them for he that is iustice most eminently cannot away with iniustice euen as the fire cannot abide water As it is said Psal. 5. Thou art not a God that willeth wickednesse Againe plaine places of the Scripture doe testifie the same Rom. 8. v. 3. That which was impossible to the Law that hath God done by sending his Sonne i. e. that which by no other meanes could haue beene performed was done by the death of the Sonne of God Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood he also in like manner was made partaker of them that hee might abolish by death him that had the power of death that is the Deuill and in the verse following and might set at libertie those which through the feare of death were subiect vnto bondage all their life long that is that he might redeeme those which otherwise should haue perished eternally vnlesse Christ had wrought their Redemption And truly if there had beene any other way to haue satisfied for sinne then that might haue beene performed either by our selues or by some other creature But we could not haue done this for our selues 1. Because whatsoeuer good we doe we doe already owe it vnto God and that which wee owe vnto God is not the price of Redemption or satisfaction but it is due debt 2. Because wee adde somewhat to the score of our debts euery day and therefore wee can neuer bee able to satisfie and pay them And that wee doe daily adde sinne vnto sinne See Iohn 15. vers 15 16. Psal. 130. v. 3. Math. 6. v. 12. Math. 18. v. 25. Thirdly Because sinne is a hurt and iniurie to God and so an infinite euill and therefore also deserueth either eternall punishment or one equall thereunto out of which if it had beene laid vpon vs we could neuer haue beene able to haue freed ourselues No other creature could satisfie for vs for example Not the Angels first Because man and no other creature may be punished for that sinne man had committed the Iustice of God requiring that it should be so as it is said Ezech. 18. v. 30. That soule that hath sinned euen that shall die Secondly Because no creature no not the Angels are able to escape and free themselues out of eternall punishment Whereupon it followeth that it was