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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

the substance of bread and wine is quite abolished and the accidents onely remaine 7. The end of the Supper is the confirmation of faith in Christ and his one onely sacrifice The end of the Masse is a confirmation of that opinion of workes meritorious for their very working and performance and a deniall of Christs sacrifice 8. The Supper teacheth us that Christ is to be adored above in heaven The Masse-mongers adore him under the formes of bread and wine These differences prove that the Popish Masse in the foundation and ground thereof is nothing else but a deniall of CHRISTS onely sacrifice and an horrible Idolatry They further point out unto us many causes for which the Popish Masse ought to be suppressed abolished and abandoned far out of the Church Nine causes why the Masse is to be abolished of which are these here expressed 1. The Popish Masse is a manifold corrupting or rather abolishing of the whole rite instituted by Christ For it taketh away the cup from the people and admitteth many childish toyes unknowne to the Apostles and never practised by religious antiquity when as notwithstanding no creature hath any power to institute any Sacraments or to change and abolish the constitutions and ordinances of God 2. The Masse taketh away the signe and Sacrament it selfe because it transformeth the signe into the thing signified For it denieth that there is any bread and graine remaining but saith it is the flesh and bloud of Christ substantially which is flat repugnant to the nature of a Sacrament which admitteth not that the substance of the signes be abolished nor requireth a physicall connexion of the signes and things signified and therefore no transubstantiation or corporall presence in the Supper but leadeth us unto Christ crucified and now reigning in heaven and thence communicating himselfe unto us 3. The opinion of Merit in the worke done is grounded on the Masse For the Masse-Priests feigne that the Masse is a propitiatory sacrifice which for its own worth doth merit even by the worke it selfe wrought that is through the externall right and action both for him that celebrateth and for others remission of sins Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us whereunto the Lords Supper leadeth and directeth us and from which the Masse with-draweth us In what sense the Fathers call the Supper a sacrifice The Fathers indeed sometimes call a supper a Sacrifice and so it is but an Eucharisticall or thanksgiving sacrifice not a propitiatory sacrifice as the Papists dreame And the Supper verily is even that same sacrifice which Christ offered in such sort as the bread is that body which Christ gave for us but sacramentally But our Masse-Priests will have the Masse to be not the same sacrifice which Christ offered but diverse and different from it For they terme it a sacrifice without blord whereby is obtained remission of sins Therefore in very truth they deny Christs bloody sacrifice whilst they deny that Christ hath perfectly merited remission of sinnes and invent another sacrifice for the purging of sin howsoever in words they professe that they offer no other sacrifice then that which Christ offered For it is one thing for the same sacrifice to be often offered which cannot be verified of Christs sacrifice and another thing for one sacrifice to be once offered and that sufficient to take away all sins which the Scripture affirmeth of Christs sacrifice For these speeches are contradictory This sacrifice alone is sufficient for remission of sins and This sacrifice with others is offered for sins 4. In this errour another lurketh whereas they beare us in hand that by their Masses they are able to obtaine remission of sins and redemption of soules for such as are absent dead or in Purgatory though Gods word contrariwise reach that we shall be cloathed in heaven if we be found cloathed and not naked on earth and that we shall be judged as we are found in our departure out of this life Cont. Demet. For saith Cyprian When we are once deceased and have departed this life there is no place for repentance no effect of satisfaction here life is either lost or gained here we procure eternall salvation by our worship of God and fruit of faith 5. Hereof also is hatched another fancy seeing they feigne that by that worke of offering the sacrifice in the Masse they do not only merit remission of sins but other benefits also as healing of sick men sheep horses oxen swine c. Wherefore they feigne that in the Masse corporall blessings and different in kinde from those which are promised in the Gospel and sealed by the Sacraments are imparted unto them 6. The Masse is repugnant to Christs Priest-hood because he is the onely High Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honour to himself For these deceivers and lying men feigne with great contumely and despite to Christ that they offer againe Christ unto the Father and that they alone are worthy men to offer Christ unto his Father when yet no man no Angel neither any creature is of that dignity and worthinesse as that he may sacrifice the Sonne of God For the Priest is above the sacrifice they therefore who will be the Priests to offer Christ mount and lift themselves above him Object The Priests slay not but offer only and present the Son unto the Father that for his sake he may remit us our sinnes and so they only apply that one and only sacrifice of Christ Ans It is enough that they say that they offer Christ with their hands For it remaineth that they make themselves Priests and so place themselves above Christ the Son of God Neither is it materiall that they deny that they slay Christ Many things were offered of old by the Priests which were not slain neither were of that quality but were only offered as cakes and liquid offerings and burnt offerings and other such like The Jewes indeed slew Christ but it cannot thence be affirmed that they did sacrifice him but Christ himselfe was willingly slaine and therefore sacrificed himselfe Christ through the eternall spirit offered himselfe without spot to God Heb 9 1● Heb. 9.28 and verily he offered himselfe once a sacrifice unto his Father for us Christ was once offered to take away the sins of many and to them that looke for him shall he appear the second time without sin unto salvation Christ after he had offered one sacrifice for sins Heb. 10.12 A propitiatory sacrifice cannot be without bloud sitteth for ever at the right hand of God Now the Papists contrary to these manifest places of Scripture will have Christ to be often offered in the Masse For they say they sacrifice him indeed but slay him not But a propitiatory sacrifice cannot be without slaughter for Without shedding of

is fed with Christs body eateth it and is false being universally proposed For doth thy thigh or thine elbow therefore eate because it is nourished by the meat which thou conveyest in by thy mouth It sufficeth that eating is by the mouth as an instrument framed by nature to this end to minister nourishment to the whole body So it is not necessary that our bodies should eate Christs body with their mouches therewith to be fed unto eternall life but it sufficeth that the mouth of faith taketh the spirituall meate that spirituall nourishment and life may be transfused throughout the whole man Quest 79. Why then doth Christ call bread his body and the cup his bloud or the New Testament in his bloud and Paul also calleth bread and wine the communion of the body and bloud of Christ Ans Christ not without great consideration speaketh so to wit not only for to teach us that as the bread and wine sustaine the life of the body so also his crucified body and bloud shed are indeed the meat and drink of our soule whereby it is nourished to eternall life a John 6.55 But much more that by this visible signe and pledge he may assure us that we are as verily partakers of his body and bloud through the working of the holy Ghost as we doe receive by the mouth of our body these holy signes in remembrance of him b 1 Cor. 10.16 And further also that that his suffering and obedience is so certainly ours as though we our selves had suffered punishments for our sins and had satisfied God The Explication WHereas neither Transubstantiation nor Consubstantiation are signified by Christs words the question is Why the bread is called Christs body and the cup Christs bloud that is why the things signified are attributed to the signes and the signes called by their name There are two causes alledged hereof 1. For the naturall analogy or likenesse Two causes why the things signified are attributed unto the signes which Christs body and the bread have between themselves 2. For the certainty or confirmation of the joynt-exhibition of the signe and the thing signified in the true use The similitude and proportion of the bread and Christs body especially consisteth in these points 1. As the Bread and Wine nourish our body unto this life so the Body and Bloud of Christ nourish us unto everlasting life 2. As the Bread and Wine are received by the mouth The Analogy or proportion between the bread and Christs body in the use of the Supper so Christs body and bloud are received by faith which is the mouth of the soule 3. As the bread is not swallowed whole but eaten being broken so Christs body is received being sacrificed and broken on the Crosse 4. As the bread and wine profiteth not him that eateth without appetite but we must bring hunger and thirst unto the Table so Christs body and bloud profit none but them who hunger and thirst after righteousnesse 5. As of many corns is made one loaf and of many grapes one wine so we by participation or communion of these signes though many yet are made one body and grow up into one body with Christ and between our selves The certainty also or assurance of faith is a cause why we affirme that of the signes which is proper to the thing signified For the signes testifie that Christs sacrifice is accomplished and that indeed for our behoofe and salvation as verily as we have the signes yea that we are fed with Christs crucified body and bloud shed and poured out as truly as we receive these sacred symboles of his body and bloud ON THE 30. SABBATH Quest 70. What difference is there between the Lords Supper and the Popish Masse Ans The Supper of the Lord testifieth to us that we have perfect forgivenes of all our sins for that only sacrifice of Christ which himselfe once fully wrought on the Crosse a Heb. 10.10 12. 7.27 9.12 25. John 19.30 Matth. 26.28 Luke 22.19 Then also that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17 10.16 12.13 who now according to his humane nature is only in heaven at the right hand of his Father c Colos 3.1 Heb. 1.3 8.1 and there will be worshipped of us d Mat. 6.20 21. John 4.21 22. 20 17. Luke 24.52 Acts 7.55 Col. 3.1 Phil. 3.20 1 Thes 1.19 But in the Masse it is denied that the quick and the dead have remission of sins for the only passion of Christ except also Christ be daily offered of them by their sacrificers Further also it is taught that Christ is bodily under the formes of bread and wine and therefore is to be worshipped in them e In Canone Missae de consec dist 2. Concil Trid. Sess 13.5 And so the very foundation of the Masse is nothing else then an utter deniall of that only sacrifice and passion of Christ Jesus and an accursed Idolatry f Heb. 9.26 10.12 The Explication THis question is necessary by reason of errours which by the Masse have crept into the Church It is otherwise demanded Why the Masse is to be abolished But here this question is also contained and comprehended because these differences and contrarieties of the Lords Supper and the Masse are the causes why the Masse is to be abolished For whereas it hath so many abuses in it flat repugnant to the Lords Supper it may not be confounded therewith nor be thrust on the Church in place thereof nor be permitted and tolerated in the Church by godly and religious Magistrates but it ought to be utterly abandoned and put downe First then let us speak a few words of the name of Masse or Missa The word Missa seemeth to have his name derived from the Hebrew Masah that is a tribute or voluntary offering which was wont to be paid of every one The originall of the word Missa which we call the Masse The word is found Deut. 16.10 Missach nidbath jadecha a free gift of thine hand Now that offering was called so being as it were an yeerly tribute which was yet no exaction but given freely Others interprete it to be a sufficiency which is that there should be given so much as was sufficient and perhaps this is the truer because the Lord commanded the Israelites that they should open their hands unto the poore Deut. 15. ● and should lend him sufficient for his need This the Chaldee Paraphrast interpreteth to be Missah Hereof these our men think that it was called Missa as if it were a tribute and free-offering which should be every-where offered to God in the Church for the living and the dead But this is not of any likelihood to be true It is manifest indeed that the Church hath borrowed some words from the Hebrewes as Satan Osanna Sabaot Halleluja Pascha and such like But those words came

neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons

it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt

bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and so●let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly