should answer Before my sonne shall get a sonne and be a father I am would not all laugh at such an answer giuen to that question and that Christ is Man it needs no prouing because all grant it Why is not the sole humane Nature of Christ called a Person as well as euery one of vs be called persons Persona est 1. substaÌ„tia 2. singularis 3. IntelligeÌ„s 4. Non purs alterius 5 Non susâ—â—tata ab alio 6. In communicabilis Syst Log. l. 1 cap. 5. Totus totuÌ„ me assumpsit vt toti mihi saluteÌ„ gratificare tur quod u. in assuÌ„ptibile est incurabile est Lumb Although the humane Nature of Christ consisteth of a soule and a body euen as wee doe notwithstanding it cannot subsist a part by it selfe without adioyning it to the diuine Nature whereas wee can subsist euery one by himselfe seuerally otherwise hee is like vnto vs in other things sinne onely excepted as the Scripture witnesseth Heb. 2. verse 14. Because therefore the children are partakers of flesh and blood euen Christ also was made partakers of them And verse 16. He tooke not the Angels but the seede of Abraham whereupon hee ought to bee made like vnto all his brethren in substance namely according to his soule and body Which may bee obserued against the Vbiquitaries Syst Theol. pag. 320. who conceit there was another kind of humane substance in Christ then such as we haue namely such a one as can bee in one and the selfe same instant of time euery where in all places both in heauen and earth and so they confound the diuine and humane Nature one with the other I haue heard what bee the parts of Christs person now shew me what is the vnion of those two parts in Christs Person It is that indissoluble knot whereby the humane Nature is so surely tyed vnto the diuine and the diuine Nature so linked to the humane that of them two is made but one Person and that those Natures for euer cannot be disioyned the one from the other VVhat are wee to consider in this vnion Two things to wit The cause of the Vnion of the two Natures in Christ and then the properties of this vnion VVhat is the cause of the Vnion of these two Natures in Christ Syst Theol. pag. 313. Assumpsit quod non erat non a misit quod erat Aug. De Incarnatione Zanch. tom 8 pag. 16. seqq The conception of the humane Nature in the Virgin Maries wombe wrought by the Holy Ghost and then the Natiuitie and Incarnation whereby after that most strait coniunction of the humane Nature with the diuine in the Virgin Maries wombe the man Christ was borne and brought forth into this light See Syst Theolog. pag. 323. How many proprieties hath this Vnion Syst Theol pag. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cvrill Three First that it is exceeding fast and sure Secondly that it cannot possible bee dissolued Thirdly that by reason thereof those things that agree only to the one Nature are notwithstanding attributed to the whole Person Silua proprietate vtriusque natura suscepta est à maiestate humâ—litas à vertute infirmitas ab aeternitate mortalitas Leo. Vid. Pet. Lumbard l. 3. sent distinct 21. Syst Theol. pag. 326. because of either of those two natures See Syst Theol. pag. 320. I haue heard as touching the Person of Christ now it remaines that I bee instructed in the Office of Christ and first of all that you tell me how the office of Christ is called generally It is in generall tearmed the Office of a Mediatour What is a Mediatour Generally a Mediatour importeth such an one as doth reconcile the party offending to the party offended which reconciliation consisteth in these three things 1. The Mediatour must make intercession for him that hath grieued the party offended 2. Hee must satisfie the party offended for the iniurie and wrong done Non mediator homo praeter de itatem non mediator Deus praeter humanitatem sed inter diuinitatem solam humanitatem solam mediatrix est humana diuinitas diuina humanitas August 3. He must promise and lisewise prouide that the offender shall not offend any more And therefore when we say Christ is a Mediatour it is as if wee say that Christ is that Person that hath appeased God whome mankind by their sinnes had most gâ—ieuously offended and who hath giuen satisfaction to the Iustice of God by his Passion and Death who prayeth for sinners and applyeth his merit vnto them by faith who regenerateth them by his holy Spirit that they may begin in this life to hate sinne and to bee warie that they offend God no more Of how many sorts is the Office of Christ our Mediatour Of three sorts Propheticall Scerdotal Regal in regard whereof our Sauiour is called Christ i. e. anointed and appointed vnto this triple Office because in the Old Testament by Gods owne command there were anointed Profits Priests and Kings Which is the Propheticall Office of Christ and in what doth it consist It consists in two things 1. Syst Theol pag. 333. In the Office of teaching And 2. In the Efficacie of his teaching for Christ is called a Prophet 1. Because he hath reuealed God and Gods will vnto Angels and vnto men For God could no otherwise be knowne then by the Son according vnto that Iohn 1. 18. The Sonne who is in the bosome of the Father he hath reuealed him vnto vs. 2. Because he hath appointed and preserued in his Church the Ministery of the Gospell and bestoweth on his Church able Teachers and Ministers fitting and furnishing them with gifts necessary for teaching Ephes 4. vers 11. Christ hath giuen some to be Prophets other to be Apostles and Teachers 3. Because hee is powerfull by the Ministerie of the Word and inclineth the hearts of such men as are elect to beleeue and obey the Gospell Luk. 24. vers 45. Then he opened their vnderstanding that they might vnderstand the scriptures Acts 16. vers 14. The Lord opened the heart of Lydia to atteÌ„d vnto those things which were spoken by Paul Which is the Priestly Office of Christ and wherein doth it consist Syst Theol. pag. 340. It consists in three things First in the purging of our sinnes Secondly in the vertue and applying of that Purgation Thirdly in his Intercession for vs for as the Priest in the Old Testament had two Offices the one to make attonement for sinne and the other to pray for the people So likewise the Priestly Office of Christ heerein consisteth First that hee should offer himselfe as a Sacrifice to his eternall Father for our sinnes Secondly that he should make Intercession for vs vnto his eternall Father What are there to bee considered in the first part of Christs Priestly Office to wit in the satisfaction for our sinnes There be two namely the causes or meanes whereby Christ
wrought this expiation and so satisfied for our sinnes and secondly the Proprieties of that Expiation VVhat bee the causes by which Christ wrought this expiation These be of two sorts either Prime or arising from the prime causes VVhat is the prime cause Syst Theol. pag. 342. 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. verse 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 VVhat is the other cause arising and springing from this prime cause It is two-fold The Passion and the Death of Christ Of what sort is the Passion of Christ It is of two sorts Externall and Internall VVhat 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 VVhat was the Internall Passion That wonderfull sadnesse Deum pati plus est and heauinesse which Christ felt in his soule for our sinne Of which it is said quam omnes homines in omnem aternitateÌ„ pati Mat. 26. v. 38. My soule is heauy euen vnto the death where by death he 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 Syst Theol. pag. 348. The former was in the Garden before he was apprehended and led to publike iudgement Audi vtraÌ„que vocem tum carnis infirmae Pater si possibile sit transeat à me calix tum prompti animi Non tamen vt ego volo sed vt tu vis fiat Ambros for there beganne hee to bee affraid of himselfe lest God should leaue and forsake him whom he then beheld as one who was grieuously offended for the sinnes of Mankinde and consequently who was extreamely 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 hee should haue fainted See Luk. 22. v. 43. and hence it was that hee 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 coniealed and clotted to cast it out as it were and driue it to the exterior parts of which great violence and terrour the like example can no where be read in any History VVhich 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 temptatâ—oÌ„ of his perpetuall separation and obiection from the face oâ— God whereupon he sent forth that dolefull cry My God my God why hast thou forsaken mee where by a Metonymy he calleth that fearefull temptation wherewith those are wonâ— to bee 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 Syst Theol. pag. 355. The death of Christ is the separation of his Soule from his Body whereby hee satisfied for and purged our sins 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. vers 34. One of the Souldiers saith he pearced his side and presently issued out blood and water by the blood Christ signified that our sins 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 mee 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 hee hateth sinnes and can in no wise indure 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. vers 4. Thou art not a God that willeth wickednesse Againe plaine places of the Scripture doe testifie the same Rom. 8. vers 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 Son of God Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood hee also in like manner was made partaker of them that he might abolish by death him that had the power of death that is the Deuill and in the ver following and might set at libertie those which through the feare of death were subiect vnto bondage all their life long that is that hee 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 wee could not haue done this for our selues First because whatsoeuer good we doe wee doe already owe it vnto God and that which we owe vnto God is not the price of Redemption or satisfaction but it is due debt Secondly because we adde somwhat to the score of our dâ—bts euery day and therefore we can neuer be able to satisfie and pay them And that wee daily adde sinne vnto sinne See 1 Iohn 1. v. 8. Psal 130. v. 3. Math. 6 v. 12. Math. 18. v. 25. Thirdly because sinne is a wrong 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 our selues No other creature could satisfie for vs for example Not the Angels first because man and no other creature
Corelate in the Lords Supper It is called the thing signified or that thing where of 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 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 be 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 Mediatour according to both natures diuine and humane but especially according to his body and blood in asmuch as in his body as the subiect of his passion hee suffered for our sinnes and by his blood shed hee purged our sinnes 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 put in remembrance and assured of my body as it hung vpon the Crosse and also of my blood which was shedde likewise for you vpon the Crosse What is the Accidentall Euen all those benefits which doe acc ew vnto vs by the passion and death of Christ as the forgiuenesse of sinnes regeneration sanctification and in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both thy termes in the Lords Supper to wit the Relate and the Corelate now J would be instructed about the foundation and ground of holy admonition and certification as you calld it The fundamentall or efficient cause of the Lords Supper is Syst Theol pag. 446. 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 two fold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to bee considered in the institution of Christ Two things First the History of the institution of the LORDS Supper set downe by the Euangelists secondly De verbis Caenae Zanch. Epist lib. 1. pag. 179. Calu. Instit l 4. cap. 17. §. 12. seqq the especiall words of the institution which are This bread is my Body which is giuen for you 1 Cor. 11.24 This Cup is the New Testament in my Blood vers 25. How are those words to bee vnderstood Syst Theol. pag. 457. Dominus non dubitauit dicere hoc est corpus meum cum signum daret corporis sui Aug. Hoc est corpus meum id est hoc est figura corporis mei Tert. Panis dicitur corpus suo modo cum sit sacramētum non autem dicitur rei veritate sed mysterio significante Aug. They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as we 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 Body of Christ for by that reason bread should haue beene crucified for vs bread should haue beene giuen to die for vs and so the Cup likewise should haue beene shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to bee 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 Vt quid paras dentes ventrē crede māducasti Idem Antequam sāctificetur panis panē nominamus diuina autem illa sanctificāte gratia liberatus est ab appellatione panis dignus autem habitus est dominici corports appellatione et si natura panis in eo remansit Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Seruator noster nomina cōmutauit corpori quidem id quod erat symboli ac signi nomen imposuit symbolo autem quod erat corporis causa mutationis manifesta estiis qui c. Theodoret. neither would our Sauiour 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 assure you of my blood 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 hee giue withall 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 Manner Now hee giues not the Land substantially into his hands and by consequent it will follow that that speech of the Prince must not bee vnderstood substantially as if those letters and the seale were the very substance of the demain or because the demaine were inclosed in the seale but it is a significatiue and certificatiue kind of speaking which must bee thus vnderstood and interpreted these letters of mine and this seale doth import and assure thee of the certaine hauing and possessing of that Mannor Farme or demaine Wherefore wee conclude that the Body and Blood of Christ according to the substance thereof is neither in the bread nor in the place where the Supper of the Lord is administred but in heauen as is vsually said he ascended into the heauens from whence only hee shall come at the last Judgement but that the Bread Wine do giue vs notice and assurance that that very body which now is in heauē was giuen for vs on the Crosse and that the Blood of Christ was shed for vs. Which must bee obserued against the Papists and Vbiquitaries who seeke after the body and blood of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament Si sacramēta aliquam similitudinem earum rerum quarum sunt sacramenta non haberēt ne sacramenta quidem essent Aug It is the agreement or meet analogie betwixt the signe and the thing signified or it is that fitnesse whereby the Bread may signifie and ascertaine vs of Christs body
giuen for vs and the wine may notifie and assure vs of the blood of Christ shed for vs. Wherein consists the fitnesse which true Bread hath to signifie the Body of Christ It consists in three things 1. that like as the bread is broken so the body of Christ was broken and torne vpon the Crosse for vs as Paul saith This bread it is the communiâ— of the body of Christ 2. Thâ— like as bread hath the force of nourishing so the body oâ— of Christ giuen for vs vnâ— death hath power to refresâ— our consciences forlorne and almost spent and pined away by reason of sinne 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 blood 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 moystâ—ning of our body and of increasing vitall and animall spirits so the blood of Christ or the merit of the blood of Christ hath the power of quickning our Consciences benummed and dryed vp by reason of sin 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 Psal 51. Restore vnto me my ioy againe J 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 doe 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 blood of Christ Si quis maÌ„ducauerit ex ipso non morietur in aeternum Hoc pertinet ad virtutem Sacramenti non ad visibile Sacramentum Qui manducat intus non foris qui manducat corde non qui premit dente Aug Quasi non possit tangi quum iam ascenderit at vtique poterit sed affectu non manu voto non oculo fide non sensibus Bern. and so coÌ„sequently of his whole merit and so likewise of assured remissioÌ„ of our sins following vpoÌ„ that merit For in the supper of the Lord remissioÌ„ of sins is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sinnes as the Papists peruersly doe imagine But our Faith is confirmed strengthned by thâ—se signes in the remission of sinnes which was granted and giuen vnto vs before that wee approached the Supper Wherein consists that Faith which we must bring to the Lords Supper thereby to be confirmed and strengthned It consists in two things First in a sure trust and confidence whereby wee beleeue for certaine that Christs body was giuâ—n and his blood shedde for vs that is for that person that commeth to bee partaker of the Lords Supper Secondly it consisteth in application whereby wee appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as hee suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely be perswaded of as if we our selues had beene crucified and there haue giuen our owne proper bodies and shed our owne hearts blood I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I heare 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 Reliquit nobis Christê° ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Monumenta suae salutaris passionis quae proposuimus iuxta eius maÌ„data Basil the end 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 end 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 heartie thankes As Christ saith Doe this in remembrance of me 1 Cor. 11.24 in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principal vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondary What is the Primarie vse of it in respect of our selues It is two fold 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 strengthning reuiuing and chearing of our consciences which were by the burthen of sin oppressed withered and disconsolate Which is the secondary vse arising from the former It is three fold 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 the faith to wit that by these externall symboles and tokens as by a military marke and badge 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 doe the workes 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 testifie how that by the vse of the Lords Supper they were obliged to performe workes of loue and charity towards their Neighbours And this is the true doctrine of the Lords Supper drawne out of the onely word of God Syst Theol. pag. 459. Calu. Iustit lib. 4. ca. 18. and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an Idoll of Antichrists owne making 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
summe of all controuersies betwixt the Catholickes and the Lutherans consists in these two things that besides the holy Scripture the Traditions of the Apostles and of the Church are necessary to bee beleeued And that the holy Scriptures themselues neither can nor ought to be interpreted of any with authority saue of the Catholike Roman Church In which two doctrines if one be once perswaded and setled hee will easily yeeld aioyne himselfe to the Church of Rome in the rest of the chiefe points of faith For if I were to dispute with the Heretikes about any article of faith it must needs be that there be somewhat set downe in the Bible touching my opinion or that there bee nothing at all to be found for it If there be nothing in the Bible forme presently then I say that it was wont so to be obserued by tradition from the Apostles in the Church of Rome But if there be somewhat contained in the Bible touching mine opinion and the Heretique will interpret it another way then might serue my turne then presently I oppose to him the Church of Rome that it hath so interpreted it so that euery Dispute ought to bee reduced to these two heads Thus farre he And truly this is it that the Pope of Rome labors for that hee may wrest the Scripture as seemeth him good and then it is as if any offering to fight with another and the weapon should be a sword he would fight vpon this condition that hee may be suffered to weild his aduersaries Sword as hee will And so it is likewise as if any would haue a suite in Law tryed before the Iudge according to the lawes but vpon this condition that it may be lawfull for him to interpret the Law on his owne side iust so the Pope doth for hee saith I will dispute with you out of the Scripture but so that it may bee lawfull for mee to interpret the Scripture on mine owne behalfe I would haue this also noted that if the Papists demaund who is the Iudge in the controuersies of faith Wee answer Syst The. pag. 174. item p. 203. that the chiefe and highest Iudge of controuersies of faith is he who is the Author both of faith and of the scripture to wit the holy Ghost According to that of Ioh. 16.8 When the Comforter shall come he shall reprooue he will iudge the world of sinne And then only the Scripture to bee the Law and Sentence of this Iudge according where vnto iudgment must be giuen concerning cōtrouersies of faith as it doth manifestly appeare by Ioh. 5.45 There is one who accuseth you euen Moses i. e. the writings of Moses which giue iudgement against you and yet more manifestly Ioh. 12. vers 48. He that reiecteth and receiueth not my words hath one that iudgeth him This word c It is not true therefore which the Pope of Rome saith that hee is the chiefe Iudge and decider of controuersies for he is not fit to bee a iudge who is accused and found guilty of deprauing and falsifying the Word of God I haue heard you sufficiently about the former sort of knowledge of Christian Religion or touching the principles of Diuinitie to wit God and Gods word Now I desire to bee instructed in the second kinde of knowledge arising from the former that is touching tthe parts of this heauenly Doctrine which doth spring from the doctrine which is of God and of the holy Scripture You tell mee right and I perceiue you well vnderstand the method and progresse which ouhgt to be obserued in vnderstanding the doctrine of Religion and therefore now will I instruct you touching the parts of Diuinity or Christian Religion How many parts hath this secondarie or deriued knowledge Two whereof the forme is of the end it selfe the latter is of the meanes that leade vs to that end What is the end of Diuinitie Saluation or life euerlasting How many waies is the saluation of man considered Two manner of waies either as it is perfect and compleate or as it is but begunne and imperfect or either in respect of the life to come or of this present life What is perfect and eternall saluation It cōsisteth in three things Syst Theol. pag. 110. First In most absolute perfection of body and soule Secondly In that vnutterable ioy wherewith wee shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiestie glory and honor wherein wee shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made pertakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. vers 21. Christ shall transforme our base body that it may be like the glorious body of Christ Esay 64. vers 4. 1 Cor. 2. vers 9. The things which the eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begonne onely It is a taste of eternall saluation Syst Theol. pag. 211. V pag. hic 115. seqq or that comfort and ioy of conscience which wee haue in this life arising from the forgiuenes of our sins and from that confidence we haue towards God whom we certainely know to bee reconciled vnto vs by Christ Iesus so that no calamity whatsoeuer can be able to seperate vs from his loue no not death it selfe or that anxity and horror which vsually wee feele a◠the houre of death Of this the Apostle speaketh Rom. 5. uers 1. Therefore being iustified by faith we haue peace e. i. a ioyfull and merry conscience in the very midst of callamity and death Rom. 8. vers 35. Who shall seperate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more J long to know the meanes by which I may be conducted to this end The meanes whereby thou maist com to this most desired end are two First Partes Theologiae duae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naziaenzen Syst Theol. pag. 212. the knowledge of thy misery Secondly of thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things First that which went before thy misery Secondly the efficient cause of thy misery Thirdly the parts of thy misery Fourthly the exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the miserie of mankinde Quanto videmus maiora fuisse bona quae amisimus tanto grauiora cognoscemus