that I may not say further that to be set on the right hand of God is to haue a like power and equall glory with God himselfe Againe that the Romish Church is an idolatrous assembly I proue it out of the Romish Masse booke where in the Seruice appointed for Good Friday it is said that the Priest so soone as hee hath put off his shooes and then approcheth to adore the Crosse shall kneele three times before he kisse the Crosse and then afterward the Ministers of the Altar they must also kneele and three times adore the Crosse. II. Arg. That Church which approueth manifest crimes is not the pure Church but the Church of Rome is such Ergo. The Proposition is herein manifest for that the Papists themselues do yeeld sanctity and holinesse of manners to be a note of the Church The assumption I confirme for that the Pope doth dispence for Incest Sodomy and other most grieuous crimes See the Taxes Fines or Nundinations of the Court of Rome described at large in Musculus his Common Places 2. It is confirmed out of Costers Enchiridion where you shall find it written that a Priest committing fornication or keeping a concubine in his house does not so grieuously sinne as he that doth marrie This doth Gretzer allow of in his History of the Iesuiticall order pag 115. Most truly wrote our Coster that a Priest should not so grieuously offend if hee should commit Fornication then if hee should marrie And hee addeth Yea it is truly spoken that a Priest doth lesse sin in committing Adulterie then in marrying a Wife Bellar. 2. lib. de Monach. cap. 30. It cannot be truly said of a Nun that hath vowed continence that it is better to bee married then to burne for both in her is euill to bee married and to burne yea worse it is to bee married then to burne whatsoeuer our aduersaries say to the contrarie that it is written 1. Cor. 7. It is better to marry then to burne Here that is worthy marking which Sleidan sets downe in his first booke that a certaine Italian Bishop Casa by name hath written a whole booke in the praise of filthy Sodomy where we may note for a conclusion that although al those things be granted to the Papists which they most gloriously dispute about the Church yet they can gaine nothing hereby because they ought to make it plaine first vnto vs that the Popedome is the true Church which in that they haue not as yet prooued nor shall euer bee able to prooue it they do but delude themselues with a vaine title of the Church And whereas they say that it is absurd before the point of the Church bee discussed to take in hand to dispute of any of the Articles of faith that also can little auaile them because wee doe dispute and iudge of doctrine and faith by the word of God and it may so bee disputed although that point of the Church be not before handled for the Word of God is before the Church and aboue the Church neither hath the Church any authoritie to wrest the Scripture as we haue formerly proued in the common place of Scripture But here I would haue noted the exceeding fraud of the Popish Writers that when they haue made a great stirre about the Church and stood long vpon it at length they conclude the Church to be a Councell consisting of the Pope the Cardinals and Bishops and so exclude all other which are neither Cardinals nor Bishops from the Church at least remouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insolent pride of their Spiritualtie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto mee now it followes that you instruct me in the matter of Iustification of man before God wherfore shew me I pray you what is Iustification It is the absoluing of sinfull man from his sinnes or it is a forgiuing of sinnes by the meere grace and fauour of God for the merits of Christ imputed and applied vnto vs by faith What are to bee considered about Iustification Foure things 1. the principall cause 2. the instrumentall cause 3. the effect and fruite and lastly the necessary adiunct What is the principall cause of Iustification before God The principal cause is either primarie or secondary the prime cause is the grace and mercy of God the other cause is the merit of Christ or the death and passion of Christ made ours imputed vnto vs or appropriated vnto vs so truely that the Passion of Christ should besteede vs as much as if we our selues had hanged on the Crosse and had died for our owne sinnes Hereof wee haue manifest testimonies of the Scripture Rom. 5. vers 8. As by one man many were made sinners c. Rom. 4. vers 5 6. Blessed is that man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5. vers 8. He made him which knew not sin to be sinne for vs that we might bee made the righteousnesse of God in him Gal. 3.15 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3. vers 8. That I may bee found not hauing my owne righteousnesse but that which is by the faith of Christ. Now there is no opposition in this wee say that a sinner is iustified by the meere grace of God and yet by the merit of Christ because it was brought about by the meere mercie and grace of God that Christ performed that meritorious worke for vs for Christ was in no wise bound vnto vs to die for vs but hee out of his meere grace and mercy did vndergoe death for vs. What is the instrumentall cause of Iustification Onely faith in Christ insomuch as by faith euen as by a hand and instrument we lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is faith Faith is not onely a bare knowledge of the Historie of Christ but it is also a sure confidence of the heart whereby we set downe in our selues for certainty and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ. Note here two maine errors of Poperie whereof the first is that faith is onely a certaine Historicall knowledge and no true and sure confidence of the heart whereunto the Scripture it selfe directly speaketh Rom. 8.20 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides somewhat opened The second errour is that we come by the remission of sinnes not by faith alone but also by the merit of good workes contrary vnto those sayings in the Scripture Ephes 2.8 By the grace of God you are saued through faith and not of your selues Rom. 4. Abraham belieued and
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
waies is the saluation of man considered Two manner of waies either as it is perfect and complete or as it is but begun and imperfect or either in respect of the life to come or of this present life What is perfect eternall saluation It consisteth in 3. things First In most absolute perfection of bodie and soule Secondly In that vnvtterable ioy wherewith we shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiesty glory and honour wherein we 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 partakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. v. 21. Christ shall transforme our base body that it may be like the glorious body of Christ. Esay 64. v. 4. 1. Cor. 2. v. 9. The things which 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 begun only It is a taste of eternall saluation or that comfort and ioy of conscience which we haue in this life arising from the forgiuenesse of our sinnes and from that confidence we haue towards God whom we certainly know to be reconciled vnto vs by Christ Iesus so that no calamitie whatsoeuer can be able to separate vs from his loue no not death it selfe or that anxitie and horror which vsually we feele at the houre of death Of this the Apostle speaketh Rom. 5. v. 1. Therefore being iustified by faith we haue peace i. e. a ioyfull and merry conscience in the very midst of calamitie and death Rom. 8. v. 35. Who shall separate 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 I long to know the meanes by which I may be conducted to this end The meanes whereby thou mayst come to this most desired end are two First the knowledge of thy misery Secondly 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 1. That which went before thy misery 2. The efficient cause of thy misery 3. The parts of it 4. The exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the misery of mankinde That happy and blessed estate wherein man was inuested by God before his fall or the image of God which was in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man and further in the maiesty of man whereby hee farre excelled all other of the creatures or that I may speake yet more plainly the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body In his body there was perfect health and safety In his minde there was vnderstanding without errour will without staine of sinne That other image which depended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh Gen. 1. v. 26 Let vs make man according to our image and according to our likenesse Ephes. 4. v. 24. Paul cals true righteousnesse and holinesse the Image of God Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may reade Gen. 1. v. 27 28 29. and all the second Chapter of that Booke What is the cause of mans miserie The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by the eating of the forbidden fruit What haue we to doe with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicitie and the Image of God for all mankinde wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posteritie Euen as if a King should giue any one some Priuiledges for himselfe and his postâ—ritie and he that had these Priuiledges granted should be attainted of Treason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the king and his posteritie should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes to wit from pride man thereby affecting the seate and Maiestie of God and so became guiltie of high treason against Gods Maiestie as God mockingly casts man in the teeth Gen. 3. Behold Adam is made like vnto one of vs that is he is made as it were one of the persons in the Sacred Trinitie Another sinne is vnbeleefe in that our first Parents did not beleeue Gods words to be true when he said in what day soeuer ye shall eaâ—â— of it ye shall die the death But contrariwise in that they readily beleeued the diuell who spake vnto them by the Serpent as by his instrument and told them that they should not die at all and so they gaue more credit to him then vnto God The third sinne is contemptuousnesse and disobedience for we ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to be like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of miserie or of the diseases of the soule tell me now further what be the parts of our misery They be two Sinne and the punishment for sinne for in these two things our misery
consisteth First that we are sinners And secondly that we for sinners are lyable to temporall and eternall punishments What is sinne It is a stepping aside from that rule of perfection and righteousnesse which God requireth at our hands Or it is whatsoeuer is repugnant to the Law of God What sorts of sinne be there Two Originall and Actuall What is Originall sinne It is that staine and corruption of humane nature of the vnderstanding and will of man whereby a man euen from his very birth is carryed and haled along to sinfull actions of this sinne speaketh the Scripture Gen. 6.5 The imaginations and thoughts of mans heart are onely euill continually Psal. 51.7 In iniquitie was I formed and conceiued and in sinne hath my mother brought me forth that is My sinne was conceiued and borne with me Rom. 5.12 By one man sinne entred into the world and death by sinne Also By the disobedience of one man many were made sinners What is actuall sinne It is that obliquitie or prauity by which the actions and doings of a man are carried in a course contrarie to the Law of God or else when a man offends against the will of God not onely in inclination and pronenesse but in deed it selfe I haue heard of the former part of mans miserie namely of sinne what is the other part of humane misery The punishment of sinne How many kinds of punishments for sinne be there Two Temporary and Eternall Temporary punishment what is it It is that misery which a man endures in this life as pouerty disgrace diseases and at the last death it selfe which is called the wages of sinne Rom. 6. What is eternall punishment It is that vnspeakable sorrow torment and disgrace which the damned shall suffer in hell with the diuell and his Angles I conceiue now the parts of mans miserie shew mee also the exemplarie cause whereby as in a glasse I may come to the knowledge of my miserie The glasse wherein we may perfectly see our misery is that high and strict rigour of the law of God both in exacting that righteousnes which wee are neuer able to performe and also in threatning most grieuous punishments which they must abide which doe not satisfie the Law of God either by themselues or by another Whence may wee know that rigour of Gods Law First euen by euery Commandement of the Decalogue of which wee cannot in this life performe so much as one perfectly the summe of which Commandements are contained in those words which Saint Matthew hath Chap. 22. Luke 10 Thou shalt loue the Lord thy God c. Secondly by those grieuous comminations which are added to these Commandements Cursed is euery one that abideth not c Deut. 27.26 Gal 3.10 This then is our greatest misery that wee cannot satisfie the Law of God sithence wee are not able nor apt of our selues to thinke any good 2. Cor. 3.5 and consequently that according to Gods word wee must be cursed both in this life and in the life to come vnlesse wee can obtaine from the great mercy of God redemption and remission of our sinnes which is another thing euen an excellent remedy agaist our misery that this heauenly discipline setteth out vnto vs and which we meane now to handle The second part of this celestiall Science which is touching the freeing of Man from his misery that is from sinne and the punishment of sinne I Know well my misery I would gladly know how I may be freed from this misery or what remedy there is for these diseases of my soule The remedy is two fold either primâ— and independant or secondarie and depending of the former Which is the prime or independant remedie It is our free predestination and election wheâ— by God hath decreed from all eternity to redeeme and saue euerlastingly some certaine men by his Son of which these sayings of the scripture beare witnesse Ephes. 2.4 5. Hee hath elected vs in Christ before the foundations of the world were layd Hee hath predestinated vs whom he might adopt for sonnes in Christ Iesus euen out of the good pleasure of his owne will Rom 8 vers 30. Whom he hath predestinated them also he called Rom. 9. I will haue mercy on whom I will haue mercy therefore election is not in him that willeth or in him that runneth but in God which sheweth mercie Psalm 15.16 Acts 13. vers 4 5. And so many of them as were predestinated vnto life eternall belieued Mat. 20. vers 16. Many are called but few elected I haue heard as touching the prime remedy of our misery to wit election vnto life eternall now instruct me in the other kind of remedy That is diuided into three heads 1. Redemption 2. Iustification 3. Sanctification What is Redemption It is the setting of vs free from sinne and the punishment of sinne wrought by Christ Iesus the Son of God our Redeemer How many things offer themselues to be considered about our Redemption Two the efficient cause or Author of Redemption Secondly the obiect of it whereunto redemption appertaineth Who is our Redeemer Iesus Christ for he is made vnto vs of God Wisdome righteousnesse sanctification and redemption 1 Cor. 1.36 1. Tim. 3 16. There is one Mediatour betwixt God and man euen the man Christ Iesus How many things are we to consider in Christ our Redeemer Two his person and his office How many things are there to bee considered in the Person of Christ Two to wit the parts of it and there Vnion Of how many parts doth the person of Christ consist Of two the diuine nature and the humane And this I proue that Christ consisteth on these two Natures because hee is true God and true man That he is true God wee haue spoken before when wee proued the Son to bee God And truly that there is another Nature in the Son of God besides the humane nature may bee proued by two manifest arguments the former whereof is this In what person soeuer there is made a distinction limitation so that one thing is attributed to it by reason of one part and another thing agreeth vnto it by reason of another part in that person of necessity there must be two natures but in the Person of Christ there is such a limitation Ergo. The Minor is proued out of Rom. 1.3 where the Apostle saith that the Son of God was made the seed of Dauid according to his flesh Whereupon it necessarily followeth that there is another thing in Christ besides his flesh for when as I say that man is immortall according to his soule it must needs follow that there is som other thing in man beside his soule for euery limitation argueth a diuersity in that which is limited The other argument is to whom many things are attributed which can in no wise agree to humane nature in him there must needes be another nature or essence distinct from the
humane nature But vnto Christ many things are so attributed Ergo. The minor is proued by that Iohn 8. v. 19. Verely Verely I say vnto you Before Abraham was I am This can by no meanes be vnderstood of the humane nature because Christs Natiuity was two thousand yeares after Abraham That trifling exposition which the Samosateuian Heretikes giue of this place before Abraham was to wit the father of the faithfull I am is altogether vnsound and not sounding with the text neither with the scope and intention of Christ in this place For he was to answer to the obiection of the Iewes who had said in the verse going before Thou art not yet fiftie yeares old and hast thou seene Abraham Now what an answer should this haue beene if he had said Before Abraham was the father of the faithfull I am for that should haue beene as ridiculous an answer as if when one should say to me thou art not yet forty yeares old and hast thou seene Sigismund king of Polonia and I 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 needes 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 Although the humane nature of Christ consisteth of a soule and a body euen as we doe notwithstanding it can not subsist a part by it selfe without adioyning it to the diuine nature whereas we can subsist euery one by himselfe seuerally otherwise he is like vnto vs in other things sinne only excepted as the Scripture witnesseth Heb. 2. v. 14. Because therefore the children are partakers of flesh and blood euen Christ also was made partakers of them And v. 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 be obserued against the Vbiquitaries who conceit there was another kind of humane substance in Christ then such as we haue namely such a one as can be 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 be the parts of Christs Person now shew me what is the vnion of those two parts in Christs Person It is that indissoluble knot wherby the humane nature is so surely tied 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 dis-ioyned the one from the other What are we to consider in this vnion Two things to wit The cause of the vnion of the two natures in Christ and then the proprieties of this vnion What is the cause of the vnion of these two natures in Christ 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 straite 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 Three First that it is exceeding fast and sure Secondly that it can not possible be dissolued Thirdly that by reason thereof those things that agree only to the one nature are notwithstanding attributed to the whole Person because of either of those two natures See Syst. Theolog pag. 320. I haue heard as touching the Person of Christ now it remaines that I be instructed in the office of Christ and first of all that you tell mee how the office of Christ is called generally It is in generall termed 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 take intercession for him that hath grieued the partie offended 2. He must satisfie the partie offended for the iniurie and wrong done 3. He must promise and likewise prouide that the offender shall not offend any more And therefore when we say Christ is a Mediatour it is as if we say that Christ is that Person that hath appeased God whom Mankinde by their sinnes had most grieuously 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 be warie that they offend God no more Of how many sorts is the office of Christ our Mediatour Of three sorts Propheticall Sacerdotall and Regall in regard wherof our Sauiour is called Christ i. e. anointed and appointed vnto this triple office because in the Old Testament by Gods own command there were anointed Prophets Priests and Kings Which is the Propheticall office of Christ and in what doth it consist It consists in two things 1. In the Office of teaching And 2. in the Efficacie of his teaching for Christ is called a Prophet 1. Because hee hath reuealed God and Gods will vnto Angels and vnto men For God could no otherwise be knowne then by the Sonne according vnto that The Sonne who is in the bosome of the Father he hath reuealed him vnto vs. 2. Because hee hath appointed and preserued in his Church the Ministery of the Gospel and bestoweth on his Church able Teachers and Ministers fitting and furnishing them with gifts necessarie for teaching Ephes. 4. v. 3. Christ hath giuen some to be Prophets other to be Apostles and Teachers 3. Because he 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. v. 25. Then he opened their vnderstanding that they might vnderstand the Scriptures Act. 16. v 14. The Lord opened the heart of Lydia to attend vnto those things which were spoken by Paul Which is the Priestly Office of Christ and wherein doth it consist It consists in three things 1. In the purging of our sinnes 2 In the vertue and applying of that purgation 3. In his Intercession for vs for as the Priest in the Old Testament had two Officers the one to make attonement for sinne and the other to pray for the people So likewise the Priestly Office of Christ heerein consisteth 1. That he should offer himselfe as a Sacrifice to his eternall Father for our sinnes 2. That he should make intercession for vs vnto his eternall Father What are there to be considered in the first part of Christs Priestly Office to wit in the satisfaction for our sinnes There be two namely the causes
requisite that hee who should satisfie the Iustice of God for our sinnes should be truly God and truly man Man he was to be because man had sinned and therefore Gods Iustice so requiring he that should pay and smart he must be man as it is said Heb. 9.22 Without shedding of blood there is no remission of sinnes wherefore that Christ might shedde blood it was meete he should be man And he was to be God too First that by the power of his diuinitie he might vndergoe the infinite anger of God against the sinne of mankinde with which anger Christ should certainly haue beene ouerwhelmed if he had beene but bare man Because God is a consuming fire Deut. 4. v. 24. and therefore as man he desireth the cup of his Passion might be taken away frō him as being that which he could not beare as he was man And as man he cryeth out vpon the Crosse Oh God why hast thou forsaken me Secondly It was needfull that hee should be truly God who would satisfie for our sinnes that his suffering and punishment might be of infinite worth and so equiualent to eternall damnation For because we by our sinnes had deserued not only Temporall put Eternal punishment it was necessary that he who would take in hand our deliuerance should vndergoe not the temporall punishment alone but the eternall too the eternall not by reason of the extent and continuance of it but in value and equiualence that is his punishment was to be equiualent to eternall punishment or to haue an equall proportion with eternall punishment But no mans punishment can equiualize eternall punishment but only of him who is himselfe eternall who is truly God whereupon the Fathers said very right and deuoutly For God to suffer it is more then for all men to be damned eternally 3. Because the satisfaction must needes haue beene of infinite worth and valour to the end it might sufficiently serue for the purging and ransoming of all mens sins But none there is that can work such a satisfaction of infinite valour vnlesse he himself be infinite that is God What is the 2. propriety of Christs passion That it was truly expiatory and satisfactory that is our sins by vertue of Christs expiation were forgiuen vs which must be noted 1. against the Samosatenians who blasphemously say that the Passion of Christ was only exemplary that is that Christ by his Passion would giue vs onely an example to obey God in all things and to beare the Crosse which God shall lay vpon vs patiently as Christ before vs patiently did beare his Crosse. This dangerous doctrine that throweth our consciences headlong into the pit of despaire arose from no other spring then the deniall of the Godhead of the Sonne of God For because there was none could satisfie for our sinnes except hee were God as wee haue also a little before prooued and the Samosatenians deny Christ to bee truely God therefore no farly was it if they thought that the Passion of Christ was not satisfactory but only exemplarie But to their blasphemies we oppose First the Diuinity of the Son of God proued and euicted already by euident testimonies to wit when we necessarily inforced that Christ who suffered for vs was the Sonne of God and hence it will follow that his suffering was of infinite valour and consequently that it was satisfactory Secondly most apparent testimonies of holy writ Esay 53. v. 4. He himselfe carried and bare our infirmities truly and v. 5. He was tormented for our sinnes and hee was broken for our iniquities Rom. 5. v. 9. Now then being iustified by his blood we shall be saued 2. Cor. 5. v. 18. All these things are of God who hath reconciled vs vnto himselfe by Iesus Christ and vers 21. He made him who knew no sinne to be sinne for vs. 1. Tim. 2. v. 5 6. There is one God one Mediatour of God and men euen the man Christ Iesus who gaue himselfe a price of our Redemption An example is one thing and a price or ransome is another thing Galat. 2. v. 20. The Sonne of God hath giuen himselfe for me for if righteousnesse be by the Law then Christ died with out a cause as if he had said Christ dyed to that end that by his death he might bestow on vs righteousnesse in satisfying Gods iustice thereby for our offences but there is a very plaine place Gal. 3. v 13. Christ redeemed vs from the curse of the Law when he was made a curse for vs for it is written cursed is he that hangeth on the tree 1. Iohn 1. v. 7. The blood of Iesus Christ the Sonne of God purgeth vs from all our sinnes 1. Iohn 2. v. 2. He is the propitiation for our sinnes These are the most pregnant places of Scripture for this point whereunto wee may adde this argument If the Passion of Christ was but exemplary surely he would neuer haue cryed out with a loud voice My God my God why hast thou forsaken me for those words are not set down as an example for vs to follow nay rather we ought to do quite contrary to them euen to haue alwaies sure cōfidence in God neuer to thinke or cry out that we are forsaken of him as it is said Rom. 8. v. 15. wee must Cry Abba Father in thee doe I settle my soule Againe if the Passion of Christ was but exemplary how were then the Fathers saued which were before Christ and so had not his example and how was the thiefe saued that could not imitate Christ in his example whereas he was now hanged on the Crosse as well as Christ and that before his conuersion Secondly this same propriety of Christs Passion must be noted against all such as attribute the purging of their sinnes and the merit of the forgiuenes of them to almes-deeds or other workes of their owne for if so bee that there is no remission of sinnes but by shedding of bloud as wee haue showne before and almes-deeds or other workes euen the best of them shed no bloud certainely then by no workes of ours whatsoeuer can there be wrought expiation or remission of sinne What is the third proprietie of Christs Passion That it was most sufficient neither need wee any more expiation which is proued by that Heb. 9. Verse 26 Now was hee in the ende of the World made manifest by that that offering vp of himselfe once to take away sinne And Vers. 28. Christ was once offered vp that he might take away the sinnes of many And yet more euidently Heb. 10.12 This Man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14. By his one oblation that is by that his oblation which onely is most perfect and sufficient Now that is said Col. 1.24 I fulfill the remainders of Christs suffering or passion in the flesh It must not bee so vnderstood as if the passion
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
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
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
fourthly fully purposing to conforme our selues according to Gods holy Lawes and Commandements Which sorrow of heart for by-past sinne and good purpose of mind to preuent sinne hereafter if wee shall find in vs then may wee perswade our selues of true and vnfained Repentance Touching our Faith in this manner Sin was that by which man became miserable and because he brake the commandements of God and lightly regarded the behests of the most High therefore was he not onely turned out of his most blissefull and happy estate but stood guiltie of eternall death and condemnation both of body and soule for sinne When man sinfull man stood in this dolefull case destitute of all help and succour either from himselfe or other creature liuing in the world it pleased God of his owne loue and free mercy graciously to behold wretched man and to send him a Sauiour euen Iesus Christ the righteous promising remission of sins libertie from the snare of the diuell and in stead of condemnation euerlasting life to all those which with a true faith and stedfast beliefe lay hold on Christs merits applying the promises of God in Christ to their owne soules in particular This when wee shall haue diligently weighed in our mindes then let vs turne to our hearts and see whether wee feele our consciences assured by the Spirit of God that the punishment of our sinne is fully in Christ discharged and that whatsoeuer â—ee hath done for man appertaineth not onely vnto others but euen to vs also And thus if wee shall perceiue our hearts affected wee may perswade our selues of a true and liuely faith Touching Charitie on this wise As charitie is the fruit and effect of a true and liuely faith so that it is impossible we should haue a sound faith but wee must bee fruitfull in good workes and deeds of charitie for as the light can in no wise bee separated from the sunne nor heate from the fire so neither can these two inseparable vertues be disioyned but if faith be the root good workes and charitable deeds will be the fruit insomuch that hereby may wee more then probably iudge of the purenesse and sinceritie of our faith So likewise many be those fruits and effects of true charitie and Christian loue which if by our search wee shall find in vs wee may certainely assure our hearts of the possesion of that rich gemme and precious vertue Charitie They be set downe by Gods own Spirit the Pen-man is the Apostle Paul 1. Cor. 13.4 5 c. Loue suffereth long is bountiful loue enuieth not loue doth not boast it selfe it is not pussed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill c. This place when wee haue read distinctly and discreetly let vs enter into a serious cogitation and examine our selues first whether wee bee reconciled vnto such as wee haue offended and heartily forgiue such as haue offended vs and secondly bee readâ—e withall to doe them all the good wee can And this affection if wee shall find in our selues vpon our suruey and examination wee may perswade our selues of true and sound Charitie III. The forme of our Scrutinie is after a iudiciall manner of proceeding First wee must examine our selues and take a catalogue of our sins the diuell himselfe hath in store against vs by which wee haue offended Gods iustice Secondly then according to the ten words of the Law we may frame ten seuerall actions and inditements as for instance because I would gladly speake to the capacity of my weakest Brethren muster vp before thee all thy Atheistical conceits or at least so many as thou canst remember and then indite thy selfe for the first commandement looke and see whether thou hast not set vp an image or an idoll in thine heart and so indite thy selfe for the second commandement Call to mind thirdly whether thou hast not by swearing and blaspheming taken Gods Name in vaine remember fourthly whether thou hast not often profaned Gods holy Sabbath fithly whether thou hast not beene disobedient and refractory to Parents and Gouernours sixthly whether thou hast not harboured in thy breast murthering malice and enuie seuenthly whether thou hast not set open thine eyes to vncleannesse and vanitie eightthly whether thou hast not iniured thy neighbour in his goods ninthly whether thou hast not wronged him in his good name nay whether tenthly thou hast not giuen the reines loose to all concupiscence and so for the breach of euery commandement frame a seuerall inditement and plead guiltie This maist thou do by thy selfe yet if thou art weake and desirest helpe thou shalt find the inditement drawne at large for thee in The Practice of Pietie Pag. 565 566. seqq of the eighth Edition For further helpe see Maister Theologus schooling Asunetus in Dents Plaine Mans Path-way to Heauen Pag. 322. seqq of the fifteenth Impression Thirdly then adde thereto so many seuerall sentences of condemnation and so foorthwith fourthly pronounce a perpetuall confusion due to vs with a shame for that which is past with a griefe for that which is present and with a feare of that may come hereafter And when wee can thus bring our selues into the worst taking that can be Tunc optime habet saith Bucer qui pessime habet For hauing thus pronounced this shame of face dew vnto vs God will cease from his sentence of anger nay hee will say This man hath condemned himselfe I need not to condemne seeing hee hath straightly examined himselfe I remit all I will examine him no further hee is free let him come and so let him eat of my Bread and drinke of my Cup. Then being constrained to conclude wee are vnworthy wee must in the next place goe out of our selues and faint after the righteousnesse can make vs worthy which cannot bee effected but by Faith which commeth by the blessing of the Gospel whereby we being conscious of our owne vnworthinesse doe seeke wisedome out of our selues and sue for obedience in the Sonne of God Christ Iesus our Lord. These are those duties which we must thinke vpon before we come to the Lords holy Table now for our behauiour there obserue thus much The duties which are required of vs in the celebration of the holy Communion are of two kinds either Generall or common to this and other times or Peculiar and proper to this seruice I. The generall and common duties are to ioyne with the Congregation in confessing of sinnes in singing of Psalmes and Hymnes in hearing with reuerence and deuotion Gods holy Word preached in praying and the like Secondly touching the proper duties more peculiarly belonging to this seruice and our behauiour in the receiuing of those holy mysteries as the Church hath retained it there is a commandement giuen that wee lift vp our hearts to the Lord. And we must indeed bee
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
proprieties p. 73. seqq So of Redemption there followes Iustification which you haue I. defined p. 104. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and and those either ordinarie the Word and Sacraments or extraordinarie Miracles p. 105. seqq The effect or fruit of iustification is the peace of conscience by which a man is assured of the fauour of God and his owne saluation p. 115. The adiunct of iustification is Repentance of which see p. 122. So of iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 2. Goodvvorks Prayer or inuocation p. 124. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both sacraments where you haue the name and nature of a Sacrament p. 142. or appropriate to the Supper which you haue I. defined p. 143. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation p. 144. The forme or ground or foundation of the Relation is 1. in respect of the Sacrament I. the institution of Christ II. the analogie betwixt the signe and the thing signified 2. in respect of vs it is Faith p. 147. seqq The end or final cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primarie the confirming of our faith or secondarie and it is threefold I. a consecrating of our selues to God 2. a publike acknowledgement of Christianitie 3. a profession of our charitie p. 155. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper pag. 159. II. in worthy receiuing And this deuotion is twofold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the deeent gesture of our body and the deuout affection of our soule in the time of receiuing those holy mysteries p. 163. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. how to examine our selues before we come to the Lords Table II. how to behaue our selues there III. how to trie our selues afterward written for their sakes that study piety and loue breuitie p. 169. seqq FINIS A Postscript to the Readers GEntle Readers I am to satisfie you anent â—vvo things you haue met vvithall in reading the foregoing Treatise first that the reasons and arguments novv and then are very concisely proposed the syllogismes vvanting one of the premisses or the conclusion or both And my reason of thus doing vvas because I vvrote vnto men endued vvith Logick at least naturall vvhich hauing the pith of the argument is able enough to suggest inferences The other thing is that vvhereas there is sometimes cited Keâ—ker System of Diuinitie you vvould be pleased to haue recourse vnto that vvhich vvas printed at Geneua Ann. Dom. MDC Xâ— vvhere according to the order of pages you shall find the points enlarged vvhich are here but briefly touched FINIS (a) In tâ—mplo Dei offert vnus quisque quod potest aurum argentum lapides prâ—ciosos alii bâ—â—suni purpâ—â—â—am coccum offerunt nobiscum benè agitur si obtulerimus pelles caprarum pilos et tamen Apostolus contemptibiâ—â—oâ—a nostra magis necessaria indicat Hierâ— in prologâ— Galeaâ—o (b) Heb. 5.12 Pro. 2.4 Reuel 17.1.2 (c) DD. Halls Quo vadis p. 15.1 edition Ierem. 3.3 Ezec. 16.30 Ezec. 16.34 Ezec. 23.40 DD. Hakewelâ— Answ to the 2. letter pag. 25. Liâ— alicubi 2. Pet. 2.3 DD. Halls Quo vadis page 76. Reuel 16.13 (e) Iesuites like Apriâ—ocks heretofore here and there one succored in a great Mans hous now you may haue them in euery Countrie village I.D. so that we may say I feare me of them as Richard Grosthead a good B. of Linc. in Hâ—n 3. daies said of the Popes Legates So many disguised daily come into the Realme that the verie names of them recited would bee tedious for anie man to heare Fox Marâ—yrol page mihi 326. (f) Mat. 23.15 (*) The doctrine of the Papists a doctrine of darknes * Vt quicquid passim in variis regionib est sordium tandem per diuersa flumino in mare vnum deportatur ita quicquid blasphemiarum in variis ac diuersissimis sectis reperitur totum id confluxit in Romanam colluuiem Tilleman Hesbus (g) 2. Cor. 6 14. (h) Iuel Apolog pag. 116. The Religion of Papistrie is like a Curtaine made to keepe out the light B. R. (i) Acts 17.11 (k) Apolog. â—celesie Aug. p. 147. * Vt latro crucem ita isti horrent verbum Dei Iuel (l) My Lord of Chichester in his Preface to his booke entituled Directions to knovv the true Church (m) DD. Halls Quo vadis p. 32.1 edit M. Anton. de dominis Archiep Spalat Master Sheldon ex Claud Espenc Coment in cap. 1. Epist. ad Titum (n) Quia exâ—perimento manifestum est si sacra Biblia vulgari lingua passim sine Discrimine permittanâ—tur plus inde ob homiuum temeritatem detrimenti quam vtilitatis oriri idâ—irco c. Index lib. prohibit confect à deput Concilii Trident reg 4. Quid quod populus non solum caperet fructum ex Scripturis sed etiam caperet detrimentum acciperet enim facillime occasioneÌ„ errandi tum in doctrina â—idei tum in praeceptis vitae morum Bâ—â—larm lib. â— de verbo Dei cap. 15. see DD Hakevvâ—lls Answ. Likewise to DD. Car. second letter pag. 11. (o) Vehementer ab istis dissentio qui nolint ab idiotis legi diuinas literas in vulgi linguam transfusas siue quasi Christus tam inuoluta docuerit vt vix à pauculis theologis possint intelligi siue quasi religionis Christianae praesidium in hoc situm sit si nesciatur c. Erasm. in paracles ad Christian. philosophiae studiuÌ„ * Woe vnto you saith Christ that take away the key of knowledge Luk. 11.52 (p) Neque adeo inhumanus fuit Deus vt voluerit huius rei ignoratione per omnes aetates homines torqueâ—i cum neque vllum in Sacris Scripturis passus est esse locum quem siaccuratè pensitemus interpretari non possimus Aug. Steuâ—hius in Genes cap 2. * Dei ordinatio non potest esse peccatorum obstetrix Cyprian * The Papists doingâ— workes of darknesse Ioh. 8.44 (q) Though wee