misery which man endures in this life as pouerty disgrace diseases anâ— at the last death it selfe which is called the wages of sinne Rom. 6.23 VVhat is eternall punishment Syst Theol. pag. 186. It is that vnspeakable sorrow torment and disgrace which the damned shall suffeâ— in hell with the diuell and 〈◊〉 Angels I conceiue now the parts of mans misery shew mee 〈◊〉 the exemplary cause whereby as in a glasse J may 〈◊〉 to the knowledge of my misery The glasse wherein we may perfectly see our misery is that high and strict rigour of the law of God both in exacting that righteousnesse which wee are neuer able to performe and also in threatning most grieuous punishments which they must abide which do not satisfie the Law of God either by themselues or by another VVhence may we know the rigour of Gods Law First De Lege Zanch CoÌ„fess cap. 10. item Loc. Com. 5. iteÌ„ com 4. pag. 185. seqq euen by euery CommandemeÌ„t 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 Saith Mathew hath Chap. 22 Luk 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. â— and consequently that according to Gods word we 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 remedie against oâ—â— misery that this heauenly discipline setteth out vnto vs and which wee 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 bee freed from this misery or what remedie there is for these diseases of my soule The remedy is two fold either prime and independant or secondarie and depending of the former VVhat is the prime or independant remedy It is our free predestination and election Syst Theol. pag. 296. De praedestinatione Zanch. tom 2. p. 476. seqq item Miscellan 1. part p. 1â—3 seqq pag. 279. seqq whereby God hath decreed from all eternity to redeeme and saue euerlastingly some certaine men by his Sonne of which these sayings of the Scripture beare witnesse Ephes 1.4.5 He hath elected vs in Christ before the foundations of the world were laid Hee hath predestinated vs whom hee might adopâ— for sonnes in Christ Jesus eueâ— out of the good pleasure of hiâ— owne will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De gratia salutis sonte Zanch. Loc. Com 4. item tom 8. pag. 180. Disputare vis mecum mirare meum exclama O altitudo Augustin Rom. 8. verse 30. Whom hee hath predestinated them also he called Rom 9. will haue mercy on whom I wilâ— haue mercy therefore electioâ— is not in him that willeth or iâ— him that runneth but in 〈◊〉 which sheweth mercy Psal 15.16 Acts 13. vers 48. Anâ— so many of them as were predistinated vnto life eternall beleeued Mat. 20. vers 16. Mâ—â— are called but few elected J haue heard as touching thâ— prime remedie of our misâ—ry to wit election vnto 〈◊〉 eternall now instruct me 〈◊〉 the other kinde or remedie That is diuided into three heads First Redemption Secondly Iustification Thirdly Sanctification VVhat is Redemption It is the setting of vs free from sinne and the punishment of sinne wrought by Christ Iesus the Sonne of our Redeemer How many things offer themselues to bee considered about our Redemption Two the efficient cause or Authour of Redemption Secondly the obiect of it whereunto Redemption appertaineth VVho is our Redeemer Iesus Christ De RedeÌ„ptore Zanch Confess c. 11 for he is made vnto vs of God Wisedome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 1 Tim. 2.5 There is one Mediatour betwixt God and man euen the man Christ Iesus How many things are wee to consider in Christ our Redeemer Two his Person and his Office How many things are there to be considered in the Person of Christ Two to wit the parts of it and their Vnion Of how many parts doth the person of Christ consist Syst Theol. pag. 312. Of two the diuine nature and the humane And this I pâ—oue that Christ consisteth on these two Natures because he is true God and true man That he is true God we haue spoken before when we proued the Sonne to be God And truely that there is another Nature in the Sonne 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 and 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 Sonne of God was made the seede 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 some other thing in man beside his soule for euery limitation argueth a diuersitie 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 needs 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. verse 58. Verily Verily I say vnto you Before Abraham was I am This can by no meanes be vnderstood of the humane nature because Christs Natiuitie was two thousand yeares after Abraham That trifling exposition which the Samosatenian 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 intension of Christ in this place for hee 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 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
man hath such a naturall power and strength by which hee doth prepare himselfe for his conuersion and saluation and by which hee doth affect and effect too that which is truly and vniuocally good Wee teach and affirme that there is in the vnregenerate no such power of nature no such strength of free-will nor any faculty to doe ought that good is but onely he is led by the corruption of nature to that which is euill till Gods grace hath wrought a change in the whole man by an effectuall and vnresistable call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam indeed our common Father had such a quality and naturall faculty of the soule bestowed vpon him by God in his first creation whereby potuit non peceare if hee had would he should not haue sinned This he had for himselfe and for his posterity hee being the root of Mankind but by his disobedience and auersion from God hee depriued himselfe and consequently his Posterity of that excellent quality as Saint Austin very appositely Homo malè vtens libero arbitrio ipsum perdidit seipsum Man not vsing his Free-will aright lost both it and himselfe too Now what we lost in Adam we do not regaine but by Christ Iesus It is Christ alone that makes vp those breeches and therefore till a man bee regenerate by the grace of Christ till hee be implanted into the body of Christ till Christ dwell in his heart by faith he can neuer looke to be freed from that misery whereinto hee was plunged by Adams first transgression This is the true state of the Controuersie whereby you see what wee hold and what they oppose The proofes which are brought on their side to giue your Author his due are very orderly and distinctly proposed but some of them are impertinent some friuolous all as weake as water for a generall answer to them all doe but obserue a double distinction I. Man is considered in a fourefold Estate 1. In statu instituto in the state of integrity before the fall wherein his will was inclinable to good or euill So inclined to good that it might decline to euill which he did and wee feele it and smart for it 2. In statu destituto in the state of corruption after the fall wherein his will is inclinable onely to euill being made the slaue and seruant of sinne yea dead in sinne 3. In statu restituto in the state of Regeneration by Christ wherein his will is inclinable to good and euill the Spirit calling to good the flesh calling to euill 4. In statu praestituto in the state of glory whereunto hee was predestinate in Christ wherein his will is inclinable onely to good and that immutably II. The things whereabout the will of man is conuersant are of three sorts Naturall as to eate and drinke heare and see talke and walke and the like in these hee hath free-will after the fall Ciuill Affaires as to argue and dispute to follow a trade to resort to the Church to listen outwardly to that is taught in these he hath freewill though it bee very weake and maimed as S. Austin saith Spirituall which are either appertaining to the Kingdom of Darknesse as all sins and to these a man is freely carried by the corruption of nature God as the duties of holinesse and in these actions an vnregenerate man hath no freedome of will at all Now the reasons that are brought against the Orthodoxe truth doe either speake of man in his integrity and the state of regeneration and so conclude not that which is in question about the corrupt estate of man abiding vnder the Dominion of Sinne or they speak of freedome in naturall and ciuill affaires which wee doe not altogether deny but that hee hath no will to desire nor power to effect Spirituall actions appertaining to the Kingdome of God these reasons following shall most euidently euict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Who can bring a cleane Reas 1 thing out of that which is vncleane saith holy Iob and he answers himselfe with his own words No body can doe it Iob 14. An euill Tree saith our Sauiour cannot bring forth good fruit Math. 7.17 but the vnregenerate a man in his corrupt estate is an euill Tree Math 12.13 therfore he can bring forth no good fruit he can doe nothing that is good Reas 2 II. All the imaginations of an vnregenerate mans heart are euill only euill continually euil Gen. 6.5 if all be euill and only euil continually too there is no imagination nor inclination to good at all Reas 3 III. They that are dead cannot possibly performe any worke of a liuing man Sin is the death of the soule grace is the life o◠it But an vnregenerate man is dead in trespasses and sinnes Eph. 2.1 and therefore hee hath no more power to raise himselfe out of the graue of sinne or to walke in the wayes of godlinesse then a dead man hath to raise vp his body out of the Sepulchre or to walke and worke as a liuing man IV. If by the Power of Reas 4 Free-will a man might attaine to grace then by the power of the flesh a man might attaine to the spirit the reason is because as Free-will is of the flesh so grace is of the spirit now Christ saith That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Joh. 3. The force of this Argument I thinke none will deny that hath read the Combate betweene the flesh and the spirit in the Apostle Galat. 5. whereby it manifestly appears that in euery faithfull Christian there are two contrariant Principles of action The one is flesh that is the part vnregenerate the other is spirit and that is the regenerate part The spirit calleth vs to good the flesh haleth and draweth vs along vnto euill Now then Free-will being of the flesh and belonging to the part vnregenerate for whatsoeuer is not spirit is flesh cannot produce any spirituall action Those actions are deriued from another Principle The workes of the flesh proceed not from the spirit therefore the works of the spirit doe not issue from the flesh The causes will alwaies be distinct and the effects different That which is born of the flesh will be flesh and that which is borne of the spirit will bee spirit Ioh. 3.6 Reas 5 V. If wee are not able of our selues so much as to think a good thought then we cannot will any thing that is good before the grace of God hath brought vs out of our corruption Ignoti nulla cupido wee cannot desire that wee know not wee know not that that wee cannot thinke vpon But wee are not able of our selues so much as to thinke a good thought as of our selues but all our sufficiencie the word in the originall is Emphaticall all our idoniety and aptitude to good is from God And therfore saith Austin Omne bonum opus gratia Dei praecedit Epist
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
esse mala in quae incidimus Vrsin Syst Theol pag. 218. That happy and blessed estate wherein man was inuested by God before his fall on the Image of God which waâ— 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 De imagine Dei Zanch. tom 3. pag. 678. and further in the maiestie of man whereby he farre excelled all other of the creatures or that I may speake yet more plainely 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 Syst Theol. pag. 224. In his body there was perfect health and safety In his mind there was vnderstanding without errour will without staine of sin De libro arbitrio Zanch. Loc. Com. 3. item tom 4 p. 87. That other Image which pepended 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 v. 4.24 Paul calls true righteousnesse and holinesse the Image of God NazianzeÌ„ 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 read Gen. 1. ver 27.28.29 and all the second Chapter of that Booke What is the cause of mans miserie Syst Theol. pag. 233. The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by eating of the forbidden fruite What haue we to do 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 felicity and the Image of God for all mankind 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 posterity Euen as if a King should giue any one some Priuiledges for himselfe and his posteritie and he that had these Priuiledges granted should be attainted of Teason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the King and his posterity 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 V. Aug. Enchirid ad LaureÌ„t ca. 45. 46. to wit from pride maâ— thereby affecting the seate and Maiestie of God Qui manducauerunt vt essent quasi Dii perdiderunt quod erant facti homines immortales Augustin and so became guilty of high treason against Gods Maiestie as God mockingly casts man iâ— the teeth Gen. 3.22 Behold Adam is made like vnto one of vs that is hee is made as it were one of the persons in thâ— Sacred Trinity Another siâ—â— is vnbeleefe in that our first Parents did not beleeue Gods words to bee true when hee said in what day soeuer ye shalâ— eate of it yee shall die the death But contrarywise 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 dye at all and so they gaue more credit to him then vnto God The third sin is contemptuousnesse and disobedience for wee 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 bee 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 misery or of the diseases of the soule tell mee now further what bee the parts of our misery They bee 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 sinnes are lyable to temporall and eternall punishments What is sinn * Syst The pag. 247. Geminum peccati formale pugnantia cum lege ordinatio ad poenaÌ„ vrsin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3.4 Est dictum factum concupitum contra legem Dei Augustin De peccato Zanch in c. 3. Genes tom 4. pag. 1. seqq item tom 6. pag. 78. S. Th. p. 251. Nihil peccato originali ad praedicandum notius nihil ad intâ—lligendum secretius August Peccatum originis est carentia iustitia originalis debitae inesse August PeccatioÌ„ originis est quod trahimus à natiuitate per ignorantiaÌ„ in mente per concupiscentiaÌ„ in carne Hugo S. Th. p. 268. CommitteÌ„do qua vetantur vel omittendo quae mandantur nam boni viri est non tantum recte agere sedetiam rectè ociari It is a stepping aside from that rule of perfection and righteousnes 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 Actuall VVhat is Originall sinne It is that staine had corruption of humane nature of the vnderstanding will of man whereby a man euen from his very birth is carried and haled along to sinfull actions of this sin speaketh the Scripture Gen. 6.5 The imaginations and thoughts of mans heart are only euill continually Psal 51.5 In iniquitie was J formed and conceiued and in sinne hath my mother brought mee forth that is My sinne was conceined and borne with me Rom. 5.12 By one man sinne entered into the world and death by sin 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 doings of a man are carried in a course contrary to the Law of God or else when a man offends against the will of God not only in inclination and pronenesse but indeed it selfe I haue heard of the former part of mans misery 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 whâ— is it Syst Theol. pag. 225. It is that
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 be so disputed although that point of the Church bee not before handled Syst Theol. pag. 390. for the Word of God is before the Church and aboue the Church neither hath the Church any authority to wrest the Scripture as wee 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 remoouing them so farre that they shall not make vp the Church properly so called and principally that hereby they might the more establish the insoleÌ„t pride of their Spiritaltie against the manifest Word of God You haue made plaine the Doctrine of Redemption vnto me now it followes that you instruct mee in the matter of the Iustification of man before God wherefore shew me J pray you what is Justification It is the absoluing of sinnefull man from his sinnes Syst Theol. pag 413. De Iustificatione Zanch. CoÌ„fess c. 19. item Loc. Com. 11. Calu instit lib. 3. cap. 11 seqq 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 JustificatioÌ„ before God The principall cause is either primarie or secondary the prime câ—use 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 truly that the PassioÌ„ 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 we haue manifest testimonies of the Scripture Rom. 5.8.19 As by one man many were made sinners Ipse peccatum nos iusticia nec nostra sed Dei nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis Sic ergo sumus iustitia Dei in ipso vt ille est peccatum in nobis nempe imputatione Aug. c. Rom. 4.5.6 Blessed is the man vnto whom God imputeth righteousnesse without the workes of the Law 2. Cor. 5.21 Hee made him which knew no sinne to bee sinne for vs that wee might bee made the righteousnesse of God in him Gal. 3.13 Christ hath redeemed vs from the curse of the Law whilest hee was made a curse for vs. Philip. 3.9 That J may bee found not hauing my owne righteousnesse but that which is by the faith of Christ Now there is no opposition in this we say Syst Theol. pag. 420. 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 grace of God that Christ performed that meritorious work 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 vndergo death for vs. What is the Instrumentall cause of Iustification Only faith in Christ De Fide Zanch. Loc. Com. 7 8 insomuch as by faith euen as by a hand and instrument wee lay hold on and apply vnto vs the merit and satisfaction which Christ hath performed for vs. What is Faith Faith is not only a bare knowledge of the History of Christ Syst Theol. pag 427. Calu Instit lib. 3. ca. 2. but it is also a sure confidence of the heart whereby wee set downe in our selues for certainety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be perswaded that our sinnes are forgiuen vs of God for the death and passion of Christ Note here two maine errours of Poperie whereof the first is that faith is only a certaine Historicall knowledge and no true and sure confidence of the hart against which the Scripture it selfe directly speaketh Rom. 14.5 and Heb. 10.22 where faith is called a sure trust and perswasion See my Gymnasium logicum wherein you haue this in that Theame Fides some what opened The second errour is that we come by the remission of sinnes Calu. Instit lib. 3. cap. 14 15. 17. 18. 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. 4.3 Abraham beleeued and that was imputed vnto him for righteousnesse Againe Vnto him not that work ethe but that beleeueth in him which iustifieth the wicked his faith is counted for righteousnes Luk. 8.50 Mark 5.36 Si credis fidei cur alia infers quasi iustificare non sufficiat sola Chrysost saith Christ onely beleeue which is all one as if hee had said By faith alone thou shalt obtaine euerlasting life So then although these words bee not manifestly extant By faith alone wee are iustified yet the sense is manifestly put downe and other words therevnto equiualent are contained in the Scripture for whereas the Apostle saith Rom. 3.28 Wee conclude that a man is iustified by faith without the workes of the Law Certainely it is all one as if hee said Wee conclude that a man is iustified only by faith for a man must needs bee iustified either by faith or by workes a third way none can be able to shew Paul plainely saith to the Galathians Gal. 2.16 Non opus est lege quando impius per solam fidem iustificatur Ambros Ephs 2.5 Tit. 3.5 We know that a man is not iustified by the workes of the Law but by the faith of Jesus Christ Not By those righteous deeds which we haue done but by his owne mercy hee hath saued vs through the Lauer of regeneration and renewing of the holy Spirit Therefore it remaineth that wee say that faith alone doth iustifie a man And that no man is iustified by workes and so consequently that our workes doe not merit for vs forgiuenesse of sinnes I proue it by euident testimonies of holy Writ I. Tit. 3.5 Eph. 2.8 QuaÌ„taelibet fuisse virtutis antiquos praedices iustos non eos saluos fecit nisi fides Aug. By grace are ye saued through faith and that not of your selues it is the gift of God not of workes least any should boast Secondly Philip. 3.9 Rom. 3.24 II. Wee are iustified before we do any works as S. Paul expresly witnesseth of Abraham that before hee had done any good worke he was iustified
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
a mans selfe is nothing else but the sifting of ones conscience what a man thinketh of himselfe and this examination is three fold Which is the first examination The first examination is as touching our misery which againe is either generall namely when wee consider with our selues the misery of whole mankind which did betide vs by the fall of our first Parents which doth consist in sinne and the punishment of sin or speciall when our thoughts are occupied about our owne peculiar misery which examination stands in 2 things first in the acknowledging of those sinnes which thou euery day hast committed either by omitting good things which should haue been done or committing euill which should haue been left vndone and that both in respect of good workes which wee ought to doe as also in respect of prayers 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 repenting sorrow for those our sinnes It were me thinks very meete 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. Chap. of Exod. the 28. of Deut. and thereunto to bee added that prayer of Dauid out of the 51. and 38. Psalmes Which is the second examination AppreheÌ„sio Applicatio Si credis peccata tua non posse deleri nisi ab eo cui soli peccasti in quem peccatum non cadit benè facis sed adde adhuc vt credas quia per ipsum tibi peccata dimituÌ„tur Hoc enim est testimonium Spiritus Sancti dimissa sunt Tibi peccata Bern. 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 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 sins are forgiuen Where it will also bee expedient to reade 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 Mathew the 17.18.19 of Iohn the 5.3 of Esay and likewise the 8. of the Epistle vnto the Romans What is the third examinatioÌ„ The third must be occupied about our sanctification or new life which consideration is absolued by a double reasoÌ„ steady purpose of heart the first of doing those good works hereafter which are to be performed either towards GOD or towards our Neighbour The second of daily calling on God by prayer Where it shall not bee impertinent to recall the whole doctrine of sanctification and to reade the fift and sixth Chapters of Mathew the 12 and the following Chapters of the Epistle to the Hebrewes the latter Chapters of the Epistle to the Galath the Epist to the Coloss to the Ephes both the Epist of John 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 somewhat of that deuotion which I ought to vse at the receiuing of the holy Communion That deuotion is either externall namely that wee 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 thankes for that his passion and death which for thy sake he 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 strengthning 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 withall reuiuing and filling with ioy thy drooping conscience Thirdly this deuotion must be also in consideration of thine owne selfe that thou doe hereafter dedicate and consecrate thy selfe wholly both in soule and in body and all thy workes vnto God Fourthly that thou doe also remember the Church in whose sight thou vsest the Lords Supper firmely resoluing with thy selfe to abide alwaies in that Church and to doe the workes of charity vnto the Brethren For the better effecting of these 4 points of this internall deuotion euery one may vse some pithy forme of prayers about the very act of receiuing And so haue we finished the doctrine of true preparation vnto the Lords Supper and together with it haue laide downe the summe and Epitome of all Diuinity Now what remaineth but that wee earnestly intreate of God sithence his Word is a Lanterne vnto our feete and a light to our pathes that hee would enlighten our minds and open our hearts that wee may vnderstand the vndoubted truth of his holy word and bee piously transformed into those things which wee vnderstand so that wee may not in any thing displease his heauenly Maiestie and that for Christ Iesus sake our Lord and only Sauiour So be it A briefe direction how to examine our selues before we goe to the Lords Table how to behaue our selues there and how to try our selues afterwards BEfore wee must dare to come to the holy Communion we must diligently and carefully sift and examine our selues I. The subiect of our examination is our * A man must not set vp his Consistory in other mens Câ—nsâ—ienâ—es My Lord 〈…〉 selues not others as the Apostle saith Let euery mâ—n examine himselfe and so let him eate c. 1. Cor. â—1 28 II. The matter wherein out 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 Charity Touching our Repentance thus Wee cannot choose but know our consciences witnessing vnto vs how grieuously we doe daily offend against Gods holy Statutes both in thought word and deede wherefore wee seeing our hideous sinnes and misdeeds for which if God in his iustice would deale with with vs 1 Contrition for 2.3 Confession and Detestation of 4. Resolution to forsake sinne we might expect nothing but destruction damnation Let vs enter into the closets of our owne hearts and see whether wee 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 sinne 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 we shall find in vs then may wee perswade our selues of true and vnfained Repentance Touching our Faith in this manner Sinne was that by which man became miserable and because he brake the commandements of God lightly regarded the behests of the most High therefore was hee not onely turned out of his most blissefull and happy estate but stood guilty of eternall death coÌ„demnation both of body and soule for sin When man sinfull man stood in this dolefull case destitute of all helpe 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 sinnes liberty 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 Christ 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 1. AppreheÌ„siue perswasion and see whether we 1. feele our consciences assured by the Spirit of God that the punishment of our sinne is fully in Christ discharged and that 2. 2. Particular Application whatsoeuer hee hath done for man appertaineth not onely vnto others but even to vs also And thus if we shall perceiue our hearts affected wee may perswade our selues of a true and liuely faith Touching Charitie on this wise As Charity is the fruit and effect of a true and liuely faith so that it is impossible we should have a sound faith but wee must bee fruitfull in good workes and deeds of Charity for as the light can in no wise be separated from the Sunne Ego non credam veram fidem esse intra nisi bona opera videam extra Ioh. Huss nor heat from the fire nor breath from a liuing body so neither can these two inseparable vertues bee disioyned but if faith bee the root good workes and charitable deeds will bee the fruit insomuch that hereby may we more then probably iudge of the purenesse and sincerity of our faith So likewise many be those fruits and effects of true Charity and Christian loue which if by our search wee shall find in vs wee may certainly assure our hearts of the possession of that rich gemme and precious vertue Charity 1. Reconciliation which wee must affect and seeke after Mat. 5.23 Eph. 4.32 2. Entire affection which wee must harbour towards our neighbour Rom. 12.17 20. They bee set downe by Gods own Spirit the Pen-man is the Apostle Paul 1. Cor 13.4.5 c. Loue suffereth long is bountifull loue enuieth not loue doth not boast it selfe it is not puffed 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 Cui semel ignoueris cura vt ille sentiat bona fide id esse actum si qua in re illum iuuare potes experiatur te amicum Lud. Vines whether wee be reconciled vnto such as wee haue offended and heartily forgiue such as haue offended vs and secondly bee ready withall to doe them all the good wee can And this affection if we shall find in our selues vpon our suruey and examination wee may perswade our selues of true and sound Charity III. The forme of our Scrutinie is after a iudiciall manner of proceeding First 1. Examination as Iustices we must examine our selues and take a Catalogue of our sinnes the Diuell himselfe hath in store against vs by which wee haue offended Gods iustice Secondly 2. Enditement as Clerkes then according to the ten words of the Law we may frame ten seueral actions and inditements as for instance because I would speak to the capacitie of my weakest Brethren muster vp before thee all thy Atheisticall 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 prophaned Gods holy Sabbath fiftly whether thou hast not been disobedient and refractary to Parents and Gouernour sixtly whether thou hast not harboured in thy breast murthering malice and enuie seuenthly whether thou hast not set open thine eyes to vncleannesse and vanity eightly 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 concupâ—scence See the particular sinnes against euery Commandement in my Lord of Landasses Preparation Pag. 18. et seqq and in Perkins his Treatise of the nature an practice of Repâ—â—taâ—e 3. Verdict â—f condenâ—ation a 〈◊〉 and so for the breach of euery commandement frame a seuerall inditement and plead guilty This maist thou doe by thy seâ—fe yet if thou art weake and desirest helpe thou shalt find the inditement drawne at large for thee in the Practice of Piety 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. 332 seqq of the fifteenth Impressâ—on Thirdly tâ—â—n adde thereto so many seuerall sentences of condemnation And so forthwith fourthly 4. Sentence as Iudges 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 heereafter And when we can thus bring our selues into the worst taking that can be Tunc optimè habet saith Buâ—er qui possimè habet For hauing thus pronounced this shame of face dew vnto vs God will cease from his sentence of anger nay he will say This man hath condemned himselfe I need not to condemne seeing hee hath straitly 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 drink of my Cup. Then being constrained to conclude wee are vnworthy wee must in the next place goe out of our selues faint after the righteousnes can make vs worthy which cannot be effected but by Faith M Greeneham which commeth by the blessing of the Gospell 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 See Master Brinsleys true Watch 1 part page 183. of the eight Edition 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 Corpus Christi dicimus esse caâ—auer nosque opporiere esse aquilas vt intelligamus in altum subuâ—landum esse si velimus ad Christi corpus accedere haec â—nim aquilaruÌ„ mensaâ— est non graculorum Chrys 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 wee must indeed be as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and iâ—uisible things a rising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread wine as also from a regard full contemplation of euery action in that holy ministration First therfore when we see the bread and wine set before vs on the Lords Table wee know that they are appointed for the nourishing and strengthning of our bodies but here wee must not stay Our hearts hereby are to bee led to meditate on the body and blood of Christ which is appointed to bee our soules nourishment to feede vs to eternall life for so he profâ—sseth of himselfe Ioh. 6.55 My flesh is meate indeed and my blood is drinke indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to be led to the meditation of the câ—uell death of the Crosse which Christ suffâ—red for the remission of our sinns when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when we see that the bread which is broken giueÌ„ vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof we drinke that it commeth from the same grape and receiued by vs in the same Cup wee are hereby to be led to the meditation on that communion which wee haue with all Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which we haue or should haue among our selues as members of one mysticall body whereof Christ Iesus is the head Lastly when wee eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies so coÌ„sequeÌ„tly that they grow into one substance with vs hereby are we led to a further meditation on our incorporation into Christ Iesus to bee made one with him and hee with vs so that hereby wee 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 shall 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 heede that wee proue not vnthankefull to the louing kindnesse of the Lord. And therefore it is required of vs that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remeÌ„brance of those blessings wherof we are made partakers in Christ Iesus as also neuer to let sl p out of our mind that interchaÌ„geable promise which hath past betwixt God vs. The Lord promising to be our God we promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse all the remainder of our life Whence the ordinary custome in these daies may worthily be 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 pâ—omise 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 wee 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 guesse what fruite will come vp yet when hee sees rhe fruite the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and loue towards men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if wee can heare the Word more ioyfully if we trauell for the righteousnes of faith more soundly and make the score of our sinnes lesse then they were before And these indeed are comfortable fruites of the truth of our holinesse FJNIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ The actions thereof are most eminently 1. Meditation of Gods Word which testifies of Christ 2. Prayer 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 we may vse the Sacraments aright we haue neede of Preparation which in this Booke is both largely deciphered and concisely proposed â—reparation largely deciphered consists in 2. things Knowledge and Deuotion 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 primarie and independant consists of a double doctrine I. Of God according to the Essence which is one and Persons which are three Pag 6. II. Of Gods Word or the Scripture of which see the definition Pag. 14. The diuision which is threefold Pag. 15. The Proprieties which are 3.1 It deriues its authority from God alone Pag. 21. â—2 It is perfect and sufficient to saluation Pag. 26. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous Pag. 30. 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 inchoâ—te Pag. 38. Iâ— 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 Pag. 41. Thy misery is throughly knowne by the consideration of 4. things I. That which went before thy misery the Image of God