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
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
and enfold hâ— glorious Creature Man tâ—â— Creature of his good-wilâ— with the mists of Ignoranâ— and Errour Farre be it froâ— the thought of euery goâ—â— Christian once to thinke thâ— from such a good tree shouâ—â— Woe vnto you saith Christ that take away tâ—â— Key of knowledge Luke 11.52 â—â—me such bad fruit that from â—â—ch a blessed cause should â—â—oceed such a dissastrous efâ—â—ct that froÌ„ the light should â—â—ow darknesse Dei ordinatio non potest esse peccatorum obstetriâ— Cyprian from the reâ—erend reading of the Scripâ—â—res errours The Papists doings workes of darknesse Iohn 8.44 As for their â—oings that they also are of â—â—rkenesse it would if I â—ould particularize them reâ—uire a large Volume But 〈◊〉 single out and to instance 〈◊〉 one wherein they much reâ—â—mble their prince of darkeâ—esse the Deuill who hath â—eene a murtherer from the â—eginning Let their cruell â—nd barbarous butchering of 〈◊〉 many Saints of God meereâ—â— in the matter of Religion â—t the bloodie stabbing and â—iolent murdering of so good â—nd gracious Kings which â—hewed themselues like good â—Zechias forward and bent to reformation Though wee bee in DD. Carriers bookes no lesse theÌ„ Schismatiks for obiecting the hainousnes of this horrible Treason yet we will not leaue to obiect it but cry and thunder against it being as his sacred Maiesty hath rightly obserued not only a crying sinne of blood but a roaring and thundering sinne â— fire and brimstone DD. Hakw Answere to DD Carrier Ca. 2. Sect. 13 See likewise the worthy Sâ— F. Bacon now Lord Saint Albon his Essayes Paâ— 2. Ess 1. Of Religion Let the Deuill in the Vault who was the contriuer of that matchlesse Treason and the Powder Pioners that should haue beeâ— the Actors of the intendeâ— Tragedie let all these speakâ— if they belong not to darkenesse if they be not the sonne of the night Iohn 13.2 They thâ— digge through houses in the darke c. Iob 2â— 16 17. Qui malè agit odit lucem Aske the Powder plotters if they hated noâ— and shunn'd the shining lighâ— least their deedes should hauâ— beene reprooued censured condemned as they were anâ— as it fell out happily to thiâ— State and Countrey by thâ— watchfull eye of his Prouidence who is the Psalm 121.4 Keeper â— our Jsrael and neuer slumbers nor sleepes but is alwayes ready at hand to shend and defend his people whom hee hath set his loue vpon euen for his owne mercie goodnesse sake howbeit wee haue by our sinnes deserued to bee cassier'd out of his fauour to be ouertaken with imminent dangers and to be ouerturned with the power and powder the fire and fury of our enemies But euer loued and blessed be his mercifull goodnesse and patience Psal 124.6 that hee hath not giuen vs ouer as a prâ—y vnto their teeth Their snare was broken and our soule was deliuered O let this mightie and wonderfull deliuerance bee written on the postes of our gates let vs bee euer talking of it to our neighbours and friendes to our children and strangers that all with ioynt mouth and consent of heart may praise the Lord God of Israel for euer Now I doe from my soule desire that the blind-folded Papists and ignorant Catholiques as they will bee tearmed would but a little consider of these Doings of this Doctrine Hispan reformat C. 10. and then tell mee if they bee not nuzled in most pernitious heresie and most tyrannically helde vnder the very power of darkenesse it selfe Quod si illi haec omnia tranquillo animo et ad audiendum discendumque comparate spectare velint non tantum probabunt institutum nostrum qui relictis erroribus Christum eiusque Apostalos secuti sumus sed ipsi etiam â se deficient se que vltro aggregabuÌ„t ad partes nostras Iuel Apolog. pag. 148. See the occasionâ— of Mr. Copleys conuersion and among the rest you shall find the Powder-plor Copl Doct. Mor. obseruat cap. 2. sect 6. They that haue but the least spinke of ingenuitie will bewray betime and will timely bewayle their woefull estate These to vse the words Ezech. 20.43 of the Prophet shall remember one day their wayes and â—ll their doings wherein they â—aue beene defiled and they â—hall loath themselues in their â—wne fight for all their eâ—ils that they haue commitâ—ed And they shall know that â—he Lord is GOD when hee â—ath wrought in them this coÌ„â—ersion for his owne Names â—ake not according to their wicked wayes nor according â—o their corrupt doings Such desperate ones as Ieremy describes Iere. 18.12 Noluerunâ— veritati consentire nec victi et Quod volumus sanctuÌ„ est August vincent Epist 48. But for the ignorant obstinate â—bdurate Papist who wil not â—eare and vnderstand and bee â—onuerted who spurnes at the â—ery motion of Reformation Quaerimus vos qui a peristâ— vt de inuentis gaudeamê° de quibus perditis dolebamus August Vincent Epist 48. â—nd being settled on his lees groweth bold and impudent â—n the cause for who so bold â—s blind Bayard Let him be â—gnorant let him bee misted â—et him bee misse lead still These men shall one day know that there hath beene many Prophets among them who are cleare from the blooâ— of all men Si saepitis benè et rectè si autem non sapitis non vestri curam gessisse non paâ—itâ—bit August lib. 3. contra Epist â—eâ—â— an c. 59. ad finem Prâ—lâ—ps and they shall finâ— that their blood must rest vp on their owne hard hearts anâ— stiffe neckes What Sir may some oâ— them say doe you so hastilâ— include vs all in the pitt oâ— confusion because wee prâ—fesse another Religion I teâ— you truely wee haue as gooâ— hope to come to Heauen aâ— your selfe Doe wee walâ— in any other saue in the step of our with them still Custome hath borne must way and euer will And good or bad what their Forefathers did They 'l put in practice too else God forbid G. W. forefathers aâ—â— progentors Dâ— we professe anâ— other Râ—ligion Tantum se isti debent inscitia ac tenebris superiorum temporum luel Apol. pag. 138. then that which the bequeath'd vnto vs whicâ— we will liue and dye in too The Moales speech in Mast Scots Vnio pag. 37. of his Philomythology Wee our forefathers customes still obey Doe as they did and follow their blinde way Not striuing busily our wits t' approue By searching doubts but rather shew our loue By louing euen their errours that are gone Or reuerently beleeuing they had none True it is like enough you will doe so whatsoeuer bee said to the contrary For as the wise King saith of a foole Prou. 27.22 Bray a foole in a morter and he will neuer bee the wiser The holy Spirit hath branded those people with blacke who practized that long since which you plead for now 2 King 17 41. v. Mr. Scots Vnio in the Epimythium p. 48. So those nations feared the Lord and serued their Images
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
before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
say the Papists doe not worship Images and we know that it is said in the second Commandement Thou shalt not bow downe thy selfe vnto them c. To this what shall we answer but that they say one thing and doe another for wee haue already proued that they fall downe and worship the Crosse Behold the signe of the Crosse come and let vs worship it Againe it is impossible that ones whole affection should bee bent and setled on an Image and yet that he should not direct some deuotion vnto the Image as one of the Ancients hath well said Jt cannot possible bee Placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietib pingatur Concil Elibert that the affection should be withdrawne from that wheron our whole sense is fixed and fastned Therefore Lactantius saith that there can bee no true worship performed where it is done with respect vnto Images Thirdly wee say that both these are equally forbidden of God namely the worshipping of the Image it selfe and the worshipping of God at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atha Quis ergo iste honor Dei est per lapideas ligneas formas discurrere inanes atque examines figurastanquam numina venerari hominem in quo vereâ— imago Dei est spernere Clem. Rom. or before an Image For this you haue a plaine place Leu. 26.1 You shall make you none Idols nor grauen Image neither reare you vp any pillar neither shall you set vp any stone or image within your Land to worship before it for I am Jehouah the Lord your God But Images say they are Lay-mens Bibles and therefore they may be borne with as certaine historicall documeÌ„ts for the good of lay people whereto I answer first that it is no little blasphemy to affirme that Images are Bibles that is the Word of God for the authority of Gods word and of the Bible is the greatest that may bee and it is vnspeakeable But who dare say that the authoritie of Images is as diuine and eternall as that of God himselfe Secondly Images cannot be Lay-peoples Bibles because the Bible containes the true doctrine of God but Images are deceitfull lying Teachers Calu. Instit l. 1. c. 11. §. 5 teaching lyes as it is manifestly written by Ier. 10.8 and by Habb 2.18.19 Further wee ought not to bee wiser then God who hath instituted that his church should be taught not by dumbe Pictures and Images but by the liuely preaching of his Word and the lawfull vse of the Sacraments And these things be spoken also as touching the adoration of Reliques for the worshipping of them is confuted by those very same places of Scripture by which the worshipping of Images hath beene ouerthrowne You haue led mee by the hand through all Diuinitie and so haue holpen mee to some generall knowledge wherby I may in some sort bee prepared vnto the holy Supper of the Lord now it remaines that you furnish mee with some particular knowledge about the same Supper of the Lord wherunto I desire to prepare my selfe You say well indeed S. Th. p. 439 and I doe it very willingly so bee that before all you note that the word Sacrament is no where extant in holy Scripture but there are diuers words aequiualent vnto it as Romans 4. the word Signe or Seale where Paul calleth Circumcision the seale of the righteousnesse of Faith A Sacrament then Calu. Institut l. 4. c. 14 is a holy signe or seale annexed to the Word of God as vnto Tables and Letters wherein God promiseth vnto vs his fauour and the forgiuenesse of sins by the death and suffering of our mediatour Iesus Christ Now signes be of three sorts Some there bee which are onely Significatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noting out somewhat as the Meare-stone signifieth the fields which it parts to be diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some are Memoratiue representing vs the memory of somewhat and exciting our affection and will thankfully to thinke on it as whâ—n one friend giues vnto anothâ—r some excellent booke or a piece of gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby 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 only signifie and put the partie in remembrance of some benefit but it doth especially certifie him as namely by which hee to whom the letters are granted is certainly 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 Pattents of the Gospel 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J conceiue what a Sacrament in generall is I would haue you to shew mee 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 S Th. p. 454 Calu. Institut l. 4. c. 17 De coena Domini Zanch. Miscellan 1. part pag. 387. seq wee may bee 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 and assured that the blood of Christ was shed for vs for the remission of sinnes How many things are wee to consider in the Lords Supper S. Th. p. 440 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 bee 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 true wine Sub vtraque specie sumitur ipse totus Christus sed si in altera tantuÌ„ sumeretur ad alterius tantum id est animae vel corporis non vtriusque pariter tuitionem valere significaretur Ambros Aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque mysterii sine grandi sacrilegio fieri non potest Gelasius 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
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
Christ in the institution of the holy Supper before that euer hee 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 hee did appoint then his Disciples and all Ministers afterward to doe the like Si Deus dimisit peccata per vnaÌ„ bostiam nec dum iam opus est secunda Chrysost Saluatoris hostia semel oblata absoluit omnia fidaque in omne teÌ„pus perdurat Aarom successores dati fuerunt Dominus autem sine transitione successore sacerdotiam obâ—â—net in aeternum Athanas As the Masse-priests indeed after a few words vttered like Magicall Spels and Charmes and after a few histrionicall gestures and ceremonies doe beare vs in hand that they do And further they blush not to affirme that this SacrameÌ„t is a sacrifice a most true propitiatory sacrifice for the sinnes punishments and all wants not only of the liuing but of the dead too And so blasphemously tread as it were vnder foot the Passion of Christ which as formerly wee haue proued is the alone and only propitiation for our sinnes which was only 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 De sacrificio Christi Zanch. in Epist ad Ephes 180. Heb. 10.12 Christ hauing made that one only offering for sinnes for euer sitteth at the right hand of God And v. 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 bethinke 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 be no certaine number of times prescribed vnto any man Non est audaciae saepius accedere ad Dominicam moÌ„sam sed indigné accedere etiam si semel taÌ„tùm id fiat in tota vita Chrys 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 Scio Romae hanc esse consuetudinem vt fideles semper Christi corpus accipiant Hierom. Accipe quotidie quod quotidie tibi prosit sic viue vt merearis quotidie accipere Qui non meretur quotidie accipero non meretur post aÌ„num accipere Amb. and to the breaking of bread that is the Supper of the Lord. But it would bee 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 benefite which was afforded 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 wee may often hereby cherish quicken and cheare Qui vulnus habet medicinam quaerit vulnus habemus dum sub peccato sumus medicina est Sacramentum Bern. them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that wee consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much wee owe likewise to the Church that wee may hereby make open profession and giue a publike testimony that wee bee fellowes and members of it Lastly thus much wee are bound to performe for the auoyding of corporall punishments for 1 Cor. 11.30 it is said For this cause many are weake and sicke among you and many sleep c. where the Apostle teacheth that God punisht many in the Church of Corinth with diseases and death because they did not rightly vse the Lords Supper Now if God did lay his punishing hand on them by diseases and death for the wrong vse we may bee sure that he wil punish for the rare vse of the Lords Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must bee qualified Qui sibi nullius mali est conscius hunc oportet singulis diebus accedere qui vero peccatis occupatus est neque poenitet ei nec in festis accedere tutum est Nec enim se mel in annoÌ„ accedere liberat nos à peccatis si indignè accesserimus quin hoc ipsum auget damnationem quod cum semel tantum accedamus ne tum quideÌ„ purè accedimus Chrysostom That indeed is it which aboue all other is most necessary because of that most sharpe sentence pronounced by the Apostle 1 Cor. 11.27 Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guilty of the body and blood of Christ that is he is held guilty of the violating of this sacred signe and seale whereby the body and blood of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eate of this Bread and drink 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 betweene common bread which we eate 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 euery man therefore examine himselfe c 1 Cor. 11.28 What is the true trying of a mans selfe and 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 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