as when one friend giues vnto another some excellent booke or a piece of Gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmatiue whereby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not onely signifie and put the party in remembrance of some benefit but it doth especially certifie him as namely by which he to whom the letters are granted is certainely assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattens of the Gospell In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists or of Vbiquitaries I conceiue what a Sacrament in generall is I would haue you to shew me what the Supper of the Lord is It is a Sacrament of the New Testament or it is a holy signe ordained by Christ in the new Testament that by bread broken and eaten wee may be admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred assured that the blood of Christ was shed for vs for the remission of sinnes How many things are we to consider in the Lords Supper Three things as in euery other relation first the two termes of the relation the Relate and the Correlate secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes be there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread and true wine Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the Correlate in the Lords Supper It is called the thing signified or that thing whereof wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread and wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What bee the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediator according to both natures diuine humane but especially according to his body and bloud inasmuch as in his body as the subiect of his pasiō he suffered for our sinnes and by his blood shed he purged our sins And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are pu◠in remembrance and assured of my body as it hung vpon the crosse and also of my bloud which was she◠likewise for you vpon the crosse What is the accidentall Euen all those benefits which do accrew vnto vs by the passion and death of Christ as the forgiuenes of sins regeneration sanctification in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both the termes in the Lords Supper to wit the Relate and the Correlate now I would bee instructed about the foundation ground of that holy admonition and certification as you calld it The fundamētall or efficient cause of the Lords upper is partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the sacrament What is the foundation in respect of the Sacrament it selfe It is twofold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to be considered in the institution of Christ Two things First the Historie of the institution of the LORDS Supper set downe by the Euangelists secondly the especiall wordes of the institution which are This Bread is my Bodie which is giuen for you This Cup is the new Testament in my Blood How are those words to bee vnderstood They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as wee haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Bodie of Christ for by that reason bread should haue been crucified for vs bread should haue been giuen to die for vs and so the Cup likewise should haue been shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to be vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood neither would our Sauior teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie and assure you of my bloud which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and he giue withal vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Mannor Now he giues not the land substantially into his hands by consequēt it wil follow that that speech of the Prince must not be vnderstood substantially as if those letters the sealewere the very substāce of the demain or because the demaine were inclosed in the seale but it is a significatiue certificatiue kind of speaking
of Christ were not of it selfe sufficient but needed some additament to fil it vp but there by a Synecdoche the passions of Christ he calleth all such as the members of Christ were to suffer as if he said I must also endure those afflictions which Christ shall feele in his members as he expresly annexeth I fulfill the remnant of Christs passion in the flesh for the body of Christ which is his Church that he might plainely shew that hee spake not of that passion which Christ suffered for our sinnes but of the crosses and afflictions which the Church must sustaine in this world which church by a metaphorical kind of speaking is the body of Christ. And this which wee haue spoken about the sufficiency of the passion of Christ wee must note againe against the Papists who teach and say that expiation and purging of sin is partly by good workes which shall be confuted in the doctrine of iustification partly by the Masse which shal likewise be confuted in the point of and concerning the Lords Supper and partly by Purgatory which they say is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First in the sacred Volume there is no one testimony of Purgatory no not so much as one example of any one that was in that Purgatorie fire Ergo it is a nice inuention of their own braine They vrge a place 1. Co. 8. vers 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly for the Apostle speaketh as touching the edification of the Church and saith that the time shall come when it shal be tried and examined how much euery one hath profited in edifying the Church by the word of God and the holy Spirit which two he calleth fire by a metaphor He addeth further Vers. 15. He shall be saued but euen as it were by the fire where abiding still in the metaphor and similitude hee saith that not all those who haue not edified aright shall straightway bee damned for euer but that they shall suffer a tryall in their own conscience because they haue not so faithfully discharged their office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall find but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last Ioh 5. Verely verely I say vnto you who so heareth my word and belieueth in him that sent mee shall not come into iudgement and by consequence not into Purgatorie which is a part of Iudgement but shall passe from death to life Reuel 4 vers 14. Blessed are they henceforth which die in the Lord. Henceforth that is frō the very moment wherein they die There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatorie fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ It is that effectuall application whereby Christ doth all sufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ. It is his intercession for vs. What doe you meane by intercession I doe not meane any prayer or sute whereby Christ would get vnto vs againe the fauour of God as one man is said to interceed for an other that he may procure him somwhat but I vnderstād first that perpetuall value force of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall bee of force for vs for euer Which is the third office of Christ His Regall office for Christ is not only a Prophet and a Priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that he gouerneth the Church by his Spirit and by his Word and doth not onely shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that hee defendeth vs against our enemies Satan sinne and death that they haue no power to hinder our saluation Thirdly in that hee beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto this his owne ordinance Fourthly In that at the end of the world hee shall appeare to be iudge of all men and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternal glorie I doe already conceiue the Office of Christ what it is and of how diuers sorts it is now I would haue you tell me what the obiect is about which Christ exercises this his Office It is the Church How many waies is Church taken Two waies in a large or in a more strict signification What is the Church taken in the large acception It is the multitude or company of all such men as haue the word of God preached vnto them in which company there be many hypocrites which doe not belieue truly and therefore are damned for euer What is the Church as it is strictly taken It is that number and company of men which are elect of Christ by faith vnto eternall life And this company is wont to be parted into two rankes the one Militant the other Triumphant That company of the elect and godly is called the Militant Church which remaineth yet on earth but the Triumphant is that company of the faithfull that is already in Heauen And so the rule of the Fathers is to be vnderstood He shal neuer be a member of the Church Triumphant that hath not been a member of the Church Militant But whereas the Church is diuided into the visible and inuisible Church that is no true diuision to speake properly but onely a distinction of diuers respects in the church For the church is said to be visible in respect of the men themselues which are in the Church and may be seene and inuisible in respect of the internall graces to wit of faith and other gifts of the holy Spirit which are not so obuious to the senses Which must be noted against the Papists who would haue
waies is the saluation of man considered Two manner of waies either as it is perfect and complete or as it is but begun and imperfect or either in respect of the life to come or of this present life What is perfect eternall saluation It consisteth in 3. things First In most absolute perfection of bodie and soule Secondly In that vnvtterable ioy wherewith we shall triumph before God the holy Angels and godly men Thirdly In that most euident Maiesty glory and honour wherein we shall triumph ouer death Sathan sinne and sinfull men And this is that which Peter saith 2. Pet. 1. v. 4. We shall be made partakers saith he of the diuine nature of diuine perfection ioy and glory And Phil. 3. v. 21. Christ shall transforme our base body that it may be like the glorious body of Christ. Esay 64. v. 4. 1. Cor. 2. v. 9. The things which eye hath not seene nor the eare heard nor euer entred into the heart of man to conceiue are those which God hath prepared for them that loue him What is imperfect saluation or that which is begun only It is a taste of eternall saluation or that comfort and ioy of conscience which we haue in this life arising from the forgiuenesse of our sinnes and from that confidence we haue towards God whom we certainly know to be reconciled vnto vs by Christ Iesus so that no calamitie whatsoeuer can be able to separate vs from his loue no not death it selfe or that anxitie and horror which vsually we feele at the houre of death Of this the Apostle speaketh Rom. 5. v. 1. Therefore being iustified by faith we haue peace i. e. a ioyfull and merry conscience in the very midst of calamitie and death Rom. 8. v. 35. Who shall separate vs from the loue of Christ shall oppression shall anguish c. I see now what the end is I may expect to reape from this heauenly doctrine which how much the more it is desirable so much the more I long to know the meanes by which I may be conducted to this end The meanes whereby thou mayst come to this most desired end are two First the knowledge of thy misery Secondly thy redemption out of that misery The former part of this heauenly science touching the diseases of the Soule How may I come by the right knowledge of my misery or of the sores of my soule If thou shalt weigh well with thy selfe these foure things 1. That which went before thy misery 2. The efficient cause of thy misery 3. The parts of it 4. The exemplary cause or glasse wherein thou hast represented vnto thee thy misery What is that which went before the misery of mankinde That happy and blessed estate wherein man was inuested by God before his fall or the image of God which was in man What is the image of God in man or rather what was it It was nothing else but that absolute and perfect estate before the fall consisting in the perfection of the vnderstanding and the will of man and further in the maiesty of man whereby hee farre excelled all other of the creatures or that I may speake yet more plainly the Image of God in man was either prime and principall or secondary and depending of the former The prime Image was both in his minde and in his body In his body there was perfect health and safety In his minde there was vnderstanding without errour will without staine of sinne That other image which depended or arose from this was that maiestie and alacritie was in man springing from the perfection of his body and soule touching which the Scripture speaketh Gen. 1. v. 26 Let vs make man according to our image and according to our likenesse Ephes. 4. v. 24. Paul cals true righteousnesse and holinesse the Image of God Hitherto must be referred the whole doctrine touching the state of Man before the fall and touching his liuing in Paradise anent which you may reade Gen. 1. v. 27 28 29. and all the second Chapter of that Booke What is the cause of mans miserie The fall of our first Parents or the defection of Adam and Eue from God in their first estate of innocency which was by the eating of the forbidden fruit What haue we to doe with the fall of Adam and Eue seeing then wee had no being at all Adam and Eue did represent all mankind and therefore they had giuen them felicitie and the Image of God for all mankinde wherefore in regard they by their offence lost that which they had receiued for all mankinde they lost it not in themselues alone but in all their posteritie Euen as if a King should giue any one some Priuiledges for himselfe and his postâ—ritie and he that had these Priuiledges granted should be attainted of Treason against the King then surely he himselfe should loose all those priuiledges which hee had gotten of the king and his posteritie should get no benefit of them neither And was this so great a matter to bite an Apple and to eate of it The eating of the Apple was a most grieuous offence not in regard of the Apple it selfe the losse thereof was but small for there were Apples good store in Paradise but because that eating flowed and issued as it were from the fountaine of most horrible sinnes to wit from pride man thereby affecting the seate and Maiestie of God and so became guiltie of high treason against Gods Maiestie as God mockingly casts man in the teeth Gen. 3. Behold Adam is made like vnto one of vs that is he is made as it were one of the persons in the Sacred Trinitie Another sinne is vnbeleefe in that our first Parents did not beleeue Gods words to be true when he said in what day soeuer ye shall eaâ—â— of it ye shall die the death But contrariwise in that they readily beleeued the diuell who spake vnto them by the Serpent as by his instrument and told them that they should not die at all and so they gaue more credit to him then vnto God The third sinne is contemptuousnesse and disobedience for we ought to obey God in all his commands euen in those which wee thinke are but of little reckoning The fourth sinne is vnthankefulnesse for man was created after the likenesse and Image of God and therefore it was his duty to obey Gods Commandements in token of his thankfulnesse for the benefit The fift and most grieuous sinne was that apparant reuolt and falling from God to the diuell namely when man went about to attaine to be like vnto God by the Counsell and helpe of the diuell and so conspired as it were with the diuell against God I haue also heard of the cause of miserie or of the diseases of the soule tell me now further what be the parts of our misery They be two Sinne and the punishment for sinne for in these two things our misery
or meanes whereby Christ wrought this expiation and so satisfied for our sinnes and 2 the Proprieties of that Expiation What be the causes by which Christ wrought this expiation These be of two sorts either Prime or arising from the prime causes What is the prime cause The obedience of Christ in that he humbled himselfe and was subiect to the Law to the end that he might satisfie for vs who had broken the Law According to that Rom. 5. v. 19. As by the disobedience of one man to wit of Adam many were made sinners so by the obedience of one to wit of Christ many shall be made righteous What is the other cause arising and springing from this prime cause It is twofold The Passion and the Death of Christ. Of what sort is the Passion of Christ It is of two sorts Externall and Internall What is the Externall Passion It is both that anguish which Christ endured in his most Sanctified body and also that ignominy and shame which hee sustained for our sakes Which was the Internall Passion That wonderfull sadnesse and heauinesse which Christ felt in his soule for our sinne Of which it is said Math. 26. v. 38. My soule is heauy euen vnto the death where by death hee vnderstandeth not only corporall death but eternall as if he had said my soule is as heauy and sorrowfull as their soules are which must for euer be damned How many were the torments of Christ in soule Two Which is the former The former was in the Garden before he was apprehended and led to publike iudgement for there began he to be affraid of himselfe lest God should leaue and forsake him whom he then beheld as one who was grieuously offended by the sins of Mankinde and consequently who was extremely angry with him that had taken and translated vpon himselfe the sinnes of the whole world Whereby doe you know the greatnesse of these torments and sufferings in the soule of Christ By two tokens First in that Christ there needed Angels to comfort him and to hold him vp lest being too much affraid by that horrible sight of the angry and wrathfull God he should haue fainted See Luk. 22. v. 13. and hence it was that he vttered that speach My soule is heauy vnto death euen to eternall death What is the other token of those most grieuous torments in the soule of Christ His bloody sweat for this was a manifest signe that all the naturall forces in Christ were much weakened and as it were bound from doing their office by reason of that great torment and terrour so that nature could not keepe the blood any more in the veines but was faine being congealed and clotted to cast it out as it were and driue it to the exteriour parts of which great violence and terrour the like example can no where be read in any Historie Which is the other suffering or torment of Christ in soule The latter was that which a little before his death hee felt vpon the Crosse when he stroue against that temptation of his perpetuall separation and abiection from the face of God whereupon hee sent forth that dolefull cry My God my God why hast thou forsaken me where by a Metonymy he calleth that fearefull temptation wherewith those are wont to be troubled whom God hath cast from his sight and quite forsaken desertion or forsaking For requisite it was that Christ should endure such a temptation that hee might deliuer vs from eternall damnation I haue seene the Passion of Christ now tell me his death The death of Christ is the separation of his Soule from his Body whereby he satisfied for and purged our sinnes and deliuered vs from eternall death And so much the very shedding of blood and water out of Christs side did manifest of which Iohn speaketh Iohn 19. v. 34. One of the souldiers saith he pearced his side and presently issued out blood and water by the blood Christ signified that our sinnes were ransomed and satisfied for by the water that we are washed from the filth of our sinnes It followeth now in order that you instruct me as touching the proprieties and benefits of Christs Passion tell me therefore what is the first proprietie of Christs Passion This it is that it was altogether necessary in regard that mankinde could no way else be freed from eternall death but by the death of the Sonne of God And that for this reason because the most high God is most iust and therefore neuer remitteth sinnes without satisfaction sithence that by nature he hateth sinnes and can in no wise endure them for he that is iustice most eminently cannot away with iniustice euen as the fire cannot abide water As it is said Psal. 5. Thou art not a God that willeth wickednesse Againe plaine places of the Scripture doe testifie the same Rom. 8. v. 3. That which was impossible to the Law that hath God done by sending his Sonne i. e. that which by no other meanes could haue beene performed was done by the death of the Sonne of God Heb. 2. v. 14. Therefore because the children are partakers of flesh and blood he also in like manner was made partaker of them that hee might abolish by death him that had the power of death that is the Deuill and in the verse following and might set at libertie those which through the feare of death were subiect vnto bondage all their life long that is that he might redeeme those which otherwise should haue perished eternally vnlesse Christ had wrought their Redemption And truly if there had beene any other way to haue satisfied for sinne then that might haue beene performed either by our selues or by some other creature But we could not haue done this for our selues 1. Because whatsoeuer good we doe we doe already owe it vnto God and that which wee owe vnto God is not the price of Redemption or satisfaction but it is due debt 2. Because wee adde somewhat to the score of our debts euery day and therefore wee can neuer bee able to satisfie and pay them And that wee doe daily adde sinne vnto sinne See Iohn 15. vers 15 16. Psal. 130. v. 3. Math. 6. v. 12. Math. 18. v. 25. Thirdly Because sinne is a hurt and iniurie to God and so an infinite euill and therefore also deserueth either eternall punishment or one equall thereunto out of which if it had beene laid vpon vs we could neuer haue beene able to haue freed ourselues No other creature could satisfie for vs for example Not the Angels first Because man and no other creature may be punished for that sinne man had committed the Iustice of God requiring that it should be so as it is said Ezech. 18. v. 30. That soule that hath sinned euen that shall die Secondly Because no creature no not the Angels are able to escape and free themselues out of eternall punishment Whereupon it followeth that it was
which must be thus vnderstood interpreted these letters of minâ— this seale do import and assure thee of the certaine hauing and possessing of that Manor farme or demain Wherfore we conclude that the body bloud of Christ according to the substaÌ„ce therof is neither in the bread nor in the place where the Supper of the Lord is administred but in truth in heauen as it is vsually said he ascended into the heauens from whence he shal only come at the last Iudgement but that the bread wine do giue vs notice assuraÌ„ce that the very body which now is in heauen was giuen for vs on the crosse and that the bloud of Christ was shed for vs which must be obserued against the Papists Vbiquitaries who seeke after the body and bloud of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament It is the agreement or meet analogie betwixt the signe the thing signified or it is that fiâ—nes wherby the bread may signifie certain vs of C. body giuen for vs the wine may notifie and assure vs of the bloud of C. shed for vs. Wherin consists that fitnes which true bread hath to signifie the body of Christ It consists in 3 things 1 that like as the bread is broken so the body of C. was broken torne vpoÌ„ the crosse for vs as Paul saith This bread it is the communion of the body of Christ. 2 That like as bread hath the force of nourishing so the body of Christ giuen for vs vnto death hath power to refresh our coÌ„sciences foâ—lorne almost spent pin'd away by reason of sin 3. Like as bread doth not only nourish but it doth also strengthen our body so the body of Christ in like manner deliuered vnto death for vs hath power continually to cherish and sustaine our drooping miserable consciences Wherein consists the correspondencie that Wine hath vnto the Blood of Christ In three things also first euen as the wine is poured out into the cup and poured also out of the cup so the bloud of Christ sprung out of his body and was shed vpon the crosse Secondly euen as wine hath the power of reuiuing and quickning or of heating and moystening of our body and of increasing vitall and animall spirits so the bloud of Christ or the merit of the bloud of Christ hath the power of quickning our benummed drie consciences by reason of sinne Thirdly euen as wine maketh glad the heart of man and hath great vertue in it to cheare vp the mind so the merit of Christ or the bloud of Christ worketh an vnspeakable ioy in our soules whereof Dauid speaketh Psalm 51. Restore vnto me my ioy againe I haue heard what the foundation of the Lords Supper is in respect of the Sacrament it selfe or the things themselues now tell mee what is their ground and foundation which do vse it or the foundation in respect of vs It is true Faith whereby wee doe so looke vpon these signes as they signifie remember and assure vs of the body of Christ of the bloud of Christ and so consequently of his whole merit and so likewise of certaine remission following vpon that merit For in the Supper of the Lord remission of Sinnes is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sins as the Papists peruresly do imagine But our Faith is confirmed and strengthned by these signes in the remission of sinnes which was granted and giuen vnto vs before that we approached the Supper Wherein consists that Faith which we must bring to the Lords Suppur thereby to bee confirmed and strengthned It consists in two things First in a sure trust and confidence whereby we beleeue for certaintie that Christs body was giuen and his bloud shedde for vs that is for that person that commeth to be partaker of the Lords Supper Secondly it consisteth in application whereby we appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as he suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely bee perswaded of as if we our selues had been crucified and there haue giuen our owne proper bodies and shedde our owne hearts bloud I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I learne somewhat of the end or the finall cause for which the Lords Supper was instituted and for which it becommeth mee to communicate at the Lords Table The end or finall cause is first in respect of Christ then in respect of our selues In respect of Christ the ende is the commemoration of that his most bitter Passion which he endured for vs both in his soule and in his body A commemoration I say that is a gratulatorie remembrance to the ende that for that so great a benefit and vnutterable loue towards vs we should in the publike assembly and congregation in the very face of the Church yeeld together with that remembrance most hearty thankes As Christ saith Doe this in remembrance of me in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principall vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondarie What is the Primarie vse of it in respect of our selues It is two â—old First the confirming and establishing of our faith as touching the forgiuenesse of our sinnes for Christs body giuen vnto death for vs and for his blood shed vpon the Crosse likewise for vs. The other vse is the nourishing strengthening reuiuing and chearing of our consciences which were by the burthen of sinne oppressed dried vp and disconsolate Which is the secondary vse arising from the former It is threefold first the consecration of our selues that euen as Christ offered himselfe once vpon the Altar of the Crosse for vs so we should in this publike action of the Church offer vp our selues and our whole life euen all that are ours vnto God and his sonne Secondly the publike confession of our faith to wit that by these external symboles and tokens as by a militarie marke and signet wee may testifie vnto what company we belong and to what religion wee adioyne our selues Thirdly the obligation of our selues that wee should also by this publike action in the sight of the Church bind our selues to loue our neighbour and to do the works of charitie especially to them that are partakers with vs in the same beliefe and religion And hereupon it was that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a loue-feast and that they were alwaies wont which came vnto the Supper to giue some almes vnto the poore that so they might testiâ—ie how that by the vse of the
Lords Supper they were obliged to performe workes of loue and charitie towards their neighbours And this is the true doctrine of the Lords Supper drawne out of the onelie Word of God and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an idoll composed by Antichrist consisting of diuers horrible blasphemies whereby the whole dignitie and excellencie of the Lords Supper is defaced and quite taken away namely while they say that Christ in the institution of the holy Supper before that euer he gaue his body and blood vnto his disciples did vnder the bread and wine offer vp himselfe truly though after an vnbloody manner for the honour of his Father and that he did appoint then his disciples and all Ministers afterward to doe the like As the Masse-priests indeede after a few words vttered like Magical Spels and Charmes after a few histrionicall gestures and ceremonies doe beare vs in hand that they doe And further they blush not to affirme that this Sacrament is a sacrifice a most true propitiatorie sacrifice for the sins punishments and all wants not only of the liuing but of the dead too And so most blasphemously tread as it were vnder foote the Passion of Christ which as formerly we haue prooued is the alone and only propitiation for our sinnes which was onely to bee made and performed by Christ and not often to be reiterated as are the expresse words of the Apostle against that idoll of the Masse worthy to bee obserued Heb. 10.12 Christ hauing made that one onely offering for sinnes for euer sitteth at the right hand of God And vers 14. By that one oblation hath he consecrated for euer those which are iustified You may reade more abuses and abominations of the Popish Masse very plainely propounded in the explication of Vrsins Catechisme at the eightieth question You haue fitted mee for the Lords Supper by knowledge both generall and particular now it remaineth that you prepare mee also by true deuotion What things then I pray you doe appertaine vnto that true Deuotion Two things first that you bethink with your selfe how oft you are to vse the Lords Supper secondly that you consider well how you may vse it worthily How oft must I vse the Lords Supper Very often where truely there can bee no certaine number of times prescribed vnto any man because euery one out of his godly vnderstanding is to set downe that with himselfe But in the Primitiue Church the Christians surely did vse the Lords Supper as often as euer they came together to heare the Word of God as may appeare out of the 3. of the Acts where the Christians are said to haue met to heare the word of God and to the breaking of Bread that is the Supper of the Lord. But it would be very conuenient foure times in the yeare or twise at the least euery yeare to approach the Lords Table and that for these reasons First Because frequent and solemne thankesgiuing is by vs to bee performed for that so excellent benefit which was affoorded vnto vs by Christs passion Secondly because Christ in expresse termes commands How often soeuer you shall doe it in remembrance of me where the word how often soeuer enforceth an often vsage that is So often as often as you shall come so that it presupposeth that wee are often to come 3. And thus farre are wee indebted to our faith that wee often strengthen it so much we owe vnto our consciences that we may often hereby cherish quicken and cheare them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that we consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much we owe likewise to the Ch. that we may hereby make open profession and giue a publike testimony that we be fellowes members of it Lastly thus much we are bound to performe for the auoiding of corporal punishments for 1 Cor. 11.30 it is said For this cause many are weak sick among you many sleep c. where the Apostle teacheth that God punisht many in the Ch. of Corinth with diseases death because they did not rightly vse the L. Supper Now if God did lay his punishing hand on thē by diseases death for the wrong vse how much more will he punish for the rare vse of the L. Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must be qualified That indeed is it which aboue all other is most necessary because of that most sharp sentence pronounced by the Apostle 1. Cor. 11. v. 7. Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guiltie of the body and bloud of Christ that is he is held guiltie of the violating of this sacred signe and seale whereby the body and bloud of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eat of this Bread and drinke of this Cup for who so eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body that is not vsing with reuerence those most holy signes and pledges whereby wee are assured of the Lords body and so consequently not discerning or putting any difference between common bread which wee eat euery day at our tables and this bread which by reason of the vse and office of certifying and assuring is made holy and so likewise of the Wine Of what sorts is that deuotion I pray you tell me It must be of two sorts either Antecedent going before the receiuing or Concomitant and ioyned to the receiuing of those holy mysteries How is the Antecedent deuotion called It is called The examining of a mans selfe according to that wee erstwhile vrged out of the Apostle Let euerie man therefore examine himselfe c. What is the true trying of a mans selfe of what parts does it consist The examination or proouing of a mans selfe is nothing else but the sifting of ones conscience what a man thinketh of himselfe and this examination is threefold Which is the first examination The first examination is as touching our misery which againe is either general namely when we consider with our selues the misery of whole mankind which did betide vs by the fal of our first Parents which doth consist in sin the punishment of sin or special when our thoughts are occupied about our own peculiar misery which examinatiō stands in 2 things first in the acknowledging of those sins which thou euery day hast committed either by omitting good things which should haue beene done or committing euill which should haue beene left vndone and that both in respect of Good workes which wee ought to doe as also in respect of praiers and daily inuocating on Gods Name which hath beene either altogether neglected