tenebris Wee trust and desire to bee tried by the light of Gods Word they put their confidence in darkenes whereupon it is that a thiefe stands not in more feare of the Gallowes then they doe of the Scriptures Wee labour to plant knowledge in all saith the reuerend and my much honoured Lord of Chichester and are desirous that euery man may know the things needfull for his saluation they labour to hold all in ignorance their hope is not in the goodnesse of their cause for they see the ruines of Babylon falling euery day onely their care is to blind you and keepe you ignorant If the light of knowledge might freely shine to the world Popery would soone be ashamed of it selfe saith another worthy in our Ch. And not to bee infinite in this kind M. Anton. de Dominis who was once welcommed by vs from the Tents of Antichrist and is ours still if couetousnesse the root of euill and hypocrisie the colour of good hath not put out both his eyes confesseth in that little booke wherein he expresseth the reason of his departure out of the Ch. of Rome the Prodromus to his larger and more fruitfull labours that this closing vp of the Scripture from the people gaue him occasion to suspect their religion and to feare his estate and to thinke on conuersion freely professing there in these termes Scripturae summa apud nos ignoratio that there is nothing whereof the Papists are more ignorant then of the Scriptures Nay a certaine Bishop of Italy was not ashamed to tel Claudius Espencaeus a famous Pontifician that the learned men of Italy it selfe were afraid to study the holy Scriptures least thereby they should become Heretiques and that therefore they employed themselues in commenting vpon the Popes Law-bookes Decrees and the Decretals the which booke though full of lies contradictions impertinences yet because it is the Popes booke it must be respected whilest the holy Scripture lieth as it were in the streets neglected And therefore to barre their seduced followers vtterly from this godly exercise of reading they beare them in hand that to read the Scripture is very perillous and the cause of erring from the faith Sed execratione ac detestatione dignior est ista vox quam responsione Hiper de quot id lectione S. Script lib. 1. pag. 175. Wicked impostors as if God our heauenly Father who hath made his Will and Testament and hath reuealed it by writing vnto vs his children would not haue it read and vnderstood by vs Blasphemous wretches as if God who can neither bee deceiued nor deceiue causing his holy will to be penned both as touching his owne worship and also as touching the meanes of mans saluation and that so powerfully yet plainly withall that he should seeke hereby to entrap and enfold his glorious Creature Man the Creature of his good-will with the mists of ignorance and errour Farre bee it from the thought of euery good Christian once to thinke that from such a good tree should come such bad fruit that from such a blessed cause should proceed such a disastrous effect that from the light should flow darkenes from the reuerend reading of the Scriptures errors As for their Doings that they also are of darknesse it would if I should particularize them require a large volume But to single out and to instance in one wherein they much resemble their prince of darkenesse the deuill who hath been a murtherer from the beginning Let their cruell and barbarous butchering of so many Saints of God meerely in the matter of Religion let the bloudie stabbing and violent murthering of so good and gracious Kings which shewed themselues like good Ezekias forward and bent to reformation Let the diuell in the Vault who was the contriuer of that matchlesse Treason and the Powder Pioners that should haue beene the Actors of the intended Tragedie let all these speake if they belong not to darknesse if they bee not the sonnes of the night Quo male agit odit lucem Aske the Powder-plotters if they hated not and shunned the shining light least their deeds should haue beene reprooued censured condemned as they were and as it fell out happily to this State and Country by the watchfull eye of his prouidence who is the keeper of our Israel and neuer slumbâ—rs nor sleepes but is alwayes ready at hand to shend and defend his people whom he hath set his loue vpon euen for his owne mercie and goodnesse sake howbeit we haue by our sinnes deserued to be cassier'd out of his fauour to bee 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 bee his mercifull goodnesse and patience that he hath not giuen vs ouer as a prey vnto their teeth Their snare was broken and our soule was deliuered O let this mightie and wonderfull deliuerance bee written on the posts of our gates let vs be euer talking of it to our neighbours and friends 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 blindfolded Papists and ignorant Catholiques as they will be termed would but a little consider of these Doings of this Doctrine and then tell me if they be not nuzled in most pernicious heresie and most tyrannically held vnder the very power of darknesse it selfe They that haue but the least spink of ingenuitie will bewray betime and will timely bewayle their woeful estate These to vse the words of the words of the Prophet shall remember one day their wayes and all their doings wherein they haue been defiled and they shall loath themselues in their owne sight for all their euills that they haue committed And they shal know that the Lord is God when hee hath wrought in them this conuersion for his owne Names sake not according to their wicked wayes nor according to their corrupt doings But for the ignorant obstinate obdurate Papist who will not heare and vnderstand and bee conuerted who spurnes at the very motion of Reformation and being settled on his lees groweth bold and impudent in the cause for who so bold as blind Bayard Let him bee ignorant let him be misâ—ed let him bee misled still These men shall one day know that there hath beene many Prophets among them who are cleare from the bloud of all men and they shall find that their bloud must rest vpon their owne hard hearts and stiffe-neckes What Sir may some of them say doe you so hastily include vs all in the pit of confusion because wee professe another Religion I tell you truely wee haue as good hope to come to heauen as your selfe Doe wee walke in any other saue in the steps of our forefathers and progenitors Do
as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and inuisible things arising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread and wine as also from a regardfull contemplation of euery action in that holy ministration First therefore when wee see the bread and wine set before vs on the Lords Table we know that they are appointed for the nourishing strengthening of our bodies but here wee must not stay Our hearts heereby are to be led to meditate on the body and bloud of Christ which is appointed to be our soules nourishment to feed vs to eternall life for so he professeth of himselfe Ioh. 6.55 My flesh is meat indeed my blood is drink indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to bee led to the meditation on the cruell death of the Crosse which Christ suffered for the remission of our sinnes when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when wee see that the bread which is broken and giuen vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof wee drinke that it commeth from the same grapes and receiued by vs in the same cup wee are hereby to bee led to the meditation on that communion which we haue with al Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which wee haue or should haue among our selues as members of one mysticall body whereof C. Iesus is the head Lastly when we eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies and so consequently that they grow into one substance hereby are wee led to a further meditation on our incorporation into Christ Iesus to be made one with him and hee with vs so that hereby we may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shal not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne table we must take heed we proue not vnthankfull to the louing kindnesse of the Lord. And therefore it is required of vs and that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remembrance of those blessings whereof we are made partakers in Christ Iesus as also neuer to let slip out of our mind that interchangeable promise which hath past betwixt God and vs. The Lord promising to be our God and wee promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse and righteousnesse all the remainder of our life Whence the ordinarie custome in these dayes may worthily bee reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their promise yet notwithstanding within a while they returne with the dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that we propose to our hearts a triall of our selues euen after our receiuing for though a man by the sight of the soyle may gather by some gesse what fruit wil come vp yet when he sees the fruit the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and louâ— toward men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if we can heare the Word more ioyfully if wee trauell for the righteousnesse of faith more soundly make the score of our sins lesse then they were before And these indeed are comfortable fruits of the truth of our holinesse FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ. The actions thereof are 3 most eminently 1. Meditation of Gods VVord which testifies of Christ. 2. Pâ—ayer vnto God through Christ. 3. The vse of the Sacraments instituted by Christ. Of the two first elsewhere here onely of the third Page 1. seqq That wee may vse the Sacraments aright wee haue need of Preparation which in this Booke is both largely deciphered and concisely proposed Preparation largely deciphered consists in 2. things Knovvledge and Devotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primary and independant consists of a double doctrine â— Of God according to the Essence which is one persons which are there Pag. 4. II. Of Gods VVord or the Scripture of which see the definition pa. II. The diuision which is threefold p. II. The properties which are 3 I. It deriues its authoritie from God alone pa. 16.2 It is perfect and sufficient to saluation p. 20. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous pa. 23 The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoate p. 29. II. Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Thy misery is throughly knowne by the consideration of 4. things I. That which went before miserie the Image of God II. The Efficient cause of thy misery Adamâ— fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sin Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigour of the Lavv. pag. 32. seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to lise pag. 40. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect thereof The efficient cause of our Redemption is Christ in him consider I. his Person and so 1. the Parts thereof the humane and diuine natures 2. the Vnion of those two natures II. his Office of which 1. in generall as it is called a Mediatourship 2. in speciall and so it is Propheticall Sacerdotall and Regall p. 41. seqq The obiect of Redemption is the Church which is largely taken pag. 71. strictly and properly Of it are considered the head the members the
A Manuduction TO Theologie Written in Latin by Barthol Keckerm done into English by T. V. Mr. of Arts. Pro. 14.6 Knowledge is easie to him that will vnderstand Ecclus. 6.35 Be willing to heare euerie godly discourse Printed by Aug. Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An vpright heart seeketh after knowledge TO THE SERVICE AND GOOD OF THE Church of God vnder the Patronage and Protection of the thrice worthy and religious his much honoured Friends The Lady Anne Neuill Wife to the Right Honourable Lo. B. of Chichester The Lady Anne Fetiplace of Chilrey in Barkshire AND His much esteemed Cousin Mistris Mabell Blenerhasset wife to the Right Worshipfull Master Thom. Blenerhasset Esquiâ—e and one of his Maiesties Iustices of Peace for the Countie of Cumberland T. V. Consecrateth himselfe and his labours in this Translation A PARENETIQVE DIRECTED ESPECIALLY TO THEM that call themselues Catholicks GOod R. there be now some yeres past since I gaue the onset to the Translation of this Booke a Booke of small volume but of great valour of a little price but very precious The Author himselfe is famous well knowne to haue beene a man rarely qualified and beautified with admirable endowments the characters whereof are to bee seene in his writings a man by whose exquisite skill and exact endeauors I perswade my selfe we should haue had if the thred of his life had beene a little more lengthened that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our fathers dreamed of liuely portrayed fully perfected But I list not to stand any longer on this theame this only wil I ad that it is hard to say whether the Author doth more commend the Workes or the Workes the Author In this little Theologicall Tract wherein summarily are deliuered the heads of Christian Religion I haue trac'd his steppes with all diligence and faithfulnesse and that out of a longing desire from my hearts root in Christ Iesus to further the simplest of my Country-mens growth in all godlinesse wishing that they would not thinke light of my labours slender though they bee for whose sakes they were primarily vndertaken And those are all vnlettered ignorant persons which are either such as haue liued vnder the Gospel and that so long that for their time they might haue beene teachers but by reason of their grosse and dull eares they bee but babes in vnderstanding and haue need to bee instructed in the very first Principles of Religion or they be such as doe liue in the bondage and captiuitie of more then Egyptiacall darkenesse of Popery who being beclouded with the myst of erroneous doctrine haue not as yet had the cleare beames of the Gospell shining in their hearts With the former sort or at lest such of them who seeke for knowledge as for gold my pains whatsoeuer it bee I am perswaded will not altogether be lost But for the latter I am afear'd I shal but bee accounted to sing a song to deafe eares For such alasse is the bewitching Cup of that Whore of fornications although her vanitie and vilenesse bee as open as the sun that shee not onely keepeth fast in bondage whom shee hath once lull'd asleepe but entangleth also euery day more and more louers the Lord of Heauen permitting the Diuel of Hell seducing the Locusts of the infernall pit assayling both by Sea and Land to gaine vnto them Proselytes Such is the impuqâ—â—ce of this whorish presumptuous woman of Rome that shee doth not after the manner of other women For other harlots are wooed but shee doth wooe others haue gifts sent vnto them from their louers but shee sendeth to her louers gifts and faire promises of preferments and promotion if they will take part in her whoredomes And this to giue one instance for all that learned and religious Doctour thinkes to haue beene the chiefest motiue of DD. Carriers Apostacie in that perceiuing his ambitious hopes to quayle at home he would trie his fortune there where Abbeys and Bishoprickes and perhaps Cardinalships are promised to such as with more diligence then others negotiate for the Pope Her Proctors and Factors shee sets about this worke are the Iesuits and Seminaries men that haue deuoted themselues to all ill seruices Quibus quaesâ—ui sunt animi superstitione capti that is as Saint Peter seemes to mee elegantly to expresse it Through couetousnesse with fained words make merchandise of mens soules and so in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely peruerting but subuerting silly soules as the word imports Act. 15.24 And surely such as the mistresse is such are her messengers shee of a most impudent face they of most impudent carriage she a strumpet queane they her bastardly brood These Pandars to their owne mother for the enhansing of her power and the enlarging of her pompe according to their commission get themselues with all ill-speed to forraine Nations What Staâ— is not haunted with these ill spirits yea what house yea what soule c. DD. Halls Censure of Trauel p. 57. We see the proof of their importunitie at home No bulwarkes of Law no barres of Iustice though made of three trees can keepe our rebanished fugitiues from returning from intermedling Id Ibid. pag. 56. His Holinesse knowes full well what a sweet morsell hee lost when this Kingdome shakt of his tyrannicall yoke and therefore for regaining hereof hee blowes ouer whole svvarmes of these Locusts into England where sitting theeuishly in the blind corners of our streets they entrap the simple folke and lurking in their secret dens of darknesse they ensnare the poore and wauering minded making them being once caught in their grin two times more the children of darknes then they themselues are Which indeed how can it otherwise fal out sithence their doctrine and their doings be both of darknes Their doctrine as it is a hotch potch of beggarly rudiments like a beggars cloak full of patches some of Iudaisme some of Turcisme some of Paganisme some of Pelagianisme in sum what is it els but a compound of errours so in nothing more does it bewray it selfe to bee raked out of the pit of darkenesse then that it will not abide the light of Gods Word to be tryed by For what Communion hath darkenesse with light are not these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heereupon well knowing what would betide them if the Gospel should cleerely shine forth in all mens hearts they mufflle the vnderstanding of the simple people giuing them to wit that all is Oracles that they speake not giuing them once leaue or leasure yea which is more interdicting them to search the holy Scriptures with the Noblemen of Beraea and to see whether those things bee so as they speake them Let our late worthies who haue descried the imposture of the Church of Rome let them speake in this case and heare their verdict Nos luci fidimus saith blessed â—ewel isti
vnto men but vnto God Therefore the holy Ghost is God Another place is 1. Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence we may thus reason whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the holy Ghost is Omniscient Ergo. The Maior is euident the Minor is expressely in the Text. Secondly whatsoeuer is in God is God but the holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple essence voyd of all difference and composition cannot consist of any thing which is not God The assumption is in the text vers 10. where it is said As the reasonable soule is in man that is of the essence of man so the holy Spirit is in God Hitherto may that testimony 1. Cor. 3.16 be referred Know yee not that ye are the Temple of God and that the holy Spirit dwelleth in you where the latter words do expound the former for it is all one as if the Apostle had said Know ye not that yee are the Temple of God seeing that the holy Ghost dwelleth in you who is God But if the aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1. Cor. 12.4 5 6. There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11 All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the text where it is said that the spirit worketh and distributeth all those gifts Another argument out of the same text may be this He that is endued with a will he cannot be a bare vertue or accidēt but is a substāce subsisting by it self but the holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstādeth and whosoeuer willeth and vnderstandeth he must be a substance by it selfe subsisting The Minor is clearely set down in the text where it is said The Spirit distributeth to euery one as he will I haue heard the doctrine concerning God tell me now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those things which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the time wherein it was reuealed secondly by reason of that authority it hath in prouing thirdly by reason of the matter which it handleth How is the Scripture diuided in respect of the time wherein it was reuealed Into the Old and New Testament The old Testament therefore is that part of the Scripture which God reuealed to the first of mankind and people of the Iewes which liued vntill the Ministery of Christ which he reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to mankind after the birth of Christ by the Euangelists and Apostles as by his Pen men or Notaries How is the Scripture diuided in respect of that authoritie it hath in prouing So it is diuided into the bookes which are Canonicall and those which are not Canonicall but Apocryphall Which do you call the Canonicall Books Those which are of vndoubted authoritie in prouing the Articles of Faith or which are the square and rule of our faith for Canonical is deriued from Canon which signifieth as much as a rule or square Of what sort are the Canonicall books Of two sorts either of the old or of the new Testament VVhich bookes of the old Testament are Canonicall The Canonicall Scripture of the old Testament is deuided into foure rancks the first containeth the fiue Bookes of Moses the second those Bookes which are called Historicall as these Ioshua Iudges Ruth the two Bookes of Samuel the two Bookes of Kings the two Bookes of the Chronicles the Books of Esdras Nehemiah Ester The third Bookes which are written in verse which are called Poeticall as these Iob the Psalmes of Dauid the Prouerbs of Salomon Ecclesiastes and the Song of Songs the fourth comprehendeth the Prophets which are either greater Prophets in number foure or lesser to wit twelue Which Books of the new Testament are Canonicall The Canonicall Scriptures of the new Testament is diuided into the history of the Euangelists the Acts of the Apostles the Apostles Epistles and the Prophecy or Reuelation of Iohn Which are called Apocryphall or not Canonicall Which are not of infallible truth and authority in prouing the Articles of faith consequently which are not the rule and square of our beliefe but containe precepts of life and historicall instructions Which are those Apochriphall Books Among the Books of the old Testament as wee haue before said there are some found not to bee Canonicall such as the Booke of Tobias Iudith Wisdome which falsely is ascribed to Salomon Ecclesiasticus or Syracides the third and fourth books of Esdras all the bookes of the Maccabees Baruch with Ieremy his Epistle the Prayer of Manasses the fragments of Ester the additions to Daniel as is the Song of the three Children the Historie of Susanna the Historie of Bell and the Dragon None of all these bookes are to bee found in the Hebrew tongue in which Language onely God would haue the bookes of the old Testament to be written neither were they written by the Prophets or any person immediately called of God Neither doth Christ the Euangelists or the Apostles cite them at any time and to conclude there be many vntruths in them Wherefore when the Papists vrge any thing out of these bookes against vs we must answer that those bookes containe not the infallible Word of God and consequently that they haue no firme force or validity in prouing How is the Scripture diuided in respect of the matter it handleth Into the Law and the Gospell for that part of Gods word is called the Law wherein wee are taught what we ought to doe but the Gosspell is that part of Gods Word wherein we are taught what wee ought to belieue and consequently wherein we haue the remission of our sinnes promised vs by faith in Christ. I haue heard sufficiently touching the diuision of the Word of God I pray you also instruct mee in the proprieties of it That will I willingly do so I first admonish you that hereafter wee shal alwaies take the holy Scripture for the Canonicall bookes only and not at all for
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