The Sacraments For in the Supper God most like a louing and carefull Father after he hath brought vs into his Church by Baptisme The effects of God in the Supper doth feede vs in spririte with the very substance of his Sonne Iesus Christ applying and making proper to euerie one of vs in particular the merite of his death and passion Why Iesus Christ giueth the bread the wine of the Supper and biddeth vs to take eate and drinke Matth. 26. To which purpose it is that Iesus Christ himselfe doth giue vs the breade and the wine that he commaundeth vs To eate and to drinke that he saith the bread is his bodie which is giuen for vs and the wine his blood which is shedde for the remission of our sinnes In which words he giueth himselfe vnto vs whollie he wil be our spiritual foode and life he will remaine in vs by his holy Spirite will haue vs to abide in him by Faith to the end that in beleeuing we do not perish but may obtaine that life euerlasting whereof he is the onely inheritor and giuer What we learne by the breaking of the bread In like manner the breaking of the bread in the Supper serueth for the confirmation of our Faith and ratifying of our saluation forasmuch as it assureth vs and causeth vs to see with our spirituall eyes that Iesus Christ was once in the citie of Hierusalem broken with the sorrowes of death for our deliuerance from euerlasting death and to purchase vnto vs euerlasting life And wheras by the commandement of Iesus Christ we take the bread into our hands then the cup and further that we eate the bread and drinke the wine which are conuerted into the food of our bodies we are taught by the hands of Faith we should seise vpon our Lord Iesus Christ and embrace him for our onely Sauiour and Redeemer and that by the same Faith we should spirituallie eate his bodie and drinke his blood continuing in hope of euerlasting life But the life of euery man in particular lieth in his owne Faith according to the confession made in the Apostles Creed wherein it is written for euery one apart to saie I beleeue not in generall we beleeue We are not in this case to busie or trouble our heads with the faith and beliefe of another with his worthinesse or vnworthines but wholly to rest and to stay vs vpon our own For S. Paul doth not teach vs that we should examine other men neither yet that other men should examine vs but he speaketh plainly and precisely in these words 1. Cor. 11. Let euerie man examine himselfe Wherefore let euerie one of vs in seuerall assure his conscience That Iesus Christ 1. Tim. 1. the true Messias is come into the world to saue sinners of whom he ought following the example of S. Paul to accompt himselfe the chiefest Let him beleeue that Iesus Christ came down from heauē to abide vpon the earth that he might lift him vp from the earth into heauen that Christ was made the sonne of man to make him the childe of God that he was conceaued by the holie Ghost and was borne of the virgin Marie to purifie and clense the sinfulnesse of his conception birth Let him perswade himselfe that the sonne of God hath ouercome the deuill to free him from the crueltie of that tyrant that he hath fulfilled the whole lawe louing God his Father with al his hart power and strength his neighbour as himselfe to purchase righteousnes for him that he made his appearance before Pilate an earthly iudge receaued sentence of temporall condemnation as an offender to exempt him from appearing before the dreadfull throne of God his iustice where he was to heare sentence of eternall condemnation pronounced against him for his offences committed against a God Almightie and euerlasting Let him be assured in heart that the same Iesus Christ descended into hell for his cause that is to say endured the sorrowes and terrible pangs of the second death and the heauie wrath of God to acquite him from that fearefull iudgement that he died a death accursed of God in hanging on the crosse to obteine for him both life and blessing before God that he rose againe from death for an earnest pennie and a warrant of his resurrection that he ascended into heauen for a certeine token of his ascension into the same kingdome that he sitteth on the right hand of God his Father to be for him an euerlasting Priest Teacher King Defender Reconciler and Aduocate And to be short that he shall come at his second comming to his endlesse consolation and perfect redemption In like manner it is necessarie that euerie one of vs do in particular applie vnto himselfe all those graces and treasures that are in Iesus Christ in asmuch as in giuing himselfe vnto vs he hath also giuen vs all his riches And therefore in that he is God it is that we may be partakers of his Diuinitie in that he is heire and Lord of the whole world it is that we may haue part of his Lordship and inheritance and that in him we may recouer the title of such possessions as we lost in Adam our first parent in that he is the welbeloued of his Father it is that we also may be acceptable in him in that he is rich it is to blesse vs with his riches in that he hath all power against the Deuill sinne hell Antichrist the world and all our enimies it is to be our warrant and defence against them al in that he is righteous good it is to iustifie vs to make vs good in that he is blessed and immortall it is to indue vs with his blessednesse and immortalitie Thus when we shall applie vnto our selues all the actions and benefites of the Lord Iesus Christ particularlie in like manner all his essentiall qualities affying vs wholly in him and in his promises and distrusting wholly our owne strength then we may boldlie draw neare vnto the table of the Lord where we shall by the benefite of Faith haue full fruition of Iesus Christ God man and further shall feele the same Faith encrease and grow in vs exceedingly to our great comfort And now it behooueth vs to note that it is impossible we should be made one with Iesus Christ and enioy the rich treasures that are in him vnlesse we do first renounce Antichrist his kingdome and vnlesse we haue in vtter abhomination all idolatrie superstition such traditions of man as are in a direct line set against the pure seruice of God the bounds and termes whereof are plainely set downe in his holy word Forseeing that God is our onely creator that in the person of his sonne Iesus Christ the true Isaac in whom al the nations of the earth are blessed he giueth himselfe entirely vnto vs his creatures it is great reason that in like maner we
by Faith should giue and resigne vp our selues whollie to God our maker And behold for this cause doth God iustlie require his people command them in his Law that They haue no other Gods before him Exod. 20. Deut. 6. That they loue him with all their heart and soule with all their strength and vnderstanding that is to saie with all their parts as well inward as outward And for this cause also God not only reprooueth those that halte on both sides but also commaundeth that they which sacrifice to strange Goddes should be put to death To this purpose S. Paul aduertising the Corinthians to flie Idolatrie vseth an argument taken from the coniunction and vnion that we haue with our Lord Iesus Christ in the Supper saying after this manner 1. Cor. 10. The cuppe of blessing which we blesse is it not the communion of the blood of Christ the bread which we breake is it not the communion of the bodie of Christ As if he would saie that seeing the Corinthians did not come to the Supper simplie onely to receiue those earthlie elements but really and in deede to receiue the bodie and blood of our Lord Iesus Christ to the end they might be linked vnto him by Faith and made flesh of his flesh and bone of his bone it should be more then exceeding impietie and abhomination to be present at the meetings and assemblies of infidels and to take part with them in their idolatries and therefore the Apostle soone after addeth to his former reason that the Corinthians Cannot drinke the cuppe of the Lord and the cuppe of the Deuils and that they cannot be partakers of the Lord his table and of the table of Deuils Wherein he teacheth vs to vnderstand that it is impossible at once to serue both God and the Deuill and that whosoeuer hath fellowship with idolatrie doth set vp a banner of defiance as it were against the Lord Iesus Forasmuch as therefore neither is darknesse more contrarie to light nor vice to vertue nor death to life nor hell to heauen then the Pope and his doctrine is contrarie to Christ and his holy Gospell it is necessarie that all those that haue true faith in Iesus Christ doe all their endeuour to fly from that poyson of papistrie and without delay to shake of the yoke of that Antichrist of Rome that they may entirelie offer vp themselues to the seruice of this good Sauiour and Redeemer Iesus Christ And if so be that neither the fellowshippe which we haue with the Sonne of God nor yet the promises of our heauenlie father can alure and induce vs to resigne vp our soules and bodies vnto God to put our affiance in him alone to serue and to worship him alone according to his good will pleasure but we will neuerthelesse stick fast to Antichrist and ioyne right handes to perpetuall alliance with him his ministers vpholders yet let vs set before our eyes to the end they may strike deepelie into our hearts we thereby maie be driuen with feare from their pernitious fellowship the greeuous threatnings and the heauie iudgment of God denounced against vs to that purpose as namelie when he saith Apoc. 18.4 Depart out of Babylon my people that yee be not partakers in her sinnes and that yee receiue not of her plagues Apoc. 14.9 Againe If anie man worship the beast and his image and receiue his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God yea of the pure wine which is powred into the cuppe of wrath and he shal be tormented in fire and brimstone before the holie Angels and before the Lambe and the smoke of their torment shall ascend euermore and they shall haue no rest day nor night which worship the beast and his Image and whosoeuer receiueth the print of his name And againe in another place Apoc. 21.8 But the fearefull and vnbeleeuers and the abhominable and murtheres and whoremongers and sorcerers and idolaters and all liers shall haue their part in the lake which burneth with fire and brimstone which is the second death Therefore let vs haue at the least this poynt well printed in our hartes to the end we be not led out of the way and so for euer cast away with the tymemen of this world which suppose it is not a thing impossible at once to serue both God the Deuill Iesus Christ and Antichrist and to follow the commandements of God and of men and to fulfill the affections of the flesh and of the spirite OF REPENTANCE The second Article THe former preparing of our selues in respect of Faith which applieth Iesus Christ to vs in particular with all his graces and blessings can by no meanes haue anie place in our heartes but it speedilie begetteth in vs a true and vnfeigned repentance that is a true and earnest loathing of that which is euill and an ardent loue and affection towardes that which is good which we see for our instruction in the examples of Dauid Peter Paul and other holy personages We must mourne inwardlie euen in our bowels sorrow vnfeignedly that we haue offended the Maiestie of God that we haue most wickedli◠in former times abused our creation rede 〈…〉 on baptisme that we haue prouoked G 〈…〉 anger in al the mēbers of our bodie that we haue abused our wit our heart our tongue our feete and our hands that we haue vnchastelie laide open our bodies and soules which are the temples wherein our God wil haue his abyding to al kind of infidelitie idolatrie filthinesse blasphemie whoredome rauening vsurie theft gluttonie drunkennes ambition excesse pride and of all the other vanities of this world which is in effect as much as if we would haue God the Father the Sonne and the holie Ghost to lodge in a base and vile backroome full of deadly infection and filthie stinking Wherefore we must be sorie for our wicked life forepassed calling our selues to a true and strict accompt which may breede in our hearts an earnest greife trembling that we haue in former times torne in peeces and broken in all the partes thereof the lawe of God to followe the will of the world of the flesh of the deuil The breaking of the bread in the Supper ought not onelie to moue vs vnto the knowledge of our wickednes but also to an abhomination thereof being none other then whatsoeuer is to be found in vs repugnant contrarie to the pure and holy lawe of God For whereas the bread is broken for vs or rather we breake the bread of the supper of our Lord Iesus Christ we are to learne that it is we that it is our sinnes and iniquities which haue crucified and 〈◊〉 to death the author of life which is euen 〈◊〉 the same our Lord and Sauiour Iesus Christ And therefore we may not do as the infidels in times past which made
fauour without the which we can hope neither for life nor saluation Minist You say Eusebius that the principal point that is taught vs in the mysterie of the supper and that we are to learne therein and to cal to remembrance so often as we come to the table to celebrate the same is that Iesus Christ is our life neuerthelesse it seemeth that this is contrarie to that which you lately saide speaking of the fruites of Faith and attributing thereunto our saluation and further repugnant to that which is written in the Psalmes where Dauid magnifying the graces of God Psal 36. saieth That in him is the wel of life and that our light proceedeth onelie from his brightnes Fo if the humanitie of Iesus Christ crucified and offered vp vnto God for our redemption is the cause of our life how can it be that God our Faith are the causes and occasions thereof Euseb The one of these is no hinderance to the other as you declared vnto vs at large in one of your sermons It is most certeine and of al men confessed that God is the author of our life and that in him we haue our being feeling mouing and vnderstanding Further that in beholding his shining countenance consisteth the full contentment of all our desires and our most perfect and blessed estate because it is the chiefest most souereigne good which comprehending vnder it all other particular good things hath sufficient in that respect to content and satisfie all our appetites and desires when we haue obteined do enioie the same But the meane to haue fruition and possession thereof and to drawe neere vnto him is Iesus Christ his son For euen as without God there is no life so without Iesus Christ there is no God as S. Iohn doth witnesse sayeng 1. Ioh 2. whosoeuer denieth the Sonne the same hath not the Father and whosoeuer confesseth the Sonne the same hath the Father also And Sainct Paul in his Epistles written to the Galathians and Ephesians to whom hee sheweth that in the time of their ignorance and when they knewe not Iesus Christ they were without God in the world And this is the cause why he was called by the Angel and by the Prophet Emanuel which in Hebrewe is as much to say as God is with vs to shew vnto vs that there is no other meane to ioyne and knit vs together with him then that meane of his sonne which may also be prooued by this reason It is not possible for vs to haue anie fellowshippe with God who is righteous and a most cleare and perfect light so long as wee continue in our sinnes and darknesse in as much as two things so fully and directlie contrarie cannot meete together ne endure ech other Wherefore it must needes be that before any agreement or league can be entreated of betwene him vs we are to be freed deliucred from the causes of our separation from God which can by no other meane be compassed and obtained then by Iesus Christ For he is the true light which enlighteneth euerie man thâ—â— commeth into the world Ihon 1. he is the Lamb that taketh awaie our sinnes Whereupon it foloweth of necessity that if we wil be reconciled and ioyned vnto God wee must bee made partakers of the righteousnesse of his sonne and must be lightened by his spirit to the end that he couering our filthynesse imperfections with the one and driuing away by litle and litle the darkenesse that dwelleth in vs with the other may hereby take away the lettes and hinderances by the which this happie league and agreement is broken and turned aside from our benifite And forasmuch as he is the way by the which we are to come to this agreement and so consequently to the life and felicitie that dependeth thereon For this cause he is called life as well as his Father Iohn 6. Whosoeuer eateth my flesh saith he drincketh my blood hath eternal life for my flesh is meate in deed my blood is drinke in deed He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the liuing Father hath sent me so liue I by the Father and he that eateth me euen he shal liue by me Al which places do serue to no other end purpose then to giue vs to vnderstand that his humanitie crucified for our sinnes hath the power to bring vs to life to quicken vs by reconciling vs vnto God when we eate thereof that is to saie when we by a true and liuelie Faith do as it were get a propriety in the saâ—e vnto our selues and being vnited ingrafted into it do lie there as it were at a sure anker by a firme and stedfast trust and confidence For by this meane we are ioyned vnto the diuinitie which is the wel of life of al blessednesse For this cause Tertullian saieth that our flesh is fedde with the flesh of Iesus Christ to the end that our soule maie be refreshed filled with God To which purpose we may refer two notable places of S. Augustine the one in his commentaries vppon S. lohn where he saieth speaking of the faithful man By Christ thou commest to Christ by Christ man to Christ God By the word which was made flesh to the worde which was in the beginning with GOD by the breade which is eaten of men to that which is eaten of Angels The other place is in one of his Homilies vppon the Psalmes where he setteth foorth a most excellent comparison taken from the Nource and her young childe The nource and the childe saieth hee doe eate one selfe and the same meate but after a diuerse manner for the milke which the childe sucketh out of her brestes is the breade that his nource before had eaten but for the better preparing and ordering of it in such sort as the childe might let it downe and thereby receiue his nourishment it was needefull that first iâ— should be incarnate in her and that it should be tourned into blood in her lyuer to the ende it might become the more sweete and delicate for the childe his drinking and being carried from the lyuer to the brests that it shoulde be there chaunged into milke and euen there should receiue a straunge kinde of whitenesse least the childe seeing it in the former colour should haue beene afraide of it and abhorre it Euen so saith he soone after applying his comparison the Angels and we do liue and are fedde with one and the same foode for neither they nor we haue anie strength or life or liuelinesse but by the onelie euerlasting and almightie worde of God neither is there anie other difference but that the foode that they receiue in meate wee receiue in milke for by reason of our infirmitie and weakenesse it was needefull that this word should be made flesh and by that meane should be applied to the capacity and strength of our
stomacke that we might be able to digest it and to be nourished and susteined by it Minister I perceiue Eusebius that you were not in sleepe at my sermon who doe so faithfullie rehearse what you haue heard O that it might please God that all the rest of my auditours woulde bee so attentiue and had so great and singular desire to make profite by the worde as I verilie beleeue you haue But the further I proceede in my excercise I haue the better experience that for the most part they are so cold and carelesse that I am constrained to complaine of them and to shew you my griefe in that behalfe Eusebius If I be diligent to learne the worde of God and in anie small measure capable of the knowledge thereof I am bounde to render vnto him all praise and thankes and to confesse that without his Spirite of my owne nature I shoulde haue as litle taste and feeling thereof as the most carnall and earthlie manne in the worlde But to the ende we do not discontinue and breake off our former matter if memorie faile not for a further and more full declaration of the mysterie whereof we do now intreate to the former similitude of sainct Augustine you ioyned another taken from the bodie of man the members whereof cannot by any meanes haue part of the life which springeth proceedeth from the soule remaining in the bodie except they be vnited and ioyned with it no more is it possible for vs to be quickened by this fulnesse of the Godheade which as sainct Paul saieth dwelleth bodily in Iesus Christ Coloss 2. and giueth life to the whole Church except we be members of his bodie flesh of his flesh and bone of his bone Minister You haue sufficientlie declared how the humanitie and flesh of Iesus Christ is the meane of our life But as concerning Faith whereof the Prophet and Apostle haue written Abac. 2. Rom. 1. that the iust shall liue by it how are we to vnderstand this point Euseb I said at the first that there is no life without God and next that there is no God without Iesus Christ nowe I saie following the like course that there is no Iesus Christ without Faith for by Faith we rcceiue him as Sainct Iohn witnesseth Iohn 1. and he commeth to dwell in our hearts as Sainct Paul writeth to the Ephesians Ephes 3. by Faith which he confirmeth by his owne mouth saying If anie man loue me he wil keepe my word and my Father will loue him and we will come vnto him and will dwell with him For the vnion which we haue with him is spirituall and like to that which is betweene the husbande and the wife For euen as they be ioyned and coupled together for euer by mutuall promises and by that faith and truth wherin those promises are mutuallie accepted notwithstanding that their bodies do change neither the outward shape forme ne yet their natural kind and sexe and that for this coupling and knitting of man and wife it is not required or meant that both of thē shold visibly become one body like as wine and water being mingled together in one cuppe or vessel so to marrie and to ioyne vs to Iesus Christ it is not needeful that our bodies shold be bound in one with his bodie as we see the members of one bodie are bound together by the muscles cordes sinewes and gristles of the same which happening it would be the most monstrous thing that a man could imagine to be in nature But the chiefe and onelie matter is that those promises which he maketh vnto vs namely to comfort vs if we wil come vnto him to defend vs to saue to quicken vs to redeeme vs to raise vs vp from the dead to pardon vs and such like that his promises I saie be beleeued of vs and firmelie perswaded that wee like and accept of them and haue assurance in them promisinge vnto him in like manner on our behalfes that we acknowledge none other then him alone for our King and Priest our sheppard and our Prophet that we wil heare no other voice or doctrine but his that for our satisfaction remission and saluation we wil vse no other sacrifice thē that which is once offered for vs that we wil chuse none other Aduocate or Attornie then him when we would be recommended in anie of our necessities to the good grace and fauor and ayde of his Father that for our defence and safegard against the euil spirit and against al other our enemies we wil haue recourse and put our whol affiance in his powre and strength and to be breife that we wil not hold our life and our whole felicitie of any other then of him In these promises giuen taken and kept of both parties consisteth the alliance and league that we haue with Iesus Christ And euen as a woman that is lawfullie married to an husband misdoubteth not albeit her husband abide at Constantinople and she at Paris that notwithstanding the sundring of their bodies and greate distance betweene the places where they abide they are neuerthelesse one flesh and that there is a perfect coniunction betweene them and such a bonde and knot of friendship as is not to be loosed so albeit that Christ Iesus be in heauen and we vpon the earth we ought certeinely to be perswaded that after the marriage made betweene him and vs by the meane of Faith wherein we haue accepted his foresaide promises we are one with him and that this vnion is nothing impeached by the difference of places where we abide and continue Minist Then your meaning is that Faith is not the cause of our life but inasmuch as it doth marrie vs to Iesus Christ by whom we are afterwarde ledde and conducted euen to God with whom we finde all the happinesse that we can aske and desire This is verie well meant and vnderstoode of you But what will you say to that which Sainct Paul hath written touching the word of the Gospel Rom. 1. that it is the power of God vnto saluation to all beleeuers Euseb Sainct Paul saieth so because there is no Faith without the worde no more then there is Iesus Christ without Faith Rom. 10. for Faith commeth by hearing hearing by the word of God And to this purpose is the preaching of the Gospel and the administration of the sacraments By the one the Spirite of God inspireth and planteth Faith in our hearts by the other he confirmeth and establisheth the same to the end that by this meane being made the members of Iesus Christ we might draw nearer vnto God and liue in him Minist Then the sum of al that you haue hitherto discoursed is that our blessed estate eternal life is to possesse God and to possesse him to be members of Iesus Christ and to be his members to haue Faith and to haue Faith that the Gospell be preached and the Sacraments administred
twelfth is that if Iesus Christ were bodilie eaten there were no necessitie to prooue to examin our Faith or our conscience when we would prepare our selues to the eating of his supper but onelie our teeth to wit whither they were sharpe and able enough to chew it and the stomach to see whither it were apt to digest it as we do in all other corporall meats The thirteenth is that we eate the flesh and drinke the blood of Iesus Christ euen in the selfe same maner as the Apostles haue done long before vs. But they did not eate the same corporallie for so men might haue seene the Apostles eating his bodie with their bodilie eies euen as wel as they did see his body before them when he ministred the same vnto them Now we must inferre that no more do we eate his flesh corporallie If anie will saie that God by a miracle prouideth that this eating be not discerned with bodilie eies to the end it should not be abhorred I answeare that in this case the onelie conceipte and inward imagination were sufficient as we reade of S. Peter who in a vision abhorred the eating of those creatures Act. 10. that were in the law forbidden to be eaten The fourteenth is that it is plainelie forbidden in Genesis Gen. 6. To eate flesh with the life thereof that is with the blood thereof Whereupon it may be inferred that Iesus Christ who is not come to abolish the law but to fulfill the law hath not enioyned vs a thing so strictlie forbidden euen more abhominable then murther And the reason alleaged by S. Augustine to shew that al the places wherin Iesus Christ doth exhort his disciples to eate his flesh and to drinke his blood are vsed by waie of figured and shadowed speaches I wil turne the place of S. Augustine in his booke of Christian doctrine to the end that the readers maie vnderstand his iudgement in this matter If there be anie sentence or anie manner of speach in the Scripture saith he that seemeth to commaund anie outrage or wickednesse or contrarily to forbid any bountifull and liberall action the same is spoken by waie of a figure But this sentence following Ioh. 9. Except you eate the flesh of the sonne of man and drinke his blood ye haue no life in you seemeth to commaund an horrible and detestable case wherefore it followeth that this is a figure by the which he commaundeth vs to be partakers and to haue communion in the death and passion of the Lord and for the profit and comfort of our consciences to enclose this point within the most secret corners of our memorie that his humanitie was crucified and wounded for our cause This is S. Augustine his iudgement which I haue turned word for word The fifteenth is that we cannot receiue the corporal eating of the flesh of Iesus Christ but we must admit alow his bodie to be infinite which thing entirely derogateth from the truth of his nature and by the same meanes vtterly ouerthroweth the chiefest grounds most principall foundations of our Faith For except we beleeue him to haue bin man and the sonne of man in al things our sinnes and imperfections onely reserued like vnto vs whereupon shall we build our assurance and persuasion that he hath redeemed and ransomed our nature and that he is our high priest which hath compassion vpon all our infirmities Further it maie be alleadged that we cannot deuise to speake any thing more fauourable and auaileable for the herises of Marcion and Apollinaris the one of whom maintained that the body of Iesus Christ was a fantastique bodie and the other said that it was an heauenlie bodie as the foresaid corporall eating of the flesh of Iesus Christ is heauenlie The sixteenth is that if we eate the flesh of Iesus Christ bodilie the substance of our bodies must of necessitie be augmented therebie and nourished euen as it is by other corporall meates that we receaue a thing wholie and altogether contrarie to experience for the bodies of the faithfull notwithstanding the eating onely of his flesh drinking of his blood must of necessitie perish and wither awaie except they be nourished and preserued by some other food or else by some other meane The seuenteenth is that as we doe not eate corporall meates spirituallie euen so we can not eate according to this proportion things spirituall carnallie The eighteenth is That if we eate the flesh of Iesus Christ corporallie so little a bodie as his was being so broken in peices and parted should not suffice so manie as by eating were made partakers thereof Wherefore we may safely inferre vpon all these reasons that the meane whereby we are ioyned to Iesus Christ is spirituall and that by Faith wrought in vs by the power of the Spirite we do eate his flesh and drinke his blood that is to say that we are vnited and ingrafted in his bodie and more and more lincked and allied vnto him And so saith Sainct Augustine verie plainelie writing vpon the 26. Psalme Behold saith that holie father our pledge and our assurance that we by Faith Hope and Charitie are for euer ioyned to our head in heauē as he by diuinitie bountie vnion is with vs vpon the earth euen vnto the worlds end And vpon the 30. Psa Whole Christ is the head with the bodie the heade is the sauiour of the bodie the head I say which is already ascended vp into heauen and the body is the church which yet doth labour and is sore troubled heere vpon the earth Now if the bodie had not bin ioyned and bounde to the head with a chaine of Charitie that of the head bodie there might be made but one he would neuer haue spoken from heauen in this manner rebuking that persecutour Saul Saul Saul why persecutest thou me Act. 22. Minist Then this ioyning is not after the manner of things natural or conteined and circunscribed and enclosed in any place as the ioyning together of two stones in one place with lime and sand or of two peeces of wood the one to the other with glew but it is a diuine and mysticall ioyning as you haue sufficientlie declared and what maner of faith we ought to bring with vs when we come to celebrate the Supper Now if it please you I would haue you to proceede to shew me in like manner what manner of Charitie is required Euseb We maie carrie no hatred ne anie euill affection in our heart against our neighbour but forget and pardon one another all such iniuries and offences as being remembred might breake or otherwise offende that mutuall friendship which ought to compasse in and enclose the whole bodie of the Church And yet thus much is not sufficient but we must moreouer reknowledge our selues to bee brethren and the sonnes of one father and members not only of one bodie but also of another haue but one heart one soule and
great lamentation deuised sharpe inuectiues against the Iewes Pontius Pilate Herod Iudas and those that had executed and put to death Iesus Christ yet in the meane time flattered themselues gloried in their merites and considered not narrowlie that Iudas Pontius Pilate and Herod were none other then the executours and ministers of their impieties and offences Let vs consider therefore in the breaking of the bread that our sinnes yea the sinnes of euerie one of vs in particular haue crucified the Sonne of God and haue broken him with the paines of the first and second death And euen so is it preciselie witnessed in the Supper that the bodie of Iesus Christ was broken for vs and that his blood was shedde for the remission of our sinnes And our heauenlie Father himselfe doth testifie the same by the mouth of his Prophet Isaiah saying Isa 63. But he was wounded for our transgressions he was broken for our iniquities Now if it be so that our sinnes being weyed in the balance of God his iustice are found to be of so greâ—t consequence and importance that his anger and displeasure conceiued against vs can by no meanes be appeased but by the death of his onelie Sonne yea by the cruel and shamefull death vpon the crosse by which alone satisfaction is per 〈…〉 ed why should we not hencefoorth abhor 〈…〉 ur sinnes wickednesse the cruell and bloodie murtherers of the onely Sonne of God Behold the Sunne the Moone the elements the vaile of the Temple the stones rockes were mooued at the death of Iesus Christ and shewed tokens of sorow heauinesse and shal not we which beare about vs the cause of this death abhorre so foule euil-fauored and vnfortunate a guest who hath taken vp his lodging in our heartes and shall we suffer him to abide or rather to dwel within vs vntill he haue brought euerlasting death into his lodging No verely But contrariwise we ought to esteeme him most detestable as one that first did set vp a wall of separation between vs and God our souereigne happinesse and as one that hath caused vs to loose that image and resemblance of God whereunto at the first we were created It is he that hath defiled vs within and without it is he that hath spoyled vs of our holines and righteousnes it is he that hath driuen chased vs out of Paradise it is he that hath brought vs in bondage to the tyrany of the Deuil it is he that hath made vs subiect to pouertie and sicknesse and finally to the first and second death It is he that after he had barred and diuided vs from God caused vs to see our filthines and brought vpon vs shame blacke reproch that caused vs to tremble at the voice of our God which before was to our eares most sweete amiable It is he by whom the wrath of God is heaped vp against al mankind which is in cause that the earth becoÌ„meth barren and bringeth forth thorns and bryers that women do labour and bring foorth children in sorowe and that men eate their bread with the sweate of their face trauaile of their bodies Now seeing that sin doth bring vpon vs continually so many euils mischiefes it followeth that we ought to retire withdraw our selues from it except we will be voluntarie hinderers and enemies of our happines saluation And heere I call into presence al such as wallowing in al kind of sinne and wickednesse and giuing occasion of grieuous offence to the children of God are neuerthelesse so shamelesse as they dare presume to present themselues at the Lord his table I would haue them to answere what it is that they promised to God to his church in their Baptisme They wil saie they promised to forsake the Deuill and al his works Euen so but sinne is one of the cheife and principall workes of the Deuill why then do they not abstaine from it why are they trayterous and disloyal to God and to his Church why haue they conspired with the Deuil the world and the flesh against their owne saluation how dare they present themselues before God to craue pardon remission of their sinnes at his hands seeing that from time to time they doe heape sinne vpon sinne and outragiouslie crucifie again as much as in them lyeth the Sonne of God or at the least deride the purgation of his blood which was applyed to them in Baptisme Let the case be of an offendor beggerly needy and destitute of al helpe succour that he were fallen into a fowle and filthie bogge whereout by his owne strength wit he could not escape and of a King his sonne passing by the said place that he tooke the paines to draw him out of this myrie hole that he made him cleane and that he decked him richlie with braue and costly attire If this miseralbe wretch shal returne againe into this pit of filth mire defiling therein both his bodie his garments and further placing his life in extremity of danger maie we not iustlie thinke him to be vnthankful aboue measure and carelesse of that princelie bountie and humilitie On the other side maie we not boldlie affirme that he hath wittingly willingly taken an othe as it were against his owne life and safetie and that he is worthy to come to ruine and to perish without al helpe and succour Like is the case betweene vs and Iesus Christ We are al fallen into the fowle pit of sinne in the person of Adam we are al offendors before God worthie of innumerable gibets we cannot of our selues by any meanes possible get out of this pit of our destruction into the which we are fallen by our owne defaulte and follie The Sonne of God the King of Kings the Lord of Lords not onelie draweth vs out of this filthy pit but washeth vs cleane also with his pretious blood vouchsafeth to cloath vs with his owne garment of righteousnesse innocencie If we fall to tumble and to wallow againe in the pit of sinne if we please our selues therein if we defile and stayne the garment of innocencie which he gaue vs in Baptisme cleane and vnspotted do we not manifestlie contemne the loue and the benefit of Iesus Christ not able no be valued esteemed are we not worthie to rot an hundred thousand times in our vncleannesse or rather with the Deuill in hell to gnash our teeth for euer It is out of al controuersie Then sith it is so that the end of our redemption Baptisme iustification requireth that we should abstaine from sinne so farre as is possible and the fraylenes of mans nature can permit it behooueth vs to employ al our paine diligence by the mightie power of the Spirit of God to driue out of our soules bodies al vncleannes filthines idolatrie blasphemie rebellion hatred murther whoredome stealing vsurie and al other things contrarie to his holy
law vnlesse we wil be vnthankefull towards Iesus Christ and open enemies to his Church and to our owne saluation Now because it is not sufficient to the end we may be endued with true repentance that we know our sins that we abhorre them confesse them abstaine from them but we must also know desire and do that which is good as we are charged in the word of God We are to looke narrowly to those reasons whereby we ought to be stirred vp to sanctifie the name of God First whereas we are ioyned and knit to Iesus Christ in the supper whereas we are made flesh of his flesh and bone of his bone whereas we liue by his holy Spirit ought not these things to moue vs to fashion our selues after the image and likenes of our Lord and Sauiour Iesus Christ Can he dwell in vs can he feede vs with his owne substance can he quicken vs with his Spirit can he ioyne vs vnto himselfe and tye vs with the linkes of Faith and yet neyther he nor the holy Ghost nor Faith shal preuaile with vs to the bringing forth of good and holy workes actions Further seeing it is so that he giueth not himself vnto vs by the halfe neither yet voyd of his most excellent qualities and treasures but garded with al spiritual graces and blessings adorned with righteousnesse and perfection hauing innocencie and holines in his traine how is it possible we should receiue Iesus Christ enritched with al his treasures but that the righteousnesse of our head must shine in vs which are his members yea in euery of our parts whither they be of the soule inward or of the bodie outward Is it meete that the partes of our soule which are two in number to wit our vnderstanding our wil which ought to laie hold vpon the promises of God which ought by Faith to receiue the bodie and blood of our Lord Iesus Christ that is to saie Iesus Christ al and some very God equall in al poynts to God his Father and verie man compounded of humane soule and body is it meete I saie that these our vnderstanding and wil should be applied to the meditation of worldly and wicked things and should be void of the knowledge and loue of God and of due charitie towards our neighbour Is it meete that our bodie which is the Temple of God should be prophaned and made vnholie that our eares which God created to the end we might heare his voice should be stopped at the sounding of the heauenlie voyce and open at the bursting foorth of vaine and wanton talke of vnchast songs and lewd sonnets Is it meet that our tongue which is bound by the lawe of creation to sing out the praise of God and by the law of redemption to preach the tydings of the Lords death vntil his comming is it meet Isaie that this tongue so fit an instrument to God his glorie should be mute in al good occasions and loose to backebyte to slaunder to blaspheame without ceasing or at the least most slipperie to cast out idle words for the which we shall one daie giue accompt before the throne of God his Maiestie Is it meet that our mouth which receiueth the sacred signe of the body and blood of Iesus Christ should suppresse the benefit of our redemption and that the poyson of aspes should lurcke within our lippes Is it meet that our hands which laye holde in the supper vpon the assured gage of God his loue of the league which he hath entred with vs and of our saluation should not onely be heauy to do good but also nimble to spoyle to steale to murther to oppresse and to vse violence Is it meet that our feete which ought to runne to al good actions should be ready and swift to runne after euil No certeinlie neither is it tolerable in any condition But Euē as he which calleth vs is holy so ought we both inwardly and outwardly to shine with holinesse As he by holy Baptisme hath brought vs into his holy house which is the holy Church the communiō of Saincts so we ought in the same Church to lead a godly life and to be of an holy conuersation As he hath washed our sinnes away by the precious blood of his Sonne Iesus Christ so ought we to die vnto sin and to liue vnto righteousnes As he hath called vs to a neuer dying or decaying hope of a blessed resurrectiō life euerlasting so ought we to lift vp our hearts on high not to be buried like moales in this frayle and transitorie earth which with al things aboue vnder it is sure to vanish To be short Tit. 2.11 seeing the grace of God is offered vnto vs from day to day and his holy word soundeth in our eares continually for this end onely that the same may bring saluation vnto vs and that we denying vngodlinesse and worldly lusts should lead a sober righteous and godly life in this present world looking for the blessed hope and appearing of the glory of the mighty God of our Sauiour Iesus Christ we must praie vnto God that by his grace we may so carrie our selues towards him in holines so towards our neighbour in righteousnes and so toward our selues in sobernes that we maie be found vnblameable at the great terrible day of the Lord by the meane of the same his welbeloued Sonne our Lord and Sauiour Iesus Christ OF THANKSGIVING The third Article Thirdlie it is requisite that we bee hartelie thankfull to God for the exceeding benefite of our redemption For to the end was the holie supper called Eucharistia that is to saie a thanksgiuing And surelie if our meates and the dailie bread which God giueth vs for the foode nourishment of our bodies ought to be sanctified by the word receiued with giuing of thanks is it not our partes so much the rather to giue God thanks for the heauenlie bread and for nourishment of our soules offered and giuen effectuallie vnto vs in the holy supper yea that which ought to be vnto vs a notable prouocation we see that our Sauiour himselfe hath by his owne example declared vnto vs our duetie in this behalfe For when he tooke the bread S. Mathew and S. Marke record that he blessed it before he brake it and gaue it to his disciples which word of blessing S. Luke expoundeth to be geuing of thanks Now seeing that Iesus Christ when he tooke the bread gaue thanks to God his father which he did in like manner when he tooke the cuppe and all for the redeeming of mankind is it not a principal chiefe point of our duety to render like thanks seeing it is we onelie which receiue so great and excellent a benefite But to the end we may be the better mooued and stirred vp to this acceptable sacrifice of thanksgiuing it behooueth vs to thinke vpon the worthinesse of the benefite of our redemption and vpon
that most excellent present which God bestoweth vppon vs at this holy Table which cannot be done except we enter into a deepe due consideration of our miserable estate and condition a signe whereof was long sithens expressed vnto vs in the tēporall captiuitie and bondage of Gods people in Egipt We see there how Pharoh was strong and mightie how he knewe not the Almighty how hee pretended to put to death the whole stock and seed of the Israelites by the suppression and cutting short of the male children We see also how he enioyned the Hebrews to labor excessiue vnreasonable yea without all hope of anie wages or reward how he would not suffer them to offer sacrifice vnto the Lord nor to depart out of the land of Egipt And this opinion continued not for one yeare or two but by the space of fowre hundred thirty yeares wherein we maie clearelie behold the liuelie picture and resemblance of our most wretched and miserable estate We were all lost in Adam and brought to ruine destruction We were retayned captiues in the infernall Egypt vnder the tyrannie of the spirituall Pharaoh which is the Deuill This tyrant was stong and mightie hee would not suffer vs to serue our God he made vs to take an endlesse and restlesse labour in the seruile and fruitlesse workes of sinne for the establishing of his kingdome he slew not onelie our male children but caried vs al without anie difference into euerlasting destruction of bodie and soule Which tyrannie had not continued and endured onelie for a short season but had bene euen in a prooued strength and fulnes for euer if we had not bene thence deliuered by the power and mercy of our God through the ministrie and meane of that true Moyses our Lord Iesus Christ the true lambe deliuered as it were into the iawes of death that we might bee saued and obtaine eternall life For so it is plainely testified in the scripture that God so loued the world that he gaue his onelie begotten sonne to the end that whosoeuer beleeued in him should not perish but haue euerlasting life Now seing that God hath bene so bountifull and mercifull vnto vs that he hath set vs at libertie from the tyranie of the Deuill of sinne of death and of hel seing that his loue towards vs hath bene so wonderfull that he hath suffered his onelie sonne to endure a cruell and shamefull death to deliuer vs which wear seruants and bondslaues to the deuill his welbeloued for vs which were his enemies the righteous and the lambe without spot for vs which were sinfull and altogether corrupted the onelie inheritour of heauen for vs the true and lawfull heires of hell ought we not to be rauished with an admiration of this wonderfull and vnutterable loue of our God towards vs and to haue our tongues continually vnfolded and vntied to chaunt out with loud cleare voice the praise of this benefite of our redemption Let vs remember that Iesus Christ himselfe doth put vs in minde of our duetie in this behalfe when he saith touching the celebrating of his holie Supper Do this in remembrance of me Luk. 22.19 1. Cor. 11.24 And S. Paul expoundeth this remembrance where he giueth vs to vnderstand that as often as we shall eat this bread and drinke this cuppe 1. Cor. 11.26 we shew the Lords death vntill his comming Then sith it is so that God requireth at our handes a true and vnfeigned acknowledging of those benefites which we receiue of his bountie and largenes by the meane of our Lord and Sauiour Iesus Christ let vs be well aduised that we be not spotted or infected with the vice of ingratitude except we wil incur the wrath and heauy displeasure of God so finde him a sharpe seuere iudge whom we would not acknowledge a louing gentle pitiful father to which purpose S. Paul threatneth al vnthankful where he saith Whosoeuer shall eate this bread drink the cup of the Lord vnworthily 1. Cor. 11.27 shal be guiltie of the body blood of the Lord. and soone after in the same Chap. He that eateth drinketh vnworthily eateth drinketh his owne damnation And surely it stādeth with good reason that the vengeance of God is discharged vpon al those which wickedly suppresse the glorie of God especially in that thing which concerneth their own saluation For if a theefe being now in the hands of the hangman for felonnie whereof he was iustly lawfully cōdemned reiecting the Prince his free pardon grace and not vouchsafing to thank him for the same is wel worthy to be dispatched with expedition or if a child which daylie and howerly receiueth of his father all things necessarie for his life and maintenance and hath not once in his mouth the word of kindnesse I thanke you father is worthy to be beaten with many stripes how much more are we which for our manifold and outragious offences and trespasses haue iustly deserued to be hanged vp in hell when we contemne and set at naught the grace and fauour of God our souereigne Prince make no accompt of the eternal blessings which he giueth vs in Christ offered vnto vs in the holy Supper how much more I saie are we worthy to perish for our vnthankfulnesse so fowle and odious a sinne before God and man Now concerning this matter of thankfulnesse these poynts following are to be diligentlie regarded obserued First we must make this recognisance to God alone by his onely Sonne our Lord and Sauiour Iesus Christ For euen as God by his Sonne alone hath created redeemed vs from euerlasting death so he would haue vs to render thankes to him alone for al his benefits that by his onely Sonne in whom he is well pleased This we may learne of S. Paul in many places specially in his Epist to the Ephe. where it is written in this wise Ephes 1.3.4 Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spiritual blessing in heauēly things in Christ as he hath chosen vs in him before the foundation of the world Then they that call vppon Saincts that put their trust in them or to their merites they that make them the patrones and aduocates of their causes also they that are reposed vpon their owne strength free will or good works do manifestly rob God of his glorie and cannot truely performe the giuing of thankes for the singular benefite of their redemption For we cannot attribute to any creature be it neuer so little in the matter of our saluation but we shal be culpable of treason in the highest degree against the maiestie of our maker And therefore let vs renouncing our selues and all the creatures of God in the whole or in part say with the Apostle Now vnto the king euerlasting immortall inuisible vnto God onely wise 1. Tim. 1.17 be honor and glorie for euer
ought not to haue accesse vnto his holy table before they haue made confession of their fault in publique and be reconciled to the Church of God Of those that sinne against the fourth article of the fourth preparation which consisteth in Charitie towardes our neighbour AL such as are disobedient to fathers mothers to the magistrate to al superiours also all seditious persons fighters murtheres such as beare hatred or malice against their neighbour they that are possessed carried with a spirit of reuenging whoremongers adulteres vnchast geuen to vnnaturall lust vncleanes drunkards gluttones ful of deceit of couetousnes of theft of vsury backebiters skorners false witnesses lyars men conuicted of common periurie and generaly all such as make a trade occupation of abusing the loue of our neighbour cōteined in the second table of the lawe of God are to be excluded out of the nomber of the faithful to whome it belongeth to be present at this holy spiritual feast For seing the Scriptures pronounce testifie that such haue no felowship with the Lorde that they are shut out of the kingdom of heauen that they shal not rest vpon the holy hill of the Lorde they ought by great reason to be barred from those holy singes by the whiche the faithfull are ioyned to Christ made possessours of euerlasting life A DIALOGVE WHEREIN WE are taught how we should come to the holy Supper of our Lord Iesus Christ Father HOw must we be prepared when we come to the Lord his table that we may be worthy receiuers of his holy Supper Child We must examine our selues diligently as we are warned by S. Paul in his Epistle to the Corinthians F. In how many points lyeth this triall examination of our selues C. Verily in two points First that we carrie our selues towards God who calleth biddeth vs to this holy banquet as he hath ordeined in his commandements and as we are bound by our obedience Secondly that we haue regard of our behauiour bearing towardes our brethren which are no lesse bidden nor welcome guests then we to this holy Banquet F. What is required in regard of our duetie towards God C. There be three points which are principal and heads to many other wherein this our duetie towards God is founded F. Rehearse those three points wherein principally this duetie standeth C. The first is Faith the next Repentance and the last Thankesgiuing F. What is Faith C. It is a firme fast perswasion or a certeine assurance that God is our Father and Sauiour in the name of his Sonne our Lord Iesus Christ F. Doth this Faith spring out of our hearts as out of the founteine C. we are not the authors thereof Iohn 1.13 but it is the gift of God for the faithfull are not borne of flesh nor of blood nor of the will of man but of God F. What be the meanes which God vseth to beget vs vnto him and to endue vs with Faith C. None other then his holy and heauenly worde Iohn 17. Rom. 10. Rom. 8. Galat. 4. established and confirmed in vs by the mightie working of his holy Spirite which crieth in our hearts Abba that is to say Father F. Is not this Faith made firme and warrantable in vs by the Lords Supper C. It must needes be so first our Faith is signed sealed in the Supper in this respect that therein Iesus Christ giueth himselfe vnto vs Matth. 26. Mark 14. Luke 22. 1. Cor. 21. assuring vs that his body was giuen for vs and his blood was shed for the redemption of our sinnes and secondly because the bread and the wine which we take eate drinke according to Gods ordinance and institutiō teacheth vs that by faith we take eate and drinke the body and blood of Iesus Christ as the onely foode and norishment of our soules F. How say you by all the faithlesse and vnbeleeuing members of mankind can they eate the bodie of Iesus Christ and drinke his blood C. By no meanes because they want true faith without the which we cannot be members of Christ so consequently cānot receiue any life of him who is the onely head of al the faithfull F. Then what benefite receiueth the Infidell if he communicate with the faithfull in this sacrament C. He is so farre from receiuing an earnest or pledge of his saluation 1. Cor. 11. that he eateth and drinketh his owne damnation F. In what place is Iesus Christ to be sought for of the faithful minding to lay hold on him to possesse him C. Coloss 3. In heauen For if we be risen with Christ we must seeke those thinges which are aboue where Christ sitteth at the right hand of God his Father F. Is not that the reason why the Priests in old time when they ministred the Supper vsed to saie to the people Sursum corda Lift vp your hearts C. It is the very true reason of that manner and to the same purpose the people answeared Habemus ad Dominum we lift them vp vnto the Lord. F. Then how can we be coupled or rather be made one with Iesus Christ who resteth in the heauens we remaining vpon the earth Child By Faith and by the mightie working of the holie Ghost to whom it is an easie matter to knitte and to ioyne together whatsoeuer thinges be diuided and seuered by distance of place F. What is your mind or what shall we saie to those that seeke Christ Iesus in the elements of the Supper namelie in the bread and the wine affirming that the very substance of the bread wine is chainged into the substantiall bodie and blood of Iesus Christ Child We may boldlie affirme that they are out of the way for diuerse causes First in that directlie they gainesay three seuerall Articles of our Faith namelie those that import the ascension of Christ vp into the heauens his sitting at the right hand of God and his continuall abiding there vntill he come to iudge the quicke and the dead And secondlie by their vayne and ridiculous changing of substances they abolish and take away the signe of the Sacrament to wit the breade and the wine and so consequentlie they take away the supper it selfe which cannot remaine if the signe thereof be taken awaie F. Are not other grosse vnreasonable points to be founde in this straunge doctrine of their changing of substances C. There are yet more as these by name that it giueth that which is holie to filthie swine and no lesse then the faithfull maketh the Infidel and vnbeleeuer partaker of this holie banquet wherein Iesus Christ is giuen to be eaten and onelie of the faithfull againe it causeth men to become idolators and to worship the Sacrament also it maketh the glorious bodie of Iesus Christ subiect to putrifying and to become no better then the filthie dung of mans bodie and lastlie it abolisheth the true humanitie of the Sonne
of God because it would haue his bodie to be infinite and to be at once in all places F. Why hath not Iesus Christ witnessed saying And lo I am with you alway vntill the end of the world Actes 3.21 againe for where two or three are gathered together in my name there am I in the midst of them C. So it is but these places import the presence of his diuinitie not the presence of his humanity And this I proue by the testimony of Iesus Christ himselfe who saith in the Gospell The poore ye shal haue alwaies with you but me ye shal not haue alwaies also by that which S. Peter witnesseth in the Actes saying in these wordes concerning Christ Whom the heauen must conteine vntill the time that all things be restored F. Then you conclude that Iesus Christ albeit he is among vs by his diuinitie his holy spirite in respect of his humanity can be in no more then in one that one a certaine place and namelie in heauen C. That is my meaning so ment S. Augustine saing Till heauen earth shal be destroyed the Lord shal continually remaine aboue in the heauens The Truth of the Lord also remaineth with vs for it must needs be that the body wherein he rose vp should be in one that a certaine place but his Truth is spread ouer the face of the whole earth F. What is the sum of this true faith which seeketh Iesus Christ not vpon the earth but in the heauens C. Math. 28. Math. 18.20 This is the summe I beleeue in God the father who hath created me I beleeue in Iesus Christ who hath redeemed me from sinne from Satan from hel from death I beleeue in the holie ghost who sanctifieth me F. Why say you so in particular I beleeue and say not in generall we beleeue C. Because Euery man must examine himselfe Habac. 2. Rom. 1. Gal. 3. Heb. 10. and liue by his owne faith not by the faith of other F. And how may this be done C. If we shal applie to euery of vs in particular Iesus Christ himselfe with all his blessings and rich treasures F. What are the rich treasures to be found in Iesus Christ C. There is saluation for them that are lost life for them that are dead truth for them that are lyars wisedome for them that are ignorant righteousnesse for sinners holynesse and sanctification for the vngodly and redemption for captiues them that are in bondage F. Must we not then by faith applie all those things vnto our selues seeing we are all by nature lost dead lyars ignorant sinful defiled vngodly and captiues C. Yes verely For Iesus Christ hath taken vpon him al our neede miserie to make vs partakers of al his blessings rich treasures which in verie deede are distributed vnto vs in his holy Supper F. Now let vs speake of the second part of our dutie towards God which consisteth in Repentance and first what is Repentance C. It is a disliking of that is euill and a loue of that is good F. To the end we may haue our sins in disliking hatred is it not necessary that we know them C. It is necessarie F. How come we to haue knowledge of the euill that dwelleth in vs C. Iohan 3. First we know by our original birth For that which is borne of the flesh is flesh Secondly because we transgresse the law of God the rule of al perfection and righteousnes And thirdly by the ordinary afflictions calamities that God sendeth vpon vs for our sinnes and iniquities F. May we not also behold in the Sacraments a mirrour of our sinnes and offences C. We may For if we were no sinners we shold not stand in need of that forgiuenes of thē which is signified in Baptisme And againe except we were dead it should be in vaine that we come to the Supper to seek life saluation in Iesus Christ F. When we know our sinnes are we there to rest and not to proceede further namely to make confession of the same C. Psal 31. 51. Luke 18. We must also confesse our sinnes after the example of Dauid and of the Publican if we will obtaine righteousnesse before God F. Why should it be necessarie for vs to know and to confesse our sinnes before God C. To the end we may obteine forgiuenes and a ful and absolute remission according as God is iust and faithfull to performe his promises F. Why doth God forgiue vs our sinnes C. Math. 5. 18. To three especial and principal ends purposes First that we should be reconciled to our enemies secondly to the end we should freelie forgiue them thirdly to the end we should absteine from sinne and liue after righteousnesse F. Is there ought in the Supper which putteth vs in mind to flie from sinne and to abhor it C. There is for euen the verie breaking of the bread in the Supper doth teach vs that our sinnes haue broken and brused the sonne of God with the sorrowes of death F. What is hereupon to be gathered C. That we ought to condemne our sinnes and to haue them in abhomination as the causes of the death of the sonne of God F. Is it sufficient to absteine from euil without further proceeding in doing of good C. No forsooth Math. 3. 7 for Euery tree that bringeth not forth good fruit is hewen downe and cast into the fire And therefore is the euill and foolish seruant cast into vtter darknes Math. 25. not because he had vnthriftilie spent his masters talent but because by his diligence and painefulnesse he had done no good therewithall ne had raised any commodity therby vnto his master F. Then be like it is requisite that euery one according to the talent which he hath receiued of God should glorifie him in that vocation wherein he is placed and appointed C. Surely so it is if we desire to enter with the good seruant into the ioy of his master F. To the end we may do the thing that is good ought we not to seeke the knowledge thereof C. We ought and namely by these meanes by the law of God and generally by all the parts of the holy scripture which teacheth vs plainelie what those good workes are which God requireth vs to performe F. Whether doth the Supper or any part thereof exhort vs to a godly life or no C. It doth for whereas we are vnited to Iesus Christ made flesh of his flesh and bone of his bone also whereas we are made partakers of his holynesse and righteousnesse we are taught that we should be holy as he is holy F. What else C. Whereas we meete and assemble together in his holy Church which is the communion of sancts wheras by the working of the holy ghost we call vpon one father who is most holy lastlie whereas we heare his holy and heauenly word and also haue part
of his holy sacraments we are exhorted I say by all these reasons to an holines and purenesse of life F. Is this holinesse which God requireth of vs perfect in this world or no C. It is not for so we vnderstand euen by the examples of the sancts themselues during their life of mortality And contrariwise euen vntil the very last gaspe we shall continually haue neede to be humble suters to God for the remission of our sinnes in Iesus Christ F. Can this holinesse being vnperfect be pleasant and acceptable to God which is pefect C. Yea verily so farre as we endeuour by the assistance of his holy spirite by Faith to obey the commandements of God by Iesus Christ who with the cloke mātle of his own righteousnes couereth all our defalts wants imperfections F. Now let vs come to the third point of our dutie towards God Wherein said you ere while it did consist C. In acknowledging the benefits we haue receiued and daylie receiue of God and chiefelie the benefite of our redemption by Iesus Christ F. Is it not therefore that the auncient fathers called the holy Supper Eucharistia that is to say a Thankesgiuing C. It is and I say further that this acknowledging of Gods benefites is necessary for all those that communicate at the Lords table as Iesus Christ himself hath taught vs by his owne example hath commaunded vs beside to celebrate the Supper in remembrance of him F. How many conditions are to be regarded of vs in this acknowledging of Gods benefites C. There are fower principall poynts of which the first is that this recognisance is to be made to one God by his only son Iesus Christ the second that it proceede not onely out of our mouthes but also out of the verie bottome and secreat corners of our hearts F. Doth it not follow hereupon that all those that cal vpon sancts render not thanks to God alone by his son Iesus Christ are gretly deceiued C. Yes verily on the other side all hypocrites praying in an vnknowen strāge lāguage are no les out of the way because they honor worship God with their lips only not with their hearts F. What be the two other conditions annexed to this recognisance to the end it may be acceptable and agreeable to God our heauenly father C. The one is that it ought to be vsed at al times to wit as wel in aduersitie as in prosperitie the other that it be practised priuatly also in publike in the midst of the cōgregation of the faithful F. Now seeing we haue sufficiently spoken of our dutie towards God let vs speake of our duty towards our neighbour C. I say it consisteth in true loue brotherly vnion which of necessitie attendeth and waiteth vpon Faith and vpon the pure seruing and worshipping of God F. What is the true rule of loue and charitie towards our neighbour C. That we loue our neighbour as our selues or that we loue one another as Christ hath loued vs. F. How hath Iesus Christ loued vs C. He loued vs whē we were his enimies wicked vngracious abhominable in the sight of God F. Are not we taught by his example to loue our enemies though they be wicked and vngodlie persons C. We are for in that point we must also be framed and fashioned after the image of our head Iesus Christ F. Was the loue of Christ Iesus wherewith he loued vs a feined loue or hath it continued onely for a season C. No truely for he hath loued vs not onely in word but also in deed he hath not loued vs only for a short time but also euen to the end to the death and to the shedding of his precious blood for our ransome F. And ought we not herein to follow his example C. Yea that we ought for the auoyding of all dissembling and inconstancie so often as there is occasion to loue our brethren and to declare this our loue vnto them by our deeds F. Besides the example of Iesus Christ are we not exhorted to this true loue by certeine reasons and arguments in the Supper C. We are and first in that we communicate all together in one companie that we eate the same meate that we call vpon the same father that we haue all of vs one head Iesus Christ that we are al quickned by his holy spirit in these respects I say we ought to be stirred vp to true loue brotherly Charitie one towards another Secondly the making of the bread the wine which we receiue in the supper ought to exhort vs to the same charity F. How so C. Because that euen as the bread is made of many cornes which afterward are ioyned together to the making of one loafe euē as the wine is made of many grapes which afterwards are pressed together to the making of one liquour so ought al the professors of Christ which are many being cōsidered single seueral to be made one by loue in one body which is the church of God F. Can this loue whereunto we are exhorted in the Supper by so many reasons abide and dwell in them whose hearts are full of hatred and malice towards their brethren C. It cannot therfore we must put all wrongs and iniuries out of our minds we must be reconciled to those with whom we haue bin offended we must forgiue and pardon them freely euen so as we pray vnto God that he would forgiue and pardon vs. F. Then we may wel conclude vpon the whole that hath bin hitherto spokē that all those which do not their duty as wel towards God as towards their neighbour ought not to be admitted to the holy Supper C. We may indeed and therefore the true minister of Christ ought to be very circumspect wel aduised that he Giue not that which is holy to those that are commonly knowen as it were pointed at of al men with the finger for Dogs and swine F. The God of al mercy loue so garnish furnish our hearts with faith repētance that with a pure syncere affection we may both publish shew forth his praises and also loue our neighbors as Iesus Christ hath loued vs to the end we come not to his holy table as infidels and impenitent wretches do to our owne damnation but rather to our euerlasting saluation being well assured and certeinly perswaded that so truely we shal enioy the life the benefits and the rich treasours of Iesus Christ as we vse the elements which he hath appointed ordeined to be most certeyne and vnfallible tokens of life euerlasting in the same his welbeloued Sonne our Lord and Sauiour Iesus Christ C. Amen FINIS A DIALOGVE ENTREATING OF THE LORD HIS SVPPER Made by I. de l'Espine Minister of the word of God The Minister YOu know my brethren that Iesus Christ when hee instituted his holie supper commaunded vs to prooue our selues before we
of the Lord his supper by the imperfection and weakenesse of our Faith prouided allwaies that the same be vnfeined and that we acknowledging the basenesse and weakenesse thereof do praie vnto God to haue it augmented and increased by the working of his holie Spirite and also that to this end we vse the meanes that he hath left to be vsed Minist It is sufficient that we beleeue that Iesus Christ by his obedience hath purchased vnto vs the grace of God and in this grace and fauour hath gotten vs righteousnesse and life and that by his crosse he making satisfaction for our sinnes hath appeased his wrath and hath freed vs from the danger of death and of the cursse Euseb No syr but when we haue beleeued thus much we must be well assured that we are receiued into the communion of this obedience satisfaction when we receiue the bread and the wine which are presented vnto vs in the supper And for the last and most principall point we must beleeue that we are made one and incorporate with Iesus Christ and allowed of him of his Father not onely for his flocke his disciples his brethren and friends but also for members of his bodie and flesh of his flesh Out of which point we may drawe matter of singular and manifold comforts and consolations For by this meane we are sure that so long as we continue in this vnion we cannot be condemned ne kept holden in the bands of death no more then he himselfe and that the prince of this world hath no more part in vs or power ouer vs then he hath in or ouer him and that righteousnes and life are as well inseparable from vs as from him and that we are coheires with him of all the honor of his kingdome that where he is there we shal be of necessitie not impeacheable by al the power and practises of the Deuill Minist I haue two questions to aske you touching that you said euen now of the participation that we haue in the humanitie of Iesus Christ when we do take and eate the bread in the supper The first is whither that before the bread is giuen vnto vs we be not already vnited vnto him and if we be what profit we can receaue by the supper Euseb It is necessarie that by Faith we be ioyned vnto him before we come vnto the table otherwise we should be wholie vnworthy and yet we come that we maie be yet more neerelie knit in one with him For euen as two diuers things when they be tyed bound together with a corde maie be yet tied with another and if a man would vse an hundred cordes to that purpose it might be verie well saied that they are still tied together more and more so albeit that we by baptisme and Faith wherein we heare and obey the word of God are allied vnto him and ingrafted in the bodie of Iesus Christ yet that is no hinderance but that by the supper when we do celebrate it this alliance is renued and more more confirmed Minist What needeth it that we haue so manie assurances of pledges tokens to confirme the agreement that he hath made with vs for it might be gathered hereupon that he should be a deceiuer or inconstant that we therefore could not be to sure and to warie in our dealing with him Euseb The word of God is eternall and the effect thereof most sure and certeine euen as he being the speaker is euerlasting and vnchangeable his gifts and his callings without repentance neither is our vnbeliefe able to make the Faith or truth of God of no effect Yea as S. Paull saieth the veritie of God is more aboundant through our lying vnto his glorie Therefore the reason why he sweareth and sealeth his promises with a double seale after they be made is not for that they are of theire nature doubtful vncerteine but because our hearts are so full of suspicion and wicked distrust that we will neuer take his bare word for sufficient assurance yea we will hardlie trust him with all the solemnities of swearing signes and sealing that are vsed of him for our warrant in this behalfe Minist Herein the frowardnes and wretchednesse of our nature is the more apparant For we can be content to rest our selues wholie vpon the dreames and conceipt of our owne vaine and foolish wisdome or vpon the bare word of a mortall man by nature a lyar and euerie moment changeable yea diuerse times not proouing and seeing vpon what ground what reason and apparance it is either conceiued or deliuered Nay we go further then so for all the errors lyes fooleries illusions dreames and vaine visions that the Deuill can forge to destroy and seduce from God we receiue both without anie difference or difficultie and also without anie reasoning or debating of their nature or of their end I will saie more that if God were on the one side telling vs one thing and Satan on the other affirming the contrarie this Father of lies and prince of darknesse will finde more credit and faith with vs then God shall finde with all his truth and light And hereof we haue long agone seene and knowne the wofull experience of our first parents who being wiser and better then all their children that came after them onelie Iesus Christ excepted were soone and easely perswaded the verie contrarie to that which God had spoken yea by the serpent being but a beast and vsing no great and long discourse or manie words to confirme his sayings And that which maketh me to marueile to detest the more our malice herein is that we are so readie to receiue and beleeue whatsoeuer this wicked abuser and deceiuer of mankinde is able to put into our eares to our destructiō though he haue no reason or argument to proue his purpose that on the cōtrary we are so slow to allow that which God doth tel vs confirmeth by so many oathes signes witnesses miracles that we might be saued But I will leaue that matter to ask you another doubt to wit whither the vniō whereof you haue spoken which we haue with Iesus Christ be of our bodies or of our soules and minds onelie and whither we are to go vp into heauen from the earth where we abide or he is to come downe from heauen where he remaineth that we may be ioyned and coupled together Euseb You propound a question vnto me which in these dayes much troubleth and exerciseth the heads of manie men yet me thinketh that a man of a modest and sober minde that seeketh not to be contentious might satisfie himselfe with so much as you haue taught vs in that point that is to wit that the vnion is corporall and of the bodies but the meane is spirituall euen as the vniting together of man and wife which is the fittest comparison that can in this case be vsed and alledged Their bodies are vnited
and coupled together not corporallie or so as their vnion may be discerned and iudged by the outward senses for we see that they are diuerse times sundred by distance and difference of places but by the Faith of wedlocke which they haue mutuallie giuen Minist It is not sufficient to saie or to doe any thing but the same must be with reason to the edifying of them that see our workes or heare our words Wherefore Eusebius you shal rehearse if it please you such reasons as you take to be the fittest for the proouing of that which you haue said Euseb Ephes 5. The first is that S. Paul after he had taught that we are members of his bodie of his flesh and of his bones alledgeth not onelie the resemblance but also the first institution of marriage saying For this cause shall a man leaue his father and mother and shall cleaue to his wife and they twaine shal be one flesh This is a great secret but I speake concerning Christ and concerning the Church To the ende he might shewe vs the meane wherby this cōiunction is made and for our better and more readie conceiuing of the same that we might set before our eyes the vnion and coniunction that is betweene the husband and the wife The second is that the kingdome of Iesus Christ is spiritual whereupon it followeth that the order the gouernement the lawes the promises the power the glorie all other things that apperteine to the honor and renowne of a kingdome are in the kingdome of Iesus Christ spirituall Therefore when we do speake of the coniunction of the members with the head which is one of the principall members we maie not thinke that the meane to atteine vnto it is other then heauenly and spirituall The third is that Iesus Christ entreating of this matter couertlie vnder the figure and shadow of eating of his flesh seeing that some of his disciples had forsaken his company and were offended at his talke because they had not well vnderstoode them and had interpreted them carnallie said for the better more ample expounding of them as followeth It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you are spirit life Can there be anie thing more cleare to shew that the eating of his flesh that is to saie that the vnion which we haue with his humanitie is made and brought to passe spirituallie Euen as therfore the ignorance and bluntnesse of Nicodemus deserued to be blamed and to be controuled of Iesus Christ because he did carnally expound and construe the reasoning of Iesus Christ touching the new birth of the faithfull so if anie man hearing speach of the eating of his flesh or of the drinking of his blood made simplie and according to the letter vnderstand the same without all figuratiue speach and spirituall meaning his ignorance were not onelie to be derided as a vaine and foolish thing but also to bee contemned as impious and tending to the diminishing of our faith and of the glorie of God The fourth is that Our Fathers as Sainct Paul saith did all eate of the same spirituall meate and did all drinke of the same spirituall drinke for they drank of the spirituall Rocke that followed them that Rocke was Christ Now certeine it is that they could not eate that rock corporallie as we do eat our bread made of corne because Christ Iesus was not yet incarnate and made flesh wherefore it must needs follow that as their eating is spiritual so is our eating spiritual being wholie like vnto theirs if we will beleeue the Apostle The fift is Act. 3. That the heauen as Sainct Peter saith must conteine Iesus Christ vntill the time that all things be restored which God had spoken by the mouthe of all his Prophets since the world began And this is one of the articles that we protest that we hold when we rehearse the Creede Therefore it is a great follie yea an impietie to thinke that it is requisite for the eating of his flesh and the drinking of his blood that he should come downe from heauē that corporallie and in person he shoud deliuer the same vnto vs to that end and purpose The sixt is that Iesus Christ speaking to his disciples said vnto them Iohn 16. That it was expedient for them that he should leaue the world and go his waie Whereupon it followeth that it should be a thing not onelie vnprofitable but also hurtfull and dangerous to the Church that he should returne hither in his owne bodilie shape before the time prefixed and purposed The seuenth is that the supper must be celebrated in the remēbrance of him as it is plainelie shewed in the cōmaundement that he gaue when he did institute the same nowe the remembrance that we haue of anie matter pre-supposeth the same to be absent corporally for otherwise if it be present there is no more a remembrance but a sight and enioying wherevpon it followeth that because the Supper is ordained to exercise vs in the remembrance of Iesus Christ he is absent from vs in bodie The eight is that we are not commaunded to celebrate and to declare his death but vntill the time of his comming and therfore if he should come among vs in bodie when we are assembled for that purpose we ought to cease and to leaue of this whole ceremonie The ninth is that as a glorious and spirituall bodie doth not eate so it cannot be eaten corporally for otherwise we might saie that it might bee disgested in the stomake as other meates may be and consequentlie might be subiect to corruption which is a thing contrarie to the condition of bodies glorified which are not onelie immortall but also free from all corruption The tenth is that the thing that is not ordained for the life of our bodies is not to be eaten corporallie But the flesh of Iesus Christ crucified and his bloud shed for our redemption are not ordained for the life of the bodie which maie be and is preserued and kept by other meanes therefore we must needes conclude that we neither eate the one nor drinke the other corporallie The eleuenth is that Sainct Paul saith that Meates are ordained for the bellie 1. Cor. 6. and the bellie for meates but God shall destroy both it and them Teaching vs that as this life is fraile and subiect to corruption so are also all those bodily meats that are ordeined for the nourishment of the same so then if the flesh of Christ were bodilie eaten it should follow that it should be subiect to corruption a thing cleerely meerely contrarie to that whole discourse of S. Iohn vpon this matter whosoeuer eateth my flesh Iohn 6. hath eternall life Where he further maketh a difference betweene it Manna giuen to our Fathers in the wildernesse saying that the one is corruptible the other is voide and free from all corruption The
which O Lord what should become of me whither should I go what hope should remaine for me vpon the earth there is nothing but thy cursse from heauen thy wrath is reueiled vpon my wickednes and vnbeliefe in al things that are vnder the sun there is nothing but vanitie Therefore when I looke to see from whence my helpe shall come after I haue cast mine eies euery way round about me I must of force confesse with thy Prophet that from thy goodnesse onely I am to looke and to wayte for my help and Psal 52. that among men there is giuen no other name vnder heauen whereby we must be saued then the name of thy sonne I am wicked and wretched more then I can expresse but thou art good and mercifull more then I can thinke or conceiue when I looke vpon my selfe al my hope of saluation departeth but as soone as thou turnest thy face towards me by by my hope returneth namelie when thou shewest in thy countenance the compassion that thou takest of my miserie to defend me against the fansies and illusions of my carnal vnderstanding and to vphold me in the dreadfull and terrible skirmishes wherewith my poore and weake conscience is often assailed sore amased to repel and to driue backe al the temptations of the wicked Spirit to giue me courage and an assured hardinesse against those horrible threatnings layd out in thy law agaynst all the transgressors of the same and in briefe to keepe me from falling and to lift me vp when I am downe I haue no other meane but thy mercie and the grace that thou hast promised me by the merits of thy sonne This is my forte castle when I am beseiged by the enimie of my saluation my place of refuge and rescue when thy wrath and iudgements do follow pursue me This is the staffe and the proppe not onelie of my age but also of my whole life for there is no parte or age of my life wherein I am not so weake that without it I cannot be able to stand O most excellēt perfect receipt which neuer man yet prooued but was cured of his sicknesse and redilie found remedy of al his diseases Am not I greatlie bound to the that thou hast taught me this receipte and further that thou hast made it for my vse applied it to my infirmitie and healed me by it O good God! O how great and how wonderfull is thy goodnesse There is nothing so great as I suppose as are the benefits that thou hast bestowed vpon me doest continue vpon me day by day And yet I must beleeue and confesse that they are small almost of no price in respect of those which thou keepest in store for me I looke for and hope for at thy hands But this seemeth a verie pitiful case that they should be so great and on the contrarie that my Faith should be so litle and so weake to receiue them and my spirit so rude ignorant to vnderstand them and my tongue so vnsmooth to expresse them and that which is worst of al my affection so cold to acknowledge to esteeme them at their price and value And yet this cursed and damnable vnthankfulnesse of mine doth not withdraw thy goodnesse largenesse towards me which day by day thou dost continue more and more yea in such sort as the latter fauour and graces which thou shewest me do far surmount surpasse the former which thou hast bestowed vpon me It is not possible to reckon or to imagine the thankes that I owe vnto the the let the hinderance whereof is partlie my owne insufficiencie and weakenesse and partlie the hugenesse and infinite number of thy benifits But to discouer all my shame and all my nakednesse vnto the it proceedeth from the small remembrance and feeling that I haue of thy goodnesse what remaineth but that I shal be esteemed altogether vnthankfull towards thee nothing remaineth but onlie to pray thee that thou wouldst open my lippes by thy holie Spirit to the end that I may acknowledge and confesse mine vnthankefulnesse and vnworthinesse to be sorowfull that I can no better feele and conceiue of thy benifits in my heart to cry out alowd that thou art infinite in goodnesse who hast bestowed so manie graces vpon me and that for my part I am infinite in wickednes who do price esteeme regard them so litle and in generall to protest in publique that my saluation proceedeth from thee my destructiō from my selfe if it were not thy good pleasure of thy singular grace fauor to prouide for to meete with that inconuenience Helpe me now ô Lord that I may do this by the whole course of my life and that the readines good affection hereunto that thou hast giuen me at this present be not in vayne of none effect Suffer me not ô God my father to take delight pleasure in any other thing thē in the knowledge meditation speaking praising of thy mercy and great fauors towards me of the contrarie to take no greater sorrow displeasure then in the crimes offences and lewde demeanours that I commit against thy Maiestie This is the praier and confession that I make before I come to the table of my Sauiour Minist Yet this is not all that I will require for you must now let me vnderstand what you thinke at the verie instant when the bread and wine is ministred Euseb The bread and wine that I take that I see and behold and that I taste are as it were certeine steps and traces to guid and to lift vp my spirit by litle and litle to the regard and remembrance of that league and alliance which God hath made with vs of the forgiuenesse of my sinnes of life euerlasting of the adoption of children of the inheritance of the kingdome of heauen of al spiritual ioye of perpetual rest of glorie of grace of peace and in generall of all the great and true felicities therein conteined After that I cal to minde Iesus Christ the Mediatour and worker of this new league who hath by his death found means that it shal be auaileable and of full strength and vertue and cancelling the bond obligation wherein we were bound before and acquitted vs and set vs free from al the whole cursse Thence I go farther and I come on to behold the charitie and loue of God towards vs not able to be conceiued who spared not his onely Sonne but deliuered him and gaue him ouer to the death that he might make satisfaction for our iniquities and offences Lastly I doe shut vp my inward thoughts with repeating ouer and ouer when I arise from the table how manie waies I am bound vnto him and with rendring vnto him such thankes as it pleaseth him to inspire into my heart Minist You haue greatlie satisfied contēted me Eusebius in al your answers I thanke God for
the knowledge that he hath giuen you of the substance meaning of this misterie beseeching him to the end it be not prophaned made vnholie that by his good will and pleasure al such as shal be to celebrate the same mysterie may haue like measure of vnderstanding And now because I haue no leisure to continue longer with you I wil commit you to God and leaue you to his protection vntill our next meeting A TREATISE OF THE TRVE SACRIFICE AND TRVE PRIEST Made by I. de l'Espine Minister of the word of God THere be many that meruaile why we refuse and condemne the Masse with so great constancie and vehemencie and slaunder vs grieuously in that respect spredding sowing rumors of vs in the eares of the common people and also of great and mightie Princes that we are opinatiue arrogant seditious rebellious factious and manie other slaunderous lyes wherewith they do fill and breake continuallie the eares of the vnlearned and ignorant and of those that take any delight in hearing them But to shew that we are not ledde by any opinion or fond and foolish fancie nor by seeking of any vaine glorie nor by any other passion which troubleth and carieth away our wits I wil in this smal treatise render reason as it were in a summe of that which we hold and mainteine to euery one that is willing to know the same And I doubt not my Lord if it wil please you to do me so much fauour as to reade and to marke my writing but you will stoppe your eares henceforth against the lying and slanderous speaches of our aduersaries whereby they seeke to defame to discredite vs and in time you will take vpon you the protection and defence of our cause I will not spende time in expounding the name of the Masse nor in shewing of what pieces in what age and by whom it was first patched together neither will I blase the crosses and other pettie aperies and monkeries therein vsed seruing more to moue laughter then to edifie in true pietie godlinesse All such trifles I will ouerpasse and wil handle onely the chiefest and most principall points such as are thought to be the grounds and foundations of the Masse namely the office of the Priest the Sacrifice and the things that haue beene added to the one and the other Touching the office of the Preist it is an honor and an estate the title execution whereof cannot belong to any other then to Iesus Christ For we beleeue that he alone is our Christ that is to saie he whom God the Father hath anoynted and ordeined to be our king that hee might gouerne and defende vs and our Prophet to teach and to instruct vs in all things apperteining to our saluation and to his honor and glorie and our Priest to offer Sacrifice and by his sacrifice to appease the heauie wrath and displeasure of God against vs and further to praie and to make intercession for vs and by his sute to entertaine and to keepe vs in his fauour Therefore euen as it were blasphemous to acknowledge approoue any other king and lawmaker to rule and to gouerne our consciences then Iesus Christ or any other master teacher then him to traine vs vp in matters of God so we commit blasphemie against his honor if we admit or acknowledge anie other Priest to sacrifice for vs then him Further no man may attribute vnto himselfe any honor herein Except he be called thereunto of God as Aaron was But there is none saue onelie Iesus Christ whom God hath glorified by ordeining and creating him high Priest and to whom he hath said Thou art my Sonne this day haue I begotten thee Whereupon it followeth that vnto him alone belongeth this honor and dignitie Heb. 7.26 Againe the qualities and conditions of the Priest of the new Testament are these that he be holie innocent vnspotted separated from sinners and exalted far aboue the heauens Which points cannot belong to any other thē to Iesus Christ because al men he only excepted being borne and brought foorth of flesh are flesh that is to saie defiled sinful as their parents were and therefore vncapeable of the Priesthood Againe the Priest must be eternall and for euer after the order of Melchisedech Heb. 7.3 that is to saie as it is expounded by the Apostle without father without mother without kindred hauing neither beginning of his dayes neither end of his life Which cannot be applied to our Priests nor to any mortall man Againe Heb. 7.22 He needeth not daylie to offer vp Sacrifice for his owne sinnes as the Priestes of Leui did neede From which necessitie there is none that can be freed and deliuered but onely Iesus Christ insomuch as by reason of sinne abiding in them and of infirmities wherewith they are inclosed and compassed they haue neede continuallie to pray vnto God and to aske him pardon for the same Again if any other were capeable of the estate of the Priesthood then Iesus Christ they must needs be Priests after one of these two orders to wit of Leui or of Melchisedech but they cannot be after the order of Leui because all the ancient ceremonies yea and the Law it self that commanded them are now abolished So it should remaine that They must be after the order of Melchisedech Psal 110. But that is no more possible thē the other because they should be Priests for euer which is not incident to any mortall man Againe the Priest must be more worthie honorable then the sacrifice that he doth offer for the Sacrifice of whatsoeuer it be cannot please God but onely in respect of him that offereth And it is the reason alledged by the Apostle Heb. 11. why Abel by Faith did offer vnto God a more excellent Sacrifice then Cain meaning thereby that the price and worthinesse of the Sacrifice proceeded hence that he which offered being faithfull was by Faith acceptable to God Whereupon it must needes be that if the Masse Priests were true sacrificing Priests and did offer Iesus Christ in their Masse as they pretend that they should be of more worthinesse and honor then he and that he should not be in the fauor of God but by their credit and fauor Lastlie whosoeuer is Priest by the same meane is become Mediator betweene God man for the end of the Sacrifice is to procure the remission of sinnes and so consequently to reconcile man vnto God So if the Massepriests could be Sacrificing Priests they should also be Mediators which they cannot be For euen as there is but one God so there is but one Mediator betweene God and man And thus yee see by these proofes that the name the title and dignitie of Priesthood cannot belong to anie other then to Iesus Christ and without great and monstrous blasphemie that we cannot attribute the same to any other In like manner it is he onely that can
Master haue washed your feete ye also ought to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you We must therefore according to the commandement and example of the sonne of God haue a careful regard that we be furnished with a true an ardent affection towards our neighbour if we will come worthely to the holy Table of our Lord. And if any man aske a description of this Charitie to know the better what it is he may go to S. Paul who hath painted it out in verie liuely beautifull colours writing to the Corinthians after this manner Loue suffereth long it is bountifull loue enuyeth not loue doth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill it reioyceth not in iniquitie but reioyceth in the truth it suffereth all things it beleeueth al things it hopeth al things it endureth all things This is the charitie which we ought to haue to vse towards our neighbour the seuerall parts whereof we must diligently prouide that we can be able to fetch out of our owne bosoms And to this we are diuerse sundrie waies exhorted in the Supper of our Lord and Sauiour Iesus Christ First whereas it is our dutie to stay one for another and it is not lawfull for euery one of vs to receiue the Supper single but when the whole congregation is assembled al the faithful together do take eate and drinke the bread the wine of the Supper according to the commandement of Iesus Christ saying Take eate drinke ye al of this it is a certeine token witnesse that we ought to be all vnited knit together Further whereas we being all met in one and the selfe same house of God which is his Church we all do there together call vpon one and the selfe same father which is in heauen we haue al one and the selfe same head aduocate intercessour which is Iesus Christ whereas we do al heare one the selfsame word of God whereas we do all eate one and the selfe same spiritual meate do al drink one and the selfe same spiritual drinke and whereas we all as brethren lay claime to one and the selfe same inheritāce which is the kingdome of heauen ought we not to be stirred vp and inflamed hereby to carrie an vnfeigned an earnest affection one towards another Lastly the very making of that bread wine which is vsed in the Supper doth teach vs what vnion concord of hearts and minds there ought to be betweene vs the children of one and the same heauenly father For euen as we see that the bread is made of diuerse cornes which neuerthelesse is but one loafe as the wine is made of many grapes which neuerthelesse when it is made is but one wine so ought all Christians which in themselues are manie to be vnited by loue in one body which is the Church whereof Iesus Christ is to be the sole head captaine Then we must note that this loue wherunto we are exhorted in the supper by so many arguments is absent where men are infected with hatred strife rancor debate factions with hote sutes to the hinderance of their brethren and therfore before we come to this Supper which is a witnesse of our vniting as well with Iesus Christ as with his Church if there be any strife or quarrel betweene vs our brethren we must in all good and amiable sort be reconciled if we haue bin offended we must freely frankly forgiue our brethren yea our enemies as we would haue God to forgiue vs and as we see that our Lord Iesus Christ left vs an example of this loue and charitie when he prayed to God his father for his enemies which put him to a cruel death whereof Sainct Steuen also giueth vs a godly example Also it is to be noted that this loue is to be practised of all estates as wel of kings who are to loue their subiects to be nources for the church of God to be louers of the publique peace of the land to intreat their subiects gently moderately as also of the people whose part is to honour the king to pay their tributes truly faithfully to obey all his Liuetenāts his officers It is the sheapherds dutie to loue his flock to watch to labor and to pray for it without ceasing Also it is the part of the sheepe to loue their sheepeherd of fathers to loue their children of childrē to loue their fathers mothers of the wife to loue her husband of the husband to loue his wife of masters to loue their seruants and of seruants to loue their masters and lastly it behooueth euery one of vs for his particular part to exercise charitie in that vocation wherin God hath placed him in his eternall prouidence and wisedome For otherwise we shall neuer be able faithfully to acquite vs of our duetie as well towards God as towards men except we be guided and gouerned by the rule of charitie in all our affaires and businesse whatsoeuer Necessarie obseruations for all those that desire to come to the Lord his Table THus we haue vnderstood wherin the examining proouing of our selues cōsisteth wherunto is to be added a good aduisement due consideration of the points obseruations following First we must take good heede that we be not ouer busie in making a curious search of the life of another following the steppes of many which sift so narrowly the imperfections of their brethren that in the meane while their owne infirmities are vtterly forgottē Wel may we pray yea we ought to procure with all our power ability that the church may be preserued kept in puritie altogether without appearāce or shew of any offence But forsomuch as in this world the corne shal be always mingled with the chaffe the good fish with the bad Iudas with the true Apostles the foolish virgins with the wise it is not meet that any of vs shold hastely take offence thereat but contrariwise that he endeuor to find that perfection in himselfe which he seeketh to bring into another Secondly we may not thinke that Faith repentance thankesgiuing loue and the other vertues which God requireth at our hands can be perfect in vs during this mortal life For there wil be alwaies to be found in vs be we neuer so thorowlie and perfectlie renued some reliques of sinne of vnbeliefe of impenitencie of vnthankfulnesse and of selfeloue which al are directly contrarie and manifestlie opposed to the loue of our neighbour So long as we liue there is a law in our members which rebelleth against the lawe of our minde the Deuill and the world will rise vp against vs in battaile as we may sufficientlie be instructed by the liues of the Patriarchs Prophets and Apostles yea
euen vntill our last breathing we shal haue need to praie vnto God that it may please him to forgiue our hourelie sinnes thorough his Sonne our onelie Lord and Sauiour Iesus Christ But yet the imperfections and iniquities abyding in vs ought to preuayle so litle to the withdrawing of our seues from God that if we be heartely sory and grieued for the same they should rather cause vs to draw neere vnto him to this holy banquet to the end that like miserable starued creatures we might receiue Iesus Christ with the more greedinesse who is the true and onelie foode and nourishment of our soules Thirdlie albeit a perfect Faith repentance giuing of thankes and loue is not necessary to the end we may come worthilie to the Supper yet they must be al true not counterfeit they must come from the heart and from the spirit Our Faith may not be feigned our repentance may not be dissembled as is the manner of the hypocites the thankes which we giue to God may not proceede onely out of the mouth neither must we loue our brethren onelie in word not in deed but the whole profession of our Faith Christian life must aboue all things be farre remooued from vayne boasting and dissembling that we may take more care paines to be effectualy before God then to be esteemed taken for good Christians before men Against those that wittingly and willingly absteine from the Lord his Supper AS they are many which faulte in comming vnworthily to the Supper so there are manie which offend of the contrarie namelie in not comming at al nor presenting themselues to the said holy banquet fearing as they saie to be partakers of the same vnworthilie and so consequently to be culpable and guiltie of the bodie and blood of Iesus Christ But let them knowe which absteine of set purpose from the table of the Lord that it is no lesse a vice thorough vnthankfulnes and contempt of the holy meates which God setteth before vs in the Supper to abstaine then it is to receiue it vnworthily euen as the patient which is daungerously sicke if he make no accompt of the Physition his receipt and order deserueth no lesse blame then he that abuseth the same receipt dyet and doth not vse it with discretion moderation according as it was ordered by the Physition And let them not therefore abuse flatter themselues as if hereby they might escape vnblameable before God and men seing it is a case most cleare a thing most certeine that so grosse vnthankfulnesse cannot be currant nor by any meanes possible beare excuse For first they wittingly despise the commandement of Iesus Christ who saith to al that be his Doe this take and eate Secondly they set light by the happie memory of the death and passion of the Sonne of God who saith to the faithfull that they shal celebrate and keepe solemne the supper in remembrance of him Thirdly they contemne the price of their redemption to wit the precious bodie blood of Iesus Christ which are giuen and parted to al true Christians in the Supper as it is written This is my body which is giuen for you this is my blood which is shed for the remission of your sinnes Lastly they despise the Church and the vnion thereof of their owne accord excommunicate themselues from the fellowship that the faithful haue in the Supper as well with Iesus Christ as one with another Thus we see that these contemners of the Lord his Supper do grossely falt and grieuously sinne in this behalfe and are altogether void and vnworthy of excuse Let vs therefore take heede that we follow not their example except we wil run into the like danger with them that for their oxen fermes wiues and trafficke of merchandise refused to come to the mariage in the Gospel Of them that come vnworthily to the holie Supper of the Lord and ought not to be admitted Of them that sinne against the first Article of the first preparation which consisteth in true faith AL Atheists vnbeleeuers ignorāt of God of his word al heretickes and false prophets all magitians idolaters and superstitious persons which are partakers of the table of deuils Furthermore al such as haue but an historical faith al the adherents ministers of the antichrist of Rome al such as any way establish his kingdome or depend thereupon all such as are not yet brought to be of the number of the church of God haue not made profession of their faith finally al such as make it but an ordinary cōmon matter to sweare by the name of God or by their faith apply the same to vaine fruteles matters al such I say may not presume to touch the holy table of the Lord because they haue not true affiance and trust in God without the which we can not be members of Iesus Christ so consequently can not be fit able to receiue life of him who is the onelie head and cheife of al the faithfull Of those that sinne against the second article of the second preparation which consisteth of Repentance AL such as lead an odious an impudent a loose life all the contemners of God of his word of his holy congregation all they that deny and blaspheme the name of God all such as contemne the correction discipline of the church againe they that ordinarely frequent haunt euill company they that walke in the councell of the vngodly that stand in the way of sinners or sit in the cheare of the scorneful finally that giue no hope of amendment of life or of renewing of their minds that cōmit outragious grosse infamous monsterous sinnes such as are punishable by the ciuil magistrates al these I say being knowen to be of so fowle a race may not be admitted to this supper and if they offer themselues they are to be refused least that which is holy be giuē to dogs and to swine to the great dishonor of God and offence to the Church and Congregation Of those that sinne against the third article of the third preparation which consisteth in thankesgiuing WIthout true faith vnfeigned repentance we cānot be meet to publish the praises of God which wil not be praised out of the mouth of the wicked vngodly wherfore all they that are voyd and destitute of faith of knowledg of repentance do also sin against this article and ought not to be receiued at the Lords table They also that are bereft of their wittes foolish by nature or by accident they that being vnder age as litle children can not shew forth the Lords death vntil his comming are al vncapable of his supper Finally they that through weakenesse vnthankfulnes want of taking knowledge of Gods benefits haue in the troublesome and heauy times of aduersitie forsaken Gods cause quarrell and haue renounced the name of the Lord Iesus Christ