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
TWO TREATISES OF THE LORD HIS HOLIE SVPPER THE ONE INSTRVCTING THE SERVANTS OF GOD HOW THEY should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ Whereunto is annexed a Dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper The other setting forth Dialoguewise the whole vse of the Supper Whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true Priest Written in the French tongue by Yues Rouspeau and Iohn de l'Espine Ministers of the word of God and latelie translated into English 1. CORINTH 11.28 Let a man examine himselfe and so let him eate of this bread and drinke of this cup. IOHN 6.58 This is the bread which came downe from heauen not as your fathers haue eaten Manna and are dead He that eateth of this bread shall liue for euer PSAL. 51.16 Thou desirest no sacrifice though we would giue it thou delitest not in burnt offering The sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise Imprinted by Thomas Thomas Printer to the Vniuersitie of Cambridge 1584. YVES ROVSPEAV TO THE CHRISTIAN READER FROM OVR LORD IESVS CHRIST greeting AMong the causes of all publique calamities and of the scourges wherewithall diuerse realmes countries are grieuously chastised S. Paul maketh mention of the notable abuse contempt of the Lord his Supper For this cause saith he manie are weake sicke among you many sleepe for if we would iudge our selues we should not be iudged Wherupon we haue not to meruaile that the Lord God hath so sharply punished this poore realme of France the last yeare 1562. with plague warre and famine seeing it is manifest that the contempt of the Gospel with the abusing and profaning of the holie Supper of the Lord hath brought vpon vs the foresaid miseries afflictions And for this cause both the Pope his adherents may stop their mouthes with the which they are so readie to cast reproch vpon our God and they that make profession of the Gospel in this lanâ— may keepe like silence seeing the causes haue flowed from both parties indifferently and the fault belongeth as wel to the one as to the other To begin with the Papists we may boldly auouch out of the word of God that their Masse is stuffed full of blasphemies that it abolisheth the holy Supper of our Lord Iesus Christ that the remembrance of his death passion is therein suppressed made oâ— none effect that in the same there is no communion that wheras Iesus Christ hath giuen a generall charge to all the professors oâ— his name to take eate and drinke the bread and wine in the Masse there is but one that taketh eateth drinketh for all the rest Further we see how there the creature of God euen a morsell of breade is worshiped in the place of God himselfe the creator how they seeke Christ Iesus vpon the earth whereas the word of God the Creed of the Apostles and the ancient Canons do teach vs to haue our hearts lifted vp on high and to seeke him by Faith aboue in the heauens Lastlie in it we may behold manie other most shamefull and grieuous abuses which for this time I thinke best to couer with silence Now seing that manie do so stoutly and obstinately stand vpon that point that in the defence and quarrell of a thing so vile wicked they haue put to death so manie godlie and honest men so many holie personages and true martyrs of our Lord Iesus Christ I conclude that we haue iustly beene visited of God for their offences As for the Protestants we see they also haue beene marked with the foule spots and blemishes of manie grosse and notable abuses How many of them haue bin found as vnable to render reason of their Faith as verie Papists haue offered like bruit beasts their presence at the holy Supper of the Lord some for learning as ignorant as Asses others for life as beastly as swyne I ouerpasse an infinite number of hypocrites of false brethren of traitours and such as haue fallen from their faith and knowledge who being inwardly vnknowen caried outwardly a shew colour of great vertue and holynes And therfore not without cause hath the wrath of God beene kindled against his people and they haue receaued double correction seeing that in the strength of their knowledge they haue wittingly abused the knowledge of his holy name Now to the intent that our good God by his Sonne Iesus Christ may cast his eye of pitie and compassion vpon this poore realme that lieth so desolate and forlorne it behooueth the one the other henceforth to learne how they may better performe their dutie of seruice and honor to their God according to his word then they haue done in time passed and chieflie that they be verie circumspect and heedfull not to defile or profane the holie Supper of our Lord in any kind of condition whatsoeuer To this end I haue addressed this small Treatise vnto their reading wherin they shall find that the true preparing vnto the Supper consisteth not in the furniture of the bodie in rich and costlie attire in gorgious and statelie shewes in counterfait colours and in outward professing of the name of God but in purenesse of heart and vprightnesse of conscience that God which is a Spirit may also be worshiped of his in Spirit and truth A TREATISE TEACHING THE SERVANTS OF GOD HOW THEY SHOVLD BE prepared when they come to the holy Supper of our onely Redeemer Iesus Christ The Preface THat we may worthily come to the holy Supper of our Lord Iesus Christ we must examine our selues The examining of our selues and wherein it consisteth as we are aduised and counselled by the Apostle There be fower principall pointes wherein we haue to sound our hearts and consciences at the bottome namely Faith Repentance Thankesgiuing in respect of our God and Charitie toward our neighbours OF FAITH The first Article FIrst it is requisit that we haue Faith that is to say What Faith is a certaine and vndeceiueable assurance stedfast perswasion that God in the name of his Sonne our Lord Iesus Christ whom he deliuered vp to death for our behoofe is a Father to vs of all mercie fauour and compassion The causes of Faith God This Faith commeth not from our selues neither is it built vpon vs or vpon any thing to be found in vs but it commeth from God and is built vpon God the Father His word the Sonne and the holy Ghost and vpon the promises made in the Gospel The holie Ghost which are inwardly ratified in vs by the working of the holy Ghost which crieth in our hearts Abba that is to say Father And this Faith is nourished confirmed and increased in our hearts by the holy Sacraments
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
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
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
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