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
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
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
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
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
strengthen the life of him that eateth cannot be profitable vnto vs except we be first reuiued and raised vp againe from death And yet further for what reason willeth S. Paul 1. Cor. 11. that we should Examine and prooue our selues before wee come to the table But onelie to geue vs knowledge that we are vtterlie vnworthie of that benefite being vnfurnished of Faith which is so necessarie for the good and lawful vse therof for if al thinges be polluted and defiled to the vnbeleeuers yea if our daylie ordinarie meates are not sanctified but by the word and by praier if whatsoeuer is done without Faith be sinne howe should not this holie misterie be prophaned and made vnholie when we either plainelie ignorant or not sufficientlie taught are so hardie as to set vs downe at the king his table and to goe to the mariage of his sonne without our wedding garment Further why is it that Iesus Christ so straightlie forbiddeth his Apostles To giue that which is holy vnto doggs and to cast pearles before swine but onlie to admonish them that they become wise and well aduised to dispense the word the misteries of God Againe the commandement of God wherin we are charged that We take not his name in vaine is plainly generally giuen to al men neither yet may we suppose as you did teach vs verie well that onely false oathes are in that commandemēt forbidden for euery vnlawful vsing as wel of his name as of his word and of his ordinances is in like manner therin contained Wherefore it remaineth that we conclude vpon the former reasons that the faithful onlie are capeable to celebrate the Lord his Supper And by the faithfull I do vnderstand those that haue a liuelie and actuall faith begotten of the word of God and grounded vpon his promises Minist I take great pleasure and contentment in you Eusebius in that you are so diligent paineful to gather such textes and reasons as are alleaged to prooue to perswade that which a man shall vndertake For it is not possible that by anie other meane the faith of anie man in the world could be fast firme and well assured and that he could render a reason of his beliefe to those that require him to make an accompt thereof which thing is easilie experimented in diuers that haue some knowledge opinion of the trueth but because the same is not wel groūded nor fensed with scripture it cannot be sound and perfect ne yet of anie great edifying which I thought good to touch beside the matter whereof we do principallie entreat to the end that hereafter you be yet more curious to follow the same course custome And now to come again to our chiefe matter hauing shewed what is the mysterie of the supper and who they be that God biddeth to the same it is time that you proceede and go forward and that you tell vs how we ought to draw neere and to present our selues vnto it Euseb 1. Cor. 11. The Apostle saieth Let euerie man examine himselfe and so let him eate of that bread and drinke of that cuppe Wherein he warneth vs diligentlie to examin our consciences so often as we are minded purposed to celebrate the same Minist Wherein ought we to examin our selues Euseb In two points to wit whither we haue both Faith and Charitie Minist What maner of Faith is required Euseb The whole Christian Faith is in a sum conteined in the Apostles Creed wherefore we are to consider not onely whither we do vnderstād the history of those things which are briefelie set forth therin by articles as That Iesus Christ hath taken our nature that he died rose again ascended into heauen where he sitteth at the right hande of his Father and from thence he shall come to iudge both the quicke and the dead but it is further requisite that we search and sound the bottome of our hearts to know whither they be setled and reposed vpon that which we confesse as vpon the onely meane of our saluation and whither we be resolued to perseuer and continue constantlie in this affiance and trust onelie euen to the ende of our naturall life renouncing all other as most vaine and pernitious to our saluation And aboue all things wee ought to beware that we be not deceiued by hypocrisie or simplicitie which may bring vs in a conceipt that a bare opinion and credulitie or lightnesse of beliefe is true Faith for there is nothing that can make so greeuous a fault excusable but rather it is damnable before the maiestie of God Minist Whereby may we learne and iudge that we haue a true and syncere faith and such a Faith as is required to the worthie eating of the breade at the Lord his table Euseb When we do perfectlie vnderstand the things that are deliuered in the articles of the Apostles Creed with the end of Christ his comming into the world when we are well and surelie perswaded of the truth and certeintie of them and this perswasion doth comfort and assure our consciences of the remission of our sinnes in such manner as it taketh awaie the horror and the dreadfull conceipt that we haue apprehended of God his eternall iudgement Lastlie when this is so deepely engrauen and imprinted in our hearts that notwithstanding anie temptation or affliction that may happen vnto vs we do alwaies holde a stedfast hope of his gratious fauor of the life eternall that dependeth vpon the same then we may assure our selues that we haue a Christian Faith allowed and approoued of him in the vse and receiuing or vnderstanding of his mysteries Minist And would you require in a man perfect knowledge of the Creed in the which the whole sum of the scriptures is in a manner conteined and further perfect trust and affiance in all the promises of God the accomplishment and fulfilling of the which is procured vnto vs by the intercession and fauour of his sonne and thirdlie a constancie in all this so perfect that no temptation should shake vs and make vs to stagger therein or otherwise exclude it and cast it out from the Supper Euseb No for the Apostles themselues to whom Iesus Christ did first distribute the same were vnperfect in all this matter as experience shewed in the temptation that happened vnto them soone after Further if we should not be fit to receiue it except our Faith were fully perfect then it is euident it should haue beene instituted and ordeined in vaine for so long as we continue in this mortal life we are no more able to beleeue in God perfectlie then we are able to know or to loue him perfectlie Againe the end for which it was ordeined is it not to vphold and to vnderset our Faith If then our Faith had beene sufficientlie strong and able of it selfe what vse should there be of the sacraments These reasons are sufficient to prooue that we are not vncapeable
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
exercise the office of priesthood for the Priest must appease the wrath of God and reconcile him vnto men that are in his displeasure And this is not possible to be done without a most perfect obedience euen as his wrath heauy displeasure at the beginning was stirred vp inflamed against vs by no other thing then the disobedience of our first parents But none is able except Iesus Christ alone to yeld such obedience to God as is required by reason of the perfection integritie of his nature Therefore for this respect no man can execute the office of the Preist but he Further the Priest must satisfie the iustice of God for the iniquities and transgressions of those in whose fauour he offereth the sacrifice inasmuch as he appeereth and presenteth himselfe before him as a pledge and a suretie for their debts which no carnal and sinful man is able to performe For how should he acquite the debts of another Luke 7. being himselfe alwaies indebted and vnable to pay his owne as it appeereth by the parables of those two that were bound to one creditor whō they could not pay satisfie and of him Marth 18. that ought the King ten talents which by no means he was able to discharge and by the ordinarie confession of the Church Matth. 6. which I say the Catholique Church doth make vnto God praying for the remission and forgiuenesse of her sinnes and offences Wherefore there is no other that can in this point discharge the office dutie of the Priest Heb. 9. Again The Priest must obteine remission of sins for those for whom he doth sacrifice which cannot be obteined without sheading of blood Heb. 9.22 For without sheading of blood saith the Apostle is no remission And this blood may not be the blood of bulls goates calues lambes or of anie other beast which cannot purge purifie the conscience but it must be the blood of the Priest himselfe the same without spot Seeing then that neuer in the world there hath bin blood with that conditiō but onely the blood of Iesus Christ we may hereby well conclude that it is he onely that can execute the office of the Priest Heb. 9.17 Againe the Priest must procure the confirming ratifying of the Testament and of the new league and alliance with God But the Testament is yet of no force as long as he that made it is aliue If thē our Massepriests could be true sacrificing Priests they ought for the performance of their duetie charge to dye so to become testators to the end that by their death the Testament might be confirmed Now they are no Testators because they are not God neither do they yet die and albeit they should die yet their death would not be auailable to the confirming of the Testament which they had not made before wherefore it followeth that they cānot exercise the state of the Priesthood Heb. 9.26 Further The office of the Priest is to destroye sinne as the Apostle sheweth which is not possible for any mortal man to doe being the seruant and slaue of sinne bearing it about him in his bosome nourishing mainteining it continually with him giuing it being strength vigour bringing it forth of his mothers womb and keeping it euer after vntill his dying day being vnable to liue without it so greatly vnwilling to destroy it that if it were dead in him he would quicken and reuiue it Seeing then that there is none but Iesus Christ that is come into the world to destroy sinne and the other workes of the Deuil as S. Iohn saith there is none but he that can execute the office of the Priest 1. Iohn 3.5 Againe the office of a Mediator Heb. 9. is to appeare before the face of God continuallie to make intercession for vs and to keepe vs in his grace fauor But none saue only Iesus Christ can performe this poynt For Isaiah the Prophet speaking of men saith in this manner Esaie 33.14 Who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burnings And Dauid confirmeth the same saying The foolish shal not stand before thy face nor come into thy presence thou hatest all them that worke iniquitie Then if no man be altogether pure and free from foolishnes but euery one committeth often times iniquitie we must inferre hereupon that the Massepriests which are like other men haue neede them selues of one to present them vnto God and to bring them to the presence of his Maiestie which otherwise they were not able to come vnto so much are they vnable to bring in a sinner into the presence of God to begge his pardon or by their own credit and fauor to inclyne and to bend the Maiestie of God to shew him fauour We haue shewed that the Priest must pacifie the wrath appease the anger of God Now I saie that he is to passe on farther and namely to charge his owne shoulders with the burthen of God his wrath to the end that he maie discharge those that he would reconcile vnto him Now we are to consider what strength a mortal man can haue to beare so great and so heauie a burthen as the heauen the earth the mountains and the whole frame of the world is not able to endure Iesus Christ himselfe being innocent the arme the power the right hand of God did shrinke and sweate blood in great aboundance for the hugenesse and heauines of this burthen when he had taken it vpon his shoulders For it was the verie feeling of the iudgement of God and not of the death of the bodie which caused him to feele such anguishes as he endured complained of when the houre of his crucifiing was at hand And how then can a poore Chaplin cloathed with al manner of iniquitie drinking downe vnrighteousnesse as water be so hardie as to offer himselfe to beare so heauie a burthen vnder which Iesus Christ with al his strength and innocencie remained almost ouerwhelmed Lastly the office of the Priest is Heb. 2. To haue compassion of the infirmities of al the elect that are in the world to comfort them and to sweeten the bitternesse of their euils and sorrowes And this is not to be done of any but onely of Iesus Christ because there is none but he that can vnderstand them and prouide remedy for them For the men of the West cannot learne the afflictions of them that dwel in the East nor they of the South the miseries of those that inhabit the North by which reason they cannot take any pitie either of other nor prouide due remedies for them by reason of their weakenes and insufficiencie By this reason with the former we may conclude that they can by no meanes execute the office and estate of the Priesthood We haue prooued that our Priests cannot be true Priests for sacrifice neither yet
discharge that office Now let vs prooue in like manner that their sacrifice cannot be auayleable nor forceable to please or to appease God nor any maner of way to procure or to obteine the remission of sinnes First a sacrifice to be of such a propertie must be perfect as Moses taught vs in the law when as by the ordinance of God he commanded so expressely that the beasts which should be offered vnto him to shadow him should be perfect without blemish whole of al their members But the sacrifices of men cannot be perfect because they themselues being vnperfect and al their workes vnperfect haue not in regard of their personnes or of their righteousnesse any other perfection then that which is imputed vnto them by the grace of God in the name and fauor of Iesus Christ Therefore it followeth that they can offer nothing vnto God that may make him well pleased and fauorable vnto sinners Further it is required that all Sacrifices as al other workes should be ioyned with obedience so by consequent that they should be commanded For otherwise they should be offered without Faith so become abhominable before God Yea the verie sacrifice that Iesus Christ did make of his owne bodie if it had not beene foreappointed of his Father had not beene receiued nor accepted And therefore it is that he maketh the greatest reckoning and the greatest accompte of his obedience For thus he saith Psal 40.9 Burntoffering and sinoffering hast thou not required then said I loe I come For in the roll of the booke it is written of me that I should do thy will o God S. Paul in like manner doth attribute al the fruite and profite that commeth by the death of Iesus Christ to his obedience when he saith That he became obedient to his father euen vntill the death and therefore that God had highlie exalted him Nowe let our preistes shew vs by scripture that God hath commanded them to chaunte to sing masse if they wil haue vs to approue their sacrifice If they cannot do it no more can we without it auouch their sacrifice to haue power and vertue to satisfie and to please God as they doe hold neither yet that it is acceptable nor holy before God Againe the power of such a sacrifice must be eternall and infinite that it may surpasse and exceede the disobedience of the first Adam And as the one hath spread abroad the poyson thereof a general calamity vpon all the men in the world in what countrie time or age soeuer they haue liued so the obedience of the second Adam being opposed to that of the first must bring a generall blessing felicitie vpon al them that are predestinate to eternal life to the end That where sinne hath abounded Rom. 5. there the grace of God might more abound But the sacrifice of a Popish Priest cannot haue this vertue and power yea lesse then the ancient sacrifices of the Priests of Leui which were ordeined appointed of God and were a type and shadow of Iesus Christ Then let vs conclude against their opinion that it neither is nor can be sufficient to please God Also the sacrifice wherewith God must be pleased and his wrath appeased must be but one for otherwise it should not be perfect if it were renewed neither the power and vertue thereof infinite wherefore the Preists that sing so many masses doe euidently declare by the multiplying of their Sacrifices that they are vnperfect and therefore they cannot be propitiatorie that is to say of nature and force to please and to satisfie God If they saie as commonlie they do that they offer Iesus Christ we answere First it cannot be so because Iesus Christ can die no more Rom. 6. Heb. 9. which must needes be if he were sacrificed againe because there is no Sacrifice without death Secondlie this renewing of the Sacrifice should be vnprofitable and seruing to no vse in respect of the remission of sinnes which by Faith we do beleeue and obteine Heb. 10. for Where no remission is there is no more sacrifice for sinne For if the end of the Sacrifice be to sanctifie and to perfect him for whom it is offered what need we to haue anie more sacrifices seeing that by the sacrifice Heb. 7. that Iesus Christ did offer vnto God of his owne body we are already sanctified and made holie for euer Thirdly it would be a great preiudice and a notorious iniurie to him if his Sacrifice should be renewed and offered againe by any other then by himselfe For if it were so then should he be robbed and spoiled of his honor Heb. 7. and the oblation that he made once of his body should be reputed and taken as vnperfect and insufficient for the renewing is a certeine reason and argument of imperfection And if there were other Priests to offer gifts and sacrifices for sinne Heb. 8. and Iesus Christ were yet abiding vpon the earth he should be no Preist at all For if he were Preist he should be Priest alone neither can he haue any fellow to be ioined and associate vnto him in the Preisthood no more then in his other offices So we may be resolued that we ne haue ne can haue other Preist to reconcile vs to God then Iesus Christ ne other sacrifice then that which he hath once offered to purchase vnto vs remission of al our sinnes And so He is both the Priest and also the oblation as saith S. Augustine For as there was neuer in the world anie perfect bodie saue his onely worthie to be offered vp vnto God in sacrifice so there was neuer anie other man so perfect as he was fit and capable to offer vp the same bodie in sacrifice The third point which we haue to consider in the Masse is touching certaine things annexed to the sacrifice and to the Priesthood which poynt maie briefelie and in fewe words be dispatched For they are confessions praiers or praises or the reading of Epistles and Gospels or of ceremonies As concerning praises such as are the orisons or confessions made at the beginning entrance of the Masse they are to be reiected and refused because they are for the most parte against the expresse commandement of God consecrated to creatures Psal 9. As concerning praiers this is much vngodlines or impietie and no lesse infidelitie or vnbeliefe in them forasmuch as the intercession or merite of some Saincte is most commonlie mingled and ioyned with them Iosue 7. As for the reading of the Epistle and Gospell in that the name of God is vsed taken in vaine because they be redde in a strange language it cannot bring any edifiing to the congregation As for the ceremonies to the end I saie nothing more grieuous they are al superstitious because they are al the inuentions of men without any sence or signification saue onlie such as slumbering and dreaming Monckes haue forged
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