doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe substance and pledge What a Sacrament is of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to receiue the same inuisible grace by the elements as the sacrament of circumcision and the passeouer in time of the lawe did declare giue testifie and assure vnto all the children of Abraham the beleeuing Iewes the mercifull promise of God that God was is and would be their God their redeemeâ— and deliuerer from sinne and Satans power for euer of which their captiuity vnder sinne and Satan their thraldome in Egypt from whence they were diliuered was a figure The Sacrament also of Baptisme the Lords Supper do declare giue testifie seale vp and assure through the vnspeakeable working of the holy Ghost vnto all the true beleeuers in Christ their full and perfect deliuerance from sinne and Satans power their participation and fruition of perfect holinesse in Iesus Christ and in the end the reward of euerlasting life purchased giuen bestowed by his meanes and for his sake who paied the price of their redemption of all which the true beleeuers are made partakers in the instance of receiuing the outward elements in Baptisme the Lords Supper through the worâ—king of the holy Ghost in them and vnfained stedfast true faith It belongeth not therfore to any sacrament or to the Sacrament of the Lords Supper by the doctrine of Gods word that the elements should bee changed into the very and naturall substance of that whereof it is a sacrament either by transubstantiation or consubstantiatioÌ„ for that were to fetch Christ againe froÌ„ aboue and giue him a reall naturall or supernaturall corporall presence here vpon earth and so to make him be in all places at once contrary to the true nature of his true humane body and contrary to the doctrine of holy scripture which teacheth not any presence of Christ on earth againe in his humane flesh vntil the time appointed before remembred but plainely sheweth the contrary declaring further that as many as come to this sacrament and communion of the precious body and bloud of Christ with a true and liuely faith fruitfull in true repentance and in a vertuous and godly life the holy Ghost worketh in them a lifting vp of their hearts and mindes into heauen where Christ sitteth at the right hand of God and there through the operation of the same Spirit in the instance of receiuing the sacrameÌ„t they receiue apprehend and feede vpon in a true vnfained and liuely faith the true reall and naturall body of Iesus Christ the sonne of God whereby their bodies and soules are preserued nourished and strengthened to the attainment of euerlasting life by his changing purging all their corruptions and vncleannes and by his distributing and vniting vnto euery of them the true properties and excellent graces of his naturall holy body as his wisedome righteousnesse sanctification and redemption all which is as truely made theirs by and through his gracious imputation as if they and euery of them had in their owne proper nature attained vnto and fulfilled the same of which excellent graces the fruit and reward shal follow of glorification and life eternall Of all which benefites this sacrament The vse of the Sacramenâ— and the sacrament of Baptisme are appointed vnto the faithfull to be as tables and glasses wherein they may plainely see and behold all the great mercies of God towards wretched and miserable sinners plainly drawen and figured that whereas the word doth as a liuely trumpet sound out his gracious goodnesse to the eares of the faithfull these sacraments do serue as instrumeÌ„ts and conduits to conuey it to the eies taste feeling and comfort of all the senses so that when their bodies are made partakers of the sacrament and outward elements their soules in the same instaÌ„t through the mightie working of the holy Ghost are sed by the instrument of true and liuely faith with the most holy reall natural body bloud of Christ through the liuely power also of which holy spirit they are moued stirred vp to giue continuall praise honour and thankes for these his bountifull mercies rich treasures bestowed vpon them For in this sacrament and communion of the body and bloud of Christ there is shewed declared and giuen vnto all and euery of the faithfull the death and sufferings of Christ the participation they haue with him and all the benefites which they receiue by his passion whereof they are put in minde in this sacrament by foure Similitudes First by breaking and receiuing of the bread Secondly by powring foorth and drinking of the wine Thirdly by the nourishment which their bodies receiue by these elements by the vnity of many cornes whereof the substance of the bread and the vnity of many grapes whereof the substance of the wine is made Fourthly by the conuersion that these elements haue into the substance of the receiuers By the breaking and receiuing of the bread and by the powring foorth and drinking of the wine the faithfull are put in minde of the death
need and shutteth vp his compassion from him how dweleth the loue of God in him beloued let vs loue one another for loue coÌ„meth of God and euery one that loueth iâ— borne of God and knoweth God heâ— that loueth not knoweth not God for God is loue In this appeareth the loue of God towards vs because God sent his onely begotten son into the world that we might liue through him herein is loue not that we loued God but that he loued vs first and sent his sonne to be a reconciliation for our sinnes beloued if God so loued vs we ought also to loue one another no man hath seene God at any time if wee loue one another God dwelleth in vs and his loue is perfect in vs God is loue and hee that dwelleth in loue dwelleth in God and God in him we loue him because hee loued vs first if any man say he loue God and hate his brother he is a lier for how can hee that loueth not his brother whom hee hath seene loue God whom he hath not seene and this coÌ„mandement haue we of him he that loueth God should loue his brother also By this instruction of the Apostle in this epistle it appeareth that it is a false lying and vaine boasting of any man to say hee loueth and beleeueth in God truly when hee shuteth vp all his compassion from the helpe of mankind which beare the image of God in the person of our Sauiour Christ which was both God and man who presenteth himselfe to vs to bee beloued in them which beare the image of his maÌ„hood For no man can truly say he hartely loueth the father but hee must also loue the sonne and although the sonne be naughtie and vnthriftie yet for his fathers sake hee must helpe to better him and euen lament and bee sorry for the sonnes wickednes euen so much the rather seing God hath appointed and by his holy ordinance commaunded that whatsoeuer any true Christian man is or whatsoeuer hee hath hee should thankfully receiue it as of the free bountie and gift of God who himselfe is the fountaine and full treasure of all good things the onely author and giuer of euery good and perfect gift giuing and distributing to euery one of the abundance of his riches treasures to this end and purpose that â—ach should communicate to other of the goods they haue receiued for the supply of each others want and necessitie For which cause euery true Christian man must loue good meÌ„ in Christ and euill men for Christes sake who so loued vs when wee were his enemies that he gaue vp of his own life for our redemption let him embrace the one because they are good the other neuerthelesse to make them good let him forgiue and pray for his enemies persecutors slanderers that God would turne their harts open their blind eies and giue them true knowledge of himselfe his word coÌ„mandements in whose nature let him see and behold as in a glasse the image of his own crookednes corruptioÌ„ for there is no maÌ„ so mad cruell furious or hard hearted but all other as of themselues are as farre wide from God as hee so that euery man which escapeth the filthinesse and corruption of the wicked and vngodly may thanke God that keepeth him by his grace from that or the like impietie as for example thou seest a man that is a theefe a whoromonger and an hereticke or idolator there thou seest euen thine owne image and picture for if God keepe thee not of his mercifull grace and goodnes out of such vices thou wouldest be euen as euill and bad as he and seeing thou art not such a one glory in God and not in thy selfe hate not nor bee not angry with those which are diseased in sinne no more than a faithfull physition hateth a sicke man but rather lament and bee sorrie for their euils be thou an enemie onely vnto sinne and vice the greater the disease is the more care will true charity haue to remoue it is he an adulterer or hath he coÌ„mitted sacriledge or is he a Iew Turke Heretike or Infidel hate the adulterie sacriledge heresie idolatrie and infidelitie of the man and seeke to remoue purge and cleanse these vices wherewith the man is defiled and wherin he is wrapped and entangled through his owne fault so that the man may bee saued which God made let euery true Christian wil well wish well and doe well vnto all men â—â—â—fainedly not hurting them which haue diserued it but doing good to them which haue not diserued it according to the instruction of the Apostle Gal 6. Ro. 12. Whilst we haue time let vs do good vnto all men especially vnto those which are of the houshould of faith Therefore if thine enemy hunger feed him if he thirst giue him drinke for in so doing thou shalt heape coles of fire vpon his head Be not ouercome of euill but ouercome euill with good For a true Christian man must bee glad and reioyce for all mens commodities as for his owne and so to take to heart and be sorrie for an other mans harmes as if they had fallen vpon himselfe and to weepe with them that weepe and to ioy in all maner good things with them that reioyce as the same Apostle also teacheth He must not thinke with himselfe after the fashion of the worldlings and wicked men what haue I to doe with this fellow he is a man vnknowne to mee hee is a stranger hee neuer did ought for mee hee hath hurt mee some times but hee neuer did me good hee must I say thinke none of these things but remember onely what Christ hath done for thee who willeth his kindnes shewed towards thee should be requited not in himselfe which thou canst not nor shalt not bee able to doe but to shew such kindnes for his sake towards all men as hee requireth of thee distributing of such bodily or ghostly goods as he hath giuen thee to the releefe of others necessities euen to the vttermost of thine abilitie For so doth the holy scripture teach euery christian man in many places of the same as Luke 3. v. 11. Let him that hath two coates parte with him that hath none and he that hath â—eate let him doe likewise by which two examples of food and rayment the faithfull are warned by a common care and indeuour and by a particular speciall care in euery one to prouide that the necessities and wants of the poore be holpen and supplied according as God shall haue delt to them a portion of abilitie to doe it for so is it commaunded in other places of the scripture as in the I. of Tim. the 6. chap. Charge them which are rich in the world that they be readie to giue and glad to distribute laying vp in store for themselues a good foundation against the time to come that they may attaine eternall life and Math. 6. Lay not vp for
in mortall sinne which is to liue against Iesus 39 In time of thy death or sicknes procure to haue alwaies some spirituall persons neere vnto thee 40 Cease not to lead a vertuous life and Christ will not faile to assist thee at thy death 41 Giue thy selfe to God with all thy heart and serue him with true humility if thou dost thinke to liue and die content 42 Thou are fouly deceiued if being aliue thou care not for heauen and yet dost thinke that dying thy soule shall fly thither 43 They shall be praised of Angels in heauen which haue eschewed the praise of men here vpon earth 44. The more thou shalt abase thy selfe here vpon earth for the loue of God the more thou shalt be exalted in heauen 45 Make billes of remembrance of thine owne sinnes especially of those sins by which thou hast most dishonored God wounded thine owne conscience set them before thee often especially then when thou hast particular occasion to renue thy repentance that thy heart by this doleful sight may be the more humble This was Dauids practise when he considered his waies and turned his feet to Gods coÌ„mandement as in the 119. Psalme is expressed This was Iobs practise who said he was not able to answere one of a thousand of his sins vnto God Iob 9. 46 When thou first openest thine eies in a morning pray vnto God and giue him thankes heartily God then shall haue his honour and thy heart shall be the better for it the whole day following and when thou liest downe let that be lastly done also for thou knowest not whether falling asleep thou shalt euer rise againe to life in this world It is good therefore that thou giue vp thy selfe into the hands of God whilest thou arâ— waking 47. Labour to see and feele thy spirituall pouerty that is to see and feele the want of thy grace in thy selfe by hauing the inward corruptions of vnbeleefe pride and selfe loue for which labour to be displeased with thy selfe and to see that thou needest to be healed and cleansed by Christs bloud and to know thine owne wants to be such that if thou be demanded what in thy estimation is the vilest creature vpon earth thy heart and conscience may answere I euen I by reason of my great sinnes and againe if thou be demanded what is the most precious thing in the world for thee thy heart conscience may likewise answere one drop of the bloud of Christ to wash away my sins 48 Shew thy selfe to be a member of Christ and a seruant of God not onely in the general calling of a Christian but also in thy particular calling and state of life for note euery one that diligently heareth the word and receiueth the sacraments is not therefore a good Christian vnles his conuersation and all his actions be sutable 49 Search the scriptures to see what is sinne and what is not sinne in euery action this done carie in thy hart a constant and a resolute purpose not to sin in any thing for true faith and the purpose of sinning can neuer stand together 50 Let thy indeuor be sutable to thy purpose and therefore exercise thy selfe to eschew eueric sinne and to obey God in euerie one of his commandements Thus did good Iosiah who turned vnto God with all his heart according to all the law of Moses 1. King 25. 25. And thus did Zachary and Elizabeth who walked in all the commandemeÌ„ts of God without reproofe Luk. 1. 16. 51 If at any time against thy purpose and resolution thou be ouertaken with any sinne lie not in it but spedily recouer thy selfe by true repentaÌ„ce humble thy selfe confesse thy sinnes intreating the Lord to pardon the same pray earnestly vntill thou finde thy conscience pacified and thy care to auoid all sinneincreased 52 Consider often of the right and proper end of thy life in this worlde which is not to seeke profit honour or pleasure but that in seruing of men we might serue God in some calling God could if it pleased him preserue man without the seruice of man but his will and pleasure is that in the faithfull seruice one of another according to our seuerall callings wee should all faithfully serue our Lord Iesus Christ of actuall sinnes both in words deeds 58 When any good motion or affection ariseth in your hart suffer it not to passe away but feede it by reading thinking vpon it and by praier 59 Whatsoeuer good thing thou goest about whether it be in word or deed do it not in a conceit of thy selfe or in the pride of thy hart but in humilitie ascribing the power whereby thou doest the worke the praise thereof to God otherwise thou shalt finde by experience God will curse thy best doings 60 Despise not ciuill honesty good conscience and good manners must goe together therefore remember to make conscience of lying and customable swearing in common talke contend not either in word or deede with any man be curteous and gentle to all good and bad beare with mens wants and frailties as hastines frowardnes selfe-liking curiousnes passing by theÌ„ as being not perceiued requite not euill for euill but rather good for euil vse meat drinke and apparell in that manner measure that they may further godline striue not to go before any vnlesse â—â— be in good things go before thy equaâ— in giuing of honor rather theÌ„ in takinâ— of it make conscience of thy word anâ— let it be as a bond professe not moâ— outwardly then thou hast inwardly iâ— heart oppresse or defraud no maÌ„ in anâ— dealing in all coÌ„panies either do gooâ— or take good 61 Be not ouercome of euill but ouercome euill with goodnes FINIS
passion and sufferings of Christ whose body was broken both before on the Crosse his bloud drawne forth shed not for any cause of his owne but for remission of their sins which is giuen and they receiue by his passion for by the nourishment which the bodies of the faithfull haue of these elements they are put in minde that as these elements do in the vsing and receiuing of them nourish their bodies and comfort sustaine their naturall flesh bloud being the outward man so the body and bloud of Christ apprehended and receiued through the working of the holy ghost by the instrumeÌ„t of the true and liuely faith of the receiuers who through the operation of the same spirit do by their faith apprehend and feede vpon the true reall and naturall body of Iesus Christ the sonne of God which feedeth nourisheth their bodies and soules vnto life euerlasting by his distributing vnto euery of them according to his gracious imputation the true reall and naturall properties of his vndefiled body and bloud as his wisedome righteousnes sanctification and redemption his holinesse innocencie his perfect and full satisfaction of the lawe of God his incorruption both in will and nature his suffering and satisfaction of the wrath and iustice of God due vnto vs miserable sinners his victorie against sinne death the diuell and hell his glorification and eternall happinesse of all which euery of the faithfull are and shall be as verily made partakers by receiuing this heauenly foode the bread of life the body and blouâ— of Christ as if they in their owne persons had wrought suffered fulfilled whatsoeuer Christ suffered for them and were in â—ull possession of the reward whereof Christ is in possession and hath prepared and purchased it also for them the certainty and assurednesse whereof is approued vnto euery of their hearts and soules by the stedfast sure and vndoubted promises of the word of God deliuered by Christs owne mouth in the 6. of Iohn I am the Iohn 6. liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I giue is my flesh which I will giue for the life of the world verilie verilie I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you whosoeuer eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day For my flesh is meate indeede and my bloud is drinke indeed I am the bread of life this is the bread which coÌ„meth downe from heaueÌ„ that he that eâ—teth of it should not die he that eateth of this bread shall lâ—ue for euer and he that eateth me euen hâ— shall liue by me he that eateth my flesh and drinketh my bloud dwelleth in me and I â—â— him I am the bread of life he that commeth vnto me shall not hunger and he that beleeueth in me shall not thirst and this is the will of him that sent me that euerie one which seeth the sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Verilie verilie say vnto you hee that beleeueth in me hath euerlasting life hee that beleeueth in me though he were dead yet shall he liue and whosoeuer liueth and beleeueth in mee shall neuer die By this and many other sweete and comfortable promises of our Sauiour in his word it appeareth plainly that life is promised to all the faithfull and true beleeuers And seeing by our Sauiours owne words none can be partakers of this life but such as truely eate his flesh drink his bloud it must needs follow that truely to beleeue in Christ is truely to eate his flesh drinke his bloud and that without true faith it is impossible to be partaker of the true reall naturall flesh and bloud of Christ To bee partaker also of the flesh of Christ is not carnally to apprehend feede vpon his materiall naturall substaÌ„ce for in that sense our Sauiour saith his flesh profiteth nothing But to be partaker of the spirituall graces of his true naturall flesh in receiuing his precious body and bloud by a true faith as before which is the very precious foode whereby the soule liueth and is sustained to life euerlasting and is apprehended onely by faith whereby also Christ is said truely to dwell in vs and we in him and therefore all the wicked and vnbeleeuers which come vnto the coÌ„munion of the body bloud of Christ are refusers mockers and despisers of his body and bloud and by receiuing the sacrament vnworthily doe most worthely eate and drinke their owne damnatioÌ„ seeing by their lacke of true faith and beleefe they refuse mocke despise yea and violently thrust away from them so precious a treasure as the body and bloud of Christs is and come not with reuerence to receiue and feede vpon the same by a true liuely faith as all the beleeuers do who without great reuerence and dread with acknowledgment of their owne vnworthinesse dare not presume to come to this holy table of the Lord and communion of the body bloud of Christ hauing also a true faith working by charitie fruitfull in true repentance and in a vertuous godly life which they haue receiued and do acknowledge to be of the free gift of God through the vnspeakable working of the holy Ghost the same true faith in euery of their hearts by which euery of them doth in their minde and soule partake and feed vpon the true reall and naturall body bloud of Christ seated in the heauens at the right hand of God whither through the worke of the holy Ghost and by their true faith they are lifted vp in the very instaÌ„ce of receuing these sacramental elements according to Christ our Sauiours owne institutioÌ„ in remembrance of his death and passion For which cause euery one is commanded to trie and examine himselfe whether he haue this gift of true faith which is required to be the instrumeÌ„t meane to be made a true partaker of this precious body and bloud and by the body and bloud of the spirituall graces of the same whether he be in true charitie and in the way of true repentance and of a vertuous and godly life before he eate of this bread and drinke of this cuppe lest eating drinking of this holy sacrameÌ„t vnworthily because he commeth without true faith fruitfull in the effects aforesaid he put from himseâ—fe and be a mocker aâ—so a despiser of the precious treasure of Christs reall naturall flesh and bloud offered by these sacramentall elements of bread and wine and so worthily plucke vpon himselfe his owne iust damnation in as much as by lacke of true faith he hath not receiued but refused and despised the rich iewell that was offered whereby Christ would haue dwelt in him and he should haue dwelt
suddaine repentant this poore and little but yet truly greeued member hath communion if the loue and charitie of any one member be languishing and faint but yet true and vnfained yet the loue of the church and spouse and head of the church whereunto that member with all the rest is laced and lincked is infinite exceeding feruent and strong of whose infinite loue the weakest feeblest hath as full partaking communion as the strongest lastly if any one member bee spotted and stained and defiled with the filthines of sinne yet the head and rest of the members to which it is ioyned by a true though neuer so little and weake faith and in whom it reioyceth through the bond of true and vnfained loue though neuer so languishing faint and cold loue springing of that weake and yet true faith this head I say Iesus Christ through whom it hath communion with the rest of the members and partaketh of all that the head and the rest of the members haue from the head are faire and beautifull by which faith and loue flowing of the same through the speciall and alone working of the holy Ghost whatsoeuer the head or any of the members haue had haue or shall haue by distributioÌ„ of grace from the head is made common to the beautifying of the weakest feeblest the most defiled and fowlest member for so the head hath distributed to all the members to helpe one another that the most honest parts doe couer keepe and honour the lesse honest according as the Apostle affirmeth To all the true beleeuers then that haue true faith true charitie true honesty without hypocrisie though neuer so weake cold and smal in comparison of others the faith the charitie the prayers the fastings the almes deeds the vertue the temperaÌ„ce the patience the chastitie the cleaÌ„nes the weakenes the brotherly kindnes the loue and whatsoeuer else may be named of the benefits and graces of the head our Sauiour Iesus Christ or distributed by him by any speciall grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heart is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Sâ—tan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe disquieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeue so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue