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
euen vntill our last breathing we shal haue need to praie vnto God that it may please him to forgiue our hourelie sinnes thorough his Sonne our onelie Lord and Sauiour Iesus Christ But yet the imperfections and iniquities abyding in vs ought to preuayle so litle to the withdrawing of our seues from God that if we be heartely sory and grieued for the same they should rather cause vs to draw neere vnto him to this holy banquet to the end that like miserable starued creatures we might receiue Iesus Christ with the more greedinesse who is the true and onelie foode and nourishment of our soules Thirdlie albeit a perfect Faith repentance giuing of thankes and loue is not necessary to the end we may come worthilie to the Supper yet they must be al true not counterfeit they must come from the heart and from the spirit Our Faith may not be feigned our repentance may not be dissembled as is the manner of the hypocites the thankes which we giue to God may not proceede onely out of the mouth neither must we loue our brethren onelie in word not in deed but the whole profession of our Faith Christian life must aboue all things be farre remooued from vayne boasting and dissembling that we may take more care paines to be effectualy before God then to be esteemed taken for good Christians before men Against those that wittingly and willingly absteine from the Lord his Supper AS they are many which faulte in comming vnworthily to the Supper so there are manie which offend of the contrarie namelie in not comming at al nor presenting themselues to the said holy banquet fearing as they saie to be partakers of the same vnworthilie and so consequently to be culpable and guiltie of the bodie and blood of Iesus Christ But let them knowe which absteine of set purpose from the table of the Lord that it is no lesse a vice thorough vnthankfulnes and contempt of the holy meates which God setteth before vs in the Supper to abstaine then it is to receiue it vnworthily euen as the patient which is daungerously sicke if he make no accompt of the Physition his receipt and order deserueth no lesse blame then he that abuseth the same receipt dyet and doth not vse it with discretion moderation according as it was ordered by the Physition And let them not therefore abuse flatter themselues as if hereby they might escape vnblameable before God and men seing it is a case most cleare a thing most certeine that so grosse vnthankfulnesse cannot be currant nor by any meanes possible beare excuse For first they wittingly despise the commandement of Iesus Christ who saith to al that be his Doe this take and eate Secondly they set light by the happie memory of the death and passion of the Sonne of God who saith to the faithfull that they shal celebrate and keepe solemne the supper in remembrance of him Thirdly they contemne the price of their redemption to wit the precious bodie blood of Iesus Christ which are giuen and parted to al true Christians in the Supper as it is written This is my body which is giuen for you this is my blood which is shed for the remission of your sinnes Lastly they despise the Church and the vnion thereof of their owne accord excommunicate themselues from the fellowship that the faithful haue in the Supper as well with Iesus Christ as one with another Thus we see that these contemners of the Lord his Supper do grossely falt and grieuously sinne in this behalfe and are altogether void and vnworthy of excuse Let vs therefore take heede that we follow not their example except we wil run into the like danger with them that for their oxen fermes wiues and trafficke of merchandise refused to come to the mariage in the Gospel Of them that come vnworthily to the holie Supper of the Lord and ought not to be admitted Of them that sinne against the first Article of the first preparation which consisteth in true faith AL Atheists vnbeleeuers ignorāt of God of his word al heretickes and false prophets all magitians idolaters and superstitious persons which are partakers of the table of deuils Furthermore al such as haue but an historical faith al the adherents ministers of the antichrist of Rome al such as any way establish his kingdome or depend thereupon all such as are not yet brought to be of the number of the church of God haue not made profession of their faith finally al such as make it but an ordinary cōmon matter to sweare by the name of God or by their faith apply the same to vaine fruteles matters al such I say may not presume to touch the holy table of the Lord because they haue not true affiance and trust in God without the which we can not be members of Iesus Christ so consequently can not be fit able to receiue life of him who is the onelie head and cheife of al the faithfull Of those that sinne against the second article of the second preparation which consisteth of Repentance AL such as lead an odious an impudent a loose life all the contemners of God of his word of his holy congregation all they that deny and blaspheme the name of God all such as contemne the correction discipline of the church againe they that ordinarely frequent haunt euill company they that walke in the councell of the vngodly that stand in the way of sinners or sit in the cheare of the scorneful finally that giue no hope of amendment of life or of renewing of their minds that cōmit outragious grosse infamous monsterous sinnes such as are punishable by the ciuil magistrates al these I say being knowen to be of so fowle a race may not be admitted to this supper and if they offer themselues they are to be refused least that which is holy be giuē to dogs and to swine to the great dishonor of God and offence to the Church and Congregation Of those that sinne against the third article of the third preparation which consisteth in thankesgiuing WIthout true faith vnfeigned repentance we cānot be meet to publish the praises of God which wil not be praised out of the mouth of the wicked vngodly wherfore all they that are voyd and destitute of faith of knowledg of repentance do also sin against this article and ought not to be receiued at the Lords table They also that are bereft of their wittes foolish by nature or by accident they that being vnder age as litle children can not shew forth the Lords death vntil his comming are al vncapable of his supper Finally they that through weakenesse vnthankfulnes want of taking knowledge of Gods benefits haue in the troublesome and heauy times of aduersitie forsaken Gods cause quarrell and haue renounced the name of the Lord Iesus Christ
TWO TREATISES OF THE LORD HIS HOLIE SVPPER THE ONE INSTRVCTING THE SERVANTS OF GOD HOW THEY should be prepared when they come to the holy Supper of our onely Sauiour Iesus Christ Whereunto is annexed a Dialogue conteining the principall points necessarie to be knowne and vnderstood of all them that are to be partakers of the holy Supper The other setting forth Dialoguewise the whole vse of the Supper Whereunto also is adioyned a briefe and learned treatise of the true Sacrifice and true Priest Written in the French tongue by Yues Rouspeau and Iohn de l'Espine Ministers of the word of God and latelie translated into English 1. CORINTH 11.28 Let a man examine himselfe and so let him eate of this bread and drinke of this cup. IOHN 6.58 This is the bread which came downe from heauen not as your fathers haue eaten Manna and are dead He that eateth of this bread shall liue for euer PSAL. 51.16 Thou desirest no sacrifice though we would giue it thou delitest not in burnt offering The sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise Imprinted by Thomas Thomas Printer to the Vniuersitie of Cambridge 1584. YVES ROVSPEAV TO THE CHRISTIAN READER FROM OVR LORD IESVS CHRIST greeting AMong the causes of all publique calamities and of the scourges wherewithall diuerse realmes countries are grieuously chastised S. Paul maketh mention of the notable abuse contempt of the Lord his Supper For this cause saith he manie are weake sicke among you many sleepe for if we would iudge our selues we should not be iudged Wherupon we haue not to meruaile that the Lord God hath so sharply punished this poore realme of France the last yeare 1562. with plague warre and famine seeing it is manifest that the contempt of the Gospel with the abusing and profaning of the holie Supper of the Lord hath brought vpon vs the foresaid miseries afflictions And for this cause both the Pope his adherents may stop their mouthes with the which they are so readie to cast reproch vpon our God and they that make profession of the Gospel in this lanâ— may keepe like silence seeing the causes haue flowed from both parties indifferently and the fault belongeth as wel to the one as to the other To begin with the Papists we may boldly auouch out of the word of God that their Masse is stuffed full of blasphemies that it abolisheth the holy Supper of our Lord Iesus Christ that the remembrance of his death passion is therein suppressed made oâ— none effect that in the same there is no communion that wheras Iesus Christ hath giuen a generall charge to all the professors oâ— his name to take eate and drinke the bread and wine in the Masse there is but one that taketh eateth drinketh for all the rest Further we see how there the creature of God euen a morsell of breade is worshiped in the place of God himselfe the creator how they seeke Christ Iesus vpon the earth whereas the word of God the Creed of the Apostles and the ancient Canons do teach vs to haue our hearts lifted vp on high and to seeke him by Faith aboue in the heauens Lastlie in it we may behold manie other most shamefull and grieuous abuses which for this time I thinke best to couer with silence Now seing that manie do so stoutly and obstinately stand vpon that point that in the defence and quarrell of a thing so vile wicked they haue put to death so manie godlie and honest men so many holie personages and true martyrs of our Lord Iesus Christ I conclude that we haue iustly beene visited of God for their offences As for the Protestants we see they also haue beene marked with the foule spots and blemishes of manie grosse and notable abuses How many of them haue bin found as vnable to render reason of their Faith as verie Papists haue offered like bruit beasts their presence at the holy Supper of the Lord some for learning as ignorant as Asses others for life as beastly as swyne I ouerpasse an infinite number of hypocrites of false brethren of traitours and such as haue fallen from their faith and knowledge who being inwardly vnknowen caried outwardly a shew colour of great vertue and holynes And therfore not without cause hath the wrath of God beene kindled against his people and they haue receaued double correction seeing that in the strength of their knowledge they haue wittingly abused the knowledge of his holy name Now to the intent that our good God by his Sonne Iesus Christ may cast his eye of pitie and compassion vpon this poore realme that lieth so desolate and forlorne it behooueth the one the other henceforth to learne how they may better performe their dutie of seruice and honor to their God according to his word then they haue done in time passed and chieflie that they be verie circumspect and heedfull not to defile or profane the holie Supper of our Lord in any kind of condition whatsoeuer To this end I haue addressed this small Treatise vnto their reading wherin they shall find that the true preparing vnto the Supper consisteth not in the furniture of the bodie in rich and costlie attire in gorgious and statelie shewes in counterfait colours and in outward professing of the name of God but in purenesse of heart and vprightnesse of conscience that God which is a Spirit may also be worshiped of his in Spirit and truth A TREATISE TEACHING THE SERVANTS OF GOD HOW THEY SHOVLD BE prepared when they come to the holy Supper of our onely Redeemer Iesus Christ The Preface THat we may worthily come to the holy Supper of our Lord Iesus Christ we must examine our selues The examining of our selues and wherein it consisteth as we are aduised and counselled by the Apostle There be fower principall pointes wherein we haue to sound our hearts and consciences at the bottome namely Faith Repentance Thankesgiuing in respect of our God and Charitie toward our neighbours OF FAITH The first Article FIrst it is requisit that we haue Faith that is to say What Faith is a certaine and vndeceiueable assurance stedfast perswasion that God in the name of his Sonne our Lord Iesus Christ whom he deliuered vp to death for our behoofe is a Father to vs of all mercie fauour and compassion The causes of Faith God This Faith commeth not from our selues neither is it built vpon vs or vpon any thing to be found in vs but it commeth from God and is built vpon God the Father His word the Sonne and the holy Ghost and vpon the promises made in the Gospel The holie Ghost which are inwardly ratified in vs by the working of the holy Ghost which crieth in our hearts Abba that is to say Father And this Faith is nourished confirmed and increased in our hearts by the holy Sacraments
and euer Amen Secondly this giuing of thankes must not onely sound out of the mouth but it must also proceed from the heart For seeing that God is a Spirite he requireth of vs such a kinde of seruice as is fitlie answerable to his nature that is to say he will be worshiped and serued of vs in Spirit and truth And therefore when we shall be occasioned to praise God for the benefite of redemption we must haue our hearts erected that there may be a sweete agreement and mutuall accord betweene our affections within and our tongue without as we see that Dauid exhorted himselfe to this manner of seruing and praising God My soule saith he Psal 103.1 praise thou the Lord and all that is within me praise his holie name My soule praise thou the Lord and forget not all his benefites And the holie Virgin singeth the same notes My soule doth magnifie the Lord and my spirite reioyceth in God my Sauiour Then we may hereby vnderstand that all hypocrites and dissemblers and all those that sing praise God in an vnknowen language are heere reprooued for their seruice For without vnderstanding there can neither be affection nor wil nor consequently Faith without the which what duetie so euer we performe to God beare it neuer so faire a colour in appearance to the eyes of men is sinne abhominable in the eyes of God Then let vs take heede that we be not taken halting in this point lest we be condemned with the people of the Iewes which worshiped and serued God in vaine Esay 29.13 because They came neere vnto him onely with their tongue and honored him with their lippes but their hearts were farre from him Thirdly this duety is at al times to be performed that is to saie as wel in time of aduersitie as in time of prosperitie Psal 34.1 To which purpose the Prophet Dauid protesteth that He will alwaie giue thankes vnto the Lord and that his praise shall be in his mouth continually 1 Thes 5.18 And S. Paul admonisheth the Thessalonians To giue thankes in all things with this addition For this is the wil of god in Christ Iesus This precept is greatly contrary to our tymemen to al such as court the Gospel in time of prosperitie are then right glad and easilie entreated to praise the Lord whom afterward in time of aduersitie they cursse and dishonour The cause of this mischiefe is for that they came not to be of the Church for any true end and good purpose as namely to exalt the glorie of God to procure their saluation with the saluation of their brethren but rather to become great and mightie in possessions honorable places to satisfie their owne priuate and particular humors Whereupon it cōmeth to passe that so soone as the deuill lifteth vp his hornes against the church of God and that persecution is at hand immediatlie they melt away in affliction as wax before the fire they are offended they are dried vp parched in the sunne of the crosse they are sorie for all the good which they haue doone and repent they haue bene caried with so hastie a swinge to confesse the name of the lord Iesus Christ in the assemblie of the faithfull they would they had neuer knowne either God or his word or his church or his ministers because they sett more by a messe of potage as Esau did Gen. 25.38 then by the birthright and blessing of the heauenlie Father But let this kind of people knowe that it shal no more profite them then it auailed Cain Esau Saul and Iudas to haue made a good beginning and as it were to haue lifted vp their sheild and target lustilie at the first in the Lords quarrell For seeing the sentence is generall Whosoeuer perseuereth and continueth to the end he shall be saued it followeth on the contrarie that all such as hold not out constantlie in the confession of the sonne of God and such as shal be let and hindred by their worldlie goods and possessions by offices of honour by the loue of the world by the ease of their bodies from confessing and acknowledging as it were in one and the same a continual vaine the worthie benefite of their redemption I saie it foloweth that such shall perish euerlastinglie Lastlie it is to be noted that we maie not onely acknowledge Gods benefites when we are alone but also when we are assembled in publike places euen in the face and presence of the whole congregation And therefore saith Dauid Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord. I will paie my vowes vnto the Lord euen now in the presence of all his people Also in another place I haue declared thy righteousnes in the great congregation Psal 40.9 loe I will not refraine my lips O Lord thou knowest I haue not hid thy righteousnes within mine hart but I haue declared thy truth and thy saluation I haue not concealed thy mercie and thy truth from the great congregation This is a thing to be deeply imprinted in the hearts of al such as are yet but weak and of al those that are ashamed to confesse and to praise our Lord Iesus Christ in open publique meetings For seeing that God doth openly aduouch vs for his people giueth himself freely to vs to our children in the person of his welbeloued Son our Lord Iesus Christ we can do no lesse then aduouch him publiquely for our God and Sauiour in the person of the same his deare sonne our Lord Iesus Christ OF CHARITIE The fourth Article FAith Repentance Thanksgiuing to God can haue no place in our hearts and consciences and it is to no purpose that we are called Christians or that we brag vaunt of the practise of the commandements conteined in the first Table cōcerning the seruice of God aboue mentioned except we shew the effects fruits thereof in keeping the commandements of the second Table which touch our charitable affection towards our neighbour without the which we cannot come worthily to the holie Supper To this end and purpose Iesus Christ in that Sermon of the Supper which he made to his Apostles that verie night when he was betraied deliuered vp to death for vs diligently put them in remembrance of this lesson By this shal all men knowe saith he that you are my Disciples if yee haue loue one to another Also Iohn 13.35 Iohn 15.12 This is my commaundement that yee loue one another as I haue loued you To the same ende also tendeth that action of our Sauiour when he washed his Apostles feete the same night after which washing hee saide vnto them Know ye what I haue done to you ye call me master and Lord and ye say well for so am I. If I then Iohn 3.12 your Lord and
ought not to haue accesse vnto his holy table before they haue made confession of their fault in publique and be reconciled to the Church of God Of those that sinne against the fourth article of the fourth preparation which consisteth in Charitie towardes our neighbour AL such as are disobedient to fathers mothers to the magistrate to al superiours also all seditious persons fighters murtheres such as beare hatred or malice against their neighbour they that are possessed carried with a spirit of reuenging whoremongers adulteres vnchast geuen to vnnaturall lust vncleanes drunkards gluttones ful of deceit of couetousnes of theft of vsury backebiters skorners false witnesses lyars men conuicted of common periurie and generaly all such as make a trade occupation of abusing the loue of our neighbour cōteined in the second table of the lawe of God are to be excluded out of the nomber of the faithful to whome it belongeth to be present at this holy spiritual feast For seing the Scriptures pronounce testifie that such haue no felowship with the Lorde that they are shut out of the kingdom of heauen that they shal not rest vpon the holy hill of the Lorde they ought by great reason to be barred from those holy singes by the whiche the faithfull are ioyned to Christ made possessours of euerlasting life A DIALOGVE WHEREIN WE are taught how we should come to the holy Supper of our Lord Iesus Christ Father HOw must we be prepared when we come to the Lord his table that we may be worthy receiuers of his holy Supper Child We must examine our selues diligently as we are warned by S. Paul in his Epistle to the Corinthians F. In how many points lyeth this triall examination of our selues C. Verily in two points First that we carrie our selues towards God who calleth biddeth vs to this holy banquet as he hath ordeined in his commandements and as we are bound by our obedience Secondly that we haue regard of our behauiour bearing towardes our brethren which are no lesse bidden nor welcome guests then we to this holy Banquet F. What is required in regard of our duetie towards God C. There be three points which are principal and heads to many other wherein this our duetie towards God is founded F. Rehearse those three points wherein principally this duetie standeth C. The first is Faith the next Repentance and the last Thankesgiuing F. What is Faith C. It is a firme fast perswasion or a certeine assurance that God is our Father and Sauiour in the name of his Sonne our Lord Iesus Christ F. Doth this Faith spring out of our hearts as out of the founteine C. we are not the authors thereof Iohn 1.13 but it is the gift of God for the faithfull are not borne of flesh nor of blood nor of the will of man but of God F. What be the meanes which God vseth to beget vs vnto him and to endue vs with Faith C. None other then his holy and heauenly worde Iohn 17. Rom. 10. Rom. 8. Galat. 4. established and confirmed in vs by the mightie working of his holy Spirite which crieth in our hearts Abba that is to say Father F. Is not this Faith made firme and warrantable in vs by the Lords Supper C. It must needes be so first our Faith is signed sealed in the Supper in this respect that therein Iesus Christ giueth himselfe vnto vs Matth. 26. Mark 14. Luke 22. 1. Cor. 21. assuring vs that his body was giuen for vs and his blood was shed for the redemption of our sinnes and secondly because the bread and the wine which we take eate drinke according to Gods ordinance and institutiō teacheth vs that by faith we take eate and drinke the body and blood of Iesus Christ as the onely foode and norishment of our soules F. How say you by all the faithlesse and vnbeleeuing members of mankind can they eate the bodie of Iesus Christ and drinke his blood C. By no meanes because they want true faith without the which we cannot be members of Christ so consequently cānot receiue any life of him who is the onely head of al the faithfull F. Then what benefite receiueth the Infidell if he communicate with the faithfull in this sacrament C. He is so farre from receiuing an earnest or pledge of his saluation 1. Cor. 11. that he eateth and drinketh his owne damnation F. In what place is Iesus Christ to be sought for of the faithful minding to lay hold on him to possesse him C. Coloss 3. In heauen For if we be risen with Christ we must seeke those thinges which are aboue where Christ sitteth at the right hand of God his Father F. Is not that the reason why the Priests in old time when they ministred the Supper vsed to saie to the people Sursum corda Lift vp your hearts C. It is the very true reason of that manner and to the same purpose the people answeared Habemus ad Dominum we lift them vp vnto the Lord. F. Then how can we be coupled or rather be made one with Iesus Christ who resteth in the heauens we remaining vpon the earth Child By Faith and by the mightie working of the holie Ghost to whom it is an easie matter to knitte and to ioyne together whatsoeuer thinges be diuided and seuered by distance of place F. What is your mind or what shall we saie to those that seeke Christ Iesus in the elements of the Supper namelie in the bread and the wine affirming that the very substance of the bread wine is chainged into the substantiall bodie and blood of Iesus Christ Child We may boldlie affirme that they are out of the way for diuerse causes First in that directlie they gainesay three seuerall Articles of our Faith namelie those that import the ascension of Christ vp into the heauens his sitting at the right hand of God and his continuall abiding there vntill he come to iudge the quicke and the dead And secondlie by their vayne and ridiculous changing of substances they abolish and take away the signe of the Sacrament to wit the breade and the wine and so consequentlie they take away the supper it selfe which cannot remaine if the signe thereof be taken awaie F. Are not other grosse vnreasonable points to be founde in this straunge doctrine of their changing of substances C. There are yet more as these by name that it giueth that which is holie to filthie swine and no lesse then the faithfull maketh the Infidel and vnbeleeuer partaker of this holie banquet wherein Iesus Christ is giuen to be eaten and onelie of the faithfull againe it causeth men to become idolators and to worship the Sacrament also it maketh the glorious bodie of Iesus Christ subiect to putrifying and to become no better then the filthie dung of mans bodie and lastlie it abolisheth the true humanitie of the Sonne
doe eate of the breade and drinke of the cuppe which are offered vnto vs therein threatning and fearing vs with our own condemnation if we presume contrarie to his commandement to eate and to drinke not discerning the Lord his bodie And forasmuch as by reason of my duetie I haue to accompt before his maiestie not onelie for my selfe but also for you which haue beene committed to my charge I purpose to examine you all one after another touching this point before I do admit you or any of you to this holie table that I may vnderstand whether you haue sufficient instruction in these matters and haue rightlie conceiued and kept in memorie such points as I haue of late times handled for your better preparing thereunto Wherefore I praie you Eusebius answere me and tell me what is the chiefest thing and most requisite to be knowen for the sufficient vnderstanding of this whole mysterie Euseb The chiefest point wherein you said wee ought to be perfectlie informed and instructed was to my vnderstanding and remembrance touching the Author by whom the Supper was ordeined and that it was not to be taken for some dreame or thing onelie imagined conceiued in the braine fancie of man but for an holie an inuiolable ordināce of our God which without great impietie preiudice to our owne saluation we can neither breake in the whole nor neglect in any part or parcell Minist What was my reason for this first and principall point Euseb It was to this effect that except we haue a certeine knowledge and assurance that this ceremonie is one of God his owne ordinances we cannot be perswaded in our consciences that in keeping the same we do please his maiestie and further that except this point haue taken deepe roote in our hearts by the power of his worde we are prone and readie continuallie to take away the honor and estimation thereunto belonging and by reputing it either a vaine and needelesse matter or at the most a thing indifferētly to be receiued or refused we are euer at the point to set light by it to deride it For euen therefore despise we the whole rable of Turkish Iewish ceremonies because they are grounded onely vpon the wil of such as ordeined them and vpon the superstitious ignorance and blindnesse of the common people which keepe and worship them Minist Shew me now by whom it was appointed to the end we may vnderstand what we do when we come to the Lord his table For as you haue verie well said it is not onelie requisite for the assuring staying of our consciences that our faith be builded vpon his promises but also that our obedience be squared ruled by his commandements to the end that our inward intention meaning in all things may be guided and gouerned by the light of his word and as we do acknowledge him to be our father by the trust that we repose vpon his goodnesse so we may in like manner confesse him to be our souereigne Lorde by the feare and reuerence which we shall carrie towards his heauenlie maiestie by the careful minds which we shal shew to be in vs towards the keeping of his ordināces protesting hereby that we will hope to receiue nothing but at his hands and that we will commit nothing which shall not be agreeable to his holie will and pleasure Euseb This holie supper was ordeined and appointed by our Lord master Iesus Christ as it appeareth by that which is written by his holy Euangelists Matth. 26. Mark 14. Luke 22. 1. Cor. 11. sainct Mathew Marke and Luke in their seueral writings and by his Apostle S. Paul in his first to the Corinthians in which places after he had distributed the bread and wine to his disciples he commanded them to do the like in the remembrance of him and thereby to declare his death and to preach the same vntill his comming Minist Then it is out of all doubt that the supper is a ceremonie ordeined and appointed by God and that all the faithfull thereof capeable are bounde to celebrate the same by his commandement But forasmuch as that duetie ought to be most reuerently performed and for the better and more holie vse thereof it is needefull to vnderstand to what end and purpose it was ordeined I would haue you to shew me for the second point what is the end of the Lord his supper Euseb The supper was instituted to this end and purpose that we might thereby be edified and instructed which thing Iesus Christ did alwaies set as a marke before his eyes in all that he either taught or appointed to be done in his Church Minist How and wherein are we taught edified by celebrating the supper Euseb We are instructed in Faith and Charitie the onely points wherein the saluation dutie of al Christians and in general the whole body of the religion of our sauiour Iesus Christ is conteined Minist How I pray you is our faith hereby edified Euseb Our faith is edified 1. Cor. 15. as the Apostle saith when we are instructed comforted exhorted and assured by the worde of God and when as by his spirite the power thereof is engrauen in our hearts Nowe both the Sacraments that is to wit of Baptisme and of the Lord his Supper are nothing else as it is notably said of Sainct Augustine but visible words wherein as it were in goodly and faire Tables God setteth out before our eyes his loue his fauour his benefits and graces drawen in liuelie and naturall colours to the end that we beholding the same therein and setting our eies firmelie vpon the gratious goodnesse that hee sheweth to vs therein expressed might be well assured and comforted in our consciences be euen so affected as we are when we doe either reade the gratious letters or behold the liuelie pictures of our louing friends Minist What be those graces and benefits which we are principallie to consider in the Supper Euseb That Iesus Christ who is there represented is our life that is the heauenlie breade sent downe from his father vpon the earth for the nourishment sustentation of our soules that in taking the bread and wine we are receiued into the communion of his bodie and so consequently assured to be partakers of his righteousnesse and obedience which are imputed to all them that are knit together and vnited in one with him further that he hath redeemed vs and made eternall satisfaction for al our sinnes that he hath purged and cleansed our filthie spots and blemishes with his blood that the sentence of condemnation pronounced against him is our absolution that the paiment which he hath made is a full and perfect acquittance and warrant for all our debts that he is the sacrifice by the which the wrath of God against vs hath beene appeased and pacified and that his death is the meane whereby we are reconciled to him and receiued into his
stomacke that we might be able to digest it and to be nourished and susteined by it Minister I perceiue Eusebius that you were not in sleepe at my sermon who doe so faithfullie rehearse what you haue heard O that it might please God that all the rest of my auditours woulde bee so attentiue and had so great and singular desire to make profite by the worde as I verilie beleeue you haue But the further I proceede in my excercise I haue the better experience that for the most part they are so cold and carelesse that I am constrained to complaine of them and to shew you my griefe in that behalfe Eusebius If I be diligent to learne the worde of God and in anie small measure capable of the knowledge thereof I am bounde to render vnto him all praise and thankes and to confesse that without his Spirite of my owne nature I shoulde haue as litle taste and feeling thereof as the most carnall and earthlie manne in the worlde But to the ende we do not discontinue and breake off our former matter if memorie faile not for a further and more full declaration of the mysterie whereof we do now intreate to the former similitude of sainct Augustine you ioyned another taken from the bodie of man the members whereof cannot by any meanes haue part of the life which springeth proceedeth from the soule remaining in the bodie except they be vnited and ioyned with it no more is it possible for vs to be quickened by this fulnesse of the Godheade which as sainct Paul saieth dwelleth bodily in Iesus Christ Coloss 2. and giueth life to the whole Church except we be members of his bodie flesh of his flesh and bone of his bone Minister You haue sufficientlie declared how the humanitie and flesh of Iesus Christ is the meane of our life But as concerning Faith whereof the Prophet and Apostle haue written Abac. 2. Rom. 1. that the iust shall liue by it how are we to vnderstand this point Euseb I said at the first that there is no life without God and next that there is no God without Iesus Christ nowe I saie following the like course that there is no Iesus Christ without Faith for by Faith we rcceiue him as Sainct Iohn witnesseth Iohn 1. and he commeth to dwell in our hearts as Sainct Paul writeth to the Ephesians Ephes 3. by Faith which he confirmeth by his owne mouth saying If anie man loue me he wil keepe my word and my Father will loue him and we will come vnto him and will dwell with him For the vnion which we haue with him is spirituall and like to that which is betweene the husbande and the wife For euen as they be ioyned and coupled together for euer by mutuall promises and by that faith and truth wherin those promises are mutuallie accepted notwithstanding that their bodies do change neither the outward shape forme ne yet their natural kind and sexe and that for this coupling and knitting of man and wife it is not required or meant that both of thē shold visibly become one body like as wine and water being mingled together in one cuppe or vessel so to marrie and to ioyne vs to Iesus Christ it is not needeful that our bodies shold be bound in one with his bodie as we see the members of one bodie are bound together by the muscles cordes sinewes and gristles of the same which happening it would be the most monstrous thing that a man could imagine to be in nature But the chiefe and onelie matter is that those promises which he maketh vnto vs namely to comfort vs if we wil come vnto him to defend vs to saue to quicken vs to redeeme vs to raise vs vp from the dead to pardon vs and such like that his promises I saie be beleeued of vs and firmelie perswaded that wee like and accept of them and haue assurance in them promisinge vnto him in like manner on our behalfes that we acknowledge none other then him alone for our King and Priest our sheppard and our Prophet that we wil heare no other voice or doctrine but his that for our satisfaction remission and saluation we wil vse no other sacrifice thē that which is once offered for vs that we wil chuse none other Aduocate or Attornie then him when we would be recommended in anie of our necessities to the good grace and fauor and ayde of his Father that for our defence and safegard against the euil spirit and against al other our enemies we wil haue recourse and put our whol affiance in his powre and strength and to be breife that we wil not hold our life and our whole felicitie of any other then of him In these promises giuen taken and kept of both parties consisteth the alliance and league that we haue with Iesus Christ And euen as a woman that is lawfullie married to an husband misdoubteth not albeit her husband abide at Constantinople and she at Paris that notwithstanding the sundring of their bodies and greate distance betweene the places where they abide they are neuerthelesse one flesh and that there is a perfect coniunction betweene them and such a bonde and knot of friendship as is not to be loosed so albeit that Christ Iesus be in heauen and we vpon the earth we ought certeinely to be perswaded that after the marriage made betweene him and vs by the meane of Faith wherein we haue accepted his foresaide promises we are one with him and that this vnion is nothing impeached by the difference of places where we abide and continue Minist Then your meaning is that Faith is not the cause of our life but inasmuch as it doth marrie vs to Iesus Christ by whom we are afterwarde ledde and conducted euen to God with whom we finde all the happinesse that we can aske and desire This is verie well meant and vnderstoode of you But what will you say to that which Sainct Paul hath written touching the word of the Gospel Rom. 1. that it is the power of God vnto saluation to all beleeuers Euseb Sainct Paul saieth so because there is no Faith without the worde no more then there is Iesus Christ without Faith Rom. 10. for Faith commeth by hearing hearing by the word of God And to this purpose is the preaching of the Gospel and the administration of the sacraments By the one the Spirite of God inspireth and planteth Faith in our hearts by the other he confirmeth and establisheth the same to the end that by this meane being made the members of Iesus Christ we might draw nearer vnto God and liue in him Minist Then the sum of al that you haue hitherto discoursed is that our blessed estate eternal life is to possesse God and to possesse him to be members of Iesus Christ and to be his members to haue Faith and to haue Faith that the Gospell be preached and the Sacraments administred
vnto vs in as much as Faith is engendred by the word and after confirmed nourished and encreased in vs by the Sacraments thereunto annexed Euseb You propounded vnto vs a similitude of the lampe which seemed vnto me a verie fitte and proper waie to declare vnto vs in some good manner the properties and vse as well of Faith as of the Sacraments you said that Faith was like vnto the fire in as much as by the light thereof it bringeth vs to the sight and knowledge of God of Iesus Christ our sauing health and of our selues that the cotton about the which the fire is lighted did resemble the word the gracious promises whereon the said Faith is built and founded and that the sacraments are as the oyle that serueth to keepe in the fire so as it neither be diminished nor put out altogether Minist Can you remeber the matter which I drew out of this similitude the end wherefore I brought it into my discourse Euseb I take it that it was to shew vnto vs that the Supper can serue vs to small purpose vnlesse that first we be furnished with Faith in our hearts that is it of no more vse then oyle is in a lampe when no fire is lighted or then a seale to a letter wherein is nothing written Minist Then you may perceaue Eusebius and vnderstande that it is not without great reason that the ancient fathers haue called these two ceremonies of Baptisme and of the Supper mysteries and sacraments the deepe diuine and hidden sense and meaning of them considered and that S. Augustine hath not amisse applied that vnto them which is written of God by Dauid in the Psalmes Psal 18. that He made darkenesse his secret place and his pauilion round about him euen darkenesse of waters ana cloudes of the ayre For who woulde thinke at the first assaie that the gracious fauour of God the benefite of Iesus Christ the forgiuenesse of sinnes and generally all the partes of our saluation and redemption were so excellentlie set out in a little water breade and wine as you haue â—eclared vnto vs in particularitie Dauid called the ancient ceremonies the order that was kept in the Church in his daies The face of God Psal 24. because the faithfull did therin see and behold as in a glasse his promises his fauour and his gracious goodnesse But this name may be more properlie giuen to our ceremonies because they are more significant and doe beare the markes and tokens of his fauour towardes vs more liuelie and perfectlie set out and more deepelie imprinted in them then the other But I suppose you haue nowe sufficientlie declared how our faith is edified by the Sacramentes proceede to the rest and shewe me by what meane our charitie is instructed Euseb 1. Cor. 10. Sainct Paul saieth that we that are manie are one breade and one bodie because we all are partakers of one bread Euen as therefore in the supper we are taught that there is no other meane to obtaine saluation then by Iesus Christ deade and crucified for vs so wee doe protest by the bread and wine that we receiue that if we wil be partakers of this saluation we must be vnited and made one with him and in him al of vs together one with another Wherunto is required a charitie not of the tongue the outward gesture or speach not common or ordinarie not cold and remisse but an ardent and heartie affection holding vs also fast and locking vs at it were so sure and so close together in one bodie that if it were a thing possible a man might no sooner sunder deuide vs one from an other then the grains of corne after the bread is baken or the grapes can be deuided when the wine is tunned Minist Yea but can it be that when wee come to the table we should so perfectlie loue each other as that there be not in the whole body of the Church more then one heart one soule one spirite and one minde Euseb In this case we doe not speake of that Faith and Charitie which we haue or can haue when we celebrate the supper but of that onely which is taught vs therin for I haue heard you say and rehearse often that their is great difference betwene the power of man and the duetie of man betweene his practise and his precepts and that we are alwaies more indebted then we vse to pay euen as we are euer better taught and instructed then we can learne or followe For the wisdome of God being perfect and infinite it cannot be but the law as Dauid saieth proceeding from him Psal 19. must needs be verie entire and perfect But if our power and habilitie to keepe the lawe be either none at all or so weake as it can verie hardlie stirre ad remooue it selfe how is it possible that our obedience should not be vnperfect in like manner our faith our charitie and in generall whatsoeuer we doe or whatsoeuer proceedeth from vs Minist You saie well Eusebius we maie not confound or trouble the order that is to be kept in handling of this matter and it suffiseth that you haue now shewed vs what is taught and signified vnto vs in the Supper for you shall more fitlie and more conuenientlie shew forth the propertie of Faith Charitie which we are to bring with vs to this Supper when we shall entreate what course and meane we ought to follow to come vnto it worthilie Now to continue the veine of your discourse you shall giue vs to vnderstande who they be that are inuited and bidden to this supper and whither that all manner of persons indifferentlie are fit to celebrate the same Euseb As they did eate saith S. Mathew Iesus tooke the breade and after hee had giuen thankes hee brake it and gaue it to his disciples He noteth plainely that the bread which he did take and breake in the supper was giuen onelie to his disciples and scholers to signifie vnto vs that we doe eate it vnworthilie if we know not Iesus Christ be not in some good measure instructed in his gospel And so by this reason are excluded barred from this feast al ignorant persons all Infidels contemners and blasphemers For if the Sacrament was not ordeined to any other purpose as was said before then for the confirming exercising and increasing of our faith what benefite would it be vnto vs if there were no faith to be found in our heartes Furthermore is the end whereunto it was deputed be to shadow foorth and to set before our eyes Iesus Christ crucified how can this end be attained and compassed if our eyes be out and we remaine in blindenes For the light is for none other then for such as haue eyes to see it Againe if we be dead as in truth we are no better being vtterly voide of knowledge and beleife the breade that is ordeined onely to shape and to
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