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
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
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
of God because it would haue his bodie to be infinite and to be at once in all places F. Why hath not Iesus Christ witnessed saying And lo I am with you alway vntill the end of the world Actes 3.21 againe for where two or three are gathered together in my name there am I in the midst of them C. So it is but these places import the presence of his diuinitie not the presence of his humanity And this I proue by the testimony of Iesus Christ himselfe who saith in the Gospell The poore ye shal haue alwaies with you but me ye shal not haue alwaies also by that which S. Peter witnesseth in the Actes saying in these wordes concerning Christ Whom the heauen must conteine vntill the time that all things be restored F. Then you conclude that Iesus Christ albeit he is among vs by his diuinitie his holy spirite in respect of his humanity can be in no more then in one that one a certaine place and namelie in heauen C. That is my meaning so ment S. Augustine saing Till heauen earth shal be destroyed the Lord shal continually remaine aboue in the heauens The Truth of the Lord also remaineth with vs for it must needs be that the body wherein he rose vp should be in one that a certaine place but his Truth is spread ouer the face of the whole earth F. What is the sum of this true faith which seeketh Iesus Christ not vpon the earth but in the heauens C. Math. 28. Math. 18.20 This is the summe I beleeue in God the father who hath created me I beleeue in Iesus Christ who hath redeemed me from sinne from Satan from hel from death I beleeue in the holie ghost who sanctifieth me F. Why say you so in particular I beleeue and say not in generall we beleeue C. Because Euery man must examine himselfe Habac. 2. Rom. 1. Gal. 3. Heb. 10. and liue by his owne faith not by the faith of other F. And how may this be done C. If we shal applie to euery of vs in particular Iesus Christ himselfe with all his blessings and rich treasures F. What are the rich treasures to be found in Iesus Christ C. There is saluation for them that are lost life for them that are dead truth for them that are lyars wisedome for them that are ignorant righteousnesse for sinners holynesse and sanctification for the vngodly and redemption for captiues them that are in bondage F. Must we not then by faith applie all those things vnto our selues seeing we are all by nature lost dead lyars ignorant sinful defiled vngodly and captiues C. Yes verely For Iesus Christ hath taken vpon him al our neede miserie to make vs partakers of al his blessings rich treasures which in verie deede are distributed vnto vs in his holy Supper F. Now let vs speake of the second part of our dutie towards God which consisteth in Repentance and first what is Repentance C. It is a disliking of that is euill and a loue of that is good F. To the end we may haue our sins in disliking hatred is it not necessary that we know them C. It is necessarie F. How come we to haue knowledge of the euill that dwelleth in vs C. Iohan 3. First we know by our original birth For that which is borne of the flesh is flesh Secondly because we transgresse the law of God the rule of al perfection and righteousnes And thirdly by the ordinary afflictions calamities that God sendeth vpon vs for our sinnes and iniquities F. May we not also behold in the Sacraments a mirrour of our sinnes and offences C. We may For if we were no sinners we shold not stand in need of that forgiuenes of thē which is signified in Baptisme And againe except we were dead it should be in vaine that we come to the Supper to seek life saluation in Iesus Christ F. When we know our sinnes are we there to rest and not to proceede further namely to make confession of the same C. Psal 31. 51. Luke 18. We must also confesse our sinnes after the example of Dauid and of the Publican if we will obtaine righteousnesse before God F. Why should it be necessarie for vs to know and to confesse our sinnes before God C. To the end we may obteine forgiuenes and a ful and absolute remission according as God is iust and faithfull to performe his promises F. Why doth God forgiue vs our sinnes C. Math. 5. 18. To three especial and principal ends purposes First that we should be reconciled to our enemies secondly to the end we should freelie forgiue them thirdly to the end we should absteine from sinne and liue after righteousnesse F. Is there ought in the Supper which putteth vs in mind to flie from sinne and to abhor it C. There is for euen the verie breaking of the bread in the Supper doth teach vs that our sinnes haue broken and brused the sonne of God with the sorrowes of death F. What is hereupon to be gathered C. That we ought to condemne our sinnes and to haue them in abhomination as the causes of the death of the sonne of God F. Is it sufficient to absteine from euil without further proceeding in doing of good C. No forsooth Math. 3. 7 for Euery tree that bringeth not forth good fruit is hewen downe and cast into the fire And therefore is the euill and foolish seruant cast into vtter darknes Math. 25. not because he had vnthriftilie spent his masters talent but because by his diligence and painefulnesse he had done no good therewithall ne had raised any commodity therby vnto his master F. Then be like it is requisite that euery one according to the talent which he hath receiued of God should glorifie him in that vocation wherein he is placed and appointed C. Surely so it is if we desire to enter with the good seruant into the ioy of his master F. To the end we may do the thing that is good ought we not to seeke the knowledge thereof C. We ought and namely by these meanes by the law of God and generally by all the parts of the holy scripture which teacheth vs plainelie what those good workes are which God requireth vs to performe F. Whether doth the Supper or any part thereof exhort vs to a godly life or no C. It doth for whereas we are vnited to Iesus Christ made flesh of his flesh and bone of his bone also whereas we are made partakers of his holynesse and righteousnesse we are taught that we should be holy as he is holy F. What else C. Whereas we meete and assemble together in his holy Church which is the communion of sancts wheras by the working of the holy ghost we call vpon one father who is most holy lastlie whereas we heare his holy and heauenly word and also haue part
fauour without the which we can hope neither for life nor saluation Minist You say Eusebius that the principal point that is taught vs in the mysterie of the supper and that we are to learne therein and to cal to remembrance so often as we come to the table to celebrate the same is that Iesus Christ is our life neuerthelesse it seemeth that this is contrarie to that which you lately saide speaking of the fruites of Faith and attributing thereunto our saluation and further repugnant to that which is written in the Psalmes where Dauid magnifying the graces of God Psal 36. saieth That in him is the wel of life and that our light proceedeth onelie from his brightnes Fo if the humanitie of Iesus Christ crucified and offered vp vnto God for our redemption is the cause of our life how can it be that God our Faith are the causes and occasions thereof Euseb The one of these is no hinderance to the other as you declared vnto vs at large in one of your sermons It is most certeine and of al men confessed that God is the author of our life and that in him we haue our being feeling mouing and vnderstanding Further that in beholding his shining countenance consisteth the full contentment of all our desires and our most perfect and blessed estate because it is the chiefest most souereigne good which comprehending vnder it all other particular good things hath sufficient in that respect to content and satisfie all our appetites and desires when we haue obteined do enioie the same But the meane to haue fruition and possession thereof and to drawe neere vnto him is Iesus Christ his son For euen as without God there is no life so without Iesus Christ there is no God as S. Iohn doth witnesse sayeng 1. Ioh 2. whosoeuer denieth the Sonne the same hath not the Father and whosoeuer confesseth the Sonne the same hath the Father also And Sainct Paul in his Epistles written to the Galathians and Ephesians to whom hee sheweth that in the time of their ignorance and when they knewe not Iesus Christ they were without God in the world And this is the cause why he was called by the Angel and by the Prophet Emanuel which in Hebrewe is as much to say as God is with vs to shew vnto vs that there is no other meane to ioyne and knit vs together with him then that meane of his sonne which may also be prooued by this reason It is not possible for vs to haue anie fellowshippe with God who is righteous and a most cleare and perfect light so long as wee continue in our sinnes and darknesse in as much as two things so fully and directlie contrarie cannot meete together ne endure ech other Wherefore it must needes be that before any agreement or league can be entreated of betwene him vs we are to be freed deliucred from the causes of our separation from God which can by no other meane be compassed and obtained then by Iesus Christ For he is the true light which enlighteneth euerie man thâ—â— commeth into the world Ihon 1. he is the Lamb that taketh awaie our sinnes Whereupon it foloweth of necessity that if we wil be reconciled and ioyned vnto God wee must bee made partakers of the righteousnesse of his sonne and must be lightened by his spirit to the end that he couering our filthynesse imperfections with the one and driuing away by litle and litle the darkenesse that dwelleth in vs with the other may hereby take away the lettes and hinderances by the which this happie league and agreement is broken and turned aside from our benifite And forasmuch as he is the way by the which we are to come to this agreement and so consequently to the life and felicitie that dependeth thereon For this cause he is called life as well as his Father Iohn 6. Whosoeuer eateth my flesh saith he drincketh my blood hath eternal life for my flesh is meate in deed my blood is drinke in deed He that eateth my flesh and drinketh my blood dwelleth in me and I in him As the liuing Father hath sent me so liue I by the Father and he that eateth me euen he shal liue by me Al which places do serue to no other end purpose then to giue vs to vnderstand that his humanitie crucified for our sinnes hath the power to bring vs to life to quicken vs by reconciling vs vnto God when we eate thereof that is to saie when we by a true and liuelie Faith do as it were get a propriety in the saâ—e vnto our selues and being vnited ingrafted into it do lie there as it were at a sure anker by a firme and stedfast trust and confidence For by this meane we are ioyned vnto the diuinitie which is the wel of life of al blessednesse For this cause Tertullian saieth that our flesh is fedde with the flesh of Iesus Christ to the end that our soule maie be refreshed filled with God To which purpose we may refer two notable places of S. Augustine the one in his commentaries vppon S. lohn where he saieth speaking of the faithful man By Christ thou commest to Christ by Christ man to Christ God By the word which was made flesh to the worde which was in the beginning with GOD by the breade which is eaten of men to that which is eaten of Angels The other place is in one of his Homilies vppon the Psalmes where he setteth foorth a most excellent comparison taken from the Nource and her young childe The nource and the childe saieth hee doe eate one selfe and the same meate but after a diuerse manner for the milke which the childe sucketh out of her brestes is the breade that his nource before had eaten but for the better preparing and ordering of it in such sort as the childe might let it downe and thereby receiue his nourishment it was needefull that first iâ— should be incarnate in her and that it should be tourned into blood in her lyuer to the ende it might become the more sweete and delicate for the childe his drinking and being carried from the lyuer to the brests that it shoulde be there chaunged into milke and euen there should receiue a straunge kinde of whitenesse least the childe seeing it in the former colour should haue beene afraide of it and abhorre it Euen so saith he soone after applying his comparison the Angels and we do liue and are fedde with one and the same foode for neither they nor we haue anie strength or life or liuelinesse but by the onelie euerlasting and almightie worde of God neither is there anie other difference but that the foode that they receiue in meate wee receiue in milke for by reason of our infirmitie and weakenesse it was needefull that this word should be made flesh and by that meane should be applied to the capacity and strength of our
and coupled together not corporallie or so as their vnion may be discerned and iudged by the outward senses for we see that they are diuerse times sundred by distance and difference of places but by the Faith of wedlocke which they haue mutuallie giuen Minist It is not sufficient to saie or to doe any thing but the same must be with reason to the edifying of them that see our workes or heare our words Wherefore Eusebius you shal rehearse if it please you such reasons as you take to be the fittest for the proouing of that which you haue said Euseb Ephes 5. The first is that S. Paul after he had taught that we are members of his bodie of his flesh and of his bones alledgeth not onelie the resemblance but also the first institution of marriage saying For this cause shall a man leaue his father and mother and shall cleaue to his wife and they twaine shal be one flesh This is a great secret but I speake concerning Christ and concerning the Church To the ende he might shewe vs the meane wherby this cōiunction is made and for our better and more readie conceiuing of the same that we might set before our eyes the vnion and coniunction that is betweene the husband and the wife The second is that the kingdome of Iesus Christ is spiritual whereupon it followeth that the order the gouernement the lawes the promises the power the glorie all other things that apperteine to the honor and renowne of a kingdome are in the kingdome of Iesus Christ spirituall Therefore when we do speake of the coniunction of the members with the head which is one of the principall members we maie not thinke that the meane to atteine vnto it is other then heauenly and spirituall The third is that Iesus Christ entreating of this matter couertlie vnder the figure and shadow of eating of his flesh seeing that some of his disciples had forsaken his company and were offended at his talke because they had not well vnderstoode them and had interpreted them carnallie said for the better more ample expounding of them as followeth It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you are spirit life Can there be anie thing more cleare to shew that the eating of his flesh that is to saie that the vnion which we haue with his humanitie is made and brought to passe spirituallie Euen as therfore the ignorance and bluntnesse of Nicodemus deserued to be blamed and to be controuled of Iesus Christ because he did carnally expound and construe the reasoning of Iesus Christ touching the new birth of the faithfull so if anie man hearing speach of the eating of his flesh or of the drinking of his blood made simplie and according to the letter vnderstand the same without all figuratiue speach and spirituall meaning his ignorance were not onelie to be derided as a vaine and foolish thing but also to bee contemned as impious and tending to the diminishing of our faith and of the glorie of God The fourth is that Our Fathers as Sainct Paul saith did all eate of the same spirituall meate and did all drinke of the same spirituall drinke for they drank of the spirituall Rocke that followed them that Rocke was Christ Now certeine it is that they could not eate that rock corporallie as we do eat our bread made of corne because Christ Iesus was not yet incarnate and made flesh wherefore it must needs follow that as their eating is spiritual so is our eating spiritual being wholie like vnto theirs if we will beleeue the Apostle The fift is Act. 3. That the heauen as Sainct Peter saith must conteine Iesus Christ vntill the time that all things be restored which God had spoken by the mouthe of all his Prophets since the world began And this is one of the articles that we protest that we hold when we rehearse the Creede Therefore it is a great follie yea an impietie to thinke that it is requisite for the eating of his flesh and the drinking of his blood that he should come downe from heauē that corporallie and in person he shoud deliuer the same vnto vs to that end and purpose The sixt is that Iesus Christ speaking to his disciples said vnto them Iohn 16. That it was expedient for them that he should leaue the world and go his waie Whereupon it followeth that it should be a thing not onelie vnprofitable but also hurtfull and dangerous to the Church that he should returne hither in his owne bodilie shape before the time prefixed and purposed The seuenth is that the supper must be celebrated in the remēbrance of him as it is plainelie shewed in the cōmaundement that he gaue when he did institute the same nowe the remembrance that we haue of anie matter pre-supposeth the same to be absent corporally for otherwise if it be present there is no more a remembrance but a sight and enioying wherevpon it followeth that because the Supper is ordained to exercise vs in the remembrance of Iesus Christ he is absent from vs in bodie The eight is that we are not commaunded to celebrate and to declare his death but vntill the time of his comming and therfore if he should come among vs in bodie when we are assembled for that purpose we ought to cease and to leaue of this whole ceremonie The ninth is that as a glorious and spirituall bodie doth not eate so it cannot be eaten corporally for otherwise we might saie that it might bee disgested in the stomake as other meates may be and consequentlie might be subiect to corruption which is a thing contrarie to the condition of bodies glorified which are not onelie immortall but also free from all corruption The tenth is that the thing that is not ordained for the life of our bodies is not to be eaten corporallie But the flesh of Iesus Christ crucified and his bloud shed for our redemption are not ordained for the life of the bodie which maie be and is preserued and kept by other meanes therefore we must needes conclude that we neither eate the one nor drinke the other corporallie The eleuenth is that Sainct Paul saith that Meates are ordained for the bellie 1. Cor. 6. and the bellie for meates but God shall destroy both it and them Teaching vs that as this life is fraile and subiect to corruption so are also all those bodily meats that are ordeined for the nourishment of the same so then if the flesh of Christ were bodilie eaten it should follow that it should be subiect to corruption a thing cleerely meerely contrarie to that whole discourse of S. Iohn vpon this matter whosoeuer eateth my flesh Iohn 6. hath eternall life Where he further maketh a difference betweene it Manna giuen to our Fathers in the wildernesse saying that the one is corruptible the other is voide and free from all corruption The