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
law vnlesse we wil be vnthankefull towards Iesus Christ and open enemies to his Church and to our owne saluation Now because it is not sufficient to the end we may be endued with true repentance that we know our sins that we abhorre them confesse them abstaine from them but we must also know desire and do that which is good as we are charged in the word of God We are to looke narrowly to those reasons whereby we ought to be stirred vp to sanctifie the name of God First whereas we are ioyned and knit to Iesus Christ in the supper whereas we are made flesh of his flesh and bone of his bone whereas we liue by his holy Spirit ought not these things to moue vs to fashion our selues after the image and likenes of our Lord and Sauiour Iesus Christ Can he dwell in vs can he feede vs with his owne substance can he quicken vs with his Spirit can he ioyne vs vnto himselfe and tye vs with the linkes of Faith and yet neyther he nor the holy Ghost nor Faith shal preuaile with vs to the bringing forth of good and holy workes actions Further seeing it is so that he giueth not himself vnto vs by the halfe neither yet voyd of his most excellent qualities and treasures but garded with al spiritual graces and blessings adorned with righteousnesse and perfection hauing innocencie and holines in his traine how is it possible we should receiue Iesus Christ enritched with al his treasures but that the righteousnesse of our head must shine in vs which are his members yea in euery of our parts whither they be of the soule inward or of the bodie outward Is it meete that the partes of our soule which are two in number to wit our vnderstanding our wil which ought to laie hold vpon the promises of God which ought by Faith to receiue the bodie and blood of our Lord Iesus Christ that is to saie Iesus Christ al and some very God equall in al poynts to God his Father and verie man compounded of humane soule and body is it meete I saie that these our vnderstanding and wil should be applied to the meditation of worldly and wicked things and should be void of the knowledge and loue of God and of due charitie towards our neighbour Is it meete that our bodie which is the Temple of God should be prophaned and made vnholie that our eares which God created to the end we might heare his voice should be stopped at the sounding of the heauenlie voyce and open at the bursting foorth of vaine and wanton talke of vnchast songs and lewd sonnets Is it meet that our tongue which is bound by the lawe of creation to sing out the praise of God and by the law of redemption to preach the tydings of the Lords death vntil his comming is it meet Isaie that this tongue so fit an instrument to God his glorie should be mute in al good occasions and loose to backebyte to slaunder to blaspheame without ceasing or at the least most slipperie to cast out idle words for the which we shall one daie giue accompt before the throne of God his Maiestie Is it meet that our mouth which receiueth the sacred signe of the body and blood of Iesus Christ should suppresse the benefit of our redemption and that the poyson of aspes should lurcke within our lippes Is it meet that our hands which laye holde in the supper vpon the assured gage of God his loue of the league which he hath entred with vs and of our saluation should not onely be heauy to do good but also nimble to spoyle to steale to murther to oppresse and to vse violence Is it meet that our feete which ought to runne to al good actions should be ready and swift to runne after euil No certeinlie neither is it tolerable in any condition But Euē as he which calleth vs is holy so ought we both inwardly and outwardly to shine with holinesse As he by holy Baptisme hath brought vs into his holy house which is the holy Church the communiō of Saincts so we ought in the same Church to lead a godly life and to be of an holy conuersation As he hath washed our sinnes away by the precious blood of his Sonne Iesus Christ so ought we to die vnto sin and to liue vnto righteousnes As he hath called vs to a neuer dying or decaying hope of a blessed resurrectiō life euerlasting so ought we to lift vp our hearts on high not to be buried like moales in this frayle and transitorie earth which with al things aboue vnder it is sure to vanish To be short Tit. 2.11 seeing the grace of God is offered vnto vs from day to day and his holy word soundeth in our eares continually for this end onely that the same may bring saluation vnto vs and that we denying vngodlinesse and worldly lusts should lead a sober righteous and godly life in this present world looking for the blessed hope and appearing of the glory of the mighty God of our Sauiour Iesus Christ we must praie vnto God that by his grace we may so carrie our selues towards him in holines so towards our neighbour in righteousnes and so toward our selues in sobernes that we maie be found vnblameable at the great terrible day of the Lord by the meane of the same his welbeloued Sonne our Lord and Sauiour Iesus Christ OF THANKSGIVING The third Article Thirdlie it is requisite that we bee hartelie thankfull to God for the exceeding benefite of our redemption For to the end was the holie supper called Eucharistia that is to saie a thanksgiuing And surelie if our meates and the dailie bread which God giueth vs for the foode nourishment of our bodies ought to be sanctified by the word receiued with giuing of thanks is it not our partes so much the rather to giue God thanks for the heauenlie bread and for nourishment of our soules offered and giuen effectuallie vnto vs in the holy supper yea that which ought to be vnto vs a notable prouocation we see that our Sauiour himselfe hath by his owne example declared vnto vs our duetie in this behalfe For when he tooke the bread S. Mathew and S. Marke record that he blessed it before he brake it and gaue it to his disciples which word of blessing S. Luke expoundeth to be geuing of thanks Now seeing that Iesus Christ when he tooke the bread gaue thanks to God his father which he did in like manner when he tooke the cuppe and all for the redeeming of mankind is it not a principal chiefe point of our duety to render like thanks seeing it is we onelie which receiue so great and excellent a benefite But to the end we may be the better mooued and stirred vp to this acceptable sacrifice of thanksgiuing it behooueth vs to thinke vpon the worthinesse of the benefite of our redemption and vpon
that most excellent present which God bestoweth vppon vs at this holy Table which cannot be done except we enter into a deepe due consideration of our miserable estate and condition a signe whereof was long sithens expressed vnto vs in the tēporall captiuitie and bondage of Gods people in Egipt We see there how Pharoh was strong and mightie how he knewe not the Almighty how hee pretended to put to death the whole stock and seed of the Israelites by the suppression and cutting short of the male children We see also how he enioyned the Hebrews to labor excessiue vnreasonable yea without all hope of anie wages or reward how he would not suffer them to offer sacrifice vnto the Lord nor to depart out of the land of Egipt And this opinion continued not for one yeare or two but by the space of fowre hundred thirty yeares wherein we maie clearelie behold the liuelie picture and resemblance of our most wretched and miserable estate We were all lost in Adam and brought to ruine destruction We were retayned captiues in the infernall Egypt vnder the tyrannie of the spirituall Pharaoh which is the Deuill This tyrant was stong and mightie hee would not suffer vs to serue our God he made vs to take an endlesse and restlesse labour in the seruile and fruitlesse workes of sinne for the establishing of his kingdome he slew not onelie our male children but caried vs al without anie difference into euerlasting destruction of bodie and soule Which tyrannie had not continued and endured onelie for a short season but had bene euen in a prooued strength and fulnes for euer if we had not bene thence deliuered by the power and mercy of our God through the ministrie and meane of that true Moyses our Lord Iesus Christ the true lambe deliuered as it were into the iawes of death that we might bee saued and obtaine eternall life For so it is plainely testified in the scripture that God so loued the world that he gaue his onelie begotten sonne to the end that whosoeuer beleeued in him should not perish but haue euerlasting life Now seing that God hath bene so bountifull and mercifull vnto vs that he hath set vs at libertie from the tyranie of the Deuill of sinne of death and of hel seing that his loue towards vs hath bene so wonderfull that he hath suffered his onelie sonne to endure a cruell and shamefull death to deliuer vs which wear seruants and bondslaues to the deuill his welbeloued for vs which were his enemies the righteous and the lambe without spot for vs which were sinfull and altogether corrupted the onelie inheritour of heauen for vs the true and lawfull heires of hell ought we not to be rauished with an admiration of this wonderfull and vnutterable loue of our God towards vs and to haue our tongues continually vnfolded and vntied to chaunt out with loud cleare voice the praise of this benefite of our redemption Let vs remember that Iesus Christ himselfe doth put vs in minde of our duetie in this behalfe when he saith touching the celebrating of his holie Supper Do this in remembrance of me Luk. 22.19 1. Cor. 11.24 And S. Paul expoundeth this remembrance where he giueth vs to vnderstand that as often as we shall eat this bread and drinke this cuppe 1. Cor. 11.26 we shew the Lords death vntill his comming Then sith it is so that God requireth at our handes a true and vnfeigned acknowledging of those benefites which we receiue of his bountie and largenes by the meane of our Lord and Sauiour Iesus Christ let vs be well aduised that we be not spotted or infected with the vice of ingratitude except we wil incur the wrath and heauy displeasure of God so finde him a sharpe seuere iudge whom we would not acknowledge a louing gentle pitiful father to which purpose S. Paul threatneth al vnthankful where he saith Whosoeuer shall eate this bread drink the cup of the Lord vnworthily 1. Cor. 11.27 shal be guiltie of the body blood of the Lord. and soone after in the same Chap. He that eateth drinketh vnworthily eateth drinketh his owne damnation And surely it stādeth with good reason that the vengeance of God is discharged vpon al those which wickedly suppresse the glorie of God especially in that thing which concerneth their own saluation For if a theefe being now in the hands of the hangman for felonnie whereof he was iustly lawfully cōdemned reiecting the Prince his free pardon grace and not vouchsafing to thank him for the same is wel worthy to be dispatched with expedition or if a child which daylie and howerly receiueth of his father all things necessarie for his life and maintenance and hath not once in his mouth the word of kindnesse I thanke you father is worthy to be beaten with many stripes how much more are we which for our manifold and outragious offences and trespasses haue iustly deserued to be hanged vp in hell when we contemne and set at naught the grace and fauour of God our souereigne Prince make no accompt of the eternal blessings which he giueth vs in Christ offered vnto vs in the holy Supper how much more I saie are we worthy to perish for our vnthankfulnesse so fowle and odious a sinne before God and man Now concerning this matter of thankfulnesse these poynts following are to be diligentlie regarded obserued First we must make this recognisance to God alone by his onely Sonne our Lord and Sauiour Iesus Christ For euen as God by his Sonne alone hath created redeemed vs from euerlasting death so he would haue vs to render thankes to him alone for al his benefits that by his onely Sonne in whom he is well pleased This we may learne of S. Paul in many places specially in his Epist to the Ephe. where it is written in this wise Ephes 1.3.4 Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spiritual blessing in heauēly things in Christ as he hath chosen vs in him before the foundation of the world Then they that call vppon Saincts that put their trust in them or to their merites they that make them the patrones and aduocates of their causes also they that are reposed vpon their owne strength free will or good works do manifestly rob God of his glorie and cannot truely performe the giuing of thankes for the singular benefite of their redemption For we cannot attribute to any creature be it neuer so little in the matter of our saluation but we shal be culpable of treason in the highest degree against the maiestie of our maker And therefore let vs renouncing our selues and all the creatures of God in the whole or in part say with the Apostle Now vnto the king euerlasting immortall inuisible vnto God onely wise 1. Tim. 1.17 be honor and glorie for euer
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
Master haue washed your feete ye also ought to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you We must therefore according to the commandement and example of the sonne of God haue a careful regard that we be furnished with a true an ardent affection towards our neighbour if we will come worthely to the holy Table of our Lord. And if any man aske a description of this Charitie to know the better what it is he may go to S. Paul who hath painted it out in verie liuely beautifull colours writing to the Corinthians after this manner Loue suffereth long it is bountifull loue enuyeth not loue doth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill it reioyceth not in iniquitie but reioyceth in the truth it suffereth all things it beleeueth al things it hopeth al things it endureth all things This is the charitie which we ought to haue to vse towards our neighbour the seuerall parts whereof we must diligently prouide that we can be able to fetch out of our owne bosoms And to this we are diuerse sundrie waies exhorted in the Supper of our Lord and Sauiour Iesus Christ First whereas it is our dutie to stay one for another and it is not lawfull for euery one of vs to receiue the Supper single but when the whole congregation is assembled al the faithful together do take eate and drinke the bread the wine of the Supper according to the commandement of Iesus Christ saying Take eate drinke ye al of this it is a certeine token witnesse that we ought to be all vnited knit together Further whereas we being all met in one and the selfe same house of God which is his Church we all do there together call vpon one and the selfe same father which is in heauen we haue al one and the selfe same head aduocate intercessour which is Iesus Christ whereas we do al heare one the selfsame word of God whereas we do all eate one and the selfe same spiritual meate do al drink one and the selfe same spiritual drinke and whereas we all as brethren lay claime to one and the selfe same inheritāce which is the kingdome of heauen ought we not to be stirred vp and inflamed hereby to carrie an vnfeigned an earnest affection one towards another Lastly the very making of that bread wine which is vsed in the Supper doth teach vs what vnion concord of hearts and minds there ought to be betweene vs the children of one and the same heauenly father For euen as we see that the bread is made of diuerse cornes which neuerthelesse is but one loafe as the wine is made of many grapes which neuerthelesse when it is made is but one wine so ought all Christians which in themselues are manie to be vnited by loue in one body which is the Church whereof Iesus Christ is to be the sole head captaine Then we must note that this loue wherunto we are exhorted in the supper by so many arguments is absent where men are infected with hatred strife rancor debate factions with hote sutes to the hinderance of their brethren and therfore before we come to this Supper which is a witnesse of our vniting as well with Iesus Christ as with his Church if there be any strife or quarrel betweene vs our brethren we must in all good and amiable sort be reconciled if we haue bin offended we must freely frankly forgiue our brethren yea our enemies as we would haue God to forgiue vs and as we see that our Lord Iesus Christ left vs an example of this loue and charitie when he prayed to God his father for his enemies which put him to a cruel death whereof Sainct Steuen also giueth vs a godly example Also it is to be noted that this loue is to be practised of all estates as wel of kings who are to loue their subiects to be nources for the church of God to be louers of the publique peace of the land to intreat their subiects gently moderately as also of the people whose part is to honour the king to pay their tributes truly faithfully to obey all his Liuetenāts his officers It is the sheapherds dutie to loue his flock to watch to labor and to pray for it without ceasing Also it is the part of the sheepe to loue their sheepeherd of fathers to loue their children of childrē to loue their fathers mothers of the wife to loue her husband of the husband to loue his wife of masters to loue their seruants and of seruants to loue their masters and lastly it behooueth euery one of vs for his particular part to exercise charitie in that vocation wherin God hath placed him in his eternall prouidence and wisedome For otherwise we shall neuer be able faithfully to acquite vs of our duetie as well towards God as towards men except we be guided and gouerned by the rule of charitie in all our affaires and businesse whatsoeuer Necessarie obseruations for all those that desire to come to the Lord his Table THus we haue vnderstood wherin the examining proouing of our selues cōsisteth wherunto is to be added a good aduisement due consideration of the points obseruations following First we must take good heede that we be not ouer busie in making a curious search of the life of another following the steppes of many which sift so narrowly the imperfections of their brethren that in the meane while their owne infirmities are vtterly forgottē Wel may we pray yea we ought to procure with all our power ability that the church may be preserued kept in puritie altogether without appearāce or shew of any offence But forsomuch as in this world the corne shal be always mingled with the chaffe the good fish with the bad Iudas with the true Apostles the foolish virgins with the wise it is not meet that any of vs shold hastely take offence thereat but contrariwise that he endeuor to find that perfection in himselfe which he seeketh to bring into another Secondly we may not thinke that Faith repentance thankesgiuing loue and the other vertues which God requireth at our hands can be perfect in vs during this mortal life For there wil be alwaies to be found in vs be we neuer so thorowlie and perfectlie renued some reliques of sinne of vnbeliefe of impenitencie of vnthankfulnesse and of selfeloue which al are directly contrarie and manifestlie opposed to the loue of our neighbour So long as we liue there is a law in our members which rebelleth against the lawe of our minde the Deuill and the world will rise vp against vs in battaile as we may sufficientlie be instructed by the liues of the Patriarchs Prophets and Apostles yea
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
of his holy sacraments we are exhorted I say by all these reasons to an holines and purenesse of life F. Is this holinesse which God requireth of vs perfect in this world or no C. It is not for so we vnderstand euen by the examples of the sancts themselues during their life of mortality And contrariwise euen vntil the very last gaspe we shall continually haue neede to be humble suters to God for the remission of our sinnes in Iesus Christ F. Can this holinesse being vnperfect be pleasant and acceptable to God which is pefect C. Yea verily so farre as we endeuour by the assistance of his holy spirite by Faith to obey the commandements of God by Iesus Christ who with the cloke mātle of his own righteousnes couereth all our defalts wants imperfections F. Now let vs come to the third point of our dutie towards God Wherein said you ere while it did consist C. In acknowledging the benefits we haue receiued and daylie receiue of God and chiefelie the benefite of our redemption by Iesus Christ F. Is it not therefore that the auncient fathers called the holy Supper Eucharistia that is to say a Thankesgiuing C. It is and I say further that this acknowledging of Gods benefites is necessary for all those that communicate at the Lords table as Iesus Christ himself hath taught vs by his owne example hath commaunded vs beside to celebrate the Supper in remembrance of him F. How many conditions are to be regarded of vs in this acknowledging of Gods benefites C. There are fower principall poynts of which the first is that this recognisance is to be made to one God by his only son Iesus Christ the second that it proceede not onely out of our mouthes but also out of the verie bottome and secreat corners of our hearts F. Doth it not follow hereupon that all those that cal vpon sancts render not thanks to God alone by his son Iesus Christ are gretly deceiued C. Yes verily on the other side all hypocrites praying in an vnknowen strāge lāguage are no les out of the way because they honor worship God with their lips only not with their hearts F. What be the two other conditions annexed to this recognisance to the end it may be acceptable and agreeable to God our heauenly father C. The one is that it ought to be vsed at al times to wit as wel in aduersitie as in prosperitie the other that it be practised priuatly also in publike in the midst of the cōgregation of the faithful F. Now seeing we haue sufficiently spoken of our dutie towards God let vs speake of our duty towards our neighbour C. I say it consisteth in true loue brotherly vnion which of necessitie attendeth and waiteth vpon Faith and vpon the pure seruing and worshipping of God F. What is the true rule of loue and charitie towards our neighbour C. That we loue our neighbour as our selues or that we loue one another as Christ hath loued vs. F. How hath Iesus Christ loued vs C. He loued vs whē we were his enimies wicked vngracious abhominable in the sight of God F. Are not we taught by his example to loue our enemies though they be wicked and vngodlie persons C. We are for in that point we must also be framed and fashioned after the image of our head Iesus Christ F. Was the loue of Christ Iesus wherewith he loued vs a feined loue or hath it continued onely for a season C. No truely for he hath loued vs not onely in word but also in deed he hath not loued vs only for a short time but also euen to the end to the death and to the shedding of his precious blood for our ransome F. And ought we not herein to follow his example C. Yea that we ought for the auoyding of all dissembling and inconstancie so often as there is occasion to loue our brethren and to declare this our loue vnto them by our deeds F. Besides the example of Iesus Christ are we not exhorted to this true loue by certeine reasons and arguments in the Supper C. We are and first in that we communicate all together in one companie that we eate the same meate that we call vpon the same father that we haue all of vs one head Iesus Christ that we are al quickned by his holy spirit in these respects I say we ought to be stirred vp to true loue brotherly Charitie one towards another Secondly the making of the bread the wine which we receiue in the supper ought to exhort vs to the same charity F. How so C. Because that euen as the bread is made of many cornes which afterward are ioyned together to the making of one loafe euē as the wine is made of many grapes which afterwards are pressed together to the making of one liquour so ought al the professors of Christ which are many being cōsidered single seueral to be made one by loue in one body which is the church of God F. Can this loue whereunto we are exhorted in the Supper by so many reasons abide and dwell in them whose hearts are full of hatred and malice towards their brethren C. It cannot therfore we must put all wrongs and iniuries out of our minds we must be reconciled to those with whom we haue bin offended we must forgiue and pardon them freely euen so as we pray vnto God that he would forgiue and pardon vs. F. Then we may wel conclude vpon the whole that hath bin hitherto spokē that all those which do not their duty as wel towards God as towards their neighbour ought not to be admitted to the holy Supper C. We may indeed and therefore the true minister of Christ ought to be very circumspect wel aduised that he Giue not that which is holy to those that are commonly knowen as it were pointed at of al men with the finger for Dogs and swine F. The God of al mercy loue so garnish furnish our hearts with faith repētance that with a pure syncere affection we may both publish shew forth his praises and also loue our neighbors as Iesus Christ hath loued vs to the end we come not to his holy table as infidels and impenitent wretches do to our owne damnation but rather to our euerlasting saluation being well assured and certeinly perswaded that so truely we shal enioy the life the benefits and the rich treasours of Iesus Christ as we vse the elements which he hath appointed ordeined to be most certeyne and vnfallible tokens of life euerlasting in the same his welbeloued Sonne our Lord and Sauiour Iesus Christ C. Amen FINIS A DIALOGVE ENTREATING OF THE LORD HIS SVPPER Made by I. de l'Espine Minister of the word of God The Minister YOu know my brethren that Iesus Christ when hee instituted his holie supper commaunded vs to prooue our selues before we
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