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
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
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
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
and euer Amen Secondly this giuing of thankes must not onely sound out of the mouth but it must also proceed from the heart For seeing that God is a Spirite he requireth of vs such a kinde of seruice as is fitlie answerable to his nature that is to say he will be worshiped and serued of vs in Spirit and truth And therefore when we shall be occasioned to praise God for the benefite of redemption we must haue our hearts erected that there may be a sweete agreement and mutuall accord betweene our affections within and our tongue without as we see that Dauid exhorted himselfe to this manner of seruing and praising God My soule saith he Psal 103.1 praise thou the Lord and all that is within me praise his holie name My soule praise thou the Lord and forget not all his benefites And the holie Virgin singeth the same notes My soule doth magnifie the Lord and my spirite reioyceth in God my Sauiour Then we may hereby vnderstand that all hypocrites and dissemblers and all those that sing praise God in an vnknowen language are heere reprooued for their seruice For without vnderstanding there can neither be affection nor wil nor consequently Faith without the which what duetie so euer we performe to God beare it neuer so faire a colour in appearance to the eyes of men is sinne abhominable in the eyes of God Then let vs take heede that we be not taken halting in this point lest we be condemned with the people of the Iewes which worshiped and serued God in vaine Esay 29.13 because They came neere vnto him onely with their tongue and honored him with their lippes but their hearts were farre from him Thirdly this duety is at al times to be performed that is to saie as wel in time of aduersitie as in time of prosperitie Psal 34.1 To which purpose the Prophet Dauid protesteth that He will alwaie giue thankes vnto the Lord and that his praise shall be in his mouth continually 1 Thes 5.18 And S. Paul admonisheth the Thessalonians To giue thankes in all things with this addition For this is the wil of god in Christ Iesus This precept is greatly contrary to our tymemen to al such as court the Gospel in time of prosperitie are then right glad and easilie entreated to praise the Lord whom afterward in time of aduersitie they cursse and dishonour The cause of this mischiefe is for that they came not to be of the Church for any true end and good purpose as namely to exalt the glorie of God to procure their saluation with the saluation of their brethren but rather to become great and mightie in possessions honorable places to satisfie their owne priuate and particular humors Whereupon it cōmeth to passe that so soone as the deuill lifteth vp his hornes against the church of God and that persecution is at hand immediatlie they melt away in affliction as wax before the fire they are offended they are dried vp parched in the sunne of the crosse they are sorie for all the good which they haue doone and repent they haue bene caried with so hastie a swinge to confesse the name of the lord Iesus Christ in the assemblie of the faithfull they would they had neuer knowne either God or his word or his church or his ministers because they sett more by a messe of potage as Esau did Gen. 25.38 then by the birthright and blessing of the heauenlie Father But let this kind of people knowe that it shal no more profite them then it auailed Cain Esau Saul and Iudas to haue made a good beginning and as it were to haue lifted vp their sheild and target lustilie at the first in the Lords quarrell For seeing the sentence is generall Whosoeuer perseuereth and continueth to the end he shall be saued it followeth on the contrarie that all such as hold not out constantlie in the confession of the sonne of God and such as shal be let and hindred by their worldlie goods and possessions by offices of honour by the loue of the world by the ease of their bodies from confessing and acknowledging as it were in one and the same a continual vaine the worthie benefite of their redemption I saie it foloweth that such shall perish euerlastinglie Lastlie it is to be noted that we maie not onely acknowledge Gods benefites when we are alone but also when we are assembled in publike places euen in the face and presence of the whole congregation And therefore saith Dauid Psal 116.12 What shal I render vnto the Lord for all his benefits towards me I will take the cup of saluation and call vpon the name of the Lord. I will paie my vowes vnto the Lord euen now in the presence of all his people Also in another place I haue declared thy righteousnes in the great congregation Psal 40.9 loe I will not refraine my lips O Lord thou knowest I haue not hid thy righteousnes within mine hart but I haue declared thy truth and thy saluation I haue not concealed thy mercie and thy truth from the great congregation This is a thing to be deeply imprinted in the hearts of al such as are yet but weak and of al those that are ashamed to confesse and to praise our Lord Iesus Christ in open publique meetings For seeing that God doth openly aduouch vs for his people giueth himself freely to vs to our children in the person of his welbeloued Son our Lord Iesus Christ we can do no lesse then aduouch him publiquely for our God and Sauiour in the person of the same his deare sonne our Lord Iesus Christ OF CHARITIE The fourth Article FAith Repentance Thanksgiuing to God can haue no place in our hearts and consciences and it is to no purpose that we are called Christians or that we brag vaunt of the practise of the commandements conteined in the first Table cōcerning the seruice of God aboue mentioned except we shew the effects fruits thereof in keeping the commandements of the second Table which touch our charitable affection towards our neighbour without the which we cannot come worthily to the holie Supper To this end and purpose Iesus Christ in that Sermon of the Supper which he made to his Apostles that verie night when he was betraied deliuered vp to death for vs diligently put them in remembrance of this lesson By this shal all men knowe saith he that you are my Disciples if yee haue loue one to another Also Iohn 13.35 Iohn 15.12 This is my commaundement that yee loue one another as I haue loued you To the same ende also tendeth that action of our Sauiour when he washed his Apostles feete the same night after which washing hee saide vnto them Know ye what I haue done to you ye call me master and Lord and ye say well for so am I. If I then Iohn 3.12 your Lord and
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
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
one minde And as we haue but one Baptisme one Faith one Law one spirit one sauiour one heritage one hope and one table so we maie not be but one bodie in our God being euermore prest and readie to helpe one another both with such blessings as God hath outwardlie bestowed vpon vs and also with councell with carefulnesse with painfulnesse with our friends and generallie with our whole strength and power whereof our neighbors may stand in neede And forasmuch as we are all of vs vnperfect in this charitie as well as we are in Faith when we come to the supper we must remember to cal vpon God that it would please him to increase the same in vs by his spirit and to forgiue vs our manifold infirmities and imperfections Minist Then it is not sufficient that we haue this Faith and this Charitie which you haue handled to come to the supper but it is further required that we humble our selues before God and pray vnto him that notwithstanding our vnworthines it would please him to receiue to admit vs thereunto of his bountifull gratious and free fauor Euseb It is euen so syr as you saie Minist May it please you Eusebius to rehearse the forme both of your praier and of the confession that you vse when you come to the Supper might it not be ouermuch trouble vnto you I would gladlie heare it in those selfe same termes wherein it is your wont and manner to vtter it Euseb I ioyne them both together and falling downe before God I saie vnto him in this manner following O Lord who and what am I that I should receiue so manie graces fauors at thy hands to be inuited receiued and intreated so honorablie in thy house to sit at thy table and there to be fedde and refreshed with the flesh and blood of thy sonne to be lincked and ioyned with him in such sort as we shall neuer be sundered to be called to take part of all the benifits and blessings and to be adopted by thee into a certeine hope to be thine heire and to enioy the glory of resting and abiding for euer in that life and true blessednesse which thou hast promised and keepest to the benefit and behoofe of thy children Was it not sufficient my vnthankfulnesse and vnkindnesse towards thee considered and the spoile and wast of all thy good blessings bestowed vpon me remembred that when I came home againe to thee thou wouldest forgiue my trespasses and offences and taking pitie of me thy poore creature lost and vtterlie cast away thou wouldest make me as one of thy hired seruants Luke 15. yet Thou didst embrace me in thine armes and kisse me and yet thou diddest cause the best robe to be brought forth and to be put vppon me thou diddest put a ring vppon my hand thou diddest kill the fatte calfe that I might eate and be merie in so great ioy and so good companie of my friends Was it not sufficient this being regarded that my condition was no better and it may be wel worse then the condition of a dogge that thou wouldest suffer me onelie to gather the croomes that fell from thy table Matth. 15. as the poore Cannanite besought thee but thou gauest me the whole loafe which belongeth onelie to thy children or that thou wouldest onely speak the word yet thou diddest come vnder my roofe euen into my house to heale me Am I more worthy is my faith greater then the faith of the Centuriō who accounted himself vnworthy of so great fauor was it not sufficient that as thou didst passe by thou wouldest vouchsafe onelie to speake vnto me to looke towards me yet thou didst come home with me euen into my house Luke 19. and thou didst feast me at thy proper costs charges was it not sufficiēt that thou wouldst cal me after the mariage to break my fast with the leauings at thy table and yet thou didst bid me to the feast receiue me to the cheifest of the banquet wherein thine oxen thy fatlings were prepared serued Is it not meruailous much Matth. 22. that in things which proceede only of thy gracious liberality thou hast added an oath signes seales yea hast left thy holy spirite for a gage pledge of thy promises to the end we shold in no case doubt but that it will please thee to performe them hauing thy bond vnder so many assurances that we might go with boldnes cōfidence to thy throne of thy mercy to be helped of thee in due time there to obtaine both pardon and life Is it not wonderfull that with al thy creatures thou wouldst giue thy selfe vnto vs after we haue iustlie deserued manie afflictions and calamities we haue contrarily receiued of thee so great blessinges as we are not able to value nor to number them not to comprehend them nor sufficiently to consider them And what meaneth this O Lord that to make satisfaction for our sinnes to redeeme a company of robbers murtherers theeues adulterers blasphemers proud couetous traitours faithles liers idolators thākles such roges beggars as weare thou thy selfe hast deliuered thy only son to the death not only in hostage for our deliuerance but also in pledge that he might abide in the same in our place if happely he had not bin of sufficient righteousnes to rāsome vs of sufficient power to fight with death of sufficient life to swallow him vp to confound so deadlie an aduersarie What meaneth this O Lord that thou hast contrarie to thy iustice thy nature thy custome thy promises not acknowledged him for a season notwithstāding he was thy son refused cast him off notwithstāding he entreated thee forsaken and let him passe notwithstanding that in thee he had reposed al his hope looked vpon him without all pitie compassion notwithstanding that he endured great extremities and that his soule as he himselfe witnessed was heauie and sorrowfull euen vnto the death And further what is this that as if thou haddest beene the most cruel tyrant that euer was heard of thou hast condemned him being innocent and guiltles and curssed him being the blessed seed and hauing perfectly accomplished the whole Law and lastlie deliuered him into the hands of many executioners to be put to death betweene two theeues the most shamefull death that euer man died notwithstanding he was righteous faithfull the author of life vnto all creatures Who could beleeue if thou hadst not spoken it if it were not written in thy word if thy signes and tokens did not shew it and lastlie if thy holie spirit did not assure it vnto our consciences that a God merciful patient and slow to anger that a God of all comfort and consolation and a louing Father as thou art the staie and refuge of all afflicted and forlorne persons the hauen and sunnie seate of all those that are tossed