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
and coupled together not corporallie or so as their vnion may be discerned and iudged by the outward senses for we see that they are diuerse times sundred by distance and difference of places but by the Faith of wedlocke which they haue mutuallie giuen Minist It is not sufficient to saie or to doe any thing but the same must be with reason to the edifying of them that see our workes or heare our words Wherefore Eusebius you shal rehearse if it please you such reasons as you take to be the fittest for the proouing of that which you haue said Euseb Ephes 5. The first is that S. Paul after he had taught that we are members of his bodie of his flesh and of his bones alledgeth not onelie the resemblance but also the first institution of marriage saying For this cause shall a man leaue his father and mother and shall cleaue to his wife and they twaine shal be one flesh This is a great secret but I speake concerning Christ and concerning the Church To the ende he might shewe vs the meane wherby this cōiunction is made and for our better and more readie conceiuing of the same that we might set before our eyes the vnion and coniunction that is betweene the husband and the wife The second is that the kingdome of Iesus Christ is spiritual whereupon it followeth that the order the gouernement the lawes the promises the power the glorie all other things that apperteine to the honor and renowne of a kingdome are in the kingdome of Iesus Christ spirituall Therefore when we do speake of the coniunction of the members with the head which is one of the principall members we maie not thinke that the meane to atteine vnto it is other then heauenly and spirituall The third is that Iesus Christ entreating of this matter couertlie vnder the figure and shadow of eating of his flesh seeing that some of his disciples had forsaken his company and were offended at his talke because they had not well vnderstoode them and had interpreted them carnallie said for the better more ample expounding of them as followeth It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you are spirit life Can there be anie thing more cleare to shew that the eating of his flesh that is to saie that the vnion which we haue with his humanitie is made and brought to passe spirituallie Euen as therfore the ignorance and bluntnesse of Nicodemus deserued to be blamed and to be controuled of Iesus Christ because he did carnally expound and construe the reasoning of Iesus Christ touching the new birth of the faithfull so if anie man hearing speach of the eating of his flesh or of the drinking of his blood made simplie and according to the letter vnderstand the same without all figuratiue speach and spirituall meaning his ignorance were not onelie to be derided as a vaine and foolish thing but also to bee contemned as impious and tending to the diminishing of our faith and of the glorie of God The fourth is that Our Fathers as Sainct Paul saith did all eate of the same spirituall meate and did all drinke of the same spirituall drinke for they drank of the spirituall Rocke that followed them that Rocke was Christ Now certeine it is that they could not eate that rock corporallie as we do eat our bread made of corne because Christ Iesus was not yet incarnate and made flesh wherefore it must needs follow that as their eating is spiritual so is our eating spiritual being wholie like vnto theirs if we will beleeue the Apostle The fift is Act. 3. That the heauen as Sainct Peter saith must conteine Iesus Christ vntill the time that all things be restored which God had spoken by the mouthe of all his Prophets since the world began And this is one of the articles that we protest that we hold when we rehearse the Creede Therefore it is a great follie yea an impietie to thinke that it is requisite for the eating of his flesh and the drinking of his blood that he should come downe from heauē that corporallie and in person he shoud deliuer the same vnto vs to that end and purpose The sixt is that Iesus Christ speaking to his disciples said vnto them Iohn 16. That it was expedient for them that he should leaue the world and go his waie Whereupon it followeth that it should be a thing not onelie vnprofitable but also hurtfull and dangerous to the Church that he should returne hither in his owne bodilie shape before the time prefixed and purposed The seuenth is that the supper must be celebrated in the remēbrance of him as it is plainelie shewed in the cōmaundement that he gaue when he did institute the same nowe the remembrance that we haue of anie matter pre-supposeth the same to be absent corporally for otherwise if it be present there is no more a remembrance but a sight and enioying wherevpon it followeth that because the Supper is ordained to exercise vs in the remembrance of Iesus Christ he is absent from vs in bodie The eight is that we are not commaunded to celebrate and to declare his death but vntill the time of his comming and therfore if he should come among vs in bodie when we are assembled for that purpose we ought to cease and to leaue of this whole ceremonie The ninth is that as a glorious and spirituall bodie doth not eate so it cannot be eaten corporally for otherwise we might saie that it might bee disgested in the stomake as other meates may be and consequentlie might be subiect to corruption which is a thing contrarie to the condition of bodies glorified which are not onelie immortall but also free from all corruption The tenth is that the thing that is not ordained for the life of our bodies is not to be eaten corporallie But the flesh of Iesus Christ crucified and his bloud shed for our redemption are not ordained for the life of the bodie which maie be and is preserued and kept by other meanes therefore we must needes conclude that we neither eate the one nor drinke the other corporallie The eleuenth is that Sainct Paul saith that Meates are ordained for the bellie 1. Cor. 6. and the bellie for meates but God shall destroy both it and them Teaching vs that as this life is fraile and subiect to corruption so are also all those bodily meats that are ordeined for the nourishment of the same so then if the flesh of Christ were bodilie eaten it should follow that it should be subiect to corruption a thing cleerely meerely contrarie to that whole discourse of S. Iohn vpon this matter whosoeuer eateth my flesh Iohn 6. hath eternall life Where he further maketh a difference betweene it Manna giuen to our Fathers in the wildernesse saying that the one is corruptible the other is voide and free from all corruption The
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
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
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
vnto vs in as much as Faith is engendred by the word and after confirmed nourished and encreased in vs by the Sacraments thereunto annexed Euseb You propounded vnto vs a similitude of the lampe which seemed vnto me a verie fitte and proper waie to declare vnto vs in some good manner the properties and vse as well of Faith as of the Sacraments you said that Faith was like vnto the fire in as much as by the light thereof it bringeth vs to the sight and knowledge of God of Iesus Christ our sauing health and of our selues that the cotton about the which the fire is lighted did resemble the word the gracious promises whereon the said Faith is built and founded and that the sacraments are as the oyle that serueth to keepe in the fire so as it neither be diminished nor put out altogether Minist Can you remeber the matter which I drew out of this similitude the end wherefore I brought it into my discourse Euseb I take it that it was to shew vnto vs that the Supper can serue vs to small purpose vnlesse that first we be furnished with Faith in our hearts that is it of no more vse then oyle is in a lampe when no fire is lighted or then a seale to a letter wherein is nothing written Minist Then you may perceaue Eusebius and vnderstande that it is not without great reason that the ancient fathers haue called these two ceremonies of Baptisme and of the Supper mysteries and sacraments the deepe diuine and hidden sense and meaning of them considered and that S. Augustine hath not amisse applied that vnto them which is written of God by Dauid in the Psalmes Psal 18. that He made darkenesse his secret place and his pauilion round about him euen darkenesse of waters ana cloudes of the ayre For who woulde thinke at the first assaie that the gracious fauour of God the benefite of Iesus Christ the forgiuenesse of sinnes and generally all the partes of our saluation and redemption were so excellentlie set out in a little water breade and wine as you haue â—eclared vnto vs in particularitie Dauid called the ancient ceremonies the order that was kept in the Church in his daies The face of God Psal 24. because the faithfull did therin see and behold as in a glasse his promises his fauour and his gracious goodnesse But this name may be more properlie giuen to our ceremonies because they are more significant and doe beare the markes and tokens of his fauour towardes vs more liuelie and perfectlie set out and more deepelie imprinted in them then the other But I suppose you haue nowe sufficientlie declared how our faith is edified by the Sacramentes proceede to the rest and shewe me by what meane our charitie is instructed Euseb 1. Cor. 10. Sainct Paul saieth that we that are manie are one breade and one bodie because we all are partakers of one bread Euen as therefore in the supper we are taught that there is no other meane to obtaine saluation then by Iesus Christ deade and crucified for vs so wee doe protest by the bread and wine that we receiue that if we wil be partakers of this saluation we must be vnited and made one with him and in him al of vs together one with another Wherunto is required a charitie not of the tongue the outward gesture or speach not common or ordinarie not cold and remisse but an ardent and heartie affection holding vs also fast and locking vs at it were so sure and so close together in one bodie that if it were a thing possible a man might no sooner sunder deuide vs one from an other then the grains of corne after the bread is baken or the grapes can be deuided when the wine is tunned Minist Yea but can it be that when wee come to the table we should so perfectlie loue each other as that there be not in the whole body of the Church more then one heart one soule one spirite and one minde Euseb In this case we doe not speake of that Faith and Charitie which we haue or can haue when we celebrate the supper but of that onely which is taught vs therin for I haue heard you say and rehearse often that their is great difference betwene the power of man and the duetie of man betweene his practise and his precepts and that we are alwaies more indebted then we vse to pay euen as we are euer better taught and instructed then we can learne or followe For the wisdome of God being perfect and infinite it cannot be but the law as Dauid saieth proceeding from him Psal 19. must needs be verie entire and perfect But if our power and habilitie to keepe the lawe be either none at all or so weake as it can verie hardlie stirre ad remooue it selfe how is it possible that our obedience should not be vnperfect in like manner our faith our charitie and in generall whatsoeuer we doe or whatsoeuer proceedeth from vs Minist You saie well Eusebius we maie not confound or trouble the order that is to be kept in handling of this matter and it suffiseth that you haue now shewed vs what is taught and signified vnto vs in the Supper for you shall more fitlie and more conuenientlie shew forth the propertie of Faith Charitie which we are to bring with vs to this Supper when we shall entreate what course and meane we ought to follow to come vnto it worthilie Now to continue the veine of your discourse you shall giue vs to vnderstande who they be that are inuited and bidden to this supper and whither that all manner of persons indifferentlie are fit to celebrate the same Euseb As they did eate saith S. Mathew Iesus tooke the breade and after hee had giuen thankes hee brake it and gaue it to his disciples He noteth plainely that the bread which he did take and breake in the supper was giuen onelie to his disciples and scholers to signifie vnto vs that we doe eate it vnworthilie if we know not Iesus Christ be not in some good measure instructed in his gospel And so by this reason are excluded barred from this feast al ignorant persons all Infidels contemners and blasphemers For if the Sacrament was not ordeined to any other purpose as was said before then for the confirming exercising and increasing of our faith what benefite would it be vnto vs if there were no faith to be found in our heartes Furthermore is the end whereunto it was deputed be to shadow foorth and to set before our eyes Iesus Christ crucified how can this end be attained and compassed if our eyes be out and we remaine in blindenes For the light is for none other then for such as haue eyes to see it Againe if we be dead as in truth we are no better being vtterly voide of knowledge and beleife the breade that is ordeined onely to shape and to
twelfth is that if Iesus Christ were bodilie eaten there were no necessitie to prooue to examin our Faith or our conscience when we would prepare our selues to the eating of his supper but onelie our teeth to wit whither they were sharpe and able enough to chew it and the stomach to see whither it were apt to digest it as we do in all other corporall meats The thirteenth is that we eate the flesh and drinke the blood of Iesus Christ euen in the selfe same maner as the Apostles haue done long before vs. But they did not eate the same corporallie for so men might haue seene the Apostles eating his bodie with their bodilie eies euen as wel as they did see his body before them when he ministred the same vnto them Now we must inferre that no more do we eate his flesh corporallie If anie will saie that God by a miracle prouideth that this eating be not discerned with bodilie eies to the end it should not be abhorred I answeare that in this case the onelie conceipte and inward imagination were sufficient as we reade of S. Peter who in a vision abhorred the eating of those creatures Act. 10. that were in the law forbidden to be eaten The fourteenth is that it is plainelie forbidden in Genesis Gen. 6. To eate flesh with the life thereof that is with the blood thereof Whereupon it may be inferred that Iesus Christ who is not come to abolish the law but to fulfill the law hath not enioyned vs a thing so strictlie forbidden euen more abhominable then murther And the reason alleaged by S. Augustine to shew that al the places wherin Iesus Christ doth exhort his disciples to eate his flesh and to drinke his blood are vsed by waie of figured and shadowed speaches I wil turne the place of S. Augustine in his booke of Christian doctrine to the end that the readers maie vnderstand his iudgement in this matter If there be anie sentence or anie manner of speach in the Scripture saith he that seemeth to commaund anie outrage or wickednesse or contrarily to forbid any bountifull and liberall action the same is spoken by waie of a figure But this sentence following Ioh. 9. Except you eate the flesh of the sonne of man and drinke his blood ye haue no life in you seemeth to commaund an horrible and detestable case wherefore it followeth that this is a figure by the which he commaundeth vs to be partakers and to haue communion in the death and passion of the Lord and for the profit and comfort of our consciences to enclose this point within the most secret corners of our memorie that his humanitie was crucified and wounded for our cause This is S. Augustine his iudgement which I haue turned word for word The fifteenth is that we cannot receiue the corporal eating of the flesh of Iesus Christ but we must admit alow his bodie to be infinite which thing entirely derogateth from the truth of his nature and by the same meanes vtterly ouerthroweth the chiefest grounds most principall foundations of our Faith For except we beleeue him to haue bin man and the sonne of man in al things our sinnes and imperfections onely reserued like vnto vs whereupon shall we build our assurance and persuasion that he hath redeemed and ransomed our nature and that he is our high priest which hath compassion vpon all our infirmities Further it maie be alleadged that we cannot deuise to speake any thing more fauourable and auaileable for the herises of Marcion and Apollinaris the one of whom maintained that the body of Iesus Christ was a fantastique bodie and the other said that it was an heauenlie bodie as the foresaid corporall eating of the flesh of Iesus Christ is heauenlie The sixteenth is that if we eate the flesh of Iesus Christ bodilie the substance of our bodies must of necessitie be augmented therebie and nourished euen as it is by other corporall meates that we receaue a thing wholie and altogether contrarie to experience for the bodies of the faithfull notwithstanding the eating onely of his flesh drinking of his blood must of necessitie perish and wither awaie except they be nourished and preserued by some other food or else by some other meane The seuenteenth is that as we doe not eate corporall meates spirituallie euen so we can not eate according to this proportion things spirituall carnallie The eighteenth is That if we eate the flesh of Iesus Christ corporallie so little a bodie as his was being so broken in peices and parted should not suffice so manie as by eating were made partakers thereof Wherefore we may safely inferre vpon all these reasons that the meane whereby we are ioyned to Iesus Christ is spirituall and that by Faith wrought in vs by the power of the Spirite we do eate his flesh and drinke his blood that is to say that we are vnited and ingrafted in his bodie and more and more lincked and allied vnto him And so saith Sainct Augustine verie plainelie writing vpon the 26. Psalme Behold saith that holie father our pledge and our assurance that we by Faith Hope and Charitie are for euer ioyned to our head in heauē as he by diuinitie bountie vnion is with vs vpon the earth euen vnto the worlds end And vpon the 30. Psa Whole Christ is the head with the bodie the heade is the sauiour of the bodie the head I say which is already ascended vp into heauen and the body is the church which yet doth labour and is sore troubled heere vpon the earth Now if the bodie had not bin ioyned and bounde to the head with a chaine of Charitie that of the head bodie there might be made but one he would neuer haue spoken from heauen in this manner rebuking that persecutour Saul Saul Saul why persecutest thou me Act. 22. Minist Then this ioyning is not after the manner of things natural or conteined and circunscribed and enclosed in any place as the ioyning together of two stones in one place with lime and sand or of two peeces of wood the one to the other with glew but it is a diuine and mysticall ioyning as you haue sufficientlie declared and what maner of faith we ought to bring with vs when we come to celebrate the Supper Now if it please you I would haue you to proceede to shew me in like manner what manner of Charitie is required Euseb We maie carrie no hatred ne anie euill affection in our heart against our neighbour but forget and pardon one another all such iniuries and offences as being remembred might breake or otherwise offende that mutuall friendship which ought to compasse in and enclose the whole bodie of the Church And yet thus much is not sufficient but we must moreouer reknowledge our selues to bee brethren and the sonnes of one father and members not only of one bodie but also of another haue but one heart one soule and
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