ought not to haue accesse vnto his holy table before they haue made confession of their fault in publique and be reconciled to the Church of God Of those that sinne against the fourth article of the fourth preparation which consisteth in Charitie towardes our neighbour AL such as are disobedient to fathers mothers to the magistrate to al superiours also all seditious persons fighters murtheres such as beare hatred or malice against their neighbour they that are possessed carried with a spirit of reuenging whoremongers adulteres vnchast geuen to vnnaturall lust vncleanes drunkards gluttones ful of deceit of couetousnes of theft of vsury backebiters skorners false witnesses lyars men conuicted of common periurie and generaly all such as make a trade occupation of abusing the loue of our neighbour cōteined in the second table of the lawe of God are to be excluded out of the nomber of the faithful to whome it belongeth to be present at this holy spiritual feast For seing the Scriptures pronounce testifie that such haue no felowship with the Lorde that they are shut out of the kingdom of heauen that they shal not rest vpon the holy hill of the Lorde they ought by great reason to be barred from those holy singes by the whiche the faithfull are ioyned to Christ made possessours of euerlasting life A DIALOGVE WHEREIN WE are taught how we should come to the holy Supper of our Lord Iesus Christ Father HOw must we be prepared when we come to the Lord his table that we may be worthy receiuers of his holy Supper Child We must examine our selues diligently as we are warned by S. Paul in his Epistle to the Corinthians F. In how many points lyeth this triall examination of our selues C. Verily in two points First that we carrie our selues towards God who calleth biddeth vs to this holy banquet as he hath ordeined in his commandements and as we are bound by our obedience Secondly that we haue regard of our behauiour bearing towardes our brethren which are no lesse bidden nor welcome guests then we to this holy Banquet F. What is required in regard of our duetie towards God C. There be three points which are principal and heads to many other wherein this our duetie towards God is founded F. Rehearse those three points wherein principally this duetie standeth C. The first is Faith the next Repentance and the last Thankesgiuing F. What is Faith C. It is a firme fast perswasion or a certeine assurance that God is our Father and Sauiour in the name of his Sonne our Lord Iesus Christ F. Doth this Faith spring out of our hearts as out of the founteine C. we are not the authors thereof Iohn 1.13 but it is the gift of God for the faithfull are not borne of flesh nor of blood nor of the will of man but of God F. What be the meanes which God vseth to beget vs vnto him and to endue vs with Faith C. None other then his holy and heauenly worde Iohn 17. Rom. 10. Rom. 8. Galat. 4. established and confirmed in vs by the mightie working of his holy Spirite which crieth in our hearts Abba that is to say Father F. Is not this Faith made firme and warrantable in vs by the Lords Supper C. It must needes be so first our Faith is signed sealed in the Supper in this respect that therein Iesus Christ giueth himselfe vnto vs Matth. 26. Mark 14. Luke 22. 1. Cor. 21. assuring vs that his body was giuen for vs and his blood was shed for the redemption of our sinnes and secondly because the bread and the wine which we take eate drinke according to Gods ordinance and institutiō teacheth vs that by faith we take eate and drinke the body and blood of Iesus Christ as the onely foode and norishment of our soules F. How say you by all the faithlesse and vnbeleeuing members of mankind can they eate the bodie of Iesus Christ and drinke his blood C. By no meanes because they want true faith without the which we cannot be members of Christ so consequently cānot receiue any life of him who is the onely head of al the faithfull F. Then what benefite receiueth the Infidell if he communicate with the faithfull in this sacrament C. He is so farre from receiuing an earnest or pledge of his saluation 1. Cor. 11. that he eateth and drinketh his owne damnation F. In what place is Iesus Christ to be sought for of the faithful minding to lay hold on him to possesse him C. Coloss 3. In heauen For if we be risen with Christ we must seeke those thinges which are aboue where Christ sitteth at the right hand of God his Father F. Is not that the reason why the Priests in old time when they ministred the Supper vsed to saie to the people Sursum corda Lift vp your hearts C. It is the very true reason of that manner and to the same purpose the people answeared Habemus ad Dominum we lift them vp vnto the Lord. F. Then how can we be coupled or rather be made one with Iesus Christ who resteth in the heauens we remaining vpon the earth Child By Faith and by the mightie working of the holie Ghost to whom it is an easie matter to knitte and to ioyne together whatsoeuer thinges be diuided and seuered by distance of place F. What is your mind or what shall we saie to those that seeke Christ Iesus in the elements of the Supper namelie in the bread and the wine affirming that the very substance of the bread wine is chainged into the substantiall bodie and blood of Iesus Christ Child We may boldlie affirme that they are out of the way for diuerse causes First in that directlie they gainesay three seuerall Articles of our Faith namelie those that import the ascension of Christ vp into the heauens his sitting at the right hand of God and his continuall abiding there vntill he come to iudge the quicke and the dead And secondlie by their vayne and ridiculous changing of substances they abolish and take away the signe of the Sacrament to wit the breade and the wine and so consequentlie they take away the supper it selfe which cannot remaine if the signe thereof be taken awaie F. Are not other grosse vnreasonable points to be founde in this straunge doctrine of their changing of substances C. There are yet more as these by name that it giueth that which is holie to filthie swine and no lesse then the faithfull maketh the Infidel and vnbeleeuer partaker of this holie banquet wherein Iesus Christ is giuen to be eaten and onelie of the faithfull againe it causeth men to become idolators and to worship the Sacrament also it maketh the glorious bodie of Iesus Christ subiect to putrifying and to become no better then the filthie dung of mans bodie and lastlie it abolisheth the true humanitie of the Sonne
The Sacraments For in the Supper God most like a louing and carefull Father after he hath brought vs into his Church by Baptisme The effects of God in the Supper doth feede vs in spririte with the very substance of his Sonne Iesus Christ applying and making proper to euerie one of vs in particular the merite of his death and passion Why Iesus Christ giueth the bread the wine of the Supper and biddeth vs to take eate and drinke Matth. 26. To which purpose it is that Iesus Christ himselfe doth giue vs the breade and the wine that he commaundeth vs To eate and to drinke that he saith the bread is his bodie which is giuen for vs and the wine his blood which is shedde for the remission of our sinnes In which words he giueth himselfe vnto vs whollie he wil be our spiritual foode and life he will remaine in vs by his holy Spirite will haue vs to abide in him by Faith to the end that in beleeuing we do not perish but may obtaine that life euerlasting whereof he is the onely inheritor and giuer What we learne by the breaking of the bread In like manner the breaking of the bread in the Supper serueth for the confirmation of our Faith and ratifying of our saluation forasmuch as it assureth vs and causeth vs to see with our spirituall eyes that Iesus Christ was once in the citie of Hierusalem broken with the sorrowes of death for our deliuerance from euerlasting death and to purchase vnto vs euerlasting life And wheras by the commandement of Iesus Christ we take the bread into our hands then the cup and further that we eate the bread and drinke the wine which are conuerted into the food of our bodies we are taught by the hands of Faith we should seise vpon our Lord Iesus Christ and embrace him for our onely Sauiour and Redeemer and that by the same Faith we should spirituallie eate his bodie and drinke his blood continuing in hope of euerlasting life But the life of euery man in particular lieth in his owne Faith according to the confession made in the Apostles Creed wherein it is written for euery one apart to saie I beleeue not in generall we beleeue We are not in this case to busie or trouble our heads with the faith and beliefe of another with his worthinesse or vnworthines but wholly to rest and to stay vs vpon our own For S. Paul doth not teach vs that we should examine other men neither yet that other men should examine vs but he speaketh plainly and precisely in these words 1. Cor. 11. Let euerie man examine himselfe Wherefore let euerie one of vs in seuerall assure his conscience That Iesus Christ 1. Tim. 1. the true Messias is come into the world to saue sinners of whom he ought following the example of S. Paul to accompt himselfe the chiefest Let him beleeue that Iesus Christ came down from heauē to abide vpon the earth that he might lift him vp from the earth into heauen that Christ was made the sonne of man to make him the childe of God that he was conceaued by the holie Ghost and was borne of the virgin Marie to purifie and clense the sinfulnesse of his conception birth Let him perswade himselfe that the sonne of God hath ouercome the deuill to free him from the crueltie of that tyrant that he hath fulfilled the whole lawe louing God his Father with al his hart power and strength his neighbour as himselfe to purchase righteousnes for him that he made his appearance before Pilate an earthly iudge receaued sentence of temporall condemnation as an offender to exempt him from appearing before the dreadfull throne of God his iustice where he was to heare sentence of eternall condemnation pronounced against him for his offences committed against a God Almightie and euerlasting Let him be assured in heart that the same Iesus Christ descended into hell for his cause that is to say endured the sorrowes and terrible pangs of the second death and the heauie wrath of God to acquite him from that fearefull iudgement that he died a death accursed of God in hanging on the crosse to obteine for him both life and blessing before God that he rose againe from death for an earnest pennie and a warrant of his resurrection that he ascended into heauen for a certeine token of his ascension into the same kingdome that he sitteth on the right hand of God his Father to be for him an euerlasting Priest Teacher King Defender Reconciler and Aduocate And to be short that he shall come at his second comming to his endlesse consolation and perfect redemption In like manner it is necessarie that euerie one of vs do in particular applie vnto himselfe all those graces and treasures that are in Iesus Christ in asmuch as in giuing himselfe vnto vs he hath also giuen vs all his riches And therefore in that he is God it is that we may be partakers of his Diuinitie in that he is heire and Lord of the whole world it is that we may haue part of his Lordship and inheritance and that in him we may recouer the title of such possessions as we lost in Adam our first parent in that he is the welbeloued of his Father it is that we also may be acceptable in him in that he is rich it is to blesse vs with his riches in that he hath all power against the Deuill sinne hell Antichrist the world and all our enimies it is to be our warrant and defence against them al in that he is righteous good it is to iustifie vs to make vs good in that he is blessed and immortall it is to indue vs with his blessednesse and immortalitie Thus when we shall applie vnto our selues all the actions and benefites of the Lord Iesus Christ particularlie in like manner all his essentiall qualities affying vs wholly in him and in his promises and distrusting wholly our owne strength then we may boldlie draw neare vnto the table of the Lord where we shall by the benefite of Faith haue full fruition of Iesus Christ God man and further shall feele the same Faith encrease and grow in vs exceedingly to our great comfort And now it behooueth vs to note that it is impossible we should be made one with Iesus Christ and enioy the rich treasures that are in him vnlesse we do first renounce Antichrist his kingdome and vnlesse we haue in vtter abhomination all idolatrie superstition such traditions of man as are in a direct line set against the pure seruice of God the bounds and termes whereof are plainely set downe in his holy word Forseeing that God is our onely creator that in the person of his sonne Iesus Christ the true Isaac in whom al the nations of the earth are blessed he giueth himselfe entirely vnto vs his creatures it is great reason that in like maner we
law vnlesse we wil be vnthankefull towards Iesus Christ and open enemies to his Church and to our owne saluation Now because it is not sufficient to the end we may be endued with true repentance that we know our sins that we abhorre them confesse them abstaine from them but we must also know desire and do that which is good as we are charged in the word of God We are to looke narrowly to those reasons whereby we ought to be stirred vp to sanctifie the name of God First whereas we are ioyned and knit to Iesus Christ in the supper whereas we are made flesh of his flesh and bone of his bone whereas we liue by his holy Spirit ought not these things to moue vs to fashion our selues after the image and likenes of our Lord and Sauiour Iesus Christ Can he dwell in vs can he feede vs with his owne substance can he quicken vs with his Spirit can he ioyne vs vnto himselfe and tye vs with the linkes of Faith and yet neyther he nor the holy Ghost nor Faith shal preuaile with vs to the bringing forth of good and holy workes actions Further seeing it is so that he giueth not himself vnto vs by the halfe neither yet voyd of his most excellent qualities and treasures but garded with al spiritual graces and blessings adorned with righteousnesse and perfection hauing innocencie and holines in his traine how is it possible we should receiue Iesus Christ enritched with al his treasures but that the righteousnesse of our head must shine in vs which are his members yea in euery of our parts whither they be of the soule inward or of the bodie outward Is it meete that the partes of our soule which are two in number to wit our vnderstanding our wil which ought to laie hold vpon the promises of God which ought by Faith to receiue the bodie and blood of our Lord Iesus Christ that is to saie Iesus Christ al and some very God equall in al poynts to God his Father and verie man compounded of humane soule and body is it meete I saie that these our vnderstanding and wil should be applied to the meditation of worldly and wicked things and should be void of the knowledge and loue of God and of due charitie towards our neighbour Is it meete that our bodie which is the Temple of God should be prophaned and made vnholie that our eares which God created to the end we might heare his voice should be stopped at the sounding of the heauenlie voyce and open at the bursting foorth of vaine and wanton talke of vnchast songs and lewd sonnets Is it meet that our tongue which is bound by the lawe of creation to sing out the praise of God and by the law of redemption to preach the tydings of the Lords death vntil his comming is it meet Isaie that this tongue so fit an instrument to God his glorie should be mute in al good occasions and loose to backebyte to slaunder to blaspheame without ceasing or at the least most slipperie to cast out idle words for the which we shall one daie giue accompt before the throne of God his Maiestie Is it meet that our mouth which receiueth the sacred signe of the body and blood of Iesus Christ should suppresse the benefit of our redemption and that the poyson of aspes should lurcke within our lippes Is it meet that our hands which laye holde in the supper vpon the assured gage of God his loue of the league which he hath entred with vs and of our saluation should not onely be heauy to do good but also nimble to spoyle to steale to murther to oppresse and to vse violence Is it meet that our feete which ought to runne to al good actions should be ready and swift to runne after euil No certeinlie neither is it tolerable in any condition But Euē as he which calleth vs is holy so ought we both inwardly and outwardly to shine with holinesse As he by holy Baptisme hath brought vs into his holy house which is the holy Church the communiō of Saincts so we ought in the same Church to lead a godly life and to be of an holy conuersation As he hath washed our sinnes away by the precious blood of his Sonne Iesus Christ so ought we to die vnto sin and to liue vnto righteousnes As he hath called vs to a neuer dying or decaying hope of a blessed resurrectiō life euerlasting so ought we to lift vp our hearts on high not to be buried like moales in this frayle and transitorie earth which with al things aboue vnder it is sure to vanish To be short Tit. 2.11 seeing the grace of God is offered vnto vs from day to day and his holy word soundeth in our eares continually for this end onely that the same may bring saluation vnto vs and that we denying vngodlinesse and worldly lusts should lead a sober righteous and godly life in this present world looking for the blessed hope and appearing of the glory of the mighty God of our Sauiour Iesus Christ we must praie vnto God that by his grace we may so carrie our selues towards him in holines so towards our neighbour in righteousnes and so toward our selues in sobernes that we maie be found vnblameable at the great terrible day of the Lord by the meane of the same his welbeloued Sonne our Lord and Sauiour Iesus Christ OF THANKSGIVING The third Article Thirdlie it is requisite that we bee hartelie thankfull to God for the exceeding benefite of our redemption For to the end was the holie supper called Eucharistia that is to saie a thanksgiuing And surelie if our meates and the dailie bread which God giueth vs for the foode nourishment of our bodies ought to be sanctified by the word receiued with giuing of thanks is it not our partes so much the rather to giue God thanks for the heauenlie bread and for nourishment of our soules offered and giuen effectuallie vnto vs in the holy supper yea that which ought to be vnto vs a notable prouocation we see that our Sauiour himselfe hath by his owne example declared vnto vs our duetie in this behalfe For when he tooke the bread S. Mathew and S. Marke record that he blessed it before he brake it and gaue it to his disciples which word of blessing S. Luke expoundeth to be geuing of thanks Now seeing that Iesus Christ when he tooke the bread gaue thanks to God his father which he did in like manner when he tooke the cuppe and all for the redeeming of mankind is it not a principal chiefe point of our duety to render like thanks seeing it is we onelie which receiue so great and excellent a benefite But to the end we may be the better mooued and stirred vp to this acceptable sacrifice of thanksgiuing it behooueth vs to thinke vpon the worthinesse of the benefite of our redemption and vpon
of God because it would haue his bodie to be infinite and to be at once in all places F. Why hath not Iesus Christ witnessed saying And lo I am with you alway vntill the end of the world Actes 3.21 againe for where two or three are gathered together in my name there am I in the midst of them C. So it is but these places import the presence of his diuinitie not the presence of his humanity And this I proue by the testimony of Iesus Christ himselfe who saith in the Gospell The poore ye shal haue alwaies with you but me ye shal not haue alwaies also by that which S. Peter witnesseth in the Actes saying in these wordes concerning Christ Whom the heauen must conteine vntill the time that all things be restored F. Then you conclude that Iesus Christ albeit he is among vs by his diuinitie his holy spirite in respect of his humanity can be in no more then in one that one a certaine place and namelie in heauen C. That is my meaning so ment S. Augustine saing Till heauen earth shal be destroyed the Lord shal continually remaine aboue in the heauens The Truth of the Lord also remaineth with vs for it must needs be that the body wherein he rose vp should be in one that a certaine place but his Truth is spread ouer the face of the whole earth F. What is the sum of this true faith which seeketh Iesus Christ not vpon the earth but in the heauens C. Math. 28. Math. 18.20 This is the summe I beleeue in God the father who hath created me I beleeue in Iesus Christ who hath redeemed me from sinne from Satan from hel from death I beleeue in the holie ghost who sanctifieth me F. Why say you so in particular I beleeue and say not in generall we beleeue C. Because Euery man must examine himselfe Habac. 2. Rom. 1. Gal. 3. Heb. 10. and liue by his owne faith not by the faith of other F. And how may this be done C. If we shal applie to euery of vs in particular Iesus Christ himselfe with all his blessings and rich treasures F. What are the rich treasures to be found in Iesus Christ C. There is saluation for them that are lost life for them that are dead truth for them that are lyars wisedome for them that are ignorant righteousnesse for sinners holynesse and sanctification for the vngodly and redemption for captiues them that are in bondage F. Must we not then by faith applie all those things vnto our selues seeing we are all by nature lost dead lyars ignorant sinful defiled vngodly and captiues C. Yes verely For Iesus Christ hath taken vpon him al our neede miserie to make vs partakers of al his blessings rich treasures which in verie deede are distributed vnto vs in his holy Supper F. Now let vs speake of the second part of our dutie towards God which consisteth in Repentance and first what is Repentance C. It is a disliking of that is euill and a loue of that is good F. To the end we may haue our sins in disliking hatred is it not necessary that we know them C. It is necessarie F. How come we to haue knowledge of the euill that dwelleth in vs C. Iohan 3. First we know by our original birth For that which is borne of the flesh is flesh Secondly because we transgresse the law of God the rule of al perfection and righteousnes And thirdly by the ordinary afflictions calamities that God sendeth vpon vs for our sinnes and iniquities F. May we not also behold in the Sacraments a mirrour of our sinnes and offences C. We may For if we were no sinners we shold not stand in need of that forgiuenes of thē which is signified in Baptisme And againe except we were dead it should be in vaine that we come to the Supper to seek life saluation in Iesus Christ F. When we know our sinnes are we there to rest and not to proceede further namely to make confession of the same C. Psal 31. 51. Luke 18. We must also confesse our sinnes after the example of Dauid and of the Publican if we will obtaine righteousnesse before God F. Why should it be necessarie for vs to know and to confesse our sinnes before God C. To the end we may obteine forgiuenes and a ful and absolute remission according as God is iust and faithfull to performe his promises F. Why doth God forgiue vs our sinnes C. Math. 5. 18. To three especial and principal ends purposes First that we should be reconciled to our enemies secondly to the end we should freelie forgiue them thirdly to the end we should absteine from sinne and liue after righteousnesse F. Is there ought in the Supper which putteth vs in mind to flie from sinne and to abhor it C. There is for euen the verie breaking of the bread in the Supper doth teach vs that our sinnes haue broken and brused the sonne of God with the sorrowes of death F. What is hereupon to be gathered C. That we ought to condemne our sinnes and to haue them in abhomination as the causes of the death of the sonne of God F. Is it sufficient to absteine from euil without further proceeding in doing of good C. No forsooth Math. 3. 7 for Euery tree that bringeth not forth good fruit is hewen downe and cast into the fire And therefore is the euill and foolish seruant cast into vtter darknes Math. 25. not because he had vnthriftilie spent his masters talent but because by his diligence and painefulnesse he had done no good therewithall ne had raised any commodity therby vnto his master F. Then be like it is requisite that euery one according to the talent which he hath receiued of God should glorifie him in that vocation wherein he is placed and appointed C. Surely so it is if we desire to enter with the good seruant into the ioy of his master F. To the end we may do the thing that is good ought we not to seeke the knowledge thereof C. We ought and namely by these meanes by the law of God and generally by all the parts of the holy scripture which teacheth vs plainelie what those good workes are which God requireth vs to performe F. Whether doth the Supper or any part thereof exhort vs to a godly life or no C. It doth for whereas we are vnited to Iesus Christ made flesh of his flesh and bone of his bone also whereas we are made partakers of his holynesse and righteousnesse we are taught that we should be holy as he is holy F. What else C. Whereas we meete and assemble together in his holy Church which is the communion of sancts wheras by the working of the holy ghost we call vpon one father who is most holy lastlie whereas we heare his holy and heauenly word and also haue part
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
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
of his holy sacraments we are exhorted I say by all these reasons to an holines and purenesse of life F. Is this holinesse which God requireth of vs perfect in this world or no C. It is not for so we vnderstand euen by the examples of the sancts themselues during their life of mortality And contrariwise euen vntil the very last gaspe we shall continually haue neede to be humble suters to God for the remission of our sinnes in Iesus Christ F. Can this holinesse being vnperfect be pleasant and acceptable to God which is pefect C. Yea verily so farre as we endeuour by the assistance of his holy spirite by Faith to obey the commandements of God by Iesus Christ who with the cloke mātle of his own righteousnes couereth all our defalts wants imperfections F. Now let vs come to the third point of our dutie towards God Wherein said you ere while it did consist C. In acknowledging the benefits we haue receiued and daylie receiue of God and chiefelie the benefite of our redemption by Iesus Christ F. Is it not therefore that the auncient fathers called the holy Supper Eucharistia that is to say a Thankesgiuing C. It is and I say further that this acknowledging of Gods benefites is necessary for all those that communicate at the Lords table as Iesus Christ himself hath taught vs by his owne example hath commaunded vs beside to celebrate the Supper in remembrance of him F. How many conditions are to be regarded of vs in this acknowledging of Gods benefites C. There are fower principall poynts of which the first is that this recognisance is to be made to one God by his only son Iesus Christ the second that it proceede not onely out of our mouthes but also out of the verie bottome and secreat corners of our hearts F. Doth it not follow hereupon that all those that cal vpon sancts render not thanks to God alone by his son Iesus Christ are gretly deceiued C. Yes verily on the other side all hypocrites praying in an vnknowen strāge lāguage are no les out of the way because they honor worship God with their lips only not with their hearts F. What be the two other conditions annexed to this recognisance to the end it may be acceptable and agreeable to God our heauenly father C. The one is that it ought to be vsed at al times to wit as wel in aduersitie as in prosperitie the other that it be practised priuatly also in publike in the midst of the cōgregation of the faithful F. Now seeing we haue sufficiently spoken of our dutie towards God let vs speake of our duty towards our neighbour C. I say it consisteth in true loue brotherly vnion which of necessitie attendeth and waiteth vpon Faith and vpon the pure seruing and worshipping of God F. What is the true rule of loue and charitie towards our neighbour C. That we loue our neighbour as our selues or that we loue one another as Christ hath loued vs. F. How hath Iesus Christ loued vs C. He loued vs whē we were his enimies wicked vngracious abhominable in the sight of God F. Are not we taught by his example to loue our enemies though they be wicked and vngodlie persons C. We are for in that point we must also be framed and fashioned after the image of our head Iesus Christ F. Was the loue of Christ Iesus wherewith he loued vs a feined loue or hath it continued onely for a season C. No truely for he hath loued vs not onely in word but also in deed he hath not loued vs only for a short time but also euen to the end to the death and to the shedding of his precious blood for our ransome F. And ought we not herein to follow his example C. Yea that we ought for the auoyding of all dissembling and inconstancie so often as there is occasion to loue our brethren and to declare this our loue vnto them by our deeds F. Besides the example of Iesus Christ are we not exhorted to this true loue by certeine reasons and arguments in the Supper C. We are and first in that we communicate all together in one companie that we eate the same meate that we call vpon the same father that we haue all of vs one head Iesus Christ that we are al quickned by his holy spirit in these respects I say we ought to be stirred vp to true loue brotherly Charitie one towards another Secondly the making of the bread the wine which we receiue in the supper ought to exhort vs to the same charity F. How so C. Because that euen as the bread is made of many cornes which afterward are ioyned together to the making of one loafe euē as the wine is made of many grapes which afterwards are pressed together to the making of one liquour so ought al the professors of Christ which are many being cōsidered single seueral to be made one by loue in one body which is the church of God F. Can this loue whereunto we are exhorted in the Supper by so many reasons abide and dwell in them whose hearts are full of hatred and malice towards their brethren C. It cannot therfore we must put all wrongs and iniuries out of our minds we must be reconciled to those with whom we haue bin offended we must forgiue and pardon them freely euen so as we pray vnto God that he would forgiue and pardon vs. F. Then we may wel conclude vpon the whole that hath bin hitherto spokē that all those which do not their duty as wel towards God as towards their neighbour ought not to be admitted to the holy Supper C. We may indeed and therefore the true minister of Christ ought to be very circumspect wel aduised that he Giue not that which is holy to those that are commonly knowen as it were pointed at of al men with the finger for Dogs and swine F. The God of al mercy loue so garnish furnish our hearts with faith repētance that with a pure syncere affection we may both publish shew forth his praises and also loue our neighbors as Iesus Christ hath loued vs to the end we come not to his holy table as infidels and impenitent wretches do to our owne damnation but rather to our euerlasting saluation being well assured and certeinly perswaded that so truely we shal enioy the life the benefits and the rich treasours of Iesus Christ as we vse the elements which he hath appointed ordeined to be most certeyne and vnfallible tokens of life euerlasting in the same his welbeloued Sonne our Lord and Sauiour Iesus Christ C. Amen FINIS A DIALOGVE ENTREATING OF THE LORD HIS SVPPER Made by I. de l'Espine Minister of the word of God The Minister YOu know my brethren that Iesus Christ when hee instituted his holie supper commaunded vs to prooue our selues before we
of the Lord his supper by the imperfection and weakenesse of our Faith prouided allwaies that the same be vnfeined and that we acknowledging the basenesse and weakenesse thereof do praie vnto God to haue it augmented and increased by the working of his holie Spirite and also that to this end we vse the meanes that he hath left to be vsed Minist It is sufficient that we beleeue that Iesus Christ by his obedience hath purchased vnto vs the grace of God and in this grace and fauour hath gotten vs righteousnesse and life and that by his crosse he making satisfaction for our sinnes hath appeased his wrath and hath freed vs from the danger of death and of the cursse Euseb No syr but when we haue beleeued thus much we must be well assured that we are receiued into the communion of this obedience satisfaction when we receiue the bread and the wine which are presented vnto vs in the supper And for the last and most principall point we must beleeue that we are made one and incorporate with Iesus Christ and allowed of him of his Father not onely for his flocke his disciples his brethren and friends but also for members of his bodie and flesh of his flesh Out of which point we may drawe matter of singular and manifold comforts and consolations For by this meane we are sure that so long as we continue in this vnion we cannot be condemned ne kept holden in the bands of death no more then he himselfe and that the prince of this world hath no more part in vs or power ouer vs then he hath in or ouer him and that righteousnes and life are as well inseparable from vs as from him and that we are coheires with him of all the honor of his kingdome that where he is there we shal be of necessitie not impeacheable by al the power and practises of the Deuill Minist I haue two questions to aske you touching that you said euen now of the participation that we haue in the humanitie of Iesus Christ when we do take and eate the bread in the supper The first is whither that before the bread is giuen vnto vs we be not already vnited vnto him and if we be what profit we can receaue by the supper Euseb It is necessarie that by Faith we be ioyned vnto him before we come vnto the table otherwise we should be wholie vnworthy and yet we come that we maie be yet more neerelie knit in one with him For euen as two diuers things when they be tyed bound together with a corde maie be yet tied with another and if a man would vse an hundred cordes to that purpose it might be verie well saied that they are still tied together more and more so albeit that we by baptisme and Faith wherein we heare and obey the word of God are allied vnto him and ingrafted in the bodie of Iesus Christ yet that is no hinderance but that by the supper when we do celebrate it this alliance is renued and more more confirmed Minist What needeth it that we haue so manie assurances of pledges tokens to confirme the agreement that he hath made with vs for it might be gathered hereupon that he should be a deceiuer or inconstant that we therefore could not be to sure and to warie in our dealing with him Euseb The word of God is eternall and the effect thereof most sure and certeine euen as he being the speaker is euerlasting and vnchangeable his gifts and his callings without repentance neither is our vnbeliefe able to make the Faith or truth of God of no effect Yea as S. Paull saieth the veritie of God is more aboundant through our lying vnto his glorie Therefore the reason why he sweareth and sealeth his promises with a double seale after they be made is not for that they are of theire nature doubtful vncerteine but because our hearts are so full of suspicion and wicked distrust that we will neuer take his bare word for sufficient assurance yea we will hardlie trust him with all the solemnities of swearing signes and sealing that are vsed of him for our warrant in this behalfe Minist Herein the frowardnes and wretchednesse of our nature is the more apparant For we can be content to rest our selues wholie vpon the dreames and conceipt of our owne vaine and foolish wisdome or vpon the bare word of a mortall man by nature a lyar and euerie moment changeable yea diuerse times not proouing and seeing vpon what ground what reason and apparance it is either conceiued or deliuered Nay we go further then so for all the errors lyes fooleries illusions dreames and vaine visions that the Deuill can forge to destroy and seduce from God we receiue both without anie difference or difficultie and also without anie reasoning or debating of their nature or of their end I will saie more that if God were on the one side telling vs one thing and Satan on the other affirming the contrarie this Father of lies and prince of darknesse will finde more credit and faith with vs then God shall finde with all his truth and light And hereof we haue long agone seene and knowne the wofull experience of our first parents who being wiser and better then all their children that came after them onelie Iesus Christ excepted were soone and easely perswaded the verie contrarie to that which God had spoken yea by the serpent being but a beast and vsing no great and long discourse or manie words to confirme his sayings And that which maketh me to marueile to detest the more our malice herein is that we are so readie to receiue and beleeue whatsoeuer this wicked abuser and deceiuer of mankinde is able to put into our eares to our destructiō though he haue no reason or argument to proue his purpose that on the cōtrary we are so slow to allow that which God doth tel vs confirmeth by so many oathes signes witnesses miracles that we might be saued But I will leaue that matter to ask you another doubt to wit whither the vniō whereof you haue spoken which we haue with Iesus Christ be of our bodies or of our soules and minds onelie and whither we are to go vp into heauen from the earth where we abide or he is to come downe from heauen where he remaineth that we may be ioyned and coupled together Euseb You propound a question vnto me which in these dayes much troubleth and exerciseth the heads of manie men yet me thinketh that a man of a modest and sober minde that seeketh not to be contentious might satisfie himselfe with so much as you haue taught vs in that point that is to wit that the vnion is corporall and of the bodies but the meane is spirituall euen as the vniting together of man and wife which is the fittest comparison that can in this case be vsed and alledged Their bodies are vnited
which O Lord what should become of me whither should I go what hope should remaine for me vpon the earth there is nothing but thy cursse from heauen thy wrath is reueiled vpon my wickednes and vnbeliefe in al things that are vnder the sun there is nothing but vanitie Therefore when I looke to see from whence my helpe shall come after I haue cast mine eies euery way round about me I must of force confesse with thy Prophet that from thy goodnesse onely I am to looke and to wayte for my help and Psal 52. that among men there is giuen no other name vnder heauen whereby we must be saued then the name of thy sonne I am wicked and wretched more then I can expresse but thou art good and mercifull more then I can thinke or conceiue when I looke vpon my selfe al my hope of saluation departeth but as soone as thou turnest thy face towards me by by my hope returneth namelie when thou shewest in thy countenance the compassion that thou takest of my miserie to defend me against the fansies and illusions of my carnal vnderstanding and to vphold me in the dreadfull and terrible skirmishes wherewith my poore and weake conscience is often assailed sore amased to repel and to driue backe al the temptations of the wicked Spirit to giue me courage and an assured hardinesse against those horrible threatnings layd out in thy law agaynst all the transgressors of the same and in briefe to keepe me from falling and to lift me vp when I am downe I haue no other meane but thy mercie and the grace that thou hast promised me by the merits of thy sonne This is my forte castle when I am beseiged by the enimie of my saluation my place of refuge and rescue when thy wrath and iudgements do follow pursue me This is the staffe and the proppe not onelie of my age but also of my whole life for there is no parte or age of my life wherein I am not so weake that without it I cannot be able to stand O most excellēt perfect receipt which neuer man yet prooued but was cured of his sicknesse and redilie found remedy of al his diseases Am not I greatlie bound to the that thou hast taught me this receipte and further that thou hast made it for my vse applied it to my infirmitie and healed me by it O good God! O how great and how wonderfull is thy goodnesse There is nothing so great as I suppose as are the benefits that thou hast bestowed vpon me doest continue vpon me day by day And yet I must beleeue and confesse that they are small almost of no price in respect of those which thou keepest in store for me I looke for and hope for at thy hands But this seemeth a verie pitiful case that they should be so great and on the contrarie that my Faith should be so litle and so weake to receiue them and my spirit so rude ignorant to vnderstand them and my tongue so vnsmooth to expresse them and that which is worst of al my affection so cold to acknowledge to esteeme them at their price and value And yet this cursed and damnable vnthankfulnesse of mine doth not withdraw thy goodnesse largenesse towards me which day by day thou dost continue more and more yea in such sort as the latter fauour and graces which thou shewest me do far surmount surpasse the former which thou hast bestowed vpon me It is not possible to reckon or to imagine the thankes that I owe vnto the the let the hinderance whereof is partlie my owne insufficiencie and weakenesse and partlie the hugenesse and infinite number of thy benifits But to discouer all my shame and all my nakednesse vnto the it proceedeth from the small remembrance and feeling that I haue of thy goodnesse what remaineth but that I shal be esteemed altogether vnthankfull towards thee nothing remaineth but onlie to pray thee that thou wouldst open my lippes by thy holie Spirit to the end that I may acknowledge and confesse mine vnthankefulnesse and vnworthinesse to be sorowfull that I can no better feele and conceiue of thy benifits in my heart to cry out alowd that thou art infinite in goodnesse who hast bestowed so manie graces vpon me and that for my part I am infinite in wickednes who do price esteeme regard them so litle and in generall to protest in publique that my saluation proceedeth from thee my destructiō from my selfe if it were not thy good pleasure of thy singular grace fauor to prouide for to meete with that inconuenience Helpe me now ô Lord that I may do this by the whole course of my life and that the readines good affection hereunto that thou hast giuen me at this present be not in vayne of none effect Suffer me not ô God my father to take delight pleasure in any other thing thē in the knowledge meditation speaking praising of thy mercy and great fauors towards me of the contrarie to take no greater sorrow displeasure then in the crimes offences and lewde demeanours that I commit against thy Maiestie This is the praier and confession that I make before I come to the table of my Sauiour Minist Yet this is not all that I will require for you must now let me vnderstand what you thinke at the verie instant when the bread and wine is ministred Euseb The bread and wine that I take that I see and behold and that I taste are as it were certeine steps and traces to guid and to lift vp my spirit by litle and litle to the regard and remembrance of that league and alliance which God hath made with vs of the forgiuenesse of my sinnes of life euerlasting of the adoption of children of the inheritance of the kingdome of heauen of al spiritual ioye of perpetual rest of glorie of grace of peace and in generall of all the great and true felicities therein conteined After that I cal to minde Iesus Christ the Mediatour and worker of this new league who hath by his death found means that it shal be auaileable and of full strength and vertue and cancelling the bond obligation wherein we were bound before and acquitted vs and set vs free from al the whole cursse Thence I go farther and I come on to behold the charitie and loue of God towards vs not able to be conceiued who spared not his onely Sonne but deliuered him and gaue him ouer to the death that he might make satisfaction for our iniquities and offences Lastly I doe shut vp my inward thoughts with repeating ouer and ouer when I arise from the table how manie waies I am bound vnto him and with rendring vnto him such thankes as it pleaseth him to inspire into my heart Minist You haue greatlie satisfied contēted me Eusebius in al your answers I thanke God for