A Preparation into the way of life, with a direction into the right use of the Lords Supper: Gathered by William Hopkinson, Preacher of the word of God.  
Printed at London, by Robert Walde-graue, for john Harrison the younger, and Thomas Man. 1581.   

¶ To the right Honourable Sir Henry Sidney, Lord Precedent of her majesties Counsel in the Marches of Wales, Knight of the most noble order of the Garter, and of her majesties most honourable privy Counsel: W. H. wisheth plenty of those blessings which have promises of this life and the life to come.  
seeing that it is the duty of every true Christian (Right Honourable) from the highest to the lowest, according to the measure of the grace that he hath received of the Lord, to reach out himself with continual attendance to profit every his fellow neighbour, especially in the charge over which the Lord hath set him for the time, so labouring in himself to exceed the measure of the most, who make much of life without consideration wherefore they live: I have held myself bounden, by all means that I might, to endeavour the regard of those over whom the Lord by your Honour hath set me. And seeing that not only the judgement of reason, but continual experience doth teach us, that to make a scholar learned in the tongues, the readiest way is, to begin with the letters, or well profited in any Science, to set first a sure foundation in the principles of the same, I have held it the most ready entrance to make the lords truth familiar to his people, especially them of whom I have special knowledge, and over whom peculiar charge, to lay the groundwork as sure as I might, namely in leading them in the light of the Lords word, to the true sight of themselves in two respects, that is, what they are by nature, and what by grace, whereof if either be wanting in the knowledge of Christians, the Lord looseth (in respect of him) his due glory, and the people their salvation. As if the first be not known, men receive the lords promises in security, as which number at this day seemeth to be great, and if the second be not had, men's hearts are surprised in the way of death. And as he that buildeth without a foundation laid, shall build in the ayrc, so this steady groundwork surely founded, & well beat upon, shall give an easy entrance to further building by the word of doctrine and faith, that the lords Saints by this means may through his grace not only be gathered, as the Apostle saith, but that through the work of the ministry they may be built up into him which is the head, even Christ jesus.  
And for this cause I have, as I might, gathered these directions by the Lord's word, for a perpetual testimony to remain with them, a consent to such as turn to the Lord, and for a witness to the rest. But especially (next unto this foundation laid) have I laboured to lead them into the right use of the Lords Supper, a special confirmation of God's promises in Christ to our comfort, a matter also miserably neglected and lightly accounted of, to the lamentable ruin and downfall of many thousand souls, for the lords judgements stand inviolably: whose works doth testify that they are justly in danger of his endless indignation, who profane his mysteries in unworthiness, of what condition or sort soever they be, for with him is no respect of persons. In both which I have joined the desire of mine own discharge, with the people's safety, and gathered the sum of both into such a form, as may best agree with their experience: not as refusing or lightly accouting of the labours of such godly brethren as have much profited the Lords people in the like way, but as casting in two mites with the poor Widow to the Lotds work, which as it was specially meant for mine own charge, so have I yielded to the persuasion of certain godly friends, to communicate the same with the Church of God by suffering it to be published in print, both for the comfort of the godly, the Lord blessing it: and testify to the Papists the lords enemies, that though the variety of speech be divers, yet that we hold firmly one and the self same ground and substance of truth, and that there is not amongst us at all any odds or variety of doctrine, whatsoever they and their like, shame not unjustly to say against us.  
But in this case considering that it must undergo the view aswell of foes as favourers, & that as I am assured of favourable acceptation amongst the godly, yet as the sun never wanteth light, the fire heat, or the srostie winter coldness: so have there ever been, and will be, plenty of such who in stead of well deserving, do please themselves with unjust reproaching of others labours. In this respect, as that I might content myself, in accepting gladly any just occasion to leave some testimony of a right thankful heart for your Honour's favours many ways vouchsafed me, whereby I hold myself in the Lord continually bound to your Honourable house in all that I may, and in consideration whereof, when other means be wanting whereby to testify the same, I shall not cease (I trust) right humbly to commend your estate unto the Lord, who hath promised to hear the just prayers of his servants for the worthiness of his Christ: So have I been bold to present the same unto your Honour, such as it is, the rather having just cause to persuade myself of your honourable acceptation and protection of whatsoever may profit the Church of God, I have also together delivered to the print, for the care I have of my brethren's health, a most notable and christian comfortable letter, written by that notable member of the Church of God in his time, M. Edward Dering, to a godly christian gentlewoman, by which through the lords blessing I must needs confess to have gained much comfort, as also mine hearty desire and hope is that others shall. So that while the unclean and impure Atheists, frozen hearted Papists, temporisers, carnal Gospelers, and infidels, shall sup out the measure of God's judgements to the bottom, we, well warranted in our Christian estate, sound directed in the right use of the lords mysteries, by the word preserved in the extremities of sin, and in all, lightened to the right application of the grace of Christ, shall with invincible constancy run out the course that is set before us, and patiently wait for our deliverance, even the coming of our Lord jesus Christ, of whom it is written that he shall appear the second time without sin to salvation, to them that wait for him. Which that we may continually do, our good God and Father grant unto us by the special direction of his holy spirit of sanctification and grace, and power plentifully upon your Honour those blessings which specially concern the advancement of his glory, your Honour's safety both in body and conscience, and the peace of his Church, in and for his son our Lord jesus. Amen.  
Your Honour's most humbly to be always used in the Lord Christ, WILLIAM HOPKINSON.   

¶ A preparation into the way of life: with a direction into the right use of the Lords Supper.  
Question.  
How had you your being at the first:  
Answer. God created me and all men in Adam, as it is written, The Lord God made man of the dust of the ground, and breathed in his face breath of life, and man was made a living soul.  
Question. Wherefore did God create you?  
Ans. To seek his glory, as it is written, Of him, through him, and for him are all things, to him be glory for ever. Amen.  
Qu How will God be glorified?  
Ans. According to his will revealed in his word. For it is written: 
Deut. 12.32.  Whatsoever I command you, take heed that you do it, thou shalt put nothing thereto, nor take aught therefrom. Josh. 1.7.  
Qu. In what estate were you created?  
An. Holy and excellent, without sin, in perfect righteousness and holiness before him, as appeareth Gen. Let us make man in our image according to our likeness, 
Gen. 1.27.  etc.  
Qu. How became you subject to so many infirmities?  
Ans. By sin and disobedience. As it is written: Because thou haste obeyed the voice of thy wife, and hast eaten of the tree whereof I commanded thee, 
Gen. 3.17.  saying: Thou shalt not eat of it: cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life.  
Qu. How became you sinful?  
An. Adam transgressed the Lord's precept in eating the forbidden fruit, lost his innocency, and brought sin upon himself and all his posterity. As appeareth when he had yielded to disobey the Lord. 
Gen. 3.9.10.  The Lord God called to the man, and said to him, Where art thou? Who said, I heard thy voice, and was afraid, because I was naked, therefore I hid myself. Also the Lord God sent him forth from the Garden of Eden, 
Gen. 3.23.  to till the earth from whence he was taken. etc.  
Qu. Is this sin in every one by nature?  
An. Yea in all Adam's posterity, none excepted: as it is written, 
Rom. 5.12.  As by one man sin entered into the world, and death by sin, and so death went over all men, in as much as all men have sinned.  
Qu. What is the reward of sin?  
An. Death eternal: as it is written, 
Deut. 27.26.  Cursed be he that continueth not in all the words of this law, to do them. Rom. 6.23. Gal. 3.10.  
Qu. Shall I escape this death by the works of the law?  
An. No. For it is written, 
Rom. 8.3.  For that that was impossible to the law, in as much as it was not able because of the flesh, God sending his own son in the simisitude of sinful flesh condemned sin in the flesh.  
Qu. Sith the Law doth not justify us before God, what profit hath a Christian by it?  
An. 
The use of the law. Josh. 1.8.  First it is a way for God's children to walk in: as it is written, Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou have good success. etc. Deut. 6.6. Secondly, it teacheth man not to trust in his own innocency. For it is written, We have proved that all both jews and Gentiles are under sin. 
Rom. 3.9.  10. Psal. 14.1.53.4. Thirdly, it pulleth down the pride of man's heart, and humbleth him before God: as it is written, We know that whatsoever the law saith, it saith it to them which are under the law, that every mouth may be stopped, 
Ro. 3.19.20.  and all the world culpable before God. And by the works of the law shall no flesh be justified, for by the law cometh the knowledge of sin. Fourthly, it is a schoolmaster to Christ. 
Gal. 3.23.  for it is written, Before faith came we were kept under the law, and shut up unto the faith that should afterwards be revealed, wherefore the law was our schoolmaster to bring us unto Christ, that we might be made righteous by faith.  
Qu. Why should we do good works, sith they do not justify us?  
An. First, 
The right end of works. joh. 14.15.  to show our love to God our father, in walking as becometh his children. For the Lord saith, If you love me keep my commandments. Levi. 11.44.19.2. Secondly, to show our love to ourselves, making our election thereby sure unto ourselves. For it is written. 
Ephes. 1.3.4.  Blessed be God, even the father of our Lord jesus Christ. etc. He hath chosen us in him before the foundation of the world was laid, that we should be holy and without blame before him in love. 1. Pet. 1.2.2. Pet. 1.10. Thirdly, to profit our brethren, and glorify the Lord. 
Mat. 5.16.  Let your light so shine before men, that they seeing your good works, may glorify your father which is in heaven. 1. Pet. 2.12.  
Qu. 
What works be good, and the contrary. Rom 14.23.  How many things are principally to be considered in good works?  
An. Three. First, that they proceed from an heart purified by faith. Whatsoever is not of faith, is sin. Mat. 7.17.18. Secondly, they must be ruled by the word of God: for it is written, 
Eph. 2.10.  We are his workmanship created in Christ jesus unto good works, which he hath prepared for us to walk in. Thirdly, the special end for which they are done must be the glory of God: 
1. Cor. 10.31  for it is written, Whether you eat or drink, or whatsoever you do, do all to the glory of God. Exod. 32.32. Rom. 9.3.  
Qu. What is eternal death?  
An. The everlasting curse of God, which containeth all the torments that can be devised both of soul and body: for it is written, 
Deut. 27.26.  Cursed is he that continueth not in all the words of this law to do them. Gal. 3.10.  
Qu. By what means shall I escape this death?  
An. Only by faith in Christ: as it is written, 
Rom. 3.28.  We conclude that a man is justified by faith, without the works of the law. john. 3.13, 36. 5.24. 6.40, 47. 11.25. 20.29, 31. Math. 9.2, Luc. 7.50. Act. 10.43. 16.3. Rom. 1.12. Gal. 3.26. Phil. 3.9. Col. 1.23. Eph. 3.12. Heb. 11.6. 1. Pet. 1.9. etc.  
Qu. What is a Christian faith?  
An. 
What faith is.  A full persuasion and assurance of mine heart, that whatsoever Christ hath wrought for man's salvation, pertaineth not only to others, but to me also, and is surely mine: as it is written, For I am persuaded that neither death for life, 
Rom. 8.38.  nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord. 2. Thes. 1.7. Heb. 11.1. 1. job. 3.2.  
Qu. Shall all men be saved by Christ?  
An. No. None but they only that do in deed believe in him. For it is written, 
To whom the death of Christ is profitable.  He that believeth in the son hath life, and he that believeth not in the son hath not life. And, he that believeth not is damned already, because he believeth not. john. 5.24. 6.47.  
Qu. How do we attain to faith?  
An. The holy Ghost worketh it in our hearts. As Esay testifieth of the Church, 
Esa. 54.13.  ●aying, they shall be all taught of the Lord. ●ere. 31.33. Rom. 12.3. 1. Cor. 2. Eph. 2.8, 6.23. Phil. 1.29. 2. Thes. 1.3.3.2. Heb. 2.2. 1. job. 5.20. job. 6.44, 45.  
Qu. By what means? 
The necessity of the words preached.   
An. By hearing the word preached: as is written, Faith is by hearing, 
Rom. 10.17.  and hearing by the word of God.  
Qu. May not this hearing be as well by reading, as by the preaching of the word?  
An. No. For it is written, How can they hear without a preacher. 
Rom. 10.14.  Gal. 3.2.  
Qu. May every one preach that list?  
An. 
Rom. 10.15.  No. For it is written, How shall they preach, except the Lord send them.  
Qu. What testimony can be had of any whether he be sent of the Lord in this office, for you know it is an easy matter to pretend a sending?  
An. Besides an ordinary calling of the Church wherein he liveth, he must of necessity have urim and Thumin, knowledge and holiness, he must be, as it is written, wise, righteous, holy, temperate, holding fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, 
Tit. 1.8, 9  and improve them that say against it. 1. Tim. 3.2.3. 1. Pet. 5.3  
Qu. Do you hold it convenient that every minister of the word and Sacraments be a preacher?  
An. Yea especially. For the Lord is the fullness of all wisdom, and sendeth only such as by his grace have to dispatch his message, also he sending forth his Apostles said, go preach the Gospel etc. and to show the necessity of preaching, he saith to Peter. Feed, feed, feed, Acts, 20.28 1. Cor. 3.5. 1. Cori. 4.1. 2. Cor. 3.6. Ephe. 3.7. Col. 1.7.1. Tim. 4.6.1. Per. 5.2.  
Qu. Do you think it needful to have in every congregation a minister that is apt to teach?  
An. Yea, most needful, for it is written, where there is no preaching, the people perish. Also the Apostles in the wisdom of the holy ghost (beyond which we may not presume) ordained such in every Church, 
Acts. 14.23. Tit. 1.5.  and Paul appointed Titus to do the like.  
Qu. Do you not think it sufficient that the people do hear the word preached once in a year, or in their life. Though they have no continual preacher to labour in the word amongst them?  
An. No, in no case. For as the body can not live with such nourishment, 
The great necessity of preaching ministers.  much less the soul without continual comfort from the word of God our only spiritual food: and there be daily profitings in God's Church whereto the Lords ministers must carefully attend. To this effect speaketh Paul to Titus, 
Tit. 1.5.  saying, For this cause left I thee at Creta, that thou shouldest continue to redress the things that remain, etc. Also no house is built so soon as the first stone of the foundation is laid, and S. Paul showeth the end for which the Lord doth give his faithful servants his ministers into his Church, namely, not only for the gathering together and for the work of the ministery, but also for the building up the Lords Saints, the edification of the body of Christ, 
Ephe. 4.12, 14.15.  that we might be no more children carried about with every wind of doctrine, but that we might grow up into him which is the head, that is Christ.  
Qu. Seeing you think it a matter so greatly needful that there be in every congregation continually a godly minister apt to teach, let me (I pray you) heart your judgement by the word of God what is required of the people concerning them, and the word which they bring unto them, is it in their choice whether they will hear their preachers, and any whit account of them, or no?  
An. No. 
The people's duty to their pastors.  For as no Prince or master can bear the rejecting of his Ambassador or servant sent forth in special message, though to his equals: so neither can or will the Lord bear the like at our hands who be his vassals. And to this effect, 
The Lords ministers must be received.  that his faithful servants his ministers might be comforted against the unthankfulness of the world, and to set the people out of doubt how he would have them taken, he saith, He that receiveth you receiveth me, 
Mat. 10.40.  and he that receiveth me receiveth him that sent me. Also he addeth, 
Luc. 10.16.  He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. And to put us out of doubt in what sort he would have us to receive his servants sent to us for our such singular profit, as the salvation of our whole soul and body, 
They must be heard and obeyed.  he doth testify unto us in his word, first that we must hear and obey them. Secondly, that we must nourish them: and thirdly, that we must esteem of them, and lastly, that we must pray for them. For the first he saith by the Apostle S. Paul, 
2. Cor. 2.9.  For this cause did I write, that I might know the proof of you, whether you would be obedient in all things. 2. Thes. 3.4, 14. Heb. 13.17. For the second, 
They must be nourished, & provided for. Gal. 6.6.  it is thus written, Let him that is taught in the word, make him that hath taught him, partaker of all his goods. And also we beseech you brethren, that you know them that labour among you, and are over you in the Lord, and admonish you, that you have them in singular love for their works sake. etc. 1. Tim. 5.18. 1. Cor. 9.7, 8, 9 
1. Thess. 5.12 13. They must be esteemed 1. Tim. 5.17.  For the third it is written thus: The Elders that rule well are worthy of double honour, specially they which labour in the word and doctrine. 3. job. 8. And for the last it is written thus, 
They must be prayed for of the faithful. Col. 4.3.  Continue in prayer and watch in the same with thanks giving, praying also for us, that God may open unto us the door of utterance, to speak the mystery of Christ, etc. that I may utter it as I ought to speak, etc. And also, Brethren pray for us, 
2. Thes. 3.1.  that the word of the Lord may have free passage and be glorified. etc. Ephes. 6.19.  
Qu. I pray you, how are they accounted of before the Lord which do not these duties, for I think you shall easily find many which profess the Gospel, and yet do never one of them, but rather the contrary. So that the very Papists and Infidels receive more readily, obey more willingly, provide for more sufficiently, esteem more highly, and do all other things more carefully (as our experience doth approve too true) for their popish sacrificers, idolaters, and devil worshippers, than these do, the true servants and ministers of jesus Christ?  
An. In the lords presence they be found to deceive themselves, 
The state of such as neglect their duty to the lords messengers. Mat. 7.21.  whose religion is but in vain words, for that the Lord liveth not in them, as in deed he doth not where his glory and kingdom is not cared for. Of whom the mouth of the Lord hath spoken, that they shall never enter into the kingdom of heaven, and they deserve to perish in extreme famine, that either reject, or so lightly account of the sp●rituall food of their souls reached unto them of the Lord by the hands of his Church and ministers, and their judgement sleepeth not, for the Lord himself ●arth, Who soever shall not receive you, nor hear your words, when you depart out of that house, or out of that city, shake of the dust of your feet. 
Mat. 10.14, 15.  Truly I say unto you, it shall be easier for them of the land of Sodom and Gomortha in the day of judgement, then for that City. Luc. 10.11, 14, 15.  
Qu. Many think themselves in best case when they have a minister that cannot labour in preaching the word of the Lord amongst them, what do you think of their estate.  
An. 
Men miserably blind and see it not.  First their estate is most wretched, for that as blind men without guide, they wander in darkness, for without the word there is no light in our ways. 
Psa. 119.105  Thy word is a lantern to my feet, and a light unto my paths, and also both the one and the other be under the judgement of God. 
Mat. 15.14. The estate of the people that have an unpreaching minister.  If the blind lead the blind, doth they not both fall into the ditch?  
Qu. Then it seemeth that you tie the salvation of the people of necessity the to preaching of the Gospel.  
An. It is most true, for without the preaching of the Gospel, there is no ordinary mean to attain to faith, 
Rom. 10.14, ●7.  faith cometh by hearing the word of God preached. Without faith we cannot attain to Christ. 
joh. 6.40.  He that seethe the son and believeth in him hath everlasting life. etc. With out Christ is no way to pacify the father's wrath. 
Mat. 3.17.  This is my beloved son in whom I am well pleased, hear him. And if the father's wrath be not pacified there is no hope of life, 
Psa. 2.12.  if his wrath be kindled yea but a little we shall perish in the way. 
The necessity of preaching the Gospel, which men make light of.  So that I conclude, that without the preaching of the Gospel it is not possible to be saved.  
Qu. Do you include, infants, fools, and deaf folks within this necessity?  
An. No, 
The wisdom of God's spirit doth lead us in the straight ways of the Lord.  nor bind the Lord unto the mean, but in all chinges confess him to be free, but I say, that for others, the Lord hath given us no ordinary mean but the preaching of his Gospel. 
Mat. 28.19.  Go preach the Gospel to all creatures, who soever believeth and is baptized shall be saved. etc. Mar. 16.13.  
Qu. There be that think, that if a man have learning, 
Selfeliking, ignorance, and reason that is corrupt, blinds many a one.  especially in the sciences & tongues, he can not be ignorant of the way of life, and so will often reason for others, and persuade themselves, the one say such be learned, they must needs know the truth, 
The wisdom of carnal men is against God. The Lord when he will doth use the mean, but he is not bound to it  and the other contemn preaching, as if they were too wise for it?  
An. Albeit it pleaseth the Lord to use the civil knowledge whereof you speak for the furtherance of his gospel, when one where he seethe it convenient, yet is it no sure consequent that where these things he, there also is the sure knowledge of the lords truth, for in Ephesus were many excellently learned in civil knowledge, 
As Pythagoras, Parmenides, Zeno, Democritus, & such like. Ephes. 1.13.  and yet wholly ignorant of the way of the Lord, and Saint Paul proveth their faith in Christ, to have commed only from the preaching of the Gospel through the power of the spirit of Christ, saying. In whom ye also trusted, after that you heard the word of truth, even the gospel of your salvation.  
Qu. Then, as I take it, also you would that in teaching there should only be used the testimony of the word itself. 
The manner of such as seek more to please their cares then to profit their soul.  And yet many that go for wise men, do look that the preachers should feed them with profane stories, and sayings of men. Also some like to spend much time in fables, and other needless matter? How think you of it?  
An. I grant you that such things may carry a wily show to the carnal man, but in all these and a thousand more of like sort, standeth not the faith of Gods chosen, for it only resteth in the word of truth, which Saint Paul testifieth in this respect, 
isaiah. 55.11.  to be the Gospel, and when these be at the last, yet want the warrant of the spirit to testify for them that they be the word of truth. Again, the Lord blesseth his own mean whose gospel hath a blessing in itself, and never returneth empty, which all these earthly out shows want, though in some sort the avouching of some have their use, namely to confute them that trust in them, 
Act. 17.28. Tit. 5.1.12. 2. Tim 4.2.  as S. Paul doth in the like, also they are commanded to preach the word, Mat. 28.20. 1. Pet. 4.11. Iho. 9.10.  
Qu. I see then that the only way to justify us before God, is through faith in jesus Christ, which you prove that God worketh in our hearts by the preaching of his Gospel. But by what means I pray you is this justifying faith continued and increased in us?  
An. By the self same preaching of the word. For as it is written, As new borne babes, 
1. Pet. 2.2.  desire the sincere milk of the word, that you may grow thereby. 1. Pet. 2.5. 1. Cor. 3.2. Heb. 5.13, 14. Also the holy Sacraments are ordained for us of the Lord to this end, 
The Lord by his word and Sacraments showeth his singular care for the safeguard of his Church. Gal. 3.27.  namely to confirm the promises of his Gospel unto us, and to confirm our faith in the same. As appeareth, All ye which are baptised into jesus Christ, have put on Christ. Act. 2.38. And, 
joh. 6.51.  I am the living bread which came down from heaven, if any man eat of this bread, he shall live for ever. etc.  
Qu. Are there no necessary helps unto these for the increase and confirmation of our faith?  
An. Yes, and those that can not be wanting without great prejudice to the Church of God: namely true, earnest and often prayer, and discipline according to the word. As, for the first it is said, Ask and have, and whatsoever you ask of the father in my name he will give it you. And for the second it is written thus, 
Cor. 5 3, 4, 5.  I verily as absent in body but present in spiriie, have determined already as though I were present, the he that hath thus done this thing, when you are gathered together and my spirit in the name of our Lord jesus Christ, that such a one, I say, by the power of our Lord jesus Christ, be delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus.  
Qu. What is a Sacrament?  
An. 
A Sacrament what it is.  An outward sign ordained of God for the greater assurance and strength of our faith, being unto us sure pledges of those venesites of our salvation which we receive in Christ to be ours. For it is written, 
Gen. 17.11.  Ye shall circumcize the foreskin of your flesh, and it shall be a sign of the covenant between me and you. Exo. 12.3, 4, 5, 6. Rom. 4.11.  
Qu. How many Sacraments be there in the church of Christ?  
An. Two, baptism, & the Lords supper, as appeareth. Brethren I would not have you ignorant, the all your fathers were under the cloud, and all passed through the sea, & were all baptized unto Moses in the cloud, and in the sea, 
1. Cor. 10.1, 2, 3, 4.  and did all eat of the same spiritual meat, and did all drink of the same spiritual drink, for they drank of the spiritual rock that followed them, and the rock was Christ.  
Qu. Who shall minister the Sacraments?  
An. He in whose mouth the Lord hath put his word for the people, as it is written, Go teach all nations, baptizing them in the name of the father, and the son, and the holy ghost. Christ gave this commandment, neither to midwives (as they call them) or any other women, or to private men, but to those whom he had chosen, his Apostles, and had given them warrant, & ability to teach, 
Mat. 28.19. The Sacraments ministered where the word is preached.  whereby appeareth that the word preached and Sacraments must go together. Act. 10.47. Act. 16.32.33.  
Qu. Where must it be ministered?  
An. Where the word is preached, and because this Sacrament comprehendeth an holy and solemn introduction, or admittance into the Church of God, 
Private places be not fit for public actions. Mat. 28.19.  and is a testimony of our heavenly deliverance, it is not lawful to minister it, but in the assembly of the faithful, as appeareth in that is said, Go preach and baptise. etc. and Mar. 16.15.16.  
Qu. To the strengthening of our faith, how many things do we principally learn by baptism.  
An. Especially two, First as water washeth away the filthiness of the flesh: so the blood of Christ doth wash away sin from my soul, as is written. 
Mar. 1.4.  john did baptize in the wilderues, & preach the baptism of amendment of life, for remission of sins Secondly I am taught to rise to newness of life. For it is written, we are buried then with him by baptism into his death, 
Rom. 6.4.  that like as Christ was raised up from the dead by the glory of his father, so we also should walk in newness of life.  
Qu. Wherein is the faith strengthened in the use of the lords supper?  
An. First as by the hand and mouth my body receiveth bread and wine, so by faith, my soul feedeth of the body and blood of Christ. jesus said unto them, 
joh. 6.35.  I am that bread of life, he that cometh to me shall not hunger, and he that believeth in me shall never thirst. Secondly, all the benefits of Christ's passion, and his righteousness, are as surely sealed to be mine, as I am sure my body hath received the bread and wine, and as if I myself had wrought them. For it is written, He was delivered to death for our sins: 
Rom. 4.25.  and is risen again for our justification.  
Qu. Who shall be admitted to the Lords Supper?  
An. 
A Christian choice, in admitting to the Lords Supper.  Only they that can do those things that are required of them that be partakers thereof.  
Qu. 
Children, fools, mad folks, and the ignorant, must not be admitted, for they can not do this.  What must they do that be partakers thereof?  
An. Examine themselves: as it is written, Let a man examine himself, and so let him eat, etc.  
Qu. Must every one that receiveth the lords Supper, of necessity examine himself?  
An. 
1. Cor. 11.28.  He must of necessity, or else he shall be guilty of a most horrible sin.  
Qu, Of what sin shall he be guilty?  
An. 
Unworthy receivers equal with the murderers of Christ. 1. Cor. 11.27  Of the death of Christ, and shall be equal with those murderers that slew him: for it is written, Who soever shall eat this bread, and drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord.  
Qu. What is the reward of that sin?  
An. Gods standing vengeance & eternal death, for it is written, he that eateth and drinketh unwortily, 
1. Cor. 11.  eareth and drinketh his own damnation.  
Qu.  the necessity of this examination is so great, as may appear by the judgements of God, for the want of it, 
Ignorant ministers & careless people shift sin betwixt them.  which yet is greatly to be feared that very few do rightly consider of. How many things must they especially seek for in themselves that do communicate?  
An. Three. 
Three things to be especially considered in examination.  Namely their estate before God: their right knowledge concerning the Sacrament: and their estate towards their brethren, or before the Church.  
Qu. In seeking their estate before God what must they do?  
An. First seek their estate by nature according to the law rightly understood, where they shall find themselves in the wrath of God, as S. Paul testifieth to the Ephesians, saying, 
Ephes. 2.3.  We were by nature the children of wrath as well as others.  
Qu. Whereto serveth this, in searching their estate before God? 
In all our actions we mus●● especially ca●e for the glory of God.   
An. First for the glory of God, which is not duly considered, where our condemnation is not known. For it is written, Who careth for the Physician that is not sick. 
We must not shrink to look into our sins, seem they never so horrible, sith the sight of them serveth to show unto us more plainly, the greatness of the love of God towards us, in Christ.  Secondly, for their own greater comfort, for the more they see their condemnation by nature, so much more appeareth the love of God to have abounded towards them in their deliverance by grace in Christ. As it is written, So God loved the world that he gave his only begotten son.  
Qu. Then as you would have the children of God to look diligently into their natural condemnation that is by the law, which adjudgeth every one guilty of eternal death that continueth not in such absolute and pure obedience as the law requireth, so you would not that they should stay there?  
An. 
We behold our sins but the better to see the grace of Christ.  No in no case for then were there no hope of deliverance, for until we attain to him that hath conquered the law, the law still reigneth over us unto death, as it is written, whatsoever the law saith, it saith it to them that are under the law. etc. which no Christian is, for Christ is not under the law.  
Qu. Wherein standeth the deliverance of Gods chosen from his condemnation, that is by the law.  
An. Not in the works of the Law, nor in any child of man, but only in the free grace of God through jesus Christ, as it is written. 
Rom. 7.24.25.  Oh wretched man that I am who shall deliver me from this body of death. I thank God through jesus Christ our Lord.  
Qu. What is the mean of our attaining to this righteousness of Christ?  
An. Faith in him: as it is written, This is the will of him that sent me, 
joh. 6.40.  that whosoever seethe the son and believeth in him, hath everlasting life, etc.  
Qu. I remember you said, that this faith was the peculiar work of the spirit of Christ, and his ordinary mean to be only the preaching of the Gospel, but I pray you whereupon must this faith be stayed or grounded? for a house without a fountation will not long continue.  
An. Upon the free promises of Christ. 
A conscience feared with the sight of God's judgements for sin, must not deal with the conditional promises.   
Qu. Why say you, free promises?  
An. Because in the gospel are promises with condition of our doing, or performing which appertain to the Law.  
Qu. What is the trial whether we have this faith or no? for as it is easy to say that we have it, so are there very few or none that do not say so.  
An. We must by the effects learn to know the cause which worketh them. 
The tree is known by his fruits.  This justifying faith is a peculiar work of the Spirit of Christ, who lurketh no●, but reneweth the heart, as Christ testified to Nichodemus, 
joh. 3.3.  saying. Except a man be borne again, he can not see the kingdom of God.  
He worketh in us first, 
He doth not rightly hate others sins, that loves his own. Rom. 7.23.  an hatred and detestation of sin in all men, but especially in ourselves. As it is written. I see an other law in my members rebelling against the law of my mind etc. Secondly it maketh us to have our whole delight and joy 
The lords ways are grievous to our corruption. Rom. 5.1, 2.  in those things which be agreeable to the will of God, as it is written, being justified by faith, we have peace with God through jesus Christ our Lord, by whom also we have access into this grace wherein we stand, and rejoice under the hope of the glory of God. etc.  
Thirdly it frameth our lives in obedience to the word: as, There is no condemnation to them which are in Christ jesus which walk not after the flesh, 
Rom. 8.1.  but after the spirit.  
And four it worketh effectually in 
Their imaginations are vain, who hold their hope in huggermugger, and profess it not in the sight of men. joh. 15.5.  us that we express the same in our lives and conversations: as it is written. I am the vine and ye the uranches, he that abideth in me, and I in him, the same bringeth forth much fruit etc. Mat. 7.18. james. 2.17.  
Qu. Now concerning the second part of this examination which appertaineth the supper itself: I pray you what is the lords supper?.  
An. 
The lords Supper what it is.  It is a ceremony instituted by Christ to confirm and manifest our society and communion in his body and blood, until he come to judgement, as appeareth. He took bread, and when he had given thanks, he broke it and gave to them saying. This is my body which is given for you, do this in remembrance of me. 
Mat. 26.26, 27, 28.  Likewise also he took the cup, saying. This cup is the new testament in my blood which is shed for you. etc. Mar. 14.27.  
And as oft as thou shalt eat this bread and drink of this cup thou shall show the Lords death till he come. 
1. Cor. 11.26   
Qu. How many things are to be considered in the supper?  
An. The author, the water, and the end.  
Qu. Who is the author of it?  
An. The Lord jesus Christ himself, as appeareth Mat. 26.26. Mat 14.27. Luk. 22. etc.  
Qu. What things are we taught by that knowledge, namely that Christ is the author of it.  
An. By the majesty and wisoome of the author is signified unto us, the excellency and necessity of the thing.  
Qu. Where must it be ministered?.  
An. In the assembly of the faithful, where the word is preached, for it is a public action or deamed for the Church as may appear. 
1. Cor. 11.17.18.20.  Now in this that I declare, I pray you not, that you come together not with profit but with hurt. Also when you come together into one place. etc.  
Qu. How many persons are to be considered in this action?  
An. Two. The pastor, and the people.  
Qu. What is to be considered of both?  
An. In the pastor or minister, is required, not only that he be able, but that he do preach the word of the Lord before unto the people, 
Mat. 26.24.  for Christ first preached to them of his death, and the judgement of God upon the wicked. etc. And the Apostles also did the like, as appeareth Act. 2.42. and Act. 20.7. Also in the people, that they examine themselves. For when Christ spoke unto them of the wicked fact of judas, every one entered into his self, and said, Master is it I? 
Mat. 26.25.   
Qu. What is needful for every one that is willing to receive the Sacrament aright, to consider of?  
An. When in examining himself, he come to consider of the thing, and so to deal with the word of the Lord, he is especial to beware of wrong meaning, 
Wrong taking the word is cause of much mischief.  and false gloss of the word, wherein as we shall so escape two dangerous extremities about this Sacrament, so are we well warned by a sorrowful experience of Adam, as may appear Gen. 2.17. Gen. 3.3, 4, 5.  
Qu. Which are the two extremities that may by this herdefull avoiding of false and wrong meaning of the word be escaped?  
An. Transubstantiation of the Papists, and such like: and the vile contempt that Epicures, Atheists, carnal Gospelers, and many ignorant, do to it.  
Qu. In many places to this day (for want of the Lords good means to make the word familiar to them, and to bring the people in obedience to be instructed in the ways of the Lord) you shall hear many say, 
Those that fear the Lord see the truth of this to their grief.  that they look to receive Christ by the act of receiving the outward signs: and some be yet so ignorant, that if you ask them what they think so to receive, they will answer, Their maker. I pray you what think you of it?  
An. 
Rom. 8.9.  First you know it is written, that who so hath not the spirit of Christ, is none of his. So that he that bringeth not Christ, or rather is not brought of Christ to the Sacrament, may rather assure himself of the devil and damnation, then to apply Christ and his merits to him, by the act without faith, 
Mat. 26.47, 48.  as may well be seen in judas. etc.  
Qu. What say you to the state of such poor souls, as first be ignorant of all these: secondly, have no ordinatie mean of further knowledge: and thirdly, be straightly tied upon much bodily peril to receive it by a day. And what hold you best for them to do?  
An. First, if the Lord have set their abode where his countenance, which is comfortably showed by the Gospel preached and Sacraments rightly mivistred, is not to be lean, wherein alone standeth their knowledge and faith, they are to seek to the Ark, where it is, 
2. Sam. 6.11.  even to Obed Edom's house, and to hear what the Lord saith to them, all excuses set apart, 
Psal. 27.8.  Seek ye my face. And concerning the rest, it is good not to run into the danger threatened of the Lord, nor to touch the way that leadeth to so great peril, before they shall have learned the Lords truth.  
Qu. Whereas you said that this Sacrament must be ministered where the word is preached, and showed cause why. I pray you, what if some one that lieth at the point of death, should desire that the minister should come to deliver him this Sacrament, and hath there one or two of his neighbours or others that will receive it with him for company, because there must be more than one, yet that the Papists think will serve, do you not think it good that he have it?  
An. What I think it matereth not much, except my thoughts be stayed upon the word of God rightly understood. 
The best thoughts of the heart of man are vain if they want the warrant of God's word. Prou. 2.1.  For all the thoughts of the heart of man are vain, and will easily vanish as the wind, except they be strengthened by the Lord's truth, which sith it alone must direct us in all our actions, much more in these of so great importance. For it is written, My son, if thou wilt receive my words, and hide my commandments within thee, etc. Then shalt thou understand righteousness, 
Pro. 2.9.  judgement, equity, and every good path. 1. Cor. 11.31. Rom. 14.23. but as for the matter of your demand it should seem that whosoever in such sort desireth the Sacrament, doth neither rightly consider himself the thing he desireth, nor the end why it was ordained: and therefore needeth more instruction and information of the Lord, than the thing itself. And thus to minister the Sacrament, causeth many times the poor sick party to put his hope and confidence in the external fact and receiving of the Sacrament, and never to think himself sufficiently prepared to death, but when he hath received the external sign. Also no part of the Paschal Lamb was brought to the sick, in the eating whereof, and celebrating of the Passecuer was only regarded the lords ordinance, whereunto was nothing added or left out, and it was not done of any in private, but when the people did it together. As it is written, 
Exod. 2.6.  All the multitude of the congregation shall keep it at even, etc. Num. 9.4.5.  
Qu. I pray you what is the cause, why you would the sacraments not only to be ministered where the word is preached, but when the word is preached.  
An. First that we may hold proportion with the lords people in celebrating the the passover, 
Exod. 12.6. Num. 9.5, 4.  who held themselves straight lie to all that which they had received of the Lord. Also to glorify the Lord in yielding obedience to his word. Who said go preach and baptize, 
Mat. 28.19. Mat. 26.20.  and in the institution of this sacrament he himself did the like Mark. 14.18. Luke 22.14. john. 13.21. Also the sacraments are to the church of Christ, as seals of his promise, and what profiteth a seal without it be annexed to a grant.  
Qu. Do you not think it sufficeth in this behalf if the word be preached half a year or more, or less before, and not at the same time, for whereas you spoke of the seal to be only in his use, when it is joined to the promise, you know that men make grants, and seal them afterwards.  
An. Your reason of the usages of men which make grants and seal them afterward, if it prove any thing it should seem to prove this, that the promise may better be for a time without the seal, than the seal without the promise, yet you know that no man will seal a grant, but at the time of sealing, he will hear the grant, and the meaning of every particular made plain to all that have interest or right in that action. Also the Apostles who should be our best precedent in this case, next to the Lord himself, held themselves straightly to that which they had received of the Lord, and have not sundered those things which the Lord hath joined together, as it is written. 
Act. 20.7.  The disciples being gathered together to break bread, Paul preached unto them. etc. Acts. 2.41. Acts. 8.12. Acts. 9.17.18. Act. 10.34. Act. 16.15.32.33.  
Qu. What inconvenience suppose you, may follow of the Sacraments ministered without the word preached?  
An. Contempt of the Lord, and an opipion of justifying in the act, which is common with papists, and unbelievers, and for the most part those that be ignorant.  
Qu. The papists say that in the Sacrament of the Lords supper, after the words (of confirmation as they call them) be spoken, there remaineth no more bread but the very body of Christ, 
A perilous proof of wrong meaning to the word.  really and naturally and they say they have the word to prove it, namely, the words of our Saviour Christ to his disciples saying. This is my body. What think you of it?  
An. The Papists and unbelievers in saying that these words of our Saviour are of power to change the nature of the bread, & in the very pronunciation to make the body of Christ, forget themselves, and in the entrance of their cause commit a foul oversight. For Christ in saying, this is my body, proveth it to be his body in such sort as he meant it before the words be spoken, and saith not that after the words spoken it should be his body, which they must confess, or else they will be found to misname the thing, and call bread flesh, which I think they will not lay unto Christ's charge, who said, it is my body, not, it shall be my body, or is made my body by the words that I speak.  
Qu. In deed as you say, the words do plainly import that it is his body before in such sort as he meant it (in whose mouth is no guile) This is my body. Eut I pray you, may this their false juggling be made to appear by the word, in any such sort as their nakedness may be seen to the simple. For as strumpets and brothels oft-times pretend great show of honesty, so do the Papists and their friends pretend great matter for the maintenance of this, and set a notable face on it, and I perceive that sith they mean still to dwell in the dregs of Romish idolatry, it doth much stand them upon to lie apace for the holding up of this cursed untruth. For it is the chiefest prop of all the rest, for away with that, & down goes their priesthood, who, (they say) have great skill and singular dexterity to make the Lords body when they lift?  
An. There be sufficient proofs in the word (the best witness) to all them that have not hardened their hearts and faces against the truth, as appeareth that the Papists have, for it may be truly avouched of them that is written, The deaf adder stoppeth her ear, and will not hear the voice of the charmer, charm he never so wisely. And albeit I have small hope to profit them to amendment, yet for their sakes that may be snared with their subtleties, and to help them to one witness more of the Lords undoubted truth to their deeper judgement, I will here set down a few, wherein I trust their falsehood shall somewhat be seen to all that are not blind of purpose.  
First, 
Transubstantiation proveth an impossibility.  the transubstantiation which they so strain after, teacheth an impossible thing, namely the breaking of the body of Christ, for they say it is the very natural body, and the word addeth breaking unto it. So that if it be (as they seem not unjustly to say) the very natural body of Christ, then is Christ's body and bones broken in the celebration of the Supper, so that he is worse used amongst his dearest friends, than he was at the hands of his greatest enemies. For the Scripture witnesseth that they broke not a bone of him. 
Io 19.33, 36  Also this breaking that the Apostle speaketh of, doth prove it to be bread after the words spoken, for breaking hath respect to a substance, for no accident can be broken: but there we see the accidents of the bread, as the show and taste, and the Apostle addeth breaking. Therefore it must needs be the same after that it was before, namely bread.  
Secondly, it overthroweth the truth of Christ's body, for to say that the bread is become the very natural body of Christ that was borne of the virgin, is to say that he is in the flesh in many places at once, and it maintaineth the error of Martion, 
It proveth Christ's body to be phantasticali.  which said that Christ had but a fantastical body: and also the error of Entiches, which confounded the two natures in Christ.  
Thirdly, it destroyeth our faith, as may appear by that definition of faith given by the holy Ghost. 
Heb. 11.1. It destroyeth our faith.  Faith is the ground of things that are hoped for and the evidence of things which are not seen. But if there be the natural body of Christ under the form of bread as they say, than it can not be denied but we see it, for they say it is not bread that we see, but the body of Christ, 
The Papists under a 〈◊〉 show of 〈◊〉 deliver death.  therefore this teacheth that we can have no faith in this action, and if we do it not in faith, all that we do therein is sin: as it is written, Whatsoever is not of faith is sin.  
Fourthly, 
It is contrary to the word of God.  it is contrary to the word of God in other places, and giveth a private sense to that place, which S. Peter saith the word of God can not beace, for he saith that there is no private interpretation in the word. And it is restefied in the word, 
Act. 3.  that the heavens must receive him until the time of there storing of all things. And Christ himself saith, If they shall say unto you, Lo here is Christ, or there is Christ, believe them not.  
Fifthly, 
It is against the articles of our faith.  it discenteth from the articles of our faith, which say, He ascended into heaven, and sitteth on the right hand of God the father, from whence he shall come to judge the quick and the dead.  
Sixtly it destroseth the institution of the lords supper, 
It denieth the continuance of the Lords Supper.  which was commanded to be continued and used until the Lord himself should come. If now therefore, he be really present in the body of his flesh, then must the supper cease.  
And lastly, 
It is against the truth of the word of God. Mat. 26.20.  it overthroweth the truth of Christ's words, for he bid them do it in remembrance of him, now a remembrance and the thing remembered be not one, so that if Christ be really and corporally present in the Sacrament, the remembrance is ceased, for the thing remembrance presenteth itself.  
Also if the words and the thing mente by the words be one, then is the cup and not the wine in the cup the testament in Christ's blood, 
Luc. 22.20.  for it is written. This cup is the new testament in my blood, which is shed for you. john. 13.18.  
Also if the bread be turned into the natural body of Christ, 
Thus they justify the wicked, and condemn the innocent.  than the wicked eat his flesh and drink his blood, but the wicked do not eat the flesh of Christ or drink his blood, therefore it is not transubstantiate.  
Qu. Why the wicked do eat the flesh of Christ, do they not?  
An. No, for than should they have eternal life, as it is written, 
john. 6.54.  Who so eateth my flesh & drinketh my blood, hath everlasting life, etc.  
Also it is bread after the words be spoken.  
Qu. Now prove you that?  
An. The Apostle calleth it bread both before and after, 
1. Cor. 11.27.  and therefore not the natural body of Christ.  
Qu. They will say he calleth it bread after because it was before, as Simon the leper and Naaman were called lepers when they were cleansed, because they had been leprous, 
Exod. 7.12,  And Moses his rod being turned into a serpent was called still a rod.  
An. In these was a plain show to the senses that they were changed, but in this it is not so, but especially the Apostle puts it out of doubt, adding breaking to it, which can not agree with the body of Christ.  
Also if the bread and wine be transubstantiate, and turned into the body and blood of Christ, then was it transubstantiate at his last supper, but it was not transubstantiation at his last supper, therefore there is no such change of the bread and wine as they imagine.  
Qu. Why was it not transubstantiate at his last supper?  
An. No, for than should Christ's natural body which sat at the table, have been also at one instant in their mouths, so that it must needs have followed that he either had two bodies or else that his body was fantastical, and not a true body, which can be but in one place at once.  
Qu. But they will say that a glorified body may be every where, and therefore both at the table and in their mouths at one instant.  
An. Besides that to say that Christ glorified body may be every where, is to speak an intolerable untruth, for the holy Ghost saith, concerning his body which he took of the virgin, he ascended into heaven, & sitteth on the right hand of God and from thence shall he come etc. so, if his body was not glorified till he rose again (which I trust they will grant) then was it not glorified at his last supper, and consequently not at the table & in their mouths by their own reason.  
Also Christ is testified to be like his brethren in all things, 
Heb. 2.17.  whereby we are put in some experience (in that his body was like ours, in all things except sin, and our bodies will not be forced into such a strait withal their conjurings, as to be closed in a piece of bread) that Christ's body is not changed in such sort as they imagine.  
Qu. What say you to the ministering of the Lord's Supper under one kind, and of keeping the Lords cup from the people?  
An. Christ did minister it in both, 
Once decline from the word, and there is no stay in falling.  whose institution it is not lawful for any man to alter.  
Qu. Some say, that the Church upon good consideration may alter what they will, and as they see cause, in Rites, Ceremontes, and Sacraments. 
Christ's Church is his spouse, and is obedient to the word, but the church of Rome is a strumpet, and will rule the word.   
An. The Institution of this Sacrament standeth upon the order, example, and commandment of Christ: for first be divided the bread severally from the cup, and the cup severally from the bread. Secondly, in this he gave us example to do the same unto the end of the world. Thirdly, besides this order taken and example left, he added also an express commandment, saying, Do this, drink ye all of this. Against this order, example, and commandment of the Gospel, no Church nor counsel of man or Angel hath any power or authority to change or alter, for it is written, 
Gal. 1.8, 9  If any bring unto you any other doctrine besides that which you have received, hold him accursed.  
Qu. They say further, why may not the Church as well alter the form of this Sacrament, as the Apostles did the form of Baptism, where S. Peter saith, Let every one be baptised in the name of jesus Christ. 
Acts. 2.38.  etc.  
An. That Scripture, nor any other, proveth that the Apostles used this form of baptizing, I baptize thee in the name of Christ: but they used many times this manner of speech, to be baptized in the name of Christ, not as expressing thereby the formable words of baptizing, but as meaning that they would have them to become members of Christ, and to be baptized as Christians, entering into his baptism, and not only into the baptism of john: and therefore although the Apostles thus spoke, yet notwithstanding when they baptized any themselves, they used doubtless the form prescribed of Christ, and none other.  
Qu. What do the faithful receive in the lords Supper then, more than only bread and wine?  
An. For our resolution in this, 
Contemners of the lords mysteries profane his truth.  we must have respect unto the mind of Christ, which is best known by his words, who saith, This is my body. Which words of Christ be most true: and lest we should be like unto strumpets, which only look to the gystes, and never regard the mind of the giver, in a certain assurance of the undoubted truth of the words of the Lord, I conclude that as to the outward senses it is bread and wine, so to the soul, being received in faith, it is the body and blood of Christ. Baptism is not only a sign of washing away of our sins, but is, in a spiritual manner, a very washing and cleasing from sin. Ananias said to Paul, Arise and wash away thy sins. 
Acts. 22.16.  So the supper is called a partaking of the Lords body, and not a sign of the partaking of the Lords body.  
Qu.  the body of Christ is in heaven as the word doth witness, and we in the earth as experience doth prove, how can we communicate with his body and blood?  
An. 
Reason is a beast in God's causes.  In deed to our carnal reason it is an absurd thing, and therefore the Papists & unbelievers measuring the Lords ways by their corruption, on the one side have blindly imagined their transubstantiation, and the Epicures and such like, in the like measure think of the lords mysteries profanely, as namely in this, that in the Lord's Supper is only bare bread and wine. Contrary to both which I conclude, that supernaturally and spiritually by faith holding fast the truth of the Lords promise, we communicate with, and are made partakers of the body and blood of Christ. And albeit in deed the body of Christ is so far from our eyes and senses, and therefore from the place where we celebrate the Supper concerning his bodily presence, as heaven is from the earth: in so much as this action is heavenly, and our faith ascendeth thither, that it may most effectual apprehend Christ, in this respect whosoever doth not grant that the flesh of Christ is most effectually present in the Supper, maketh voyde the Supper of the Lord, for Christ saith, This is my body which is given for you, 
Mat. 26.26.  This is my blood which is shed for you. Mar. 14.22. Luc. 22. 1. Cor. 10. which words can not be restrained to the effects.  
Qu. There be that think that whereas Christ then speaketh of his body he, meaneth not his natural body, but his mystical body.  
An. There can be nothing more absurd there & foolish then that, for we ourselves are the mystical body, whereof Christ is the head, and therefore nothing can be spoken more without sense, then that we should be commanded to eat the mystical body of Christ which was given for us, that is, that we should eat ourselves given for ourselves. Also what shall be said when we come to speak of the blood, for the Church is not called the mystical blood of Christ. That blind imagination, therefore everthroweth itself.  
Qu. Doth not the eating of the very body and drinking of the very blood of Christ which you speak of, prove his body to be fantastical (that is, not a true body in deed, but a body by imagination) because that many do eat it.  
An. In eating the body of Christ, we must distinguish between the spiritual eating which the Church of God useth in faith, and the carnal eating which they that hold transubstantiation and consubstantiation do imagine.  
Qu. Christ saith. The words that I speak are spirit and life, the flesh profiteth nothing, it is the spirit the quickeneth. How say you then, that we must eat the very body of Christ and drink his blood?  
An. The flesh of Christ profiteth not being eaten carnally or with the mouth, which kind of eating the Capernites did, and the Papists do fancy, who, because they beheld nothing in Christ more than in other men, they were to be admonished, that the flesh of Christ was, and is to be eaten spiritually by faith, and not to be received with the teeth.  
And further, the word, eating, is not properly but by translation, and proportion of speech, 
What's meant by this word eat, in the institution, and use of the Lords supper.  applied to the spiritual receiving, and by a sacramental kind of speakking, whereby that which is proper to the signs is transferred to the thing signified. Therefore when we speak of spiritual eating, we are to understand that this word eating, signifieth nothing else, but by faith to apprehended, or to join it unto ourselves.  
There be two evils about the Sacrament carefully to be avoided, and we are also taught that wisdom by the holy ghost. For lest we should with the Papists think Christ's body present, 
Transubstantration etc. and contempt  in or with the bread really, naturally, carnally to be received with our bodily moths (where there is no other presence of Christ's body then spiritually, & to faith in many places he keepeth still the name of bread. And lest we should make to light of it, 
1. Cor. 10. 1. Cor. 11.  accounpting it but a bare sign and no better than common bread. The holy Ghost calleth it Chrstes body.  
Qu. Then you seem to desire the the Sacraments of the Lord, should be used with all due reverence do, you not?  
An. In any wise and such as fear and love the Lord, will (I am sure) willingly condescend thereto. And to that end I wish that the Sacrament of the lords supper should be esteemed and called of Christians after Christ's words, as divers of the fathers esteemed the Sacraments after Christ's words, and not after the outward appearance, as in the supper the bread Christ's body, and the wine Christ's blood rather than other ways. Not the I thereby mean any other presence of Christ's body then a presence of grace, a presence to faith a presence spiritually, not carnally, really, and naturally as the papists do mean, for in such sort Christ's body is only in heaven, whither our faith ascendeth, in the use of the Sacrament and receiveth whole Christ accordingly.  
Qu. Yea, but to call the Sacrament on that sort, is to give occasion of Idolatry to the people, which will take the outward signs which they see, simply for Christ's body, as we have too much experience already. Therefore I take it, it were better and less dangerous to call it bread.  
An. In deed great idolatry is committed in and about this Sacrament, therefore men ought to be as beedefull as they can to avoid occasioning it, or doing any thing that may confirm it. But in as much as the holy Ghost is wiser than men, and did foresee the evils that might be, and yet notwithstanding doth call it Christ's body, I think we should do evil to take upon us to reform his speech. 
Mat. 26.26.  If ministers did their duties in catechizing and preaching, then doubtless, to call the Sacrament Christ's body, and to esteem it accordingly, could not give occasion to Idolatry. Therefore, woe to them that preach not.  
Qu. But to call the Sacrament Christ's body, & to make none other presence then by grace, or spiritually to faith (which is of things hoped for, and which appear not to the bodily senses) is to make no presence at all, or to make him none otherways present than he is in his word when it is preached, and therefore what need we to receive the Sacrament, seeing that by the doctrine a man may receive him daily in the fields as well, and as much, as in the Church in the use of the sacrament?  
An. In deed neither the Scripture, nor christian faith will give us leave to make or allow any carnal, natural, corporal, or any such gross presence of Christ's body, for it is in heaven, and as the scripture doth witness, the heavens must have it till his coming to judgement, Except we would deny the humanity of Christ, and the truth of man's nature in him. The presence therefore which we believe & confess, is such a presence as reason knoweth not, and the world can not learn, nor any that looketh in this matter with our natural eyes, 
The world knoweth not the lords ways.  or heareth with other ears then with the ears, and seethe with the eyes of faith. Which faith, though it be of things hoped for, and so of things absent to the corporal senses, yet this absence is not an absence in deed, but to reason and the old man, the nature of faith being a possession of things hoped for, as appeareth Heb. 11.1. Therefore to grawt a presence to faith, is not to make no presence at all, but to such as know no right christian faith. Also the same meat is offered in the words of the Scripture, which is offered in the Sacrament, so that no less is Christ's body offered by the Scriptures then by the Sacraments, but hereof may no man gather, that therefore it needeth not to receive the Sacrament, or to affirm that a man may as much by himself, meditating the mord in the field, receive Christ's body, as in the church in the right use of the Sacrament. For Christ ordained nothing in vain or superfluously, and he saith, Take and eat this, and he ordaineth nothing whereof we have not need. Again, 
The lords ways be righteous.  though in the fields a man may receive Chrisles' body, by faith in the meditation of the word, yet I deny that a man doth ordinarilic receive Christ's body by the only meditation of his death or hearing of his word, with so much sight, & by such senses be assurance, (whereof our infirmity hath great need) as by the receiving of the sacrament, not the Christ is not so much present in his word preached, as he is in or with his Sacrament, but because there be more windows open for Christ to enter into us, in the par ticipation of the Sacrament, then by his word preached or heard. For in the word Christ entereth into our hearts only by the ears, and through hearing, but in the sacrament is sealed the promises of God in the experience of all our senses. 
Rom. 4.11.   
Qu. Then you say that the Sacrament rightly received is Christ's body and blood, do you not:  
An. Yea, I say yet further, that it is Christ's body broken, which joined with eating doth set another difference between us and the papists, for that we affirm that it is not the body of Christ, before it be eat of the faithful, 
Eating goeth before the testimony that it is his body.  for Christ said, take eat, this is my body, so that eating doth go before, which if they had known and considered, it would easily have put an end to all their vile and vain questions about their host (as they call it) rotting in the pix, and of a mouse or such like eating it. Also the breaking of the body of Christ & shedding of his blood which the scripture witnesseth, giveth us to see the present breaking thereof, and the exceeding horror of God's just wrath against our sins, 
The horror of God's wrath for sin is much more than the most can be persuaded of.  which could never be pacified, or cur sins done away, but by this means, namely, by the breaking of the body and shebding of the blood of our Lord and alone saviour jesus Christ.  
Qu. What benefits have we by receiving the communion?  
An. First by worthy receiving this Sacrament, we abide in Christ, and Christ in us.  
Also we attain an heavenly and celestial life, in assurance to be ever with the Lord in the land of the living, for it is written he that eateth my flesh, 
jon. 6.41.  and drinketh my blood hath everlasting life, and I will raise him up at the last day.  
And also we receiving the Lord jesus Christ by faith with all the benefits of his death, we receive in a certain assurance, the remission of our sins and eternal life.  
Qu. 
Thus be thousands of the blind multitude persuaded, which dream to themselves they shall be well, though they never have more religion than a horse.  Is it not sufficient to hold that we are made partakers of Christ's benefits though we have in the mean time no communion or fellowship with the body of Christ:  
An. That is no less absurd, then if I should say, that one liveth by that meat which he did never eat, or recover health by that medicine which he did never taste.  
Qu. Now concerning the third matter about the Sacrament, in examination which (as you said) was the end for which it was ordained of the Lord, and so to be received of us, I pray you wherefore was it ordained, and to what end shall a christian receive it.  
An. 
The end is God's glory, & the profit of his Church.  To previde for his own glory, and the profit of his Church, remedying two great and continual evils in us, namely forgetfulness of God's benefits, & doubtfulness of God's favour towards us, and also to show forth our profession before the Church, and and in the face of the enemy.  
First that we might be holden in continual mindfulness of God's benefits. 
The lords supper doth put us in mind of the death of Ghrist.  The chief and principal of all other is hear presented to us, namely the death of Christ the alone, and dear son of God, and to this end Christ saith. Do this in remembrance of me.  
And to assure us of the unfeigned love of God towards us, what can be more effectual then to be in the fellowship of his own son, in whom the love that he beareth towards us is without end or measure, 
I. Cor. 11.25. It doth assure us of his love.  for his mercy endureth for ever, and of this love of God towards us, we are assured in the Sacrament: as it is written, The bread which we break is it not the communion of the body of Christ? Is not the cup of blessing which we bless, the partaking of the blood of Christ? So as we are set in mindfulness of that which we should never forget, so also are we put in assurance of that whereof we may not doubt.  
Qu. The Papists say that a man ought not to be sure of his salvation by Christ, 
A doctrine fit for papists, but not for the Lords people.  how think you of it:  
An. No marvel though they teach men to doubt always of their salvation, the ground of whose teaching is their own gain. For once let the truth take place, that Christians be by the word and spirit of Christ assured of their salvation by him, 
The Papists God is his own belly.  than down goes their Priesthood, their pardons, their trentals, their dirgies, their chantries, their sencing, their singing, their Masses and prayers for the dead, with what soever of like sort, for take away the gain, and all these will quickly lie in the dust. But we are wartanted by the word of the Lord, that the Lords children ought to be sure of their salvation by Christ. 
Rom. 11.1.  In deed carnal men that measure all by reason, see not how. But the Prophet Esay saith, 
Esa. 26.  With my body shall they rise, and S. Paul saith, They shall have rest with us. 
2. Thes. 1.  Also it is written, His spirit doth certify our spirit that we are the sons of God. Now if we be sure that we are Gods sons, we are also sure of God's grace and favour, and so consequently of our salvation.  
Qu. Is there no other end of this Institution?  
An. Yes. That he which worthily receiveth, should be certain of the remission of all his sins, how many or great loever they be, and so labour to advance the praise of God for his mercy: but how great this kindness of the Lord is, 
They best know what sin is that feel the weight of it.  they only know who have felt the burden of sin, which of all woes in this life is the greatest, and of all burdens the most heavy. Again, no man can communicate with Christ's body & blood, but the same must communicate with his spirice, 
He that hath not the spirit of Christ is none of his, he that hath his spirit, hath proof of his effects.  for Christ's body is no dead carcase. Now he that communicateth with Christ's spirit, is made partaker of Christ's righteousness, holiness, innocency, and immortality, and of all the merits of Christ, and his whole glory. For it is written, The glory which thou gavest me, I have given them. He also is made partaker with the Church, and all the good that ever it or any member of it, had, hath, or shall have, for there is in it a communion and fellowship of Saints which we believe, and which hath waiting on it always the forgiveness of sins, the rising again, and eternal life with God.  
Qu. In examining ourselves, 
The third matter in examination.  what else must we look for?  
An. Our estate before the Church, 
The state of the faithful before the Church.  wherein is required not only that we forgive from our hearts those that have offended us, that we may have an experience within ourselves of Christ's spirit, and so glorify God in our hearts, by assurance of his mercy in forgiving us, and accepting of us in Christ. As it is written, forgive, and you shall be forgiven. Math. 6. But also we must seek to be reconciled to them whom we have offended. As it is written, 
Mat. 5.23.  If thou offerest thy gift upon the altar, and there remember'st that thy brother hath aught against thee, leave there thy gift, and go and be reconciled first to thy brother, and then come and offer thy gift, and this must not only be done of us before we come to the Sacrament, but also concerning prayer to the Lord. For it is written, When you pray say thus: Our father, etc., Forgive us our trespasses, as we forgive them that trespass against us.  
Qu. But were it not better, first to do these things that concern God's glory, & then to seek reconcilement afterwards, for is not this to prefer to offices of charity before the worship of God, and to set the the second table which cencerneth our brethren, before the first which concerneth the Lord himself?  
An. As the heart of man is prone into the way of offence even from the womb, and hath not any inclination of itself into the way of the Lord, 
The natural man hath an evil heart.  so they in vain pretend to have received eternal blessings from him by his spirit, where there is not in some measure these & the like fruits of the same spirit. And the Lord taxeth them as false pretenders to worship God, which proudly contemn their brethren whom they have offended. And under one kind, he setteth down the outward exercises of the divine worship, whereby men often times do more counterfeit lines, than truly testify it, which is the property of all hypocrites, as it is seen in the pharasie.  
Qu. The papists in steed of all this say, go to the priest and tell him all thy sins, & then come at Easter and receive etc. do you think it well?  
An. No, nothing of us ought to be accounted well done that is not done to the gloric of God.  
Qu. Why they will say they do it to the glory of God, and how can you prove the contrary?  
An. 
There is no good thing without the light of the word.  Nothing can be done to the gloric of God without obedience. There is no obedience without the word, so that I conclude, nothing can be done to the glory of God without the testimony of the word. But these vile imaginations be not only without the word, which were enough to throw them withal their good put poses & intents down to the devil in judgement, but that they may hold their interest in a deeper and more horrible vengeance, they are directly against the manifect testimonies of the word of the Lord. First they will have the people to confess their sins to them. The Scripture willeth us to confess our sins to the Lord only. David saith, Remember not Lord the sins of my youth, 
Psal. 25.7. Psa. 51.3, 4.  etc. And again, Against thee O Lord, have I sinned. Also Luke teacheth us by the example of the lost son, to confesle our sins to the Lord. The Publican said, 
Luc. 15.1. Luc. 18.18.  Lord be merciful to me a sinner. And where the Priests say, they must confess all, the Prophet David saith, Who can tell how oft he offendeth. 
Psal. 19.12.  Also where as they say they can forgive sins, 
Sooner said then proved.  they show their fust condemnation, namely that the devil and sin reigneth in them. For if they can forgive sins, than Christ died in vain. But let God be everlastingly true, and the devil and all Papists liars. I, even I am he (saith the Lord) that put away thine iniquities for mine own sake, 
Esa. 43.23.  and will no more remember thy sins. Psal. 3.8. Also whereas they allow the Sacrament to the people only at Easter, they do in that as in the rest, for as they rob the Lord of his honour, and put an holiness in the time, so all the other times of the year, wherein the Lord saith to the whole Church (in respect of the Supper being a public action) Take ye, ea●e ye: the Papists say, let the Priest eat it alone, and let all the people gaze & look on. But be the Lords truth never so plain against this kind of superstitious receiving the Lords Sacraments, yet such force hath these devices of the devil to hold the ungodly in condemnation, that you shall see many in many places, and they not the least, even at this day, 
The Pope's friends which profess to serve the Lord by seasons, come once a year to the Sacrament, more for fear of the law then for love to the Lord.  who at Easter will come very devoutly, and all the year after never a whit, in whom the foul stench of the devils excrements, in these and the like practices of popery, hath so forestalled their senses, that there is no place in them for the sweet favour of the word of life, whose condemnation sleepeth not. And for so much as these and their Popish teachers hold up an other doctrine than Christ hath taught us, we are warranted by the Apostle to hold them accursed.  
Qu. What say you to the place of Saint james which thy allege for ear confesseon, 
james. 5.16.  where he saith confess your sins one to another?  
An. Saint james in the wisdom of the holy Ghost provideth for the comfort of Gods chosen in the distress of spirit through the conscience of sin, in which case he adutseth the Lords people to impart them, such grief with some such of their brethren, as in the wisdom of God's spirit according to the folowwip of his, he may justly hope both for such counsel in the warrantise of the word, as his soul needeth and also may be strengthened by his fervent prayers to the Lord, and so the words following prove, for he saith Confess your sins one to another, and pray one for another, that ye may be healed, etc. Also if this gave any strength to ear confession, then must the priest confess him to one, which they will not grant therefore they do, but ingle with the lords truth.  
Qu. Then you will take nothing from any man's warrant, 
No warrant is fase but the Loras.  namely the Papists without proof of the word of God rightly understeode.  
An. No, for leaving them, & their friends, with their unwritten verities. joh. 4.25.5, 39 16.13. Their chopping & changing of the word, Deut. 5.2.12.32. Their holding them miufficient to deeide controversies, Psa. 19.7. Luk. 16.20. Therefore keeping them from the people. Psal. 95.10. john. 17.3. Their imagination of the Scriptures darkness. Psal. 19.7. 
Some of the dregs of the Pope's Church  Their vain boasting of the Church's authority against the word of God. jero. 7.8. 1. Tim. 3.15. Their false opinion of works. job. 9.3 Rom. 3.10. Their presumptuous opinion of the Pope's supremacy, Mat. 1.28.19. john. 20.23. Luc. 22.26. 1. Pet. 5.1, 2, 3. Their ear confession, Psal. 25.7. Their Purgatory, Mat. 25.26. Psal. 51.3, 4. Their praying for the dead, their Masses, and trentals, and dirgies. 2. Sam. 12.21. Luc. 19.26. Their praying to Samtes, jere. 17.5. Rom. 10.14. Their old customs and following of forefathers. Mat. 15.2, 3.12.30. Their Latin service. Mat. 7.6, 7, 8. Their Images. Exod. 20.4. Their transubstantiation. Mark. 16.19. Luc. 24.16. Act. 1.9, 10, 11. Their unpreaching priesthood. 1. Tim. 3.2. Act. 20.28. 1. Pet. 4.1. The diversities of meats for conscience sake, and a thousand more abominations. Mat. 6.11. Rom. 14.14. 2. Tim. 4.3, 4. We rest ourselves wholly & safely in the alone word of God, as upon a most trusty witness of all truth, that faileth not: for it is written, Heaven and earth shall perish, 
Mat. 24.35.  but not one sot of the word of the Lord shall fail.  
Qu. I would be most glad to participate with the Church of God in the use of this Saccament, so oft as they come together to that end: but I see it is a thing most worthy such reverent consideration, as is commanded unto us in the word, & I see the horror of my sins so great, 
The best consciences are soon feared with sin  & fecle in myself so little repentance and faith, that I fear I am unworthy to receive it.  
An. In deed to the worthy receiving of the Lords supper, such examination of every one in his own conscience as the Apostle requireth, is very needful. But as for sin, which is in every one by nature, which also of itself is deadly, even from the greatest to the least, we are to discern our estate in that case not by the sin, but by the party, as we are taught in the Rom. 6. where he willeth that sin do not reign in us, which it doth in every child of man till the spirit of Christ be given unto us by the preaching of the Gospel. As it is written, A strong man armed keeping the house, all that he possesseth be in peace, till a stronger than he come, etc. Then our sins be deadly, 
Who sin deadly.  when they have the reign and dominion in us, And sin reigneth when we give over to sin, when we strive not against it, 
When sin hath the mastery it slayeth the man.  but allow of it and consent unto it. If you yield yourselves to obey, his servants you are to whom you obey, whether it be of sin unto death, or of obevieuce unto righteousness. And this power of sin thus reigning, doth testify that the grace of God's spirit is wanting. But if we strive against our sin, if our eye be single, that is, our mind upright striving into the way of the Lord without hypocrisy or dissimulation, though sin be in us, yet our sins are not of force to separate us from God, nor are any such things as shall ever condemn us, but for Christ's sake (whose peculiar spirit hath wrought in us this misliking of sin, as ignorance, want of feeling of the Lords kindness, and whatsoever of like sort, with a longing alter the ways of the Lord) they are forgiven us, and shall never be laid to our charge, because we believe in Christ. For the distance between heaven and earth is not so great, as is the difference between sin being in us, 
Rom. 7.20.  and sin reigning in us, as may appear in that it is said, Gal. 5.17. If therefore your sins do displease you, 
These fruits of Christ's spirit assureth us of the grace of Christ.  if you purpose to be an enemy to sin in yourself and others, if you purpose to walk all your life in the true fear of God, and in the light of his word, if you believe in Christ jesus for pardon of your sins, and stay yourself upon his promises: I testify unto you, that you shall be a most welcome guest to this table of the Lord. Christ hath already sealed in you that you are dear in his sight, he hath given you of his spirit, 
They that are least in their own sight, are most dear with the Lord.  and you shall have fellowship with him, and with the father by him, and with the whole Church of God. Christ will dwell in you, and you shall dwell in him for ever, therefore measure not the Lords mercies by reason which is corrupted, but let faith hold fast his promises, and be joyful in the Lord, and from the ground of a pure heart give all praise to him to whom all praise is due for evermore.  
Qu. 
Not the deed, but the manner of doing is al.  How many sorts be there of them which receive not the Sacrament?  
An. There be two sorts, namely those that will not, and those that can not.  
Qu. What is the estate of both?  
An. The estate of the one, namely those that can not, is not dangerous, for the necessity of the Sacraments extendeth not so far as to exclude them from eternal life which can not enjoy the use thereof, and those that have faith (which giveth them title and right to eternal life, and power to discern rightly of the Sacraments,) though they have not the means to be partakers of the Sacraments, shall not be deprived nor excluded from salvation. 
Their estate i● not dangerous, which would and can not.  Also as this estate is not dangerous, so the condition of such as will not, namely of those which contemn the Lords mysteries, is damnable. For it is undoubtedly an act of infidelity, and worthy of damnation, 
Their estate is damnable that can and will not.  for this and all wickedness proceedeth from unbelief. For it is written, Take heed brethren, that there be not in any of you an evil heart and unfaithful, 
Heb. 3.12.  to depart away from the living God, etc. From which estate of men the Lord keep all that be his for ever. Amen.  
FINIS.   

¶ A most godly and comfortable letter, written by by master Edward Deering to a Christian gentlewoman being in heaviness of spirit, very needful and (by the grace of Christ) helpful, to such as be in any measure in the like heaviness.  
IT is true (good masters H.) which the Spirit hath spoken, and we seel it by experience, that by many tribulations we must enter into the kingdom of heaven. This is a common decree which God hath sanctified to be a let for all his children. So the author and finisher of our faith, jesus Christ himself was made perfect. Into his similitude we are also predestinate, that we should first die with him, & then be partakers of his glory, Let us not therefore refuse that condition of life, in which we have the fellowship of all the Saints of God. But rather confess with the holy Apostle, that blessed is the man who endureth temptation. But because all afflictions are bitter for the present time, & when the mind is shaken with sorrow, it is then most easily thrown down of the enemy, let us learn wisely what our troubles are, and be prepared of remedy in the day of trial. All our afflictions are either according to the flesh in hunger, cold, nakedness, shame, contempt, slander, etc. or according to the spirit, in lamentations & mournings, which the world knoweth not. The first evils are easily borne, for they are all but vanity, and in vanity there shall die, if we see no favour in the sight of the Sun, that shire not hear acceptable unto us: when we have paid the debt we own unto death, the Lord then will deliver us from all the injuries of men. But in this behalf let me confirm myself. God hath set you free from such afflictions your goods are unto you in a liberal portion, your life made happy with a loving husband, your calling acceptable under a gracious and good mistress. In whose sight you have found favour, In this estate you shall feel no trouble, therefore I let it pass. The other affliction, whithe is the spirit, and which can not be resisted with any earthly blessing, look for it assuredly, for it will come unto you the you may suffer with Christ and reign with him in glory, These troubles they come many ways, even accordingly as God doth lead us into life. First we are commanded to learn and know the word of God, against this look for many temptations, the enemy will try which way to pluck, that out of our hearts, out of the word we must learn a precious faith, & hold that umnovable before God, against this, what temptations are between heaven and earth, you shall feel your portion, if any thing possible can discourage you, with faith you must join a lively hope, which is a longing apprehension of god's glory, in this also Satan will pretermit nothing to quench your affection, the it may be dead & to darken your mind the you may see nothing, with out these you can not possibly live, & unto these you can not possblie come, but first you shall feel what is the strength of sin. And yet notwithstanding faint not, the Lion hath over come which is of the tribe of juda. The force of the Serpent shall bruise our heel but it shall not take away from us the head piece of salvation: Learn therefore, first the word of God, this is the seed of regeneration by which we are made new creatures, this is the bread of spiritual nourishment, by which we are grown up into eternal life, This is the weapon of our warfare, by which we may wound and drive away our enemies. This is the sceptre of our glorious kingdom, by which we do know the God doth reign in us. Take this unto you, the shield of your defence, the strength of your age, the wisdom of your heart, and the safety of your life, commended unto you in the word of Christ. Search the Scriptures, and seal it in your heart, with a good persuasion that it is the word of God & of life, and he hath graven in it an express image of eternal truth, Let it dwell plentifully within you, and your heart is armed with a most strong defence, all enemies shall fall before it, the wisdom of the wise shall be brought to nought, and the counsel of the prudent shall be made foolishness, the ways of the adversaries shall be scattered, and the scorners seat shall be thrown down, so true it is that the Lord hath spoken, Blessed is the man whose delight is in the law of the Lord, and whose meditation is in it day & night. Let us then bring down the haughtiness of our minds and receive with meekness the word grafted in us which can save our souls, To this desire of understanding when God hath brought us, then let us pray to be delivered from tentation, & take heed we be not spoiled of so great a treasure, we have three especial enemies in this behalf, of which S. Paul biddeth us all beware, the one is Philosophy, that is a vain & curious searching of God's mysteries, or measuring things revealed according to our understanding, with which temptations whilst our fathers were overcome, they became foolish in their own imaginations and changed the glory of God into the likeness of a corruptible man, making images, praying to angels, imagining of souls like little children, devising purgatory, rea soning of God's wiseddme above our capacity. As if we be predestinate, we may live as we list, if we are commanded to work, if our days are numbered why seek we any safety to our life. If the Angels do keep us in all our ways that we shall not hurt our foot against a stone, why fear we any falling: these fantasies and worse than these disquiet our minds and fight within us against our humble obedience to the word of God, which all when we have overcome (and said with the Prophet secret things are for the Lord: but things revealed for us and our children) yet we have no peace, A second enemy riseth up greater than the first, which S. Paul calleth the traditions of men, for the heart of man which drinketh in error as the ground doth drink water, is very obstinately bound with old customs, and long continuance, measuring truth which is pure & holy, only by time which is corrupt and evil, & not only this, but nature also hath inflamed our affections to love to much our father's ways to like their opinions, to esteem their judgements, to praise their doings, to commend their rage, to talk of their names, till through many enticements we are at last bewitched, our wisdom is stolen away, and truth is taken from us, by this means all corruptions which have overflowed the earth have still wide rooms in the hearts of many the Pope's supremacy, latin service, prayer for the dead, Masses, diriges, pardons, pilgrimages, sensing, & all popery, with the Authors of it, Popes, Cardinals, Monks, Friars, all which have neither truth, nor shadow of truth, not one word of them in all the gospel of Christ, only old custom hath bred it in our beans, & an opinion of our fathers hath printed it in our breasts & we will not cast it out, but the Lord be thanked who hath had mercy upon us to make, hold fast the word of truth, what soever our fathers have vainly taught us, And yet we are not in security. But a third enemy is in the heart of man, that the word of God may not have his perfect honour, and that is an opinion conceived of earthly things, & planting of holiness in corruptile creatures As in meats, drinks, days, garments, conditions of life, places, times, Ceremonies, neither hearing our Saviour Christ, that God is a spirit, and only he is to be worshipped in spirit and truth, neither his Apostle Paul, that the element of that world commend us not unto God, for neither if we eat are we ever the worse, neither if we eat not, are we ever the better. These many and great temptations stand against us assoon as we would give ourselves to the word of God, which is the beginning of a christian life. Trow you that in the continuance of our course and journey before we come at our saviour Christ, shall we not be sifted and tried, to see what is within us. And you (good mistress H.) to apply this to yourself, tell me how you have learned Christ, hath his gospel been peaceable in you, from the first day till now without all contradiction? was your mind never puffed up in vain imaginations, did the traditions and persuasions of men never shake your thought? have you not been tempted with opinions of creatures, as though some were more holy, some more profane: I know, as you long after Christ, & desire his truth in single heart: so his grace you have not without sharp & bitter trials, and the more freely the word of God shall possess your soul, and fill your heart full with all desire of it, the more you shall feel what fight is against it, look for the like in all your life, and when you approach to the true fear of God, prepare your heart to the strongest assault. The word of God thus made known unto us, and when we follow it with all our soul, that we may have a lively faith to rejoice at the promises of God, to fear at his threatening, and feel a full persuasion of a certain performance of all his words. O Lord what is the malice of Satan, and though many temptations are against us, the long prosperities of the wicked in which they triumph whiles the goodness of God provoketh them still to repentance, the bitter sighing of the godly in which they mourn under many crosses, whiles God maketh their faith precious before him: these have rooted quite out of the hearts of the ungodly, the faith and truth which they own unto God, so that against all his judgements they have opened their mouths and said aloud: Where is the promise of his coming, and against all his mercies they have proclaimed war, and said, they will not have Christ to reign over them. But these temptations Christ hath overcome in us, and given us his spirit, in which we know assuredly that the Lord reigneth, neither slacketh he his coming as many account slackness, but he will come, and his glory shall be knownen. And yet we are not in peace, but Satan will sift us another way, He will lay our sins before us, to make us fear that the promises of God belong not unto us, and this of all temptations is the greatest, yet we fear not, for what belongeth to all our sins which Christ hath not borne? sorrow, sickness, death, hell, condemnation, were they not in his body, and are they not all crucified upon the Cross: Is he not risen from them, and hath he not broken the chains of death, and so is ascended unto glory: If this be my fear because I am a sinner, rather let me rejoice, for Christ hath taken my sins upon him, and hath buried them deeper than the bottom of the sea, he hath led it openly in triumph, and nailed it upon the cross from henceforth and for evermore. It hath no strength whosoever secme to colour it as red as scarlet, or make it like purple, it is still nothing, and casteth but a vain terror before our eyes, we will never deny this, but freely confess it, that we be miserable sinners, and not worthy to lift up our eyes to heaven, but who will lay our sins to our charge, now god hath justified us: Or what sin can rest upon us, now Christ hath washed them away: That which once was in fight with Christ and he hath overcome it, who shall set to his hand the second time to make the victory perfect? This is true, and everlasting truth hath sealed it up, that sin is abolished for ever and ever, howsoever we fear, or tremble, or be faint hearted, yet before the Lord with whom our life is hid, there is no peril, no danger, no fcare, but peace and righteousness without end. Let our sins be never so great, neither we nor our sins can change the new testament that God is merciful to our sins, and will blot out all our transgressions, therefore this care is paste, that our sins be many, the more they are, the greater is his mercy who hath forgiven them. And this is the token which God hath given us that we are his, because we are grieved with our sins, for our Saviour Christ overcame sin, with pains & sufferings which belong unto it, and this is the badge of our redemption, to be made like him in afflictions, we have sin, and abhor it, it woundeth us with fear, it setteth before us condemnation, we have a sense and feeling of God's anger against it, and hell gnaweth upon our souls because of transgression. O blessed state, and treasure of gladness, this was the image of Christ when he overcame sin, a mark of my redemption in my own flesh, that I should not faint. As the sun maketh the day, and the night darkness, so this affliction of sin is the badge and cognisance of our certain forgiveness. And herein see the goodness of God, which turneth all things to the best, to those that love him. Through fear of sin the devil fighteth against us: without fear of sin we could never have boldness: through anguish of heart the devil would overwheline us with sorrow, without anguish of heart we could never have joy. In feeling God's anger the devil would make us to despair, without feeling his threatening and trembling before him, we could never have strength of faith that his mercies are for ever. In all sufferings I am like to Christ, they are the marks of mine addoption that I am his child, do we not hear the Lord: himself doth speak, If we be without correction, then are we bastards and not sons: and to show what our correction shall be, he saith in another place, If we be planted with him into the similitude of his death, then shall we also be partakers of his resurrection. Who hath heard so great salnation as this: Every weapon wherewith the enemy striketh, the same armeth us to greater salvation, and every wound that we do receive, the same confirmeth us to a suitor life. (Then before as I said) care not for sin, for that is abolished: so here I may add, Care not for hell, for the nearer we feel it, the further we are from it. Let them fear sin that feel it not, and let them be afraid of condemnation that know not what it is, upon whom destruction shall come suddenly as an armed man. Our eyes have be kept waking, and we have seen our sins, our hearts have fainted before the anger of the Lord, and we have not despised his heavenly calling, therefore in the day of trouble we shall have rest. In this persuasion we will live and die, and if our souls should melt for fear within us, although the Lord should kill us, yet would we trust in him. Abraham believed in the Lord, and it was imputed unto him for righteousness against hope, he believed under hope, and if our hoy seemed to be taken from us, yet would we patiently wait the lords leisure until we save our hope again, that at the least our faith might have again, the glory and truth of full assurance. another thing we must labour in, and in an other thing we shall have temptation, and that is, that we may see what is the glory of God, and immortal life herein, let us meditate in our beds, and think on this in our secret places, in the midst of companies, let these cogitations be often in our hearts, and in all places let these be out m●ses, when we shall apprehend with all the servants of God what is the height, the breadth, the length, the depth, we shall know that the glory is great of immortality, and he is only to be belecued, who shall shine in honour when this vanity is overpast. His strength is great that laid the foundations of the world, and his brightness exceeding that made the Sun and the Moon. His treasure and riches are above measure, who hath given princes their gold & silver and other precious stones for the honour of man, he in deed is of excellent majesty, who is king of kings, & Lord of Lords, & his power is above all, who maketh sickness his messengers, and death his minister, till he shall abolish them both, for his mercies are unspeakable that forgineth us all our sins, & his goodness is great who hath had regard to the children of men. From nothing be brought us into life, he kept us from the grave, he will restore us & make us see his glory. When I would think on this, my soul is compassed with dullness of flesh, that I cannot see the fullness of his favour. When I would consider in my heart what is his grace, darkness overshadoweth mine understanding, & all my thoughts do vanish in his immortality. When I would speak of all his loving kindness, my tongue cleaveth to the root of my mouth, and my words stick fast within my lips. But this one thing in all mine infirmities I can perceive, that his glory is exceeding great, whose glory I can not comprehend, & the life is long, appointed unto man where his heart and mind can see no end. If all the world were a flowing water, and every year one drop should be diminished, the Sea should be all made dry, and the bottoms of the deep should appear, before he shall cease to live, whom God hath raised from the dead, and this breadth & wideness between heaven and earth, if it should be filled up, and every year but one handful of earth added to the work, yet sooner should the great distance be closed up & the empty places made full, than he shall cease from joy and gladness, who shall stand in the resurrection of the just. This is the glory that hath neither spot nor blemish, before which me thinketh, not only princess & the glory of the world, but the Sun and Moon & all the hosts of heaven, are nothing else but mere vanity, for death shadoweth the glory of man, though he spread his branches never so far, yet the grave closeth up in little room the ambitious heart which before was enlarged from East to West. And the heavens that are high & free from death, yet are holden under the tyranny of envious and consuming time, in which they shall be changed: only the Lord is in honour and majesty, who hath set eternity round about him, & cast out time unto confusion. Oh Lord: where are their eyes that say not this, or their hearts that see and regard it not: who hath be witched them in the countenances of men to carry the hearts of beasts, and to forget the latter end: The Lord turn them the run astray the they may know & see where is their glory, but the temptations have overtaken them which are against our hope, when the Lord shall deliver them from evil, they shall give thee thanks and rejoice with us that they also have eyes to see. And blessed are you good mistress, H. and God hath visited you in an acceptable time, whose heart he hath touched with fear, & whose affections he hath filled with hunger and thirst, that you should mourn for the redemption that is in Christ, and be pleased with nothing but with the grace of his countenance. This is a schoolmystres to bring you unto him, & a bond to tie you fast, that you shall not be separate, And accomplish I beseech you this good work of his grace, till you love the Lord withal your heart, and till you can say with the blessed Apostle I desire to be dissolved and to be with Christ. For this purpose we are chastised of the Lord, and when our faith is tried at the last it shall be made strong, that with it we may quench all the fiery darts of Sattan, and in righteousness and peace, and joy of the holy Ghost, run the course that is set before us, till in a blessed issue of happy days, with a good spirit we may say boldly, Lord, now lettest thou thy servant depart in peace, which I beseech GOD the father, of our Lord jesus Christ, the God of merc●, and Father of all consolation grant unto you. Amen.  
Pray, pray, pray, pray, this is your best service wheresoever your duty is most bound.