¶ A TREATISE of the preparation to the holy Supper of our only savour and Redeemer, jesus Christ. Necessary for all them that will worthily approach to the Lords holy Table. Also a dialogue containing the principal points, which they that will receive the Supper aught to know and understand. By Yves Rouspeau minister of the word of God. Ttanslated out French into English by R.B. ¶ Let a man examine himself, and so let him eat of this Bread and drink of this Cup. Printed at London by Lucas Harison. To the right worshipful S. john Zouch of Codner Knight R. B wisheth a blessed life, happy days with great increase of worship. Among the sundry works of many ancient, learned & wise men (right worshipful) I fide no one thing more generally commended then the travel that procureth profit & utility to the common wealth: for to this end all the estate of man's life tendeth, that whilst we continue in this base territory here, our whole endeavour should be employed to the been fit of our country in some respect. And for this cause the most renowned Emperors and famous Princes of the world in times past had always diligent care to advance such as by their policy conserved their kingdoms in public tranquillity, or by their valiantness vanquished their enemies, or by justice suppressed the wicked either else by their writings & learned documents instructed the vulgarity to virtuous living. Anaxarchus amongst the Phoenicians allowed best of the maintainers of civil concord, Numa Pompilius exhorteth the Romans ro recompense those largely that returned victorious from any battle, Promotne us willed the Egyptians to make great account of those that were true justiciaries. And Bias king of the Argives, commanded his people above all others, to honour & reverence most their writers and teachers of wisedone. Octavian and Maecenas gratified virgil the learned poet, with such rich presents that Servius who writeth of him, affirmeth that in short space he was valued to be worth six M. Sesterns, which amounteth to two hundred M. crowns, such zeal unto virtue reigned in the noble Pears of that age, that they accounted those gifts best bestowed which were employed upon them that were singular in any faculty, to th'intent that others in hope of preferment, might the rather be encouraged to imitate their steps. If that lack of liberality be found in the princes of this parfet time, in remune. rating the virtues which abounded so plentifully in the nobility of those obscure days wherein nature (without the knowledge of the eternal) bore the only sway, how much it is to be lamented I refer to the judgement of those that by reading may discern the praises belonging justly unto the one, and by present sight may behold the defaults of the other If a greater desire to pleasure their Country was found in that people which were governed only by the instinct of nature, them there is in those which now may be directed by that pure & most blessed operation of the spirit of God: what punishment is due to their reckless negligence let those that read the sacred Scriptures decide, where it is most apparent to be seen, with what vigour God punished the unprofitable servant, how he commanded that every tree which brought not forth good fruit, should be hewn down and cast into the fire. These threatenings (if nothing else would move) should stir up every man to make some increase of those talents which God hath lent him, rather than through slothfulness to bury them in obscurity without reaping gains to themselves, or yielding a just account to God, benefit to their country, true allegiance to their prince, furtherance to their children, or pleasure to their friends to whom they be bound. To avoid these inconveniences & to eschew the infamy that breedeth through idleness: I thought it good to employ my diligence in translating this small Treatise desiring rather to be accounted a profitable Bee: then to be suspected for a hurtful Drone, for though the Volume be not large, nor my labour great: yet possible, there is as great consolation to be found for the repentant sinner as in bigger Tomes. And because I would signify unto your worship, the good will I bear you and the desire I have to acquit some part of those curiesies which I have received at your hands, I have presumed to crave your patronage, to this the first fruits of my labour, hoping that you will vouchsafe the acceptance thereof in such part as with good will I offer it. And though that it scape not free from the censures of some whose delight is to carp at every light occasion, yet if it may obtain your favourable liking, my desire is satisfied, and so (with remembrance of my duty) I take my leave, wishing health to your person, worship to your parentage, and prosperoussuccesse in all your endeavours. Your worships to command. R. B ¶ Yues' Rouspeau to the Christian Reader, health from jesus Christ our Lord Among the causes of common calamities and scourges wherewith God punisheth the world, S. Paul maketh mention of the abuse and contempt of the Lords Supper: saying, for this cause many are week and sick among you, and many sleep. For if we would judge ourselves, we should not be judged. Therefore we aught not to marvel that the last year God did so severely punish this poor Realm of France, with plague, war and famine. For the contempt of the Gospel, and the abuse and profanation of the Lords holy Supper, were the cause thereof: so that niether they that followed the Pope's faction aught to complain of God, nor they likewise that make profession of the Gospel, because there was a fault both in the one & the other. First touching the abuses of the Papists, we are able to set down sure judgement by the word of God how that the Mass is wholly fraught with blasphemies: how it abolisheth the holy Supper of our Lord jesus Christ: how the remembrance of his death and passion is therein suppressed & brought to naught, how there is no communion, and that in stead that jesus Christ commanded all his in general to take, eat, and drink the bred & wine, one only taketh, eateth & driketh for all the rest. We see there moreover, how they 'cause a creature to be worshipped therein, yea a morsel of bread in stead of the Creator, how they seek Christ jesus there in earth, where as the word of God, the Apostles creed, & the old Canons teach us to have our hearts lift up on high and to seek him by faith in Heaven. To be short there are to be seen many other detestable and infinite abuses which I now pass over with silence. Now then seeing they have obstinately planted & grounded themselves in that affection, yea & for the maintenance of so vile and wicked a thing have put to death so many good men, so many holy & true martyrs of our Lord, jesus Christ. Hath not God rightfully visited us in this behalf? Secondly we see also the theridamas were great & notable abuses on their behalf, that made profession of the true word of God. How many were there which knew no more than the Papists to give any reason of their faith and which presented themselves like beasts to the Lords holy Supper? Some came thither as ignorant asses, other as swine leading a dissolute & slanderous life. I will not speak of an infinite number of hypocrites, false brethren, traiters & Apostates, Luc. 21.48. which were unknown & had a countenance & show of honesty. Therefore is was not without cause that the wrath of god was kindled against his people, & that they were scourged with stripes, for wittigly abusing of the knowledge of his holy name. Now that this good God through his Son jesus Christ, may cast his pitiful and merciful eye upon this so poor and desolate Realm: it behoveth both the one and the other to learn hence forward to serve and honour God according to his word, better than they have done, especially that they take heed that hereafter they profane not by any means the holy supper of jesus Christ our Lord. To this end and purpose they may read this little treatise, wherein they shall find the the true preparing of ourselves to the lord's supper, consisteth not in decking of the body, fair garments, pomps, john. 4.24. countenances, and outward profession of the name of God, but in clenenesse of heart, and up rightness of conscience, to th' end that God who is a spirit, may be also served of his in Spirit and truth. The Preface. ¶ To come worthily to the holy Supper of our Lord jesus christ/ 1. Cor. 11.28. we must examine our selves according too the admonition of the Apostle Saint Paul. Now the examination of ourselves consisteth chiefly in four points/ that is to say/ in Faith/ repentance/ giving of thanks to God/ and love towards our neighbours. Of Faith. The first Article. FIrst of all we must have faith that is to say, a certain & infallible assurance & firm persuasion that God is a merciful father 1 Esa. 35.5: 6.7. joh. 3.16. unto us in the name of his son jesus Christ our Lord, whom he delivered to death for us. This faith cometh not of us, 2 Mat. 16.17. Ro. 7.18. 1. cor. 2.14. neither is it grounded upon us, neither upon any other thing the is in us, but it cometh from God and is grounded 3 Math, 11.25.26.27. joh. 1.13. & 6.26 upon God the Father, the Son, and the holy Ghost, and upon the promises of the gospel confirmed inwardly within us, by the working of the holy Ghost, which crieth in our hearts Abba. (4) Ro. 8 15 Gal. 4.6. that is to say father. Furthermore this faith is nourished, confirmed and increased in us by the holy Sacraments. For in the Supper: God as a good father (after that he hath once brought us into his Church by baptism) nourisheth us spiritually with the proper substance of his Son jesus Christ, applying and making proper unto every one of us, the merit of his death & passion. To this end and purpose is it that jesus Christ himself giveth us the bread and Wine: 5 Math. 26.26. Mat 14.21. Luc. 22.19 1. Cor. 11.14. that he commandeth us, to eat and drink it: that he saith that the Bread is his body which is given for us, and that the Wine is his Blood which is shed for the remission of our sins: by which words he giveth himself wholly unto us, he willbe our nourishment and spiritual life: he will devil in us by his holy Spirit, and will that we abide in him by faith, that through belief we may not perish, 6 joh. 1.36.28. but have eternal life, whereof he is the only heir and giver. 7 Psal 8.7. Math. 11 Heb. 1.2 joh. 17, 12 27. & 28.18. In like sort the breaking of the Bread of the Supper serveth to the confirmation of our faith and sure warranting of our salvation, in so much as it assureth us and causeth us to see with spiritual eyes, that jesus Christ was once broken with the pains of death in jerusalem, to deliver us from the same, and to get us eternal life. Also, in that that by the commandment of Christ jesus, we take the Bread in our hands, and then the Cup, more over in that that we eat the Bread and drink the Wine, which turn into the nourishment of our bodies: we are certified, that by the hands of Faith we take and embrace jesus Christ our Lord for our only savour and redeemer, and that by the same Faith we eat his body spiritually, and drink his blood to the hope of eternal life. Now every one of us must live by his own faith, 8 Aba. 2 4. Ro. 1.17. Gal. 3 11. Heb. 10.38 according as we may make our confession in the belief which is called the Apostles, in that that every man saith by himself I beleelue in God, and saith not we believe. We must not here cast our brains or think upon the believing or unbelieving, upon the worthiness or unworthiness of an other man but upon our own. For Saint Paul doth not teach us to examine other men, or that other men should examine us, but he saith namely, let a man examine himself. 9 1. Cor 11.28. Therefore let every one of us for his own part be assured in his heart, that jesus Christ the true Messiah is come into the world to save sinners 10 Mat. 11.28. & 9.13. Mar. 2.17. Luc. 2.11. joh. 3.17. Act. 4.12. & 5.35. amongst whom he aught to accounted and esteem himself (by the example of s. Paul) the chiefest. 11 1. Tim. 1.15 Let him believe that jesus Christ came down from Heaven into Earth 12 joh. 3.13. to lift him up from Earth to Heaven, that he was made the Son of man: 13 Mat. 1.1. john. 1.14. Ro. 1.3. to make him the Child of God, that he was conceived by the holy Ghost 14 Mat. 1.20 Luc. 1 31. and that he was borne of the Virgin marry: 15 Esa. 7 14. Mat. 1.25 Luc 1.31. to purify and cleanse his wicked conception & birth. Let him persuade himself that the Son of God hath overcome the Devil: 16 Mat. 4.1 Mar. 1.12. Luc 4 1. to deliver him from the tyranny and slavish subjection of the devil, that he hath fulfilled all the Law 17 Mat. 5.17. Luc. 16 27 Ro. 10.4. (loving God his father with all his heart, strength and might and his neighbour as himself) to get him justice, that he appeared before Pilate 18 Mar. 27.11 Mar. 15.2 Luc. 23.3. joh. 18.33. an earthly judge, and received as evil doer sentence of condemnation for this life: to exempt him from appearing before the terrible judgement seat of God's justice to receive sentence of death & ever lasting damnation, for that he had offended one eternal and ever lasting God. Let him assure himself that the same jesus Christ went down to hell 19 Psa. 22.1 Mat. 27.46. Mar. 15.14. for him, that is to say that he suffered the sorrows and terrors of the second death, and of the sincere wrath of God to deliver him, that he died a death accursed of God 20 Deu. 21.23. Gala. 3.13. in that he was hanged on the Cross: to purchase him life & blessing before God, that he rose again, for a gage 21 Mat. 28.6. Mar. 16.16. joh 20.14. Act. 2.24. and assurance of his resurrection, that he ascended into Heaven, 22 Mar. 16.19. Luc. 24.58 Act. 2.9. for a certain token that he also shall ascend thither, that he sitteth on the right hand of God his Father: to be for him an everlasting Priest teacher, king defender, reconciler, and advorate, to be short, the he shall come at his last coming, for his comfort & full redemption. We must also every one of us for his own part make proper unto ourselves, yea and make ours all the goodness & all the riches that is in jesus Christ: because that in giving himself to us he giveth us also his benefits. So then in that that jesus Christ is God: it is to make us partakers of his divinity, in that that he is heir and Lord of the world: it is to make us partakers of his Lordship and inheritance, & that we recover in him the government of all things, which we lost in Adam, in that he is well beloved of his Father: it is that we may be acceptable unto him, in that that he is rich: it is to make us Partakers of his riches, in that that he hath all power against the Devil, Sin, Hell, antichrist the world, and all our enemies: it is to defend and shield us, in that that he is just and good, it is to justify us, & make us good, in that that he is happy and immortal, it is to make us partakers of his blessedness and immortality. When we shall thus particularly apply all the actions and benefits of jesus our Lord and also all his essential qualities unto ourselves, putting a whole trust in him, and in his promises, and distrusting ourselves, then may we boldly come to the Lords table, where at we shall enjoy jesus Christ God and man by the benefit of faith, and shall feel moreover a great increase & augmentation of the same. But we must note that it is impossible for us to be unite and made one with Christ, and to be made partakers of the treasures and riches which are in him, unless we first renounce antichrist and his kingdom, and unless we detest all Idolatry, superstition and traditions of men, directly contrary to the pure service of God, bounded & limited out in his word. For seeing the God is our only creator: and he giveth himself 23 Gen. 17.12. wholly unto us in the person of his son jesus Christ the true Isaac in whom all the nations of the earth are blessed 24 E'en. 12.18. it is great reason the likewise by faith we give up ourselves & yield us wholly unto god. And thence is it the God in his law doth rightfully require of his people, the they have no other Gods but him. 25 Ec. 20.2. And that they loon him withal their heart, with all their soul, with all their strength & understanding, that is to say, with all their parts aswell inward as outward. And thence is it also the God doth not only rebuke & reprove all them the halt on both sides. 26 1. Reg. 18.20. but commandeth also the they which sacrifice unto strange Gods, should be put to death. 27 Deut. 13.1. & 17.5. And to this purpose S. Paul (minding to warn the Corinthians to flee from idolatry) useth an argument taken from the knitting to gether & union that we have with jesus Christ our lord in the supper speaking after this sort. 28 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? And the bread which we break is it not the communion of the body of Christ? As if he would say that seeing the Corinthians came not to the supper to be partakers simply of earthly elements but to be partakers really & in deed of the body & blood of our Lord jesus Christ, to be made one with him by faith, and be made flesh of his flesh & bones of his bones, the therefore it were to great wickedness and abomination to be present in the assemblies of Infidels or to be partaker of their Idolatry, & therefore the Apostle addeth afterward 29 1. Cor. 10.21. that the Corinthians cannot drik of the cup of the L. & the cup of Devils: & that they cannot be partakers of the Lords Table and of the table of Devils. Whereby he signifieth that it is impossible to serve God and the devil together, & that who so ever doth communicate with Idolatry: doth manifestly renounce our Lord jesus Christ. Therefore seeing that darkness is no more contrary to light, vice to virtue, death to life, paradise to Hell, then the Pope and his doctrine is contrary to our Lord jesus Christ and to his holy gospel: it behoveth all true faithful people to withdraw themselves wholly from popery and cast of without delay the yoke of that Romish Antichrist, that they may give themselves wholly to the service of this savour & redeemer jesus Christ, but if so be that the communion that we have with the son of God, and the promises of the heavenly Father cannot entice and persuade us to yield ourselves wholly to God, to put our trust in him only, to serve and worship him only, according to his will, but that we will yet cleave unto Antichrist and his servants & ministers: yet at the jest, let the threatenings and judgements of God hinder us and fear us so to do, as when it is said 30 Apo. 18.4. go out of her my people the ye be not partakers in her sins, and that ye receive not of her plagues. And again, 31 Apo. 14.9.10.11. if any man worship the beast and his Image and receive his mark in his forehead, or in his hand the same shall drink of the wine of the wrath of God, yea of the pure wine, which is poured into the cup of his wrath, and he shallbe tormented in fire & brimstone before the holy Angels, and before the Lamb. And that stink of their torment shall ascend evermore: and they shall have no rest day nor night, which worship the beast and his Image, and who so ever receiveth the print of his name. And again. 32 Apo. 21.8. The fearful and unbelieving, the abominable murderers, whoremongers, Sorcerers, idolaters, and all liars shall have their part in the lake which burneth with fire & brimstone which is the second death. Let this therefore be well printed in our hearts, that we be not seduced and destroyed with the vain servers of this world, which think it a thing not impossible to serve God and the devil, jesus Christ and antichrist, to follow the commandments of God, and of men, and to satisfy the affections of the spirit and of the flesh all at once. ¶ Of Repentance. Article. 2. THe preparation whereof we spoke before touching Faith which applied unto every one of us particularly, jesus Christ with all his riches and blessings can have no place in us, unless it bring forth also in us a true repentance: that is to say, a true misliking of evil, and a burning love & affection of goodness, as we see the example in David, 1 Psa. 51.1. Peter 2 Mar. 26.75. Mat. 14.72. Luc. 22.61. Paul, 3 Act. 9.5. 1. Tim. 1 13 and other holy men. We must have a sorrow and unfeigned grief, for that we have offended God, for that we have before times wickedly abused our creation, redemption, and Baptism, for that we have provoked God with all our members, for that we have abused our understanding, heart, tongue, feet and hands: for that we have given and set forth our souls and bodies (which are the temples wherein God would dwell) to Infidelity, idolatry, superstition, filthiness, blasphemy, whoredom, extortion, usury, robbery, gluttony, drunkenness, ambition, excess, riot & other worldly vanities which is as much as if we would have lodged God the father, the son and the holy ghost: in a most stinking and filthy privy. We must therefore be sorry for our wicked life passed, using a true and severe examining of ourselves, which may bring forth in us a displeasantness and horror of our fore passed renting and breaking by all manner of means of the law of God, to follow the will of the Devil, of the world and of the flesh. Now the breaking 4 Mat. 26.26. Mar. 14 21. Luc. 22.19. Act. 2 42. & 20.7. 1. Cor. 11.14. of the bread of the Supper (which is omitted in the paosure of the Papistis) should 'cause us to acknowledge and detest our wickedness, that is to say, whatsoever is found in us contrary & repugnant to the pure and holy law of God. For in that that the bread is broken for us, or rather in the that we break the bread of the Supper our of Lord jesus Christ: it signifieth unto us that indeed it is we, that it is our sins and iniquities, which have crucified & put to death the Lord of life, who is the very same jesus Christ our Lord. So that we must not do as in times passed the Infidels did, which made great lamentations and invectives against the jews, Pontius Pilate, Herod, judas, and them that had executed and put Christ to death, and in the mean season flattered themselves: vaunting of their own merits and deserts, and did not narrowly consider that judas, Pontious Pilate, and Herod, were but executors and ministers of their impieties and sins. Let us therefore consider in the breaking of the bread, that our sins, yea the sins of every one of us severally, crucified the son of God, & broke him with the sorrows of the first and second death, as namely the words of the Supper do show that the body of jesus Christ was broken for us, & his blood was shed for the remission of our sins. And our heavenly father witnesseth the same, speaking of the death of his son 5 Ep. 53.3 for the sins of my people, have I smitten him. Then if it be so that our sins being way in the balance of the justice of God, were found to be so weighty and of so great importance that his wrath could never have been appeased towards us, but by the death of his only Son, which maketh full satisfaction, I say, by the cruel and ignominious death of the cross. How should not we hence forward detest & abhor our sin, as that which is the cruel & bloody murderer of the only son of God? Behold the 6 Mat. 27.4.51. Sun & the Moon, behold the element, behold the vale of the Temple, behold the stones & Rocks which were moved at the death of jesus Christ, which showed forth tokens of sorrow, and we which bear within ourselves the cause of his death, shall not we have in horror and detestation this cursed enemy sin, that is lodged within us? Shall we suffer him to rule & devil in us, as before, that it may bring home death unto us? Not so: but we must detest it as that that before time separated us from God our chiefest happiness, as that that caused us to lose the Image and similitude of God, according to which we were created at the beginning by God. It is that that hath wholly destroyed us, that hath deprived us of holiness and righteousness, that hath banished us out of paradise, that hath made us slaves to the tyranny of the devil, the hath made us subject to so many miseries, and diseases, and to be short, both to the first and second death, it is that which after it had set a bar & division between God and us, caused us to see our own filthiness, purchased unto us shameful & villainous infamy, made us to tremble at the voice of our God which was before most pleasant & loving unto us. It is that whereby the wrath of God is heaped upon men, that maketh the Earth to become barren and to bring forth thorns and thistles, that causeth women to bring forth in sorrow, and that men eat their bread in the sweat and labour of their bodies. Seeing then that sin bringeth forth and procureth unto us daily so many miseries: it followeth the we aught to withdraw ourselves from it, if we will not be wilful enemies of our own happiness & salvation. Now then I cite here all disordered and slanderous persons, which notwithstanding are so impudent to present themselves to the Lords holy table. I ask them what it is that they promised to God and his church in baptism? They will answer me that they promised. God to renounce the Devil and all his works. But one of the chief and principal works of the devil is sin. Why do they not then abstain from it? Why are they traitors & disobedient to God and his Church? Why have they conspired with the devil, the world and the flesh, against their own salvation? How dare they present themselves before God, to ask him pardon and remission of their sins: seeing that more and more, they heap sin upon sin, and crucify & kill again (as much as in them lieth) the son of God, or at the lest make a scorn & scoff of the purging of his blood which was applied unto them in Baptism? Put the case that a wicked man, poor and destitute of all help, were fallen into a mire whence out he could by no means raise up himself, and that some young Prince passing that way, took the pains to draw him out of this ditch to make him clean, to clad him with gorgeous and precious apparel, if this wicked man, & poor miserable caitif fall again into this mire & bewray both himself and his apparel, being moreover in great danger of his life, would not one think that this man were marvelously unkind and a contemner of that princely bounty and goodness, and on the other side, a wilful & sworn enemy of his own health, worthy to be lost & cast away with out any help or assistance? Even so soundeth our cause with jesus Christ. We fell all into the puddle of sin in the person of Adam 7 Gen. 3.6. Psal. 39 &. 15. we are all wicked doers and worthy of an hundredth thousand gibbetꝭ before God, we can by no means get out of ourselves and out of the ditch of destruction wherinto we are all fallen of our own fault. Behold the Son of God, the king of kings, the Lord of Lords, which cometh to draw us out of this puddle, which cometh to wash us with his precious blood, which vouchsafeth to clad us with the proper Cloak of his righteousness & innocency. If we come again to wallow ourselves in the puddle of sin, if we please ourselves in it, if we defile & be dirt the rob of innocency which he hath given us in baptism, are we not manifest contemners of the inestimable love & gift of jesus Christ, & are moreover worthy to rot a thousand times in our filthiness, or rather to gnash our téeh everlastingly with the devilꝭ in hell? It is evident. Seeing then that it is so the the end of our redemption, baptism, & justification requireth of us to abstain from sin, (so farforth as possibly we may, and our fleshly infirmity will suffer) we must take all pains & diligence by the virtue of the spirit of God to cast out from us all foulness and filthiness, Idolatry, blasphemy, rebellion, hatred, murder, whoredom, theft and usury and all other things contrary to the holy law, if we will not be more than ingrate towards jesus Christ and open enemies of his Church and our own salvation. But because it is not sufficient for the enduing of a true & healthful repentance to acknowledge our misery, to abhor it, to confess it & to abstain from it, but we must also know, desire and do the good which God commandeth in his word: we must consider the argument which aught earnestly to stir us up to the sanctifying of the name of God. First in that we are joined and made one with Christ jesus in the Supper in that we are made flesh of his flesh, and bones of his bones, in that we live by his holy spirit. Aught not this upon good cause to exhort us to conform ourselves to the Image and likeness of the holiness of our Lord jesus Christ? Can he dwell in us, nourish us with his own substance, quicken us with his holy spirit, join us unto himself by the bond of faith, yet so that he his holy spirit & faith bring not forth in us good and holy works? Moreover, for so much as he doth not give himself unto us halfmele & destitute of his qualities, and richiss, and accompanied with all spiritual gifts & blessings, adorned with righteousness & perfection, accompanied with innocency and sanctification, how can we receive jesus Christ enriched with all his graces that the righteousness of our head may not shine in us which are his members, yea, shine in all our parts aswell in ward as outward? Must it needs be that the two parts of our soul that is to say, our mind and heart, which aught to apprehended & take hold of the promises of God, which aught to receive by faith the body and blood of our Lord jesus Christ, that is to say, whole jesus Christ true God, equal in every respect to God his father, & true man made of human body and soul: that this mind and heart I say must be applied to the meditation & love of worldly and wicked things, being destitute of the knowledge & love of God, and of the love of our neighbour? Doth it behove our body which is the temple of God, to be profaned? That our ears which were created of God to hear his voice should be stopped against it, and be open to vanities, wanton talk and unchaste worldly songs? Doth it behove our tongue which is bound by the right of creation, to sing the praises of God, & by the right of redemption to show forth the Lords death till he come 8 1. Cor. 11. that this tongue which is so proper an instrument of the glory of God, should be mute to goodness, and incessantly occupied in backbiting, slandering, blaspheming, or at the lest in speaking idle words, whereof one day we shall yield an account before the throne of the majesty of God? 9 Mat. 12.36. Doth it behove our mouth which aught to receive the blessed sign of the body & blood of our Lord jesus to to suppress the benefit of our redemption & to have Adders poison in it? Doth it behove our hand which aught to take at the Supper the assured gage of the love of God, the infallible pledges of his league with us, the earnest penny of our salvation, to be voided of goodness, and be side that, be given to extortion, theft, murder, oppression and violence? Doth it behove our feet which aught to run & make haste to goodness, to be ready and light to run to mischief? Not surely but as he which calleth us is holy, 10 Luc. 11.44 & 19.25. & 20.7. Luc. 1.75 1. Pet. 1.38 so likewise must we also be wholly holy, as he hath brought us by holy baptism into his holy house which is his Church, the communion of Saints: even so likewise must we lead therein a good & holy conversation, as he hath washed us from our sins, by the precious blood of his son jesus Christ: so must we die to them, and live in righteousness, as he hath called us to the incorruptible hope of the blessed resurrection and eternal life: so must we lift up our hearts on high, and not be buried like Moules in this frail and transitory Earth. To be short, seeing that the grace of God is set before us every day, and his holy word soundeth in our ears 11 Tit. 2 11 12.13.14. to this only end that it may be salvation unto us, and that (renouncing all ungodliness and worldly desires) we should live soberly, justly, & godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our savour jesus Christ: we must pray unto this good God, that he would give us grace so to behave ourselves towards him in living godly, so towards our neighbours, in living justly, so towards ourselves, in living soberly: that we may be found at the day irreprensible, by the means of that his well beloove Son our Lord jesus Christ. Of thanks giving. Article. 3. THirdly we must give thanks to this good God for the benefit of our redemption, and for this cause it is that the ancients called the holy Supper, Eucharistie, that is to say, gratefulness, good grace, giving of thanks. For if so be that our ordinary food, and daily bread which God giveth us for the nourishment of our bodies, aught to be sanctified by the word, 1 1. Tim. 4. &. 5. and received with thank giving: aught we not much more to thank God for the heavenly bread, and for the nourishment of our souls which is offered unto us and really given us in the holy supper of jesus Christ? And we see also how jesus Christ himself showeth us an example hereof. For when he took the bread of the Supper, S. Matthew 2 Mat. 26.26. Mar. 14.22. and S. Mark say, that jesus Christ blessed. And S. Luke expoundeth this word to bless when he saith that he gave 3 Luc. 22.19. thanks. Now then, seeing that we see the jesus Christ when he took the bread of the Supper gave thank to God his Father, as he did also when he took the cup 4 Mar. 26.27. Mar. 14.23. Luc. 21.17. and that for the redemption of man kind: it is our duty to do the like. And that we may be the better moved to give thanks to God: we have to consider the greatness of the benefit of our redemption & the excellency of the gift which God giveth us at this holy table, which cannot be done: unless we consider our miserable condition, which was before figured by the temporal captivity of Egypt. We see there how Pharaoh 5 Ex. 1. & 2. & 3 was strong & mighty, how he knew not the eternal, how he went about to kill all the séed of the israelites, by the suppression & death of their men children, we see also how excessively he caused the Israelites to work without any hope of wages, how he would not suffer them by any means to sacrifice to the Lord, nor to go forth of the land of Egypt. Which thing continued not for one year or two: but for the space of four hundred & thirty 6 Ex. 12.20. years. Here may we lively behold a draft of our misery. We were all lost and destroyed in Adam. We were holden captives in the helly Egypt under the tyranny of a spiritual Pharaoh, which is the Devil. This tyrant was strong and mighty: he suffered us not to serve our God. He made us to labour incessantly in slavish and unfruitful works of sin to the establishment of his own kingdom. He flew not only our men Children: but he led us all indiferently, to utter ruin and destruction. And this tyranny bade not only continued for a certain time: but had been eternal and for ever permanent, if the mercy and power of our God had not plucked us out of it by the ministry of the true Moses, which is our Lord jesus Christ, who is the true Lamb which the heavenly Father hath delivered to death, to deliver us from it and purchase us eternal life. As it is said, that God so loved the world: that he hath given his only begotten son 7 john. 3.16. that who soever believeth in him should not perish, but have everlasting life. Now then, seeing this good God hath done in us so great a pleasure, as to free us from the tyranny of the Devil, of sin, of death, of hell: seeing the his love was so great that he delivered his only Son to the cruel and ignominious death of the cross, for us which were the servants and bond slaves of Satan: his well-beloved for us which were his enemies: the just, and the Lamb without spot, for us which were sinners and corrupt: the only heir of Paradise, for us which were worthily heirs of hell: aught we not to be ravished with admiration of this great and unspeakable love of God towards us, and our tongues to be for ever displayed to publish with loud voice the praise of the benefit of our redemption? It is very reasonable, and therefore we see that jesus Christ admonisheth us of our duty in this behalf, speaking of the selebration of the holy Supper. 8 Luc. 22.19. 1. Cor. 11.24. Do this in remembrance of me. And S. Paul expresseth what remembrance this is when he advertiseth us, 9 1. Cor. 11.26. that as often as we shall eat this bread, & drink this cup: we show the Lords death till he come. Seeing then the God requireth of us a true acknowledging of his benefits which we receive at his hands & bountifulness, by the means of our Lord jesus Christ: let us take heed that we be not spotted with the fault of in gratitude, especially if we will not incur the wrathful displeasure of God and acknowledge him for judge, whom we would not acknowledge for a gentle and merciful father, as S. Paul also to this purpose threateneth the ingrate and forgetful, when he saith, whosoever shall eat this bread and drink the cup of the Lord unworthily: eateth and drinketh his own damnation. And rightfully is the vengeance of God displayed against them which wickedly suppress the glory of God, in that that concerneth their own salvation. For if so be that a murderer ready to be hanged for his wicked deeds casting away & rejecting his Princes gracious pardon (& not vouchsafing to thank him for it) deserveth worthily the gallows, or if a Child deserve the rod, for not giving once I thank you to his father, when he hath received at his hands great and singular benefits, much more we which for our sinful and wicked deeds deserve to be hanged in hell, if we contemn the grace of God our sovereign prince, and make no count of this everlasting benefits, which our heavenly father presenteth us withal in jesus Christ, who is offered to us in the Supper, by good right & reason we are worthy to perish for our unkindness and unthankfulness. But here must we diligently mark the points that follow. First this acknowledging must be made to one only God by his only son jesus Christ. For even as God by his only son hath created us, & redeemed us from everlasting death: so will he that to him alone, & by him alone, in whom he is well pleased: we tender thanks for all his benefits. As we see how S. Paul setteth this forth unto us in many places, and precisely in the Epistle to the Ephesians where he saith. Blessed be God even the father of our Lord jesus Christ, which hath blessed us with all his spiritual blessing in heavenly things in Christ as he hath chosen us in him before the foundation of the world, but they which call upon Saints and put their trust in them, or in their merits, they also which make them patrons and advocates to God ward, and like wise they which trust in their own strength, in their own free will or good works: rob God of his glory, and can not give him true thanks for the benefit of redemption. For we cannot give to any creature the lest jot that may be in the matter of our salvation: but we commit sacrilege against God the creator. And therefore renouncing ourselves and every living creature: let us say with the Apostle 10 1. Ti. 1.17. unto the King everlasting, immortal, invisible, unto God only wise, be honour and glory for ever and ever Amen. Secondly thanks must be given not with the mouth only: but with the heart also. For seeing that God is a spirit: he riquireth a service of us, that is agreeable to his nature, that is to say, he will be served of us in spirit and truth. And therefore when that praising of God for the benefit of redemption, cometh in question: we must have our hearts lift up on high, and there must be a consent and mutual agreement between our inward affections and our tongues, as we see how David exhorteth himself to the same, when he saith. 11 Psal. 103.1 My soul praise thou the Lord & all the is within me praise his holy name. My soul (I say) praise thou the Lord, & forget not all his benefits. And the blessed Virgin singeth the self same in her song, saying 12 Luc. 1.46. My soul magnifieth the Lord, and my spirit rejoiceth in God my savour, now, all hypocrites, and wicked persons, also they that sing & praise in an unknown tongue, are here reproved. For where there is no understanding: there is no affection nor will, and consequently no Faith, without which: what soever we do be it never so fair and glorious before men, it is but sin and abomination before God. Let us take heed therefore the in this be half we wander not and go astray, jest we be condemned with the jewish people which honoured and served God in vain, in so much as they came near unto him only with their mouths, 13 Esa. 29.13. Mat. 15.8. and honoured him with their lips, but not with their hearts. Thirdly it must be done at all times and seasons, that is to say, aswell in affliction: as in prosperity, and to this purpose David protesteth. 14 Psa. 34.1 That he will alway give thanks unto his Lord, and that his praise shall be in his mouth continually. And Saint Paul admonisheth the Thessalonians to 15 1. Thess. 5 18. give thanks in all things: adding, for this is the will of God in Christ jesus. But this is clean contrary to time servers, and to all them which in time of prosperity fawn upon the gospel and are well content for that time to praise God whom afterward in time of affliction they defy and set nought by. The cause of this mischief is, for that they have not yielded themselves to the Church of God for a good end and purpose, as to extol the glory of God, to seek their own salvation, and the salvation of their brethren, but rather to greaten themselves in their goods and honours, and to satisfy their own affections. And therefore it cometh to pass that as soon as the devil lifteth up his horns against the Church of God, and perscutions be at hand: they melt away by and by in affliction, as doth War before the fire, they are offended, and parched with the Sun of the Cross, they are sorry for the good they have done, they repent themselves that they were so hasty to confess the name of our Lord jesus Christ in the assembly of the faithful, they wish they had never known God nor his word, nor his Church, nor his ministers, because they make greater account (as Esau did) of one mess of pottage 16 Gen. 25.38. then of the birthright and blessing of the heavenly father, But let such manner of persons know the it shall no more profit them, that they made a fair beginning & jolly holding up of their buckler: than it did Cain, Esau, Saul, judas. For seeing that sentence is general, that whosoever continueth unto the end he shallbe saved: it followeth by the contrary the all they which do not coutinue constantly in the confession of the son of God, & are hindered by their goods and honours, love of the world, ease of their flesh, to set forth & declare with a continual train, the benefit of our redemption: it followeth (I say) that such persons shall go to ruin and everlasting destruction Last of all, this acknowledging must not only be private: but public, in the face and presence of the whole church, and therefore as David saith 17 Psal. 116.12 13.14. what shall I tender unto the Lord for all his benefits toward me? I will take the cup of salvation and call upon the name of the Lord. I will pay my vows unto the Lord, even now in the presence of all his people. And again, 18 Psal. 10.9.10. I have declared thy righteousness in the great congregation, to I have not refrained my lips, O Lord thou knowest, I have not hid thy righteousness within mine heart, but I have declared thy truth and thy salvation, I have not concealed thy mercy & thy truth from the great congregation. So then this aught to be well printed in the heart of the week, and those that are ashamed to confess & praise openly our Lord jesus Christ. For seeing that God doth avouch us openly for his people & he giveth himself freely unto us, & to our children, in the person of his well beloved son our Lord jesus Christ: we can do no less than avouch him publicly for our god and savour, in the person of that same his well-beloved son Christ jesus our Lord ¶ Of love. Article. 4. FAith, Repentance, and acknowledging of God's benefits, cannot have place in us, and in vain are we called Christians, or that we brag of ourselves for the practice of the commandments of the first table, which concern the service of God before mentioned: unless we show the effects by the keeping of the commandments of the second Table, which concern the love of our neighbour, without which also we cannot worthily present ourselves to the holy Table of jesus Christ our Lord. And therefore is it that jesus Christ himself in the sermon of the Supper which he made to his Apostles the same night that he was betrayed and delivered to death for us, did diligently beaten this point into their heads, saying. 1 joh 13.35. By this shall all men know that ye army Disciples, if ye have love one to au other. And again, 2 joh. 15.12.13.14. This is my commandment that ye love one an other, as I have loved you. Greater love than this hath no man, when any man bestoweth his life for his Friends. You are my friends: if ye do what so ever I command you. To this same end tendeth also that, that the same night jesus Christ washed the feet of his Apostles, 3 joh. 13.12.13.14, 15. actor which washing: he said unto them, know ye what I have done to you? ye call me Master and Lord, and ye say well, for so I am, If I then your Lord and Master have washed your feet: ye also aught to wash one an others feet. For I have given you an example that ye should do even as I have done do you. We must therefore (according to the commandment and example of the son of God) be furnished with true and hot love, that we may worthily present ourselves to the Lords table. If we will have a true description of this love: we must take it of SAINT, Paul, which pointeth it out in lively colours, writing to the Corinthians in this sort. 4 1. Cor. 13.4. love (saith he) suffereth long, it is bountiful, love envieth not, love doth not boast itself, it is not puffed up, it disdaineth not, it seeketh not her own things, it is not provoked to anger, it thinketh not evil, it rejoiceth not in iniquity, but rejoiceth in the truth. It suffereth all things, it believeth all things, it hopeth all things, it endureth all things. See what manner of love ours aught to be, every one of us must endeavour that all the parts of this description may rightly agree unto us. We are many ways and in sundry sorts exhorted to this love and brotherly concord in the holy Supper of our Lord jesus Christ. First in that that we must wait one for an other, 5 1. Cor. 11.35 and that it is not lawful for every one of us to celebrated the Supper particularly and a part: but when the whole congregation is assembled together, all the faithful together must take, eat and drink, the Bread and wine of the Supper, according to the commandment of jesus Christ. 6 Mat. 26.26. Mar. 14.21. Luc. 22.19. 1. Cor. 11.14 Take ye eat ye, and drink ye all of this. It is a true figure and testimony of the unity the aught to be among us. Moreover in that that we being all gethered together in one house of God, which is his Church, we do there all call upon one self same Father which is in Heaven, we have all one self same head, advocate and intercessor, which is jesus Christ: 7 Math. 12. joh. 11.17. 1. Tim. 2 1. john. 2. we are all quickened with his holy Spirit which dwelleth in us, in that that we all have one self same word of God, in that that we all eat of one self same spiritual meat, and drink all of the self same spiritual drink, in that also that we all pretend as Brethrens to one self same inheritance, which is the kingdom of He aven: aught not this inflame us with true and hot love? Finally, the making of the bread and wine of the Supper doth teach us asso what unity and concord we aught to have one with an other, for as we see, that the bread is made of many corns, and yet not withstanding afterwards is but one self same lump of Bread: as we see also that the Wine is made of many clusters of grapes, and yet after it is made, is but one only wine: in like sort must the Christians which are many in themselves: be joined together thorough love into one body, which is the Church, whereof jesus Christ aught to be the only head and leader. But we must note that this love whereunto we are exhorted by so many reasons of the Supper, cannot be where there is envy, brawling, contentions, rancour, debate & division: and therefore before we come to the Supper, (which is a witness of our agreement aswell with Christ as with his congregation) if we have had any strife and contention with our brethren: we must loovingly reconcile ourselves unto them. If any man have offended us: we must frankly and freely forgive our brethren 8 Mat. 5.23.44. yea our enemies, as we would that that good God should pardon us, and as we see how jesus Christ our Lord hath left us an example of this love: when he prayed to God his father for his enemies which put him to death, 9 Luc 23.34. as we read also that S. Stephen did the same. 10 Act. 7.60. Again, we must also mark, that this love aught to be practised in all estates. King's must love their subjects, they must be Nurses 11 Esa. 49.23. of the church of God, lovers of common peace, they must use their people with all moderation and clemency. So likewise must the people honour the king, 12 1. Peter. 2.13.14.15. Ro. 13.2.3 they must pay him their tribute faithfully, they must be obedient to all his Lieutenants and Officers. The Pastor must love his flock, 13 Act. 20.28.31 1. Pet. 5.2.3. he must watch, take pains, and pray incessantly for it. 14 1. Sa 12.13 So like wise must the sheep love their pastor, the Fathers their children, the Children their fathers and Mothers, the Wife the husband, and the Husband the wife, the Masters their servants, & the Servants their masters, and every one in his calling must endeavour to exercise love in the vocation whereunto God hath called him. For other wise it willbe impossible for us to do our duties faithfully, aswell toward god: as toward men, if the rule of love do not guide and govern us in all our doings. Article. 5. Necessary observations for them that will come to the Lords table. IN the articles aforesaid, consisteth the true examining of ourselves, notwithstanding we must take good heed to these points and notes which follow. First we have to note, that we must not razed our heads and bend our brains to examine curiously an other man's life: as many do, which stretch out and scan so narrowly the blemishes of their Brethrens, that they forget their own. It is to be wished, and we must procure it as much as lieth in us, that the Church of God may be maintained in purity, without show of offence. But for so much as in this world Corn shall always be mixed with chaff, 1 Mat. 3.12. weeds with wheat, 2 Mat. 13.24. good fish with bad, 3 Mat. 13.47. judas with true Apostles, 4 Mat. 10. foolish Virgins with wise, 5 Mat. 1.25. yet none of us must be offended therefore, and moreover let every man endeavour to find that perfection in himself, which he desireth to bring into an other. Secondly, we must not think that faith, repentance, giviuing of thanks & love, and other virtues which God requireth of us, can be perfect here in this world, for there will be always in us, (what regenerate and new borne so ever we be) some remnants of sin, of incredulity, of lack of repentance, of unthankfulness, and of selfloove, which is directly contrary and opposite, to the true love of our neighbour. As long as we live, the flesh 6 Ro. 7.23. & 8.6.7. Gal. 5.1.1. Pe. 5.8. will fight against the Spirit, the Devil and the World, will make war against us as the life of the patriarchs, Prophets and Apostles do sufficiently witness unto us, so that even to the last breath of our life, we shall have need to crave of our God that he would forgive us our sins through his son jesus Christ. notwithstanding so far it is that the imperfections which are in us should 'cause us to draw back from God and from this holy banquet: that rather (so that we are displeased with ourselves for them) they aught to 'cause us to come the sooner, to the intent that as poor famished creatures: we might more greedily and with greater desire, receive jesus Christ, which is the true shepherd of our souls. Thirdly, although it be not required to the worthy coming to the Supper, to have a perfect faith, perfect repentance, perfect giving of thanks, perfect love: yet must they be (notwithstanding) true, and proceed from the heart and from the Spirit. Our faith must not be feigned, our repentance must not be counterfeit and painted, as that of Hypocrites: the thanks which we give to God must not come only from the mouth, neither must we love our brethren in word only, and not in deed: but let the whole profession of our faith, and christian life, above all things be far from ostententation & hypocrisy, so the we take more pains to be good Christians in deed and before God: then to be so counted and taken before men. ¶ Against them that willingly and of set purpose abstain from the holy Supper of the Lord. Article. 6. AS there are many which do amiss in presenting themselves unworthily to the communion: so there are many which do amiss on the contrary side, in that they will by no means come, nor present themselves to this holy banquet. For fear of communicating (as they say) unworthily, and so consequently to be culpable of the body and blood of jesus Christ. But let them that so abstain of set purpose from the Lords holy table: know that it is no less fault up on an unthankfulness, and contempt, to abstain from the holy and sacred meats which God presenteth to us at the Supper: then to receive it unworthily, as we see that a Patient which being very sick maketh no account of the receipt and diet which the Physician hath prescribed: is no less faulty than he which abuseth, or useth it not competently, as the Physician hath appointed. Therefore let not this sort of people flatter themselves, as though by this means they could be excused both before God and men, seeing that it is a most certain truth, that so heinous an ingratitude, is in no wise to be admitted, or worthy excuse. For first of all, such men do willingly contemn the commandment of jesus Christ, which saith to all his, do this, take ye eat ye. Secondly they contemn the blessed remembrance of the death and passion of the Son of God, who commandeth all the faithful to selebrate the Supper in remembrance of him. Thirdly, they contemn the price of their redemption, that is to say, the precious body and blood of jesus Christ, which are given and distributed to all faithful Christians in the Supper according as it is said. This is my body, which is given for you, this, is my blood which is shed for the remission of your sins. Finally, they despise the church and the unity thereof, and willingly excommunicate themselves from the Communion which the faithful have in the Supper, as well with jesus Christ: as one with an other. We see therefore how fond these contemners of the Lords holy Supper do fall, and are utterly inexcusable. And therefore let us take good heed that we follow them not, if we will not be punished with them, which for their Oxen 1 Mat. 22.7. Luc. 14.22 Fermes, Wines, and trastique of merchandise refused to come to the marriage in the Gospel. Contrariwise of them which come unworthily to the holy Supper of the Lord, or aught not be thereunto admitted. Article. 7. ¶ Of them which sin against the first Article of the first preparation, which consisteth in true faith, ALl Atheists, that is, such as are with out God, misbelievers, ignorant of God & his word, all heretics & false prophets all Magicians, Idolaters, and superstitious, which are partakers of the tables of Devils, likewise all they which have but an historical Faith, all the adherents & ministers of the Roomish Antichrist, and they that establish by any manner (whatsoever) his kingdom, or depend there on, also all they which have not yielded themselves to the Church of God, and have not made profession of their Faith, finally all they that customably swear, either by the name of God or by their Faith, and apply it to vain matters, and causes of no value, all these aught to abstain from the Lords Table, for so much as they have not a true trust in God, without the which we can not be members of jesus Christ, nor consequently be apt and meet to receive life of him, which is the only head of the true faithful. ¶ Of them which sin against the second Article of the second preparation which consisteth in Repentance. ALl they which live slanderously, all impenitent and unthrifts, all contemners of God, of his word and of his holy assemblies, all blasphemers and deniers of the name of God, all despisers of correction and ecclesiastical discipline, they also the haunt and frequent ordinarily evil company, which walk in the counsel of the wicked 1 Psal. 1 1. which stand in the way of sinners, which sit in the seat of the scornful. To be short, they in whom appeareth no amendment of life, no regeneration, and they that conimit heinous and infamous vices, and such as are to be punished by the magistrate, all these, after that they are known to be such: aught not to be admitted to the supper, and if they present themselves unto it: they aught not to be received, jest that that is holy be given to Dogs and Swine, 2 Mat. 7.6. to the great dishonour of God, and slander of his Church. ¶ Of them which sin against the third Article of the third preparation which consisteth in giving of thanks. WIithout true faith and repentance: we cannot be meet to set forth the parises of God, who will not be praised by the mouth of the wicked, 3 Psal. 50.16. & therefore all Infidels, Igno rants and impenitent, sin also against this Article, and aught not to be received to the Lords Supper. Also they that are mad or fools, either by nature or some other accident. They also which by reason that they be under age (as little children) can not show forth the Lords death till he come, are not capable of the Supper. Finally, they which by fragility, unkindness, and contempt, in time of persecution did forsake God's cause, and renounce the name of our Lord jesus Christ, aught not also to be admitted thither: unless that they do first make open confession of their fault, and be reconciled to the Church of God. ¶ Of them which sin against the fourth article of the fourth preparation which consisteth in love toward our neighbours. THe disobedient to Father and mother, to the magistrate, & to all superiors, the seditious conspirators, fighters, murderers, and such as bear malice and hatred against their neighbours, they that are carried away with a desire of revengement, whoremongers, adulterers, incontinent bougerers, drunkards, and gluttons, deceivers, covetous, thieves, and usurers, backbiters, mockers, false witnesses, liars, & conmon perjured persons, and in sum, all they which make an art of the breach of love toward their neighbours, contained in the second table of the law of God, aught not to be received to the Supper. For seeing that the Scripture pronounceth thus, that such sort of men have none, acquaintance of God, are shut out of the kingdom of Heaven, 4 Ephe. 5.5. Psal. 15. and shall not dwell in the Lords holy mountain: they aught of right to be shut out from these sacred signs, whereby the faithful are joined to jesus Christ and made possessors of eternal life. ¶ Finis. A Dialogue of the preparation to the holy Supper of our Lord JESUS CHRIST. ¶ The Father. How must we be prepared to come worthily to the supper of our Lord jesus Christ? The Child. We must examine ourselves according to the precept of the holy Apostle S. Paul. F. Wherein consisteth the eramination of ourselves? C. In two points. First, that we behave ourselves as it is meet toward God, who calleth us to this holy banquet. Then that we do our duty to our Brethrens which are called to this holy Table with us. F. What is our duty towards God? C. It consisteth principally in three points F. Which are they? C. In faith, repentance & giving of thanks. F. What is faith? C. It is a certain assurance that God is our father and savour in the name of his Son jesus Christ our Lord F. This assurance, cometh it of us? C. Not, john. 1. john. 17. Rome 10. Rom. 8. Gala. 4. for the faithful are not borne of flesh, nor blood: neither of the will of man, but they are borne of God. F. But what means doth God use to beget us unto him, and to give us faith? C. His word confirmed in us by the work of the holy Ghost, who crieth in our hearts Abba, that is to say, father. F. Is not this faith confirmed and ratified in us by the Lord's Supper? C. Yes. F. How so? C. First of all in that that jesus Christ giveth himself unto us, promising us that his body was given to death for us, and that his blood was shed for the remission of our sins. F. What more? C. In that that the bread and wine which we take, eat, and drink, according to God's institution, teach us that through faith we take, eat, and drink the body and blood of jesus Christ, for the nourishment of our souls. F. And those that are Insidels, can they eat the body of jesus Christ, and drink his blood? C. Not, because they have no true Faith, without which we can not be members of jesus Christ, nor consequently receive life of him who is the only head of the faithful. F. What then do the Infidels when they receive the Sacrament of the Supper? C. They eat and drink their own damnation, 1. Cor. 11. in stead of receiving the pledges and gauges of their salnation. F. Where must the true faithful seek jesus Christ, to enjoy him, and to have the fruition of him? C. In heaven. For if we be risen again with Christ: Colo. 3. we must seek the things that are on high, where Christ is sitting on the right hand of God. F. Is not this the matter that the auneient Bishops used in the celebration of the Supper, to say to the people, Sursum corda, that is, lift up your hearts? C. Yes. And therefore the people answered. Habemus ad Dominum. We have them to the Lord. Now that jesus Christ is in Heaven and we on earth: how can we be joined & unite or made one with him? C. By faith and by the work of the holy Ghost, which can well join and knit that that is otherwise separated by distance of place. F. What shall we then say of them that seek jesus Christ in the Elements of the Supper, and say that there is a Transubstantiation of the bread and wine, into the body and blood of jesus Christ? C. They err divers and sundry ways. F, How so? C. First, they speak against three Articles of our Belief, that is, that jesus Christ is ascended up into Heaven, that he sitteth on the right hand of God, and that he shall not departed from thence till he come to judge vothe the quick and the dead. F. What more? C. By their transubstantiation also they abolish the sign of the Sacrament, that is to say, the bread and the wine, and consequently they abolish the Sacrament of the Supper, which cannot be without the sign. F. This doctrine of Transubstantiation hath it no other absurdities? C, Yes, for it giveth holy things to swine, and graniteth, that the Insidels may eat jesus Christ. Moreover it maketh men Idotaters, and causeth them to worship the Sacrament. F. Say on. C. It maketh also the glorious body of jesus Christ subject to rotting and filth. To be short it abolisheth the true humanity of the son of God, making him an infinite body, and such an one as is in all places. F. But hath not jesus Christ said, Math. 28. Math. 18. that he would be with us unto the end of the world: and where as two or three should be gathered together in his name, there he would be in the midst of them? C. Yes. But these places must be understood of the presence of his divinity, and not of his humanity. F. How canst thou prove that? C. By the witnasse of jesus Christ himself (which saith) that we shall always have the poor with us: john. 12. Ict. 3.21. but him we shall not have always, and S. Peter saith, the Heaven must contain jesus Christ, until the restoring of all things. F. Therefore thou wilt conclude, that although jesus Christ by his divinity, and his holy Spirit be always with us: yet notwithstanding touching his humanity he can be but in one certain place, that is in Heaven. C. Yea, Aug. 2. Psal. 54. as S. Augustine also witnesseth saying. Until heaven be ended, the Lord shallbe always on high. But the truth of the Lord is also with us For his body wherein he was raised: must needs be in one certain place, but his truth is spread throughout. F. What is the sum of this true faith which seeketh not jesus Christ in Earth, but in Heaven? C. I believe in God which hath created me, I believe in jesus Christ which hath redeemed me from sin, from Satan, from Hell and from death, I believe also in the holy Ghost, which hath sanctified me. F. Why sayest thou particularly, I believe, and not we believe? C. Because that every one must examine himself, Hab. 2. Rom. 1. Gala. 3 Hev. 10. and live by his own faith, and not by the faith of other men. F. How must that be done? C. When we do every man particularly for himself apply jesus Christ unto himself with all his blessings and riches. F. What riches are there in jesus Christ? C There is salvation for the lost, life for the dead truth for the liars, wisdoine for the ignorant, justice for the sinners, sanctification ctification for the impure ones, redemption for the captives. F. Must we therefore by faith apply all these things unto us, seeing we are by nature lost, dead, liars, ignorant, sinners, unclean and captives? C. Yea, for jesus Christ hath taken upon him all our miseries and wretch ones, to give and communicate unto us all his blessings and riches, as also indeed they be distributed unto us in his holy Supper. F. Let us now speak of the second part of our duty towards God, which consisteth in repentance, and first of all what repentance is. C. It is a sorrowfulness and hafred of evil and a love of that that is good. F. To be sorry and grieved for our wickedness, is it not necessary to know it? C. Yes. F. How do we know the evil the is in us? C. First of all by our beginning for that that is borne of flesh is flesh. Secondly because we transgress the law of God, which is the rule of all perfection & justice. Third lie by the ordinary afflictions, which God sendeth us because of our sins. F. Have we not also the Sacraments a glass to behold our sins in? C. We have so. For is we were not sinners: we should have no need of remission of our sins in Baptism. And if we were not in death it were in vain for us to come to the Supper, to seek life and salvation in jesus Christ. F. When we know our sins, aught we not confess them before God? C. Yes. Psal. 32. & ●. Lut. 18. According to the example of David and the Publican, if we will be justified before God. F. Why should we confess and acknowledge our sins before God? C. To obfain parden and full remission, as God is just and faithful to do it. F. For what end and purpose doth God pardon us our sins? C, For three principal ends. F. What are they? C. First to this end, that we should reconcile ourselves to our enemies, secondly, that we should forgive them, thirdly that we should abstain from sin, and live to righteousness. F. Is there nothing in the Supper, that exhorteth us to flee and hate ●m? C. Yes, for in that that we break the bread of the Supper: it showeth us that our sins did brute and break the Son of God with the sorrows of death. F. What followeth then? C. That we should condemn and detest our sins, as the authors of the death of the Son of God. F. Is it sufficient to abstain from evil, and not to do good? C. Not, for every tree that bringeth not forth good fruit: Math. 3. & 5 Mat. 25. is cut down and cast into the fire. And therefore the naughty Sernant was cast into utter darkness, not because he had wickedly spent his masters Talon, but because he used it not nor employed it. F. It is therefore requisite that every one according to the talon which he hath received of God: do glorify him in that vocation whereunto he is called. C. Yea. If we will enter as the good servant, into the joy of our Master. F. To do this goodness, must we not have knowledge? C. Yes. F. By what means? C. By the law of God, and generally by all the holy Scriptures, which show unto us what the good works are, which God requireth of us. F. Are we not exhorted to the Supper, to live well? C. Yes that we are. For in that that we are made one with jesus Christ, made flesh of his flesh and bones of his bones, further more in that that we are partakers of his holiness and innocency: it is to this end, that we should be holy as he is holy. F. What more? C. In that also that we meet and agree in the holy Church, which is the communion of Saints, in that that by the operation and work of the holy Ghost: we call upon one father which is holy, to be short, in that that we hear his holy word, and receive his holy Sacraments: it aught also to move us to holiness. F. This holiness which God requireth of us, is it perfect in this world? C. No. As the examples of the Saints show us. And moreover unto the last breath of our life, we shall have always need to ask of God that he would forgive us our sins through his Son jesus Christ. F. And this holiness which is not perfect, can it please God which is perfect? C. Yea. For so much as by the operation of the holy Ghost, and by faith we obey the commandments of God by jesus Christ which covereth with the Cloak of his righteousness all our wants and imperfections. F. Let us come to the third part of our duty towards God. C. We have said that it consisteth in an acknowledging. F. What acknowledging? C. Of all the benefits which we have received and receive daily at the hand of God and especially of the benefit of redemption by jesus Christ. F. Is it not for this cause that the ancients called the holy Supper, Eucharistia, that is to say, gratefulness, good grace, gining of thanks? C. It is so. F. Is this acknowledging necessary for all them the are partakers of the Lordis table? C. Yea. As jesus Christ hath she wed us an example, Math. 26. Mark. 14. Luc. 22. 1. Cor. 11. and moreover hath commanded us to celebrated the Supper in remembrance of him. F. What are the conditions of this acknowledging? C. There are four principal. F. Which are the two first? C. First it aught to be given to one only God, by his only Son jesus Christ. See condly it aught not to be given not only by mouth, but also by heart. F. Doth it follow hereby that all they which call upon Saints & give not thanks for their salvation to one only. God by his Son jesus Christ, are guilty? C. Yea. And they also err which are hypocrites, praying in an unknown tongue, honouring God only with their lips, and not with their hearts. F, Tell me the two last conditions of the acknowledging. C. That is, it aught to be done at all times, that is to say, aswell in adversity: as in prosperity. To be short, it aught to be practised not only privately: but also publicly, and in the midst of the congregation of the faithful. F. Seeing that we have spoken enough of our duty towards God: let us now speak of our duty towards our neighbour, C. It consisteth in true Charity and brotherly unity, which do necessarily follow faith and the true service of God. F. What is the true form & rule of charity? C. That we love our neighbours as ourselves, or that we love one an other, even as Christ loved us. F. How did Christ love us? C. He loved us when we were his enemies, and when we were wicked and abominable before God. F. Have we not herein an example to love our enemies, although they be wicked and nought? C. Yes. For in this part we must be agreeable to the image of our head, jesus Christ. F. And this love wherewithal Christ loved us, was it feigned? or did it continued but for a time? C. Not, for he loved us not in word only: but in deed. He loved us not only for a time but even to the end, unto death, even to the shedding of his precious blood for us. F. And aught we not to follow him herein? C. Yes. To eschew all dissembling & inconstancy, when soever we debate of loving our brethren and showing our love by deed. F. Beside the example of Christ, are we not exhorted to this true love in the Super? C. Yes. F. By what reasons? C. First, in that that we do all communicate together at the Supper, that we eat of the self same meat, that we call upon one self same Father, that we have one self same head jesus Christ, that we are all quickened by his holy spirit, it aught to stir us up to true love and Brotherly charity. F. What more? C. The making of the bread and wine of the Supper aught to exhort us also unto it. F. How so? C. Because that even as the Bread is made of many corns, which are unite to gether in one lump of Bread, and as the Wine is made of many clusters of grapes which are afterward put together in one liquor: so must the Christians, which are many in themselves: be joined together by love in one self same body, which is the church of God. F. This love which we are exhorted un to by so many reasons in the Supper, can it be in them which bear malice and battered one against an other? C. No. And therefore we must forget all injuries and reconcile ourselves to them which have offended us, and forgive them with all our heart even as we would that God should forgive us. F. May we conclude by all that hath been heretofore spoken, that such as do not their duty aswell toward God as toward their neighbour, aught not to be received to the Supper? C. Yea, and therefore the true minister of jesus Christ must take good heed that he give not that that is holy to such as are open lie known to be Dogs and Swine. F. The father of all mercy defend us in such sort through his holy spirit, with faith and repentance, that we may publish his praises with a sincere affection, and love our neighbours, as jesus Christ hath loved us, that we come not to his holy Table to our damnation, as Infidels and impenitents do, but rather to our salvation, being assured that we enjoy as truly eternal life with all riches and treasures which are in jesus Christ: as we enjoy the Elements which he appointed us for infallible witnesses of everlasting life, in the same his well-beloved Son jesus Christ our LORD. C. So be it. FINIS. Imprinted at London by john Allde for Lucas Harison.