A Form of preparation to the lords Supper, meet for all such as mind with fruit and comfort to communicate in the same.  
Written by T. W.  2. COR. 13.5.6. 
¶ Prove yourselves whether ye are in the faith: examine yourselves; know ye not your own selves, how that JESUS CHRIST is in you, except ye be reprobates? But I trust that ye shall know, that we are not reprobates.  
AT LONDON; Printed by Robert Walde-graue for Thomas Man.   

To the people and inhabitants of B. and H. in the county of Hertford, health in Christ jesus.  
Brethrens, our hearts desire, and earnest request to almighty God for you day and night is, that you and all yours, might be enlightened by the spirit of God, in your inward man, with the sound knowledge, steadfast faith, and holy obedience of his blessed truth, for the good and comfortable directing of you, in the days of your pilgrimage here, and that your bodies and souls may (when the troublesome time of the race that is set you, to runue in this life is expired) be eternally saved, in that great and last day of the Lord jesus. Of this most certain truth, we have many good and sufficient witnesses (I hope) both within us and without us, at home and abroad: As first the eternal God, before whom though we have walked, in great weakness and wonderful wants, yet he knoweth that his glory, and your good, hath been not only the principal, but even the alone mark we have aimed at, in our public places And if men may be admitted as testes in their own causes, not only the unfeigned affections of our hearts to you-wards, but even our sound and sincere actions, spiritually as in regard of our ecclesiastical ministry, and that in all the parts of it, both prayers and preaching, shallbe proofs, pregnant and plain enough. True it is, that our hearts and minds (as which are inward) are indeed known only to God, who alone is the searcher of the heart and reins, and in whose sight it shallbe sufficient for us to rest as in this behalf, in the persuasion of a good conscience. But for our outward dealings and behaviour that way, we are willingly content, to refer and submit both it and ourselves, not only to the general testimony, of all and every one of you, but if any amongst you, be less zealous and forward in the gospel than were to be wished, we will thus far offer ourselves even by your sentences to be tried, whether we have dealt deceitfully with the word, chopping and changing the same at our pleasures, yea or not, or have been unmindful of you, in our poor prayers, and faint requests though they be. To seek letters of credit from abroad else where, when you yourselves will not, with your hands alone, but with your hearts also yield us (as we hope) & that without fear, & flattery, our just commendation, may seem superfluous, specially sith we stand not upon them that are without, further than as we may, (keeping ourselves in the compass of an ordinary and settled vocation) do them what good we can in Christ. And yet (to the praise of God be it written and spoken) we may have in that respect, the most grave and assured testimony, not only of godly and good men of our place, ministers of the word we mean about us, (which showeth that we have not walked by ourselves, as the manner of some is, in a proud and a contemptuous manner, and yet without cause the Lord knoweth, refusing the company and conference of their brethren) but also if need be, of great numbers of such, as be sound linked unto us, in the unfeigned love, sincere knowledge, and holy profession of God's eternal truth: who though they cannot in every particular yield testimony of us, as you yourselves, yet having in some measure been faithful beholders of the holy conversation, and at sundry times attentive, and fruitful hearers of the sound doctrine that God hath enabled us, both to perform and deliver, cannot but justify us, yea, sure we are in both respects will justify us, and that to the comfort of our own consciences, and to the stopping of the mouths of the wicked, also what we have done privately to procure your good, it were better you yourselves should faithfully report, and our christian conferences had with you and yours, (specially before the administration and participation of the lords Supper) truly speak, than we, for ourselves this we can protest, in truth and sincerity before God and man, that our care and toil that way was not small. What fruit it brought forth, would to God that your works of piety towards his majesty, and of charity towards all men, might as effectually declare, as your own words have plainly witnessed, many of you having constantly advouched to yourselves and others, that you have been by the same, not only well fitted for that holy action, but instructed for time to come, and comforted against the days of your distresses, yea some of you having further affirmed (whether rightly yea or not look ye to that) that that in divers respects hath been as profitable unto you, as the word of wholesome doctrine, and spiritual comfort, that God hath enabled us in some measure publicly to deliver amongst you. In the ordinary exercises of our families, we have seldom ceased to offer up holy sacrifices to the Lord, as on your hehalfe. And this we have done, without partiality and respect of persons, though sundry of you have given fearful occasions to 'cause us to withhold the performance of this most necessary duty: we yet notwithstanding morning and evening, bowing our knees, & holding up our hands to God the father of our Lord jesus Christ in our poor manner, praying him for you, that of his infinite goodness it would please him, even for his dear sons sake to pardon all our sins, that so in the forgiveness of them, a way might be made unto his mercies, and the same amongst many other means manifested in this, that our poor pains in preaching were not lost, neither the time that yourselves spent in hearing perish, and so the word become thorough negligence, carelessness, or contempt of your hearts, and a secret judgement of God against you for the same, the sword of death unto your souls. Neither do we now writ this, as in the vaunting and glorious spirit of proud hearts before God & men (for we have, and shall always have within us from ourselves, as in respect of our grievous sins & great insufficiency and without us from you, as in regard of your coldness & carelessness, matter sufficient to humble us, and cast us down continually) or as unkindly to upbraid you in any respect, with the christian care we have had for you, & the great good that we have meant to do to you (though yet we must freely confess it in that behalf, we will not willingly suffer ourselves to be spoiled of our just joy in that behalf) but to the end that we might yet at the length earnestly stir you up in some deep consideration, sight & feeling, of our unfeigned goodwills towards you in Christ, not so much to show yourselves christianly kind and soundly loving unto us (though yet we cannot but say that the very beholding of it, if we might once see it, would yield marvelous joy & comfort to our heavy hearts) but first dutiful to the Lord, that every manner of way, in his rich liberality offereth you so infinite mercies, and afterwards careful for yourselves, not for the things of this world (for a lass we know by a lamentable experience, that you wade to far, and walk to much up and down amongst those craggy and barren rocks of cark & care) but for spiritual and heavenly graces, specially for the saving of your souls, in that great and last day of the Lord jesus, for the better acomplishment whereof, we come yet again unto you, and make offer of an other sure token of unfeigned affection: we will not say the last testimony of our love towards you (for we hope that shall always endure in the Lord, howsoever we may be sundered from you by bodily presence) but in truth the last trial that we mind to make of you, as in respect of your steadfast faith to God, unfeigned love to men, and holy obedience to the Lords whole truth and every part thereof, wherein if by your own good inclination, and the forwardness likewise of those of your families, as wives, children, servants, etc. (for all your good, young and old, one with an other, have we penned and pricked this short treatise following) you will make glad our spirits and crown yourselves with honour and immortality in the sight of God & men, committing to your memories, for the increase of your knowledge, & putting in practice for the strengthening of your faith these good things that have been drawn for you, and are now dedicated unto you, we shall humbly upon the knees of our hearts, thank the eternal majesty, for suffering that gracious work in you, and as his poor and unworthy servants, by continuance of our small travels, do what we can even to the uttermost for your growth, increase, & holding on unto the end, in all goodness & truth for evermore. But if notwithstanding this, and other religious means before specified, reverently performed for your good, as on our behalf you will remain as you have done, in your old sins, of pride, unnaturalness, covetousness, carelessness, hypocrisy, hatred hardness of heart, and many other such like, we may (as we shall have just cause) mourn all day long as the turtle, in that heavy judgement of God against you, and upon our labours also among you howbeit we shall rest in the persuasion and peace of a good conscience before God, that we have used towards you (as our weakness would suffer us) such good helps and aids, as the Lord hath been pleased to bestow upon us, and to put into our minds and mouths to profit you withal, and to build you up into a holy temple for the lord, that ye might be a people zealously given, and prepared for every good work. God the only both searcher & sanctifier of the heart and reins, vouchsafe for Christ jesus sake, the very mean and matter of all his mercies towards us, to make straight your declining steps, jest that which is halting be utterly turned out of the way to soften your stony, yea, flinty hearts, jest thorough hardness in your inward parts, you stop the course of God's grace, and the love of his saints towards you: and so powerfully and unfeignedly to convert you unto himself, that you may serve as precious vessels for honourable uses in his house which is his church, for ever & ever: So be it.  
Your loving brethren always in Christ, and painful Pastors in the service of the word. T.W. R.O.   

¶ LORD JESUS BEGIN and make an end.  
Quest.  
DO you mind, when the time and order of our Church shall require, to celebrated the Lords supper, to communicate with the rest of this congregation, in the use and participation of the same?  
Answer.  
Yea, if God will, and you shall find me fit for so holy an exercise, the thing also which A desire, even with my whole heart.  
Quest. Your fitness for that purpose, I know not how better to discern of, than by examining of you, and demanding from you a reason, of the faith and hope that is in you, whereunto, I ask of you first, whether you be willing to submit yourself.  
Answer. Yea in deed, with an unfeigned affection, praying you for Christ's sake to have regard of me, that in the things I know, I may be still further builded up, even unto the age of a perfect man in Christ, and the things I am ignorant of, I may be instructed and made acquainted by your good means, with the lords truth.  
Quest. I am glad to hear you protest this care and desire, And sith you request this much of me, I will labour what I can to satisfy your wish in both respects. To begin therefore, how many things think you, every good Christian should bring with him, to the right use and participation of the Lords supper, that so he may receive it to God's glory, and the good and comfort of his own soul, both in this life present, and that which is to come.  
Answer I have heard you yourself say, there are required principally five things.  
Quest. Which are they?  
Answer. First, a sound knowledge, generally of all the will of God, as he hath revealed the same in his word, and more specially of the matter of the Lords Supper: Secondly, a steadfast faith in the truth of all his promises, but chief of those that concern the forgiveness of sins in this life, and the hope & fruition of heaven in the life to come. Thirdly, unfeigned repentance for all our iniquities, whatsoever, either original or actual. Fourthly, sincere love towards all men & even particularly toward our enemies. And lastly humble thanksgiving to almighty God, for all his mercies and namely for those that he giveth us, at that his holy table.  
Quest. You have said well, howbeit: both for avoiding of confusion, and for your more full instruction in these necessary points, let us deal with every one of these in such order, as you have put them down, that so also I may the better perceive, whether you understand the things you speak, yea or no. And first for knowledge, why do you require knowledge so much? will not ignorance, good intents, men's imaginations, or some odd conceits of our own heads, serve the turn here?  
A. Not verily: for though in popery we have been taught, that ignorance is the mother of devotion: and that as we intend, God will sand, with many such like corrupt opinions and speeches, yet now know we these assertions to be detestable and damnable, aswell by the plain places of Scripture, which affirmeth, that men err, because they know not God's word: And again, that this is life eternal to know GOD, to be the only true GOD, and him whom he hath sent jesus Christ, as by the light of humane reason, for which of us would be ignorant ourselves in the things we profess or approve of want of skill in others, we assuring ourselves hereof, that without knowledge we cannot tell, not not in earthly matters, where to begin, how to proceed, or when to make an end. And if knowledge in worldly things be so necessary, whereunto notwithstanding we may be helped a little, by the light of nature, how much more is it requisite in spiritual things, to the comprehending whereof, man's reason cannot reach, except it be altogether enlightened by grace from above, the Apostle bearing record, to this, when he saith▪ the natural man perceiveth not the things of the spirit of God.  
Quest. Why do you mention sound knowledge.  
Answer. Because unsound, corrupt or heretical, will stand us in no stead, to fit us for this action, but hinder us rather: the Apostle requiring deep and due examination of ourselves, before we come to this mystery, which as we cannot for want of judgement in the natural blindness of our own hearts, so can we hardly or not at all perform, when to that transgression there is added this iniquity; of unsound, corrupt or heretical opinions; men in this case growing under pretext of knowledge, though not right to suborn and stiff defending, of their own or other men's conceits.  
Quest. And why do you demand rather sound knowledge, then perfect knowledge.  
Answer. Because we can never attain to perfection of that, or any other good grace in this life, perfection being reserved for the life that is to come: both which things the Apostle plainly telleth us, when he saith, that we know in part, & prophesy in part, but when that which is perfect is come, then that which is in part shallbe abolished. And yet if it be found, it is such as we ourselves may reap great comfort by, in as much as it is Gods great gift & grace freely bestowed upon us, and others receive some good by, because God's graces are not in his children, without some profit unto others also.  
Q. Do you mean that every knowledge is meet, for fitting us to the right and religious receiving of this holy sacrament of the Lords supper.  
Answer. Not, as you may well perceive by that which I added, namely of the will of God revealed in his word, for many a man may have skill in tongues, arts, manual occupations, husbandry, and such like, and yet be unfit for this great purpose. The reason is this, because the thing itself is religious. And though there be outward elements used in it, by the lords appointment, yet the matter itself meant by them is spiritual. It must therefore be a religious and spiritual knowledge that must profit us here, or else it will not serve.  
Quest. Why do you add of God's will, and the same also revealed in his word.  
Answer. First because his will is the only rule of righteousness and religion. Secondly, because that will of his, is not made known unto us elsewhere, but in his word, for as for those secret things, that belong to the Lord our God only, which also he hath been pleased to keep close within the bosom of his own wisdom, as we cannot, so we mind not, either to search into, or to meddle with, lest we be overwhelmed of his glory: but content ourselves with the things revealed which belong unto us & to all ours for ever, that we may know, believe, and do the same.  
Q. What are the things, that that word doth propound unto us.  
An. They are specially two, that is faith and obedience.  
Q. What mean you by faith?  
A. All such things as we are bound to believe, touching our salvation.  
Q. What mean you by obedience?  
A. All such things as we aught to do, either towards God or man.  
Quest. Let me hear what principal points of faith, you have learned out of the word.  
Answer. I believe in my hear, and confess with my mouth, that there is but one true, eternal, immortal, invisible, and only wise God. And that this God; or Godhead rather, is rightly distincted (though not divided) into three parsons, the Father, the Son, and the holy ghost, none of them being greater or less than an other, or before or after an other; in respect of being, honour, or time, but all of one and the self same substance, majesty, and eternity, distinct notwithstanding in order and offices, for our weakness sake: all their peculiar works, being yet notwithstanding inseparable; or to speak more plainly, they in the works, that they have wrought for us, being not sundered or divided. Concerning the person of the father, I believe and acknowledge that he did not only in the beginning, by his eternal word, created of nothing, all things which are in heaven, and which are in earth, things visible, and invisible, as the holy Scripture doth teach us, but that also ever since the beginning, he hath by his almighty power and providence, preserved, upheld, and increased that most excellent work of creation, otherwise, all things had long ere this, and should very quickly come to end. Touching the person of the Son, I believe also and confess, that he was from before all beginnings, be gotten of the father, & God equal with his father, and that in the fullness of time, he was made man of the substance of his mother. In whom I acknowledge all his names, and chief these; jesus, that is to say, a Saviour, because he shall save his people from their sins: and Christ, that is to say anointed, because he was anointed, withal fullness of the graces of the spirit by God his father, to be a King, a Priest, and a Prophet: his kingdom especially standing in this, that he beareth sway inwardly in the hearts of his Children by his holy spirit, & outwardly in his church by the sceptre of his word: and his own discipline: his Priesthood consisting in this, that he hath offered up himself once for all upon the altar of the Cross, a full and sufficient Sacrifice to God his Father, for all the sins of his people, and now sitteth at the right hand of God, making continual requests for them: his prophesy in this, that having in his appearing, put an end to all manner of visions, and revelations whatsoever, he is now become, the only Lawgiver unto his Church, and therefore will have us to hear none, but him only and those that speak unto us according to him, nor to receive any doctrine but that which he hath sealed and set out unto us, by his word. I confess further, his two several and distinct natures, of the Godhead which he had with his father from before all time, and the manhood, which he took of his mother when the fullness of time was come, as the Apostle sayeth: which two several and distinct natures, being united and joined together make but one and the self same person jesus Christ, who is God over all blessed for ever, as the Scripture witnesseth. Further, I believe and confess, that this person jesus Christ GOD and man, though the Godhead can not suffer, and his manhood could not overcome death, did yet notwithstanding in his whole person, and not in either of his natures, accomplish and make perfect the work of our redemption, suffering both in body and soul, the punishments that were due to us for our sins in body, as that he was fastened to the Cross, that he died, and was buried in soul, in that he descended into hell, that is to say, that he felt the sharpness of God's wrath against sin, and did as it were fight hand to hand, against the Devil and eternal condemnation overcoming them all, thorough the power of his godhead for us, that so we might in bodies and souls be reconciled unto our God,  
I believe that as he died for our sins, so the third day he rose again according to the scriptures for our righteousness: that he visibly asscended up into heaven, to prepare a place for us, & to take possession of it in our name: & that he sitteth at the right hand of his father, in all majesty and glory, making continual intercession for us & all saints: and that the heavens might contain him until the general restitution of all things be made, at what time he shall appear with great glory, accompanied with infinite numbers of holy Angels and Saints, to judge all persons whatsoever, which either have died, or shall die before his coming, or shallbe found alive at his appearing, I believe also that the holy ghost, is the third person in the deity, of the self same substance, Majesty, and eternity, with the father and the son, not made, created, begotten, but proceeding from them both. Whom I acknowledge to be holy; and so rightly to be called, not only because he hath the fullness of holiness in himself, but for that he is God's substantial and essential power, to seal up in our hearts Christ's sanctification and holiness, and to frame us also unto holiness of life, and to a godly conversation.  
Concerning the Church, this is that which I believe and profess, that it is holy, because it is sanctified and made holy by Christ, and hath Christ's righteousness and holiness imputed unto it, and to every sound and faithful member thereof, and not by reason of any holiness it hath of it own: for the Church militant, both general and particular hath erred, and may err, yea doth err, and that not only in manners, but in matters of doctrine also; having need in that respect continually, to fly unto the forgiveness of sins, and daily to say as our Saviour doth teach them, forgive us our trespasses etc.  
Secondly, I believe that this Church is Catholic, or universal, that is dispersed far and wide upon the face of the earth and scattered abroad thorough out all the world, and is not tied to any one place either to Africa, as the Donatists' imagined, or to Rome as the Papists suppose or to any time or such like, but that God hath had, and ever will have, in every age & nation some, that appertain unto him, howsoever it be, that they cannot be perceived or seen by men's eyes.  
Thirdly I believe, that this Church is the company of all Gods elect, whom God hath singled from the rest of the world unto himself, and a fellowship of holy ones, whom the Lord hath made holy unto himself also: and that therefore it becometh those, that be sound and sincere members of this faithful congregation, on the one side daily to labour for all manner of sanctification and holiness, both in soul and body, and on the other side, carefully to stir up themselves, to have bowels of compassion, and fellowlike feeling, that is to weep, with them that weep, and to rejoice with them that rejoice, and to be like affectioned one of them to another, as both God's word, and the strait conjunction that is between them doth require.  
Fourthly, I believe and confess, that the essential notes and marks to discern this Church by before men, are not (as the Papists imagined) antiquity, universality and consent, for they be deceitful, agreeing many times, to the most wicked and ungodly assemblies of the world: besides that being qualities, and not substances, they cannot be essential notes to distinguish, no more than breath or life can discern men from sundry other creatures: But as the truth doth teach us, the pure preaching of the Word, void of man's mixture, and the sincere administration of the Sacraments, without man's inventions or devices.  
Concerning the word, I allow or receive none for it, or under the name of it, but only the Canonical books of the old and new testament, being rightly divided into the Law and the Gospel, the Law, being a doctrine delivered us from God, teaching us what we aught to do, as well towards him, as one of us towards another: the Gospel; being a heavenly doctrine also, instructing us what we must believe to our salvation thorough jesus, Christ, there being as much difference between them, as is between doing, and believing, I here professing further, that this word is not to be read only, but for the edification and profit of God's people, faithfully to be expounded, and publicly preached. Concerning the sacraments, I allow or receive no more but two only, which the Lord hath left to be had in perpetual use in his church, till his coming again, that is, baptism, and the Lords supper: baptism succeeding in place of circumcision among the jews and the Lords Supper coming in stead of the jewish passover.  
Baptism witnesseth and pledgeth unto us divers things: as first our entrance into the body of Christ, which is his Church, in which respect it is administered to new borne babes, even presenlye upon their birth. Secondly, it is a testimony of our regeneration begunn in us, and that we are become as it were new borne babes unto God our heavenly, Father. Thirdly, it sealeth unto us, the forgiveness and washing away of our sins, in the sacrifice of Christ's death. Lastly, it representeth unto us this much, that we being baptised into Christ's death, should by the power thereof die unto sin, and that by the virtue of his resurrection (a sure pledge also whereof we have in our Baptism) we should walk in newness of life. All which things teach us also this much further, that for as much as Christ's sacrifice was but once performed, and our entry into the Church, is but once made etc., that therefore this sacrament, is but once to be administered either to the infants of believing. Parents, or else to those that being of the years of discretion, are commanded to the faith, and able to tender a reason of their hope, and that religion that they are newly entered into.  
I confess the lords Supper to be a pledge of that spiritual strength and blessed continuance, that we have in the holy fellowship of the body of Christ, the Lord sealing up thereby further in our hearts, first, the death and passion of our Saviour Christ, together with the fruits and benefits we receive thereby, and namely the forgiveness of our sins. Secondly, that spiritual nourishment that we have by him and in him, we being fed thereby, taking hold of him thorough faith, both in soul and body, to the hope of everlasting life. Thirdly, that mystical union, that is betwixt Christ and his Church, he dwelling in our hearts by faith, and we thereby being made members of his body, of his flesh, and of his bones. Lastly, that holy band of unity and love, that aught to be amongst the members of the Church, in as much as they though they be many being yet notwithstanding partakers of one bread, are become one body in Christ▪ In all which respects, I say that it aught oftentimes to be used, that in due examination of themselves do labour unfeignedly to prepare themselves to so holy mysteries.  
Further I confess, that God to this church, hath given us necessary helps and means, for the repressing of evil, & maintenance of good, the civil Magistrates, & the ecclesiastical ministry, the on by the word, and the other by the sword, to advance God's glory, & to further the salvation of men's souls, even in this life.  
I believe that to the civil magistrate, we do own unto the Lord, & for the Lord, not only our goods and riches, wherewithal the Lord himself hath blessed us, but ourselves, and our lives also, which he hath given us, because that by them we receive from God's hand, not only public peace, and quiet possession, of our own substance, but even the very religion and service of our God. And therefore they are overmuch deceived, who go about to despise government, much more they that in devor to overthrow it, because they labour the confusion of commonwealths and countries, and the utter ruin and decay of God's fear and worship.  
Touching the ecclesiastical ministry, I believe and acknowledge, that now there are no more ordinary offices, for the execution of it, but pastors and teachers, who aught to be men, both of such life, & behaviour, and also of such learning, and judgement, as god's word requireth, whose duty standeth not, in bore reading of the word alone, but in preaching the same unto the people; the pastor exhorting, admonishing, and reproving, with all long suffering and doctrine, adding thereunto the administration of sacraments, and public prayers according to the order of the church: and the doctor propounding sound doctrine and mightily convincing or confuting erroneous opinions.  
I believe & confess, that to this church. God hath given most large promises of grace and goodness, all which also he will in convenient time most mercifully and faithfully perform, & namely these particulars following amongst that rest, first the free pardon & full forgiveness of all our sins, whether it be our original iniquities, wherein we were conceived, and borne, and which we have brought with us into the world from our mother's womb, or our actual transgressions committed against God & his laws, either by thought, word, or deed, either by doing evil things forbidden, or by leaving undone good things commanded (Against both which) we have a double remedy in Christ; namely, that our evil committed, is removed in Christ's death, & the good that we have or do omit, is answered in the fullness of Christ's righteousness and holiness imputed unto us: which thing as is serveth very well to express our common misery, and may be a profitable argument unfeignedly to humble us, so doth it highly commend Gods infinite mercy, freely without any merrites or deserts of ours at all, pardoning all our transgressions, which aught not only to give comfort unto us, in as much as neither sin, the Devil, nor hell, can say any thing to our charge, to take any hold upon us at all, to overthrow us, but also to provoke us to continual thankfulness, for this great love, with care and conscience, walking before him all the days of our lives, even as those that possess holiness and righteousness.  
A second special grace, that God hath promised unto his Church, is the rising again of the body, at the general judgement, which though it hath been dissolved into the dust, shall yet notwithstanding at the last day, by the almighty power of God, whereby he is able to subdue all things unto himself, be raised up again, and united every body unto his own several soul, that so both body and soul being joined together, the faithful that in both of them, hath been partakers of grief in this life, may in both of them enter into the joys of there Lord, and be made perfect partakers of eternal blessedness.  
And this is the third grace, and gift of God towards his Church which we call also eternal or everlasting life, the very end of our faith and hope in which the Lord hath laid up for those that be his, such joys, as the eye of man hath not seen neither his ear heard, neither is his tongue able to express, nor his heart large enough to conceive. And this is that sum of religion, which I have learned out of the word of God, renouncing all errors & opinions whatsoever contrary to this, and promising and proposing, by God's good assistance (without whom I can not do any thing) to stand even in life and death unto this for ever.  
Q. It is well, and I am glad to hear this much from you, touching the first part of the word, namely faith: now let me hear what you can say concerning obedience.  
A. Even that that God himself hath put down in the ten commandments containing the sum of all our duties▪ either towards the Lord himself, in the four commandments of the first table: or one of us towards another contained in the six commandments of the second table.  
Quest. As you have gone over the grounds of religion, delivering the same, in a short sum, by which I percive, what you hold touching faith: so I would have you to declare what God forbiddeth and commandeth in every commandment of these ten, that so I may perceive what growth you have made, in the right understanding of them.  
Answer. I will gladly do it (Sir) according to my poor skill. In the first, God doth forbidden us to allow in our judgement, use in our actions, or defend in our words, any idolatry, soothsaying, conjuring, witchcraft, charming, false doctrine, man's inventions, fear, love, or estimation, of any whatsoever creature above God, or equally with him or any person or persons whatsoever, which shall approve, use, or maintain such things; commanding us on the other side, to yield unto him his due honour, and service both outwardly, and inwardly, that is, to honour, love, fear, & obey him in all things, to worship him only, to put our whole trust in him only in all fear, danger, and necessity, to fly unto him alone, & to call upon him only, acknowledging him alone to be the creator, preserver, and governor of all things, both in heaven and in earth, and in places under the earth, etc.  
In the second, he forbiddeth all making of images, or procuring of them to be made, to express or resemble his incomprehensible majesty by, as also the allowance, use or defence, of any such Images, or any other thing whatsoever, by which we mind to seek him, or worship him in the same, together with a manner of superstition whatsoever, Heathenish, jewish, or Papistical, we abstaining altogether in his holy service, from our own inventions, blind devotions, humane doctrines, and other men's examples or rules, as also from supposed good intents, & other such like corruptions whatsoever, he commanding us again to give unto him that manner of worship and service only, which he himself in his word requireth, without adding thereto, or taking from it, because he knoweth what best agreeth, with his own nature, according whereunto also he hath given us a perfect rule of righteousness, we continually withdrawing ourselves from all superstitions and carnal imaginations, as well concerning his spiritual majesty, & substance, as also touching the services that we are to perform unto him.  
In the third, he condemneth all using or abusing, of his reverend and fearful name, either vainly, or in rash swearing, (be they oaths) witchcraft, cursing, forswearing, and such like, yea, he forbiddeth us to talk, speak, or think of him himself, his word, his works, or whatsoever else he is made known unto us by, without an urgent & weighty cause, or without great reverence and fear, of his dreadful majesty, he commanding us again, to have and use in most high reverence his holy name, and all the parts and pieces of it, his works, word, sacraments, and whatsoever else he is known unto us by: likewise to take an oath, (but yet using therein, with great reverence the fearful & glorious name of our God only, and of no creature whatsoever) when there is just occasion, as to affirm or maintain a truth, (especially if the magistrate lawfully require or command it) to set forth the glory of God, and to preserve mutual agreement and brotherly charity amongst men, always persuading ourselves, for the better accomplishment of these duties, that he is the only seatcher of hates, & rewarder of all sincerity & truth, as on the other side also, most sharp & fearful revenger of all hypocrisy, blasphemy, falls & vain swearing, together with all other prophanings & abusings of his most blessed name & religion whatsoever, how great or small so ever they be.  
In the fourth he forbiddeth, all abusing of the Lords day, especially, by doing of our own wills in it, or by speaking of our own words, or by delight in discourse or dealing with worldly matters, though at other times lawful, by using also any wicked or ungodly exercise whatsoever, as dancing, dicing, carding, table-playing, cavern or alehouse haunting, reforting to the beholding of interludes, be atbayting or such like, or by abusing of recreations, at other times moderately used of themselves lawful, as shooting, bowling, riding, etc. And commandeth us on the other side reverendly & religiously to spend the sabbaths, as in ceasing from the honest labours of our christian callings and in abstaining from lawful exercises or recreations, so in preparing ourselves, to and in frequenting & using of godly exercises, both public and private. By public, I means the church assemblies, to which we should carefully join, ourselves, and soberly and quietly there behave ourselves, in humble confession of our sins, in open professing of our faith; in unfeigned thanksgiving for mercies received, in earnest prayer for graces that we want, in diligent and attentive hearing of the word, read and preached, and in christian communicating in the holy Sacraments, as time and occasion shall serve, with careful performance of all other duties whatsoever, and particularly charitable relief to the poor, specially sith God hath given us in his great mercy, a time, a place and quietness, and ability, both of body and mind, to the end we should the better attend, these public exercises of Gods holy religion. And when these be finished, to bestow the rest of the time in meditating by ourselves upon the things taught and hard in conference of the same with other our brethren in examining upon the same, our wives, children, & servants, that so we may lay it up in our hearts, for the strengthening of our faith, & the directing of our lives. And yet not to cease here, but these duties performed, to give ourselves to private reading of God's word, to Christian prayer, and calling upon his name, to earnest consideration of his most noble and wonderful works: to visit the sick, and the prisoners, specially such as suffer for righteous causes, that as the day is dedicated to spiritual ends, so it may altogether be spent in spiritual exercises, and as it was ordained for God's glory, and our good, so it may wholly be referred to the same.  
In the fifth commandment, the Lord forbiddeth all rebellion and disobedience, evil speech, or wicked thoughts, of magistrates, ministers, masters, dames, mothers, or any other person, whom the lord in his wisdom and goodness hath made our superiors, either by age, authority, office, wealth, or any other manner of way whatsoever: he commanding again (because all authority, whether it be of magistrates, ministers, parents, etc. is from himself) that we should use humble obedience towards them all, beating a reverend mind to them, being ready to relieve, assist, and aid them to our uttermost, with our goods, bodies, and lives, and willing to do after their commandments in all things, in the Lord, and for the Lord according to our duties.  
In the sixth, there is condemned all murder, bloodshedding, fight, quarrelling, brawling and chiding, as also all hatred, malice, and envy in the heart, together with hasty and headless speeches, and every thing whatsoever, that may provoke others or stir up ourselves thereto, yea, there is forbidden all manner of desire to do hurt or to revenge: On the other side, there is commanded, unfeigned love, patience, humility, humanity, keeping and making of peace, gentle words, soft answers, and all duties of compassion whatsoever, more particularly the relieving of such as be in need, the defending of such as be in distress, and the saving and succouring of them that be in danger, in person, life, health, name etc. to the uttermost of our powers.  
The seventh condemning all whoredom, fornication, adultery, incest together with bawdy and filthy talk, all love songs, tickings, toyings, dancing, & all other wanton or light behaviour and unseemly gestures, in body or countenance (which indeed are nothing else but violent provocations to filthiness and evil, together with all uncleanness both of body and mind, on the other side, it enjoineth us, to keep our vessels in honour, and holiness, as the members of Christ, and the temples of the holy ghost, and to profess and practise also all pureness and chastity, not only as touching the act, but also in heart, word, and behaviour, that so we may sanctify the Lord, both in our souls & bodies, which are his, he allowing us also by this law, even for the avoiding of all incontinency, his own holy ordinance of marriage, so it be made up and performed in him.  
The eight forbiddeth all theft and stealing, either openly or secretly, either by force, fraud, or otherwise, together with all deceivable buying and selling, whether it be in evil wares, or by false weights and measures, also all usury, all extortion, all oppression, all bribry, all uncharitable getting & keeping of other men's goods, and all manner of corrupt dealing whatsoever, as cozenage, commendation of deceitful commodities, etc. On the other side it commandeth us, all true and faithful dealing in our several callings, due payment of debts, diligent service, together with all careful and friendly saving and delivering of other men's goods, we contenting ourselves with our present estate, & not repining at the blessings of god upon other men, in inward or outward graces whatsoever preferred before us.  
The ninth forbiddeth manifest perjury, & breaking of lawful oaths and promises, all lying, slandering, backbiting talecarrying, flattering and dissembling, together with all evil speaking against others, and particularly discovering our brother's secrets, either in words, or writings, proceeding from the malice & naghtines of man's heart. Again, it commandeth us to maintain the honour and credit of all, specially those that be advanced to public place, in the Church or commonwealth & in all our speeches to be just, simple, modest, loving, etc. as also to witness, judge & speak the truth, yea the whole truth, and nothing else but the truth (yet with a sanctified mind and mouth) as occasion shallbe offered, without any respect, touching all men and matters whatsoever.  
In the tenth and last commandment, the Lord condemneth the very pricks and motions to sin in men's mind (which the scripture sometimes calleth the lusts & concupiscences of our cursed nature) as also all discontentedness of heart, with the state and condition that God is pleased to put us in, together with all manifesting thereof, by unlawful wishes, which be after a sort, things inseparable, cleaving to the sins of lust, and discontentedness of mind, forbidden here. And here he commandeth us to fight against the beginnings of evil, in the first assault, lest otherwise, temptation further prevailing upon us with delight, we be carried on forward by the subtlety of sin, both to consent unto the evil, & to strive for the attempting and accomplishment hereof. Yea, he commandeth us to foster and make much of such good motions, as he putteth in our minds, not suffering them to die or to be quenched thorough the corruption and naughtiness of our own hearts, but carefully to strive by all holy means, and the diligent and often use of the same, with earnestness to pursue them, and to bring them to good effect.  
Quest. I can not but rejoice in the things I hear you speak, and approve of the same as good and holy: Howbeit, because in the beginning you said, that besides the general knowledge of Gods will revealed in his word, there was required specially knowledge, touching the matter of the Lords supper, let us deal somewhat in that also. Into which before we enter particularly, I would gladly know of you, what a Sacrament is.  
Answer. An outward and holy sign, ordained by God himself, and appointed to be used in and of his church, to signify and seal unto the faith of the believers there, such things as cannot be seen with mortal eye.  
Q. Why do you call it an outward sign, and yet holy withal.  
Answer. Outward, because it is subject to our senses, as sight, feeling, taste: and holy, because it is appointed for holy uses, and to signify most holy things unto us.  
Q. And why do you say, ordained by God himself.  
A. Because it belongeth to none, but to him alone, to ordain holy signs and Sacraments.  
Q. And why say you, appointed to be used, in and of his Church.  
Answer. First, to avoid all private administration of them: Secondly to exclude that superstition in popery, of showing them without participation and communicating in them: thirdly to declare to whom they belong, namely, to the church and to none other.  
Quest. What mean the words following, in this description of a Sacrament.  
An. They contain and express, one principal end of the institution of Sacraments, namely that they be ordained to be seals and pledges of excellent things.  
Q. To what ends else, hath God ordained, such holy signs & sacraments.  
An. Thereby more and more to express our dullness and grossness, specially in comprehending of spiritual, and heavenly matters, and withal to strengthen and assure our weak faith in the truth and certainty of his most sweet promises.  
Q. How many things are there to be considered in a Sacrament.  
An. Three specially, as I take it: namely the outward Element itself, or the visible and sensible sign: Secondly, the inward and spiritual grace, signified thereby: and lastly, the analogy and proportion between the sign, and the thing signified.  
Q. What be the signs or elements in the lords Supper.  
An. We have there, two most lively signs, to wit, Bread, and Wine.  
Q. What is the spiritual and inward grace.  
An. Christ and all his merrites, in whom alone dwelleth the fullness of all goodness and truth for evermore.  
Q. What proportion is there, between these signs, & the thing signified.  
Answer. The bread specially, when it is broken, doth signify unto me Christ's body crucified for me, and the wine doth lively represent unto me, his most precious blood that was shed for me, and for many, to the forgiveness of sins.  
Quest. What meant the Lord to take these elements rather than other, to represent & set out such excellent things by.  
Answer. Because they do indeed most lively declare, those spiritual graces, that we have from Christ: for as bread strengtheneth man's heart, and Wine comforteth the same, as both the truth of the word and daily experience teacheth; so must we have all spiritual strength and consolation for our souls, from Christ alone, and him crucified and bruised, and broken for our sins, or else it will not be.  
Q. And wherefore hath he ordained two signs, in his holy supper, seeing in baptism there is but one only.  
Answer. Not only to meet with that sacrilegious devise of popery, taking from the people the Cup: but more lively to set forth his love towards us in the multitude of his mercies, and the more steadfastly to assure us, that he as in spiritual respects, doth not feed us to the halves, but fully, the abundance of his graces in Christ, being not only the meat, but the drink also of our souls.  
Q. And why hath the Lord appointed you, to take, eat, and drink, these outward elements.  
An. The more assuredly thereby to put me in possession of Christ, and his merits, and the fruits and effects flowing from the same, I being no more certain in my outward man, that I have received these to some good profit and purpose, then that by faith, I have certainly taken hold of Christ, he dwelling in my heart by the same, and making me fruitful to every good work.  
Q. Do you mean that you should much regard the outward elements? or that the bread and wine are become our spiritual nourishment.  
Answer. Not indeed, neither the one nor the other: for if we doubt upon the outward, we should soon have our faith stolen away from the inward. And for the other, we know & believe, the bodily things cannot nourish spiritually, but this is that that I mean, that by the outward signs, we should be as it were led by the hand unto that which they signify, from whence indeed, both spiritual life here, & eternal life in the world to come do proceed, that is to say, Christ jesus himself who hath suffered his death & passion, to take away the cause of our death & condemnation, that is to say, Sin, and to renew us unto eternal life, through the fullness of all spiritual liveliness, which resteth and remaineth in him.  
Q. Where is jesus Christ now (the matter of the Supper) specially according to his humane nature.  
An. Not on earth surely, whatsoever men fantasy, but in heaven from whence he shall come in great glory, to judge the quick and the dead.  
Q. By what means, can you then which are on earth, receive him that is in heaven.  
A. As I receive with my hand & my mouth the sacrament, that is to say the bread & wine, of the sacrament, & that to the nourishment of this body, and preservation of natural life: even so, by the virtue & power of the holy ghost, I do inwardly & in my soul, receive & embrace, thorough the hand & mouth of a lively and steadfast faith, our Lord jesus Christ, very God and very man, that by him, I may lead a spiritual life here, and afterwards live eternally.  
Q. Hitherto we have laboured, and I hope profitably, in the first part of preparation to the Lords supper: wherein also (because it is the foundation and groundwork to the rest) we have dealt more largely. Now let us proceed to the other remaining, dealing with them in some more shorter sort, yet so still, as we may comfortably and profitably understand the same. Tell me therefore which is the second thing, necessarily required of him, that shall worthily partake in this holy sacrament of the body and blood of the Lord.  
An. A steadfast faith in the truth of God's promises.  
Q. Why do you so expressly demand steadfastness in faith.  
Answer. Because that is most necessarily required in the same, as a notable mean to make it being God's gift, in some measure acceptable before him, and comfortable to our own souls: for what joy or peace can we have when our persuasions be carried hither and thither and we found ourselves wavering in those principal thoughts of our hearts, that do concern Gods eternal mercies towards us in Christ.  
Q. And why do you require a steadfast faith, rather than a perfect faith, seeing that perfection being more excellent, than steadfastness, it is likely that it should bring forth more excellent fruits.  
Answer Because that we, by reason of the remainders of corruptions, that we shall carry about with us, so long as we live here, can never in this life attain to perfection, of this or any other spiritual grace. And yet if it be steadfast, sure, and unmovable, it is such as God will accept in us for Christ's sake, because there is in him alone, matter sufficient to cure all our maladies, and to cover all our imperfections: and such also as we may well comfort ourselves in, because he that only giveth faith, hath been pleased to bestow the same upon us, and we rest persuaded, that he will not reject his own work in us.  
Q. Do you mean, by a steadfast and an unmovable faith, such a faith, as from the first planting of it, was never assaulted with diffidence, or shaken with distrust.  
Answer. Not indeed: for that were to imagine, that there were no sin remaining in us, or sathan without us to tempt, whereas we know, that as in respect of ourselves, we are dull of heart, and slow to believe, so Satan in a continual malice against us, hath not only desired to winnow us as wheat, but sore battered and beaten our faith and hope. Howbeit here is our comfort, that Christ hath prayed for us, that our faith fail not, we further raising up also ourselves, even as the Apostle doth himself, and the rest of the believers, with this sweet sentence, that though we doubt, yet we despair not.  
Q. And what do you take this steadfast faith to be, that you speak of.  
An. It is a certain persuasion, and particular application of the whole word, & specially of the sweet & comfortable promises therein contained, to mine own heart. I assuredly feeling this in my soul, that whatsoever is generally promised, to the company of the faithful & believing people, shallbe particularly verified, & specially in myself  
Q. And why say you that by the eye of faith, you look rather to the promises, then to the whole word, or holy scriptures of God.  
A. Because though it be true, that my faith respecteth all the word, & every part & piece of it, as which containeth whatsoever is necessary to eternal life, yet doth it most principally regard the promises therein comprised, which be indeed, the most proper peculiar, and comfortable obeicts thereof, as which do most lively propound & set before us God's eternal favour, Christ's holy merrites, and whatsoever else is sweet and pleasant, either for this life present, or that which is to come.  
Q. Are all promises in the word, of like excellency, sweetness, and comfort.  
A. Not certainly, for though that they be all profitable, yet the promises of spiritual blessings are most to be esteemed  
Q. If all be not a like precious, tell me which are those promises, that you aught to make most special account of, to lay hold of them by faith.  
A. I say, that by the hand of faith, I aught to apprehend them all general, whether they concern, earthly, or heavenly, bodily, or spiritual benefits, because they be the very nourishment, or life rather of my soul: howbeit, I aught most chief to look upon those, that do concern the forgiveness of my sins in this life thorough christs obedience, & those that are made touching eternal life, & everlasting salvation throw him  
Q. And why should you regard these rather than the other.  
A. Because without the feeling of the forgiveness of our sins in Christ, we can have nothing but disquietness of spirit, & hell in our hearts, neither can all or any of God's graces without that, be comfortable unto us: but means rather to aggravate our most fearful condemnation. And besides if it were not for the fruition of eternal life, after this life ended, we that profess godliness, were the most miserable of all men.  
Q. I perceive then by this, that as it behoveth every godly man and woman, to be well acquainted with all the word generally, so it specially standeth them in hand, to labour to have a most skilful feeling in the promises thereof.  
A. That is most true, as without the which indeed he cannot, either lawfully enjoy, or religiously use, the outward blessings of this life or patiently undergo, or courageously overcome, the afflictions that he is to endure for Christ's sake, or comfortably to feel Gods most holy favour and love, or sweetly be made partaker of Christ and his merits, or have any hope of heaven assuredly settled in his heart, or attain indeed to any true joy and consolation of the spirit, because all and every one of these things are offered, and as it were conveyed over unto us, in the promises of the word.  
Q. But we are dull of heart, and slow to believe, as you said before. And beside there standeth betwixt us and God's promises, not only the cloud of our natural corruption, but also the innumerable transgressions that we have committed against God, and one of us against another, by means whereof, we are become not only unmeet and unworthy of any such grace, but in stead of the same, have deserved all judgements, both temporal and eternal, to be powered forth upon us. To all which add the exact justice of God, which cannot but punish such horrible transgressions. In this miserable estate and taking what shall we do? or what shall betide of us.  
A. I will show you so far forth as my poor skill will serve me, and as I have learned from your mouth out of the word against the strength of natural corruption in ourselves, we are to set the power of our regeneration from GOD, God's work in the excellency & might of it, being able to overthrow every thing, that either by our weakness, or Satan's malice, shall exalt itself against it. And to the wound that is made in us by the huge heap of our transgressions, we are to apply the sovereign salve of our saviours sufferings and death, the lest crumb or drop as you would say of whose merits, is able to break the strongest band & chain of our sins, in whom also being the person that god is well pleased with, & having the fullness of all goodness in himself, we cannot but found sufficient worthiness, to cover our wretchedness & all imperfecious that be in us whatsoever. And as for God's justice, it is all ready answered in Christ's obedience for us, by the means whereof also there is an entrance made into the infinite treasure house & store of his incomprehensible mercy, to be communicated unto us. And if it agreed not with human equity where a det is once paid, to demand it again, can we imagine that it shall stand with God's justice, either to demand that det, or to cast us into prison, sich that hand writing of the law, which was against us to condemn us, is canceled through Christ's obedience.  
Q. But many of God's children, in the midst of their combats, know not whether they have faith or no: yea, for the most part it seemeth to them, that then they have none at all. Tell me therefore how may a godly man try, whether he have faith, yea, or no.  
A. They must here have recourse, to those fruits and effects of faith, that God hath been pleased to bestow upon them, & enabled them in some measure to show forth either towards his own majesty, or towards men, & particularly they must look to those graces of fervent prayer, christian patience, godly sorrow, sincere love, & many such other good duties, either past or present, as God hath made them able, either in affection to desire & approve, or in action to accomplish & perform; from whence doubtless they may & aught to receive comfort, because that if our former transgressions proceeding from ourselves, should cast us down & grieve us to the heart, than the former feelings of gods Graces bestowed upon us of his own goodness, & flowing only & wholly from him, should give comfort to our souls, & yield us hope in time to come, though presently we found it not, that we shall again possess, not only these former joys, but greater measure and more assurance thereof.  
Q. One necessary question is yet behind, wherein also I would gladly have you speak namely, why you do require faith now, rather than at other tims sith we should carefully endeavour always, to found and feel, that at home in own hearts, as which is indeed the principal comfortt and joy of our souls.  
An. Because we have now thorough the use of the Sacrament, in more particular and plain manner, all Christ's merrites offered unto us, yea, whole Christ himself, in whom all the promises of God, are Yea, and Amen. All which, sith they can no otherwise be laid hold of, then by the hand of faith, (for Christ is in heaven, and we are on earth, and his graces are spiritual, and cannot but by a spiritual instrument be apprehended, and faith only hath this virtue in it, to join things together, that be as far a sunder as heaven and earth, yea, and to make things past, and to come also, as though they were actually present, either in sight or possession) I say we have now more need, then at other times to raise and stir up our faith, and more strongly and comfortably, to apply the promises unto our own souls, or else we shallbe far of from answering the goodness offered, a great dishonour doubtless to almighty God.  
Q. Which is the third point, nececessay for a godly communicant, to bring with him to the right use & participation of the Lords holy Supper?  
A. Unfeigned repentance for all his sins whatsoever.  
Q. Why do you demand unfeignednes in repentance?  
A. To the end that our inward and outward hypocrisy, both before God and man, (a vice too common in all holy actions, and even in this particularly) being put far from us, we might labour in soundness to perform that, that shallbe acceptable in his sight, and profitable and comfortable both to ourselves, & others.  
Q. Why do you demand unfeigned repentance, rather than perfect?  
Answer. Because as hath been said sundry times before, we can never in this life attain to perfection, either of this, or of any other good grace whatsoever. And yet if it be settled in the heart, and proceed in sincerity from the same (the heart being the most principal part, that God requireth in all services) it cannot but be accepted in his sight.  
Q. And what profit shall come unto us, by this unfeigned repentance, if upon right examination of ourselves, we find it in our own souls?  
A. First, it shall distinguish us from Hypocrites, who outwardly make many godly shows of this, & other good things also, but yet have no soundness within them. Secondly, it shallbe a sure pledge unto us, of the forgiveness of our sins, because repentance & forgiveness of sins can never be sundered, as the Scripture saith in many places. thirdly it is an evident testimony, that we have embraced the Gospel, (because repentance is a principal part of it) and by consequent eternal life, because the Gospel is the power of God to salvation, to all them that believe; Lastly, it is a plain proof of that faith, that God by his word outwardly and by his spirit inwardly, hath wrought in our hearts, repentance being one principal fruit and effect thereof.  
Quest. What is this repentance itself?  
Answer. An earnest hatred of all and every sin, which heeertofore we have loved, delighted in, or performed, and on the other side, an unfeigned love of all righteousness whatsoever, which heretofore we have hated: this love of the good, and hatred of the evil, proceeding from a right and reverent fear of God's eternal Majesty, and working also so far in us, that it causeth us to forsake ourselves, and to strive in some acceptable measure to the mortification of our own corruption, and to the renewing of God's Image in us, to the end we may be altogether governed by the holy spirit of God, both in the service of his Majesty, and also in the performance of all holy duties towards ourselves and other men.  
Quest. I perceive by this you have said, that before we can either tell what repentance is, or can well come to the practice of it, we must be acquainted, and that in feeling, with many good things, and namely, that we must know first what sin is, also how many sorts there are of it, and likewise by how many means it may be committed. Tell me therefore first, what you take sin to be?  
A. Sin is the transgression and breach of the law of God only.  
Q. And why say you, it is a breach of God's law only?  
A. Both because his law is the only rule of all religion towards him, and of all charity towards men, and because none hath authority to bind men's consciences with the cords of sin, but he alone, that hath made them, and who only knoweth what sin is.  
Q. How many sorts of sins are there?  
A. Two kinds as I take it: the one original, and the other actual.  
Q. What call you Original sin?  
A. An universal infection and genial corruption of all mankind, both in body and soul, conveyed over from our first parents Adam and Hevah, (because we were all in their loins standing and falling together with them) not by imitation, but by purgation, into all their posterity, there flowing from the same, an utter defacing of God's Image in us, which was given us thorough his grace in Creation and their following in stead of it, the Image of Satan thorough corruption.  
Q. What call you actual sin?  
A. All the fruits and effects of our original unrighteousness whatsoever, whether they be motions to evil in the mind, or consent or yielding to sin in the understanding or accomplishment of the same in word or deed.  
Q. Why do you call these actual sins, seeing that the most of them, stand rather in affection then in action?  
A. Because they are indeed, and of their own nature sins, whatsoever papists say to the contrary (who hold that motions to evil, are not evil, if they be withstood) as which proceed from that bitter root of original sin, and therefore must indeed be sin: Besides sith God that is a spirit (whose pure eyes cannot behold wickedness, and who also trieth the hearts and reins) being best able for his upright judgement, to determine and pronounce touching sin, hath in his word shut up evil motions & evil affections, under the name of sin, they must of necessity be so accounted of us.  
Q. By how many means may sin be committed?  
An. Either outwardly, by our words and deeds, as by filthy talking, foolish speech, unclean actions, etc. Or inwardly, by our corrupted thoughts, and iniquity may be committed also, as well thorough ignorance, negligence, or carelessness leaving undone the good duties that God enjoineth us to do, as willingly and willingly performing, the evil things that he hath forbidden us by his law.  
Q. Let me hear in few words what profit you make by all this speech of sin?  
A. First I learn, that in as much as God's law is a plain mean to discover good & evil, I should therefore use it as a notable instrument, both to confirm me in goodness, giving it this privilege over me, that it should for ever over rule all the thoughts of my heart, all the words of my mouth, and all the works of my hands, and also to strengthen me against all sin, both in affection and action, and the rather because God by his word hath condemned the same. Secondly, that for as much as a world of sin lieth lurking within my corrupted nature, I should learn thereby, not only to suspect myself, and every thing that I myself like of, as who by corruption, do love and like the worst things, but diligently to take heed also, that either by the pleasure or subtleties of sin, which endure but for a while, or thorough the ignorance or partiality of mine own heart, I be not deceived. Thirdly that for as much, as sin may be committed so many ways, I should in all holy care and a good conscience, be watchful over myself, not only, that I be not overtaken with the act of sin, (a thing that Hypocrites greatly regard) but that the affections of evil prevail not upon me, abstaining in my heart, what I can, from motions and consent thereto, and in my outward countenance, behaviour, words, and deeds, from all appearance of evil.  
Q. There remaineth one thing, which I had almost fogotten, whereof notwithstanding I would be glad to hear your mind, & the rather because it is a profitable point, both for knowledge and comfort, many of God's Children in the time of their distresses, not knowing how to answer an assault, that ariseth up in them, to wit, whether they have repent, yea, or not, Tell me therefore by what testimonies and tokens, may we be assured of our repentance, that it is right, specially before God?  
A. I suppose, that for the peace of a good conscience in this behalf, we should look first into our affections, and see whether they be truly turned from that love of evil, and hatred of good, which was in them, thorough corruption of nature to a sincere detestation of evil, and an unfeigned desire and delight in things acceptable before God and men, which if in due examination we find, they may then minister no doubt some comfort unto us. Secondly, we are to consider what fruits have followed this alteration and change of our affections, as well towards God as towards men, and towards ourselves particularly: as for example, if before God we have been humbled in unfeigned confession of our transgressions, and in earnest craving forgiveness of former sins, and praying for power against subsequent iniquities, and all this we have requested for Christ jesus his sake: if towards men, they have made us in christian charity to labour, the strengthening of them that stand, and to pity and pray for such as be overtaken, we doing also what we can to pull them out of that filthy puddle of their corruption: and if, as in regard of ourselves, they have brought forth in us, fear that we fall not into the like, desire care, and endeavour of a better course, wrath against our sins, and ourselves for our sins sake, & the using of every good and holy mean, both outward and inward, for the repressing of all sin generally, and specially of our particular iniquities: then I say, I see no reason, but if we have found these and such like fruits, sound settled in our hearts (though happily we have them not in so large a portion, and great measure as gladly we would) we should be thoroughly assured of our repentance.  
Q. To shut up this point of repentance, and so to proceed to the rest remaining: Tell me why do you demand repentance, rather now, then at other times?  
A. Because Christ now, is more plainly, and plentifully exhibited unto be, and set as it were before all our senses, our eyes, ears, tastes, and all being in some sort, as it were satisfied with him and conveying him after a sort down into our hearts, to devil there by faith, that so he may make us fruitful to every good work. Both which things, that he may the more delightfully do for us, and in us, as in respect of ourselves it standeth us in hand, more mightily to labour the purging of ourselves, from all filthiness of the flesh and the spirit, and to have our sanctification thoroughly perfected in the fear of God, otherwise he will not take pleasure to devil or work in us, because the LORD jesus cannot abide to have his abode, in an unclean soul.  
Q. Let us now come to the fourth thing, meet and necessary, for every religious partaker at the lords table, which also I desire of you to know what it is?  
A. Sincere love towards all men, and even particularly towards our enemies  
Q. What do you mean by love here?  
A. Not only the unfeigned affection, of the heart, though that be the first beginning and root of love, but also the sound testification of it, by outward signs, as countenance, behaviour, words, deeds, etc.  
Q. And why do you exact soundness, and sincerity in this love.  
A. That so we might, the better remove that dissembling and hypocrisy both of heart and word, that resteth in our corrupt nature, and willingly give over ourselves, to yield obedience to the rules of the word, which enjoineth us, to let love be without dissimulation, and commandeth us, that we should not love in word, neither in tongue only, but in deed and in truth.  
Q. Why do you require sound love towards all men?  
A. Because God's word in many places of it, demandeth that duty of us: also the example of our heavenly father, towards all mankind leadeth us thereto: and that common creation and bond of nature, that is amongst us should provoke us to it.  
Q. But must we love all men alike: and show the like testimonies of love to all?  
A. I suppose not so, but our love must be ruled, specially in the actions, testifying it either according to the ability that God hath endued us ourselves with all, yet so that we prefer in our wants, the chief and most principal duties: or else according to the worthy graces, that he hath bestowed upon his Children, always notwithstanding having respect unto the most excellent. I will with your good patience, in two or three words, make my meaning more plain, that so you may perceive your labour not lost in the former instructions that you have given me touching this point. If many stand in need, either of bodily or spiritual succour, and thorough want of ability or otherwise, I am not able to relieve them all, than my mind is, that those are most to be preferred, to whom I am most straightly bound, either by the bond of nature, or christian profession.  
Q. What reasons have you to lead you to this?  
A. First, the plain words of the text, which as it chargeth us to do good unto all, so will it have us especially to regard the household of faith. Secondly, we have the examples, as of many good men, so of one that is greater than all exception, Christ jesus himself, who though he loved all his Disciples, yet adorned one above the rest, with this title, The disciple whom jesus loved.  
Q. But this should seem to approve of respect of persons, & to be a mean of great emulation & contention amongst the members of the body of the church?  
A. Not so neither, because here is nothing of man esteemed, but only God's graces, according as he hath made us to see them in ourselves or others, rightly reverenced, which also shallbe so far of, from breeding jars or dislikes, that it shallbe a notable spur to all goodness, in as much as they that be endued with the best parts, shallbe most loved and best liked; from which likewise there shall flow a third commodity, namely, that our love, which is now carried away with worldly respects, and carnal considerations, shallbe overruled as it were, and most specially restrained to spiritual and heavenly blessings?  
Q. Why do you add particulerlie, towards our enemies?  
A. The more deeply to sound our own love: for we love them that love us what great thing do we, and the better to try our obedience to god, who requireth this great duty at our hands: in performance whereof also, we ourselves (soon be soundly done) may reap singular comfort, in as much, first as we see God's spirit, & power fully working in us, the practice of that, from which thorough the corruption of our nature we are most far. Secondly because it is an undoubted testimony of our sound affection to God's Saints, in as much as we love them that even for well doing, do hate and persecute both us and them, we hoping yet further her also, that God in such sort will so bless our poor obedience in this behalf, performed according to his word, that other men by our example, shall in some sort be drawn on, to do like towards us and others also.  
Quest. But this is a hard, yea an impossible thing for us, as in respect of ourselves especially, to accomplish and perform?  
Answer. I confess that to be true, howbeit the more need we have for that, to strive to the doing of it, not making the difficulty of this duty, a mean to discourage us, as many do in this and many other points, but to encourage us rather, knowing that this being once performed by the power of God's spirit that dwelleth in us, GOD by this shall reap more glory, as whose power shall the more plainly appear, by how much the work was hard, and altogether impossible as in respect of us: and we ourselves shall receive more comfort, in that weak flesh and blood hath been enabled by him unfeignedly to do that, from the lest thought whereof, we were most far removed.  
Q. What reasons have you to lead you to the doing of this, so hard and excellent a duty?  
An. First, many commandments contained in the word, and namely, Mat. 5. Luk 6.27. where we are expressly commanded to love our enemies, etc. Secondly Gods own practise, who loved us when we were his enemies, and yet testifieth his love towards all, making his sun to shine, and his rain to fall upon the just and unjust. Thirdly, Christ's own example who loved, and as a sign of his love, prayed for them that put him to death, as the evangelist recordeth. Against which, if either thorough Satan's subtlety, or in our own ignorance, we will say, that Christ did this as God: we are fourthly to regard the example of many of God's saints, and particularly of Steven, who as appeareth, Act. 7.60. compassed about with flesh and blood like unto ourselves, did the like, in persuading our own hearts, that God which performed it in him and others, will accomplish the same in us.  
Q. What fruit and comfort shall you reap by this sincere love in you, and the effects thereof?  
A. Great and many doubtless: as first it is a plain badge and cognisance, both to myself and others, that I am Christ's disciple. Secondly, it is one assured argument, that I am translated out of darkness into light. Thirdly, it sealeth up unto me this, that I am a sound and feeling member of the body of Christ. Fourthly, it certifieth my conscience, that the saints and servants of God do unfeignedly love me. And lastly, it is a certain pledge, that I am in some measure fit for prayer, with out the which also, even all the supplications of the faithful, shallbe abominable in God's sight, hurtful to their own souls, and unprofitable to others.  
Q. And why do you require love now, more than at all other times, seeing it is a duty that we should walk in, all the days and times of our lives?  
Answer. Because we receive now, a more excellent pledge of that holy love, that is and aught to be, betwixt the members of Christ's body, then at other times. And therefore good reason, that in sound love we should be more fit, for the receiving of that which God giveth us, not only to express our mutual love by, but there being also a certain proportion and good agreement, between the thing offered and received, we might more and more be strengthened, and made to grow up therein.  
Q. Which is the last thing of all, requisite to this holy action of the Supper?  
A. Humble thanksgiving to almighty God for all his mercies, and namlye, for those that he offereth us, at that his holy table: which though it come in the last place, yet is it not of the lest importance, as by which, because it is the principal part of this action, the whole action itself is many times named: and being rightly performed, is a good mean doubtless, to have that and all other mercies continued upon us.  
Q. Why do you require humbleness in your thanksgiving?  
A. First, to beaten down the pride of our own conceits, who are then specially puffed up, when we have received most graces from god: also because we are assured, that without it, whatsoever service we offer up to God, and therefore our thanksgiving likewise shallbe abominable in his sight, for as it is true that God on the one side, resisteth the proud even unto their faces, generally in all their facts, & most specially in such services as they undertake to perform to him: so doth he delight in, and give grace to the lowly and meek, specially to such, as be so cast down in themselves, that they feel, that not only their own sins, have made a fearful separation betwixt God and them (howsoever it please him, in Christ's innocency and righteousness to cure and cover the same) but also that the works of righteousness, which God hath enabled them to perform, are (not as they come from him or of themselves, but also as they taste of the remainders of our corruption) as filthy & stained clouts in his sight, if they should be tried by his most exact judgement.  
Q. And what is this thanksgiving you speak of and require?  
A. Not only a grateful receiving of God's benefits, as in regard of the affections of our mind, though that indeed be the principal, and which God most respecteth, and we ourselves may reap most comfort by: neither yet a sanctified use of them, which also is some testimony both of our reverence and thankfulness towards him that giveth the same, and of faith in ourselves, but also an unfeigned declaration (which I add the better to shut out hypocrisy) of our thankful hearts, first by the words of our mouths continually speaking unto his praises, that hath dealt so liberally and largely with us miserable wretches, not worthy of the lest benefit of this life, much less of that which is to come: and secondly, by the deeds of a holy conversation, in some measure answerable to those mercies, and a notable mean also to testify the care and kindness of our hearts, towards God in his graces most plentifully powered forth upon us.  
Q. Why say you to almighty God? may we not yield thanks to men also?  
An. I name him because he is the only fountain, from whence alone floweth all goodness to us ward, and therefore indeed to him alone belongeth all praise and thanksgiving for the same. Not minding yet hereby to debar men from thanking one an other, in the gifts that they communicate one to an other: for piety or performance of duty to God, doth not destroy humanity or courteous dealing one towards an other. And yet herein▪ men must be always circumspect, that they rob not God of his glory, in the whole, or in any part of it, which they shall do, if they make or take men to be any more than instruments or means of God's mercy towards them.  
Q. That that followeth, me thinketh seemeth impossible for us to perform, namely, that we should yield God thanks for all his mercies, sith they are infinite and innumerable. The consideration whereof, also should greatly cast us down, sith we fail in a duty of so great a moment and weight. Tell me therefore what is that you mean thereby?  
A. I deny not but confess, that God's mercies are as you say infinite & inumerarable, & that it is indeed impossible for us to accounted them all; much more impossible worthily to praise him for them or any one of them. But as in unfeigned confession of our own infinite transgressions before him, we have some piece of a good conscience, in the general laying of them out, and in a particular rental of so many of them as we can call to memory: so no doubt in this action, this may comfort us that though we cannot call to mind, every one of his mercies particularly, yet we cease not in general terms, to praise him for all, and particularly to recount as many as we can? that so both ways, our thankfulness may be both earnest & continual: we dealing further in this, as in all other good duties, namely in forcing ourselves to the uttermost of graces received, to the careful performance of this holy service, cleaving yet when we have done, for the covering and curing of our wants here, as in all other works of righteousness and fruits of our faith, to the fullness of perfection and holiness in our saviour, who is therefore given unto us, not only to take away sin, but to supply all our defects, that so every manner of way, he might become wholly ours for ever.  
Q. How many sorts of God's mercies are there towards us?  
A. Two in my judgement, even as we ourselves, consist of two parts, to wit, the one, outward as our bodies, and the other, inward as our souls, and as we know & believe, that there are two lives, the one temporal here, and the other eternal in the world to come. Of the first sort, are peace, plenty, health, godly Magistrates, good laws, & sundry such like, for which we are bound daily to praise God, because we daily enjoy the same. Of the second sort, are faith, repentance, forgiveness of our sins, and all good means whereby these things are begun begotten & continued in us: which because they are spiritual, do no doubt more necessarily be long, to the good estate of our souls, than the former to the preservation of our bodies These latter being again of two sorts: some respecting this life present, as the Ministry of God's word, cellebrating of the Sacraments, execution of Christ'S discipline, earnest prayers, and Gods holy spirit, by the powerful working whereof, all these are made fruitful: oath or some concerning the life that is to come, as the salvation of our souls, in the day of Christ, the comfortable fruition of God's presence for evermore, etc. The former notwithstanding being means to bring us to the possession of these latter, and therefore good reason, why we should reverently receive them, and rightly use them to those ends and purposes whereunto God himself hath been pleased, in great mercy to us ward to appoint the same.  
Q. But aught we to be alike thankful to God for all his mercies?  
A. True it is, that we should let none of them slip out of our memories, nor be unthankful for the lest, if we could tell how, because the lest of them exceedeth all the thanks that we are able to yield: Howbeit those that are most excellent, should fetch from us most humble & hearty thanks, otherwise we shall deprive God of a principal part of his glory, whilst we give him smallest thanks, for his greatest benefits, & bewray slender judgement in ourselves, that are not able to discern between the best and the meanest of God's mercies, yea, we shall spoil ourselves of that hope, that we might have of the continuance and increase of his goodness towards us, because the more dutifully thankful we are towards him (that also being his own grace wrought in us) the more hope we have still to receive.  
Q. You said, we should especially thank him for the graces, that he is pleased to bestow upon us, at that his holy table: But why say you so?  
A. As well because we have then, a special provocation given us thereto, in the right use of the Supper, those graces being after a sort plainly propounded unto all our senses, as also because that the graces that are there offered, be indeed special and singular merrites, if we consider, either our unworthiness that receive them, (miserable men that we are) or the great goodness of God the grace of them, or the excellency of the graces themselves, that be offered to us therein.  
Quest. What are those graces I pray you?  
A. Many and divers, yea infinite and innumerable, specially Christ's death, and the most comfortable fruits and effects, that flow from the same, to all faithful communicants, because in them, his death, and the fruits following it, cannot be sundered.  
Q. What is there in the supper, that may lead us to Christ's death, or may put us as it were in possession of it and the fruits of the same?  
A. The breaking of the bread, and the pouring forth of the wine, do most lively set before the eyes of my faith, the crucifying of Christ's body, and the shedding of his blood, though that were performed many hundred years ago, this being one special property of faith, (as hath been said already) to make things past present; And I am made partaker of the same, with all graces flowing from it, in as much as according to Christ's ordinance and commandment, I take the bread and eat it, and drink likewise of that mystical cup, by faith, assuring myself, that as verily as that bread is broken, and that Wine powered forth before mine eyes, so verily was Christ's body crucified, and his blood shed upon the Cross for me, to the forgiveness of all my sins. And as verily as I eat the bread and drink the wine, hoping that it shall turn to the nourishment of my outward man, and comfort of my heart, so verily Christ and his merits, are and shall be the spiritual food and joy of my soul, even to eternal salvation and everlasting life.  
Q. What be the principal fruits flowing from Christ's death unto us?  
Answer. We have by Christ's death, these especially: first, the forgiveness of all our sins, the Scripture bearing record to this truth, and saying: Christ died for our sins, and again, the blood of Christ doth purge us from all our iniquities. secondly, we have strength against the power of sin, the Apostle telling us in the spirit of truth that our old man crucified is with him, that the body of Sin might be destroyed. thirdly, Sin being taken away by his death, the curse that lay upon the Creatures for it, is also removed, and we in the taking away thereof, have the same sanctified to our lawful uses. Fourthly by his death, we have not only the rage of natural death assuaged, but are thereby delivered from eternal death, having by means of his obedience also, a ready way, and speedy passage to eternal life, which also is and aught to be taken, even for a most principal fruit of his death and sufferings. For had our saviour by his death, brought unto us the former graces only, and yet appointed us to have lived here in manifold calamities, and persecutions under the wicked, or suffered our souls to sleep as some dream and suppose, we had been most miserable.  
Q. I rejoice greatly, in the reasons that you have hitherto soundly rendered, touching your faith, and hope, wishing you more and more to endeavour the increase of all feeling, knowledge, and holy obedience in these and all other things that may concern God's glory, the good of his children & your own comfort, both in this life, and that that is to come. But tell me plainly, have you a mind and desire to strive thereto?  
Answer. Yea, I thank God for it in some measure: and I beseech him heartily to continued, with increase of the same in me for ever: And I pray you in that behalf, let me be assisted with your earnest prayers, both public and private, as I have been heretofore.  
Q. And purpose you at all times, to meditate of these good things spoken, but specially then, when you sit at the Lords table, with the rest of the believers?  
Answer. Yea the Lord strengthening me thereto, and enabling me by his spirit, to master mine own corruption and to subdue the straggling thoughts of my heart and head.  
Q. Though upon this that you have confessed, I am willing to admit you, to the participation of the Lords Supper, yet let me I pray you, sound you a little further, in some necessary points, for me and you before we draw to an end. Do you for the time repent from the bottom of your heart, and will you unfeignedly in time to come hereafter, always detest all corrupt, erroneous, and heretical opinions, and particulerlye that of popery, which is a monstrous body, bombazed & patched, of all heresies that ever have been?  
An. Yea with all my heart, and will most willingly perform, that which you require, by the grace of GOD, without whom I cannot do any thing.  
Q. And will you not suffer yourself thorough seducing spirits, that are sent abroad into the world, by antichrist that man of sin, to pervert men's souls to have your affection in any part with drawn from dutiful obedience, unto our gracious sovereign, Queen Elizabeth, her inferior Mgistrates, and Godly laws? Or if God should send as a just punishment upon us for our sins, alteration and change in our state and religion, will you not revolt and fall away from the truth, now publicly preached and professed in our land?  
A. Not the Lord assisting me. As for her majesty I willbe always ready, with goods, lands, life, and all that I have, to yield obedience unto her in the lord, and for the Lord, and touching religion now presently established, I purpose thorough God's goodness, whatsoever shall fall out, to live and die therein.  
Q. Now the very God of peace that brought again from the dead, our Lord jesus, the great shepherd of the sheep, thorough the blood of the everlasting covenant, sanctify you throughout, that your whole spirit, and soul, and body, may be kept blameless unto the coming of our Lord jesus Christ, and make you continually perfect in all good works, always to do his will, he working in you that which is pleasant in his sight, thorough jesus Christ, who together with the father, and the holy ghost, three persons and one eternal God, be magnified and praised of us: and of all people, both now and at all times, for ever and ever?  
An. So be it (good Lord) even so be it.