Quest.

DO you minde, when the time and order of oure Churche shall require, to celebrate the Lords sup­per, to communicate with the rest of this congregation, in the vse and participation of the same?

Answer.

Yea, if God wil, and you shall finde me fit for so holie an exercise, the thing also whiche A desire, euen with my whole heart.

Quest. Your fitnes for that purpose, I know not how better to discerne of, than by examining of you, and deman­ding from you a reason, of the fayth and hope that is in you, whereunto, I aske of you first, whether you bee willing to submit your selfe.

Answer. Yea in deede, with an vnfeig­ned affection, praying you for Christes [Page] sake to haue regarde of mee, that in the things I knowe, I may bee still further builded vp, euen vnto the age of a perfect man in Christ, and the thinges I am ig­norant of, I may be instructed and made acquainted by your good meanes, with the Lordes trueth.

Quest. I am glad to heare you pro­test this care and desire, And fith you request this much of mee, I will labour what I can to satisfy your wish in both respects. To begin therefore, how ma­ny things think you, euery good Chri­stian shuld bring with him, to the right vse and participation of the Lords sup­per, that so he may receiue it to Gods glory, and the good and comfort of his own soule, both in this life present, and that which is to come.

Answer I haue hearde you your selfe saye, there are required principally fiue thinges.

Quest. Which are they?

Answer. First, a sounde knowledge, generally of al the will of God, as he hath reueiled the same in his worde, and more specialy of the matter of the Lords Sup­per: [Page] Secondly, a stedfast faith in the truth of all his promises, but chiefly of those y^t concern the forgiuenes of sins in this life, and the hope & fruition of heauen in the life to come. Thirdly, vnfeigned repen­tance for all our iniquities, whatsoeuer, ether original or actual. Fourthly, sincere loue towards all men & euen particularly towarde our enemies. And lastly humble thankesgiuing to almightie God, for all his mercies and namely for those that hee giueth vs, at that his holy table.

Quest. You haue sayd well, howbeit: both for auoyding of confusion, and for your more full instruction in these necessary points, let vs deale with euery one of these in such order, as you haue put them down, that so also I may the better perceiue, whether you vnder­stand the things you speake, yea or no. And first for knowledg, why do you re­quire knowledge so much? will not ig­norance, good intents, mens imagina­tions, or some od conceits of our owne heades, serue the turne heere?

A. No verely: for though in popery wee haue bene taught, that ignorance is [Page] the mother of deuotion: and that as wee intende, God will send, with many such like corrupt opinions and speaches, yet now knowe wee these assertions to be de­testable and damnable, aswel by the plain places of Scripture, whiche affirmeth, that men erre, because they knowe not Gods worde: And againe, that this is life eternall to knowe GOD, to bee the onely true GOD, and him whome hee hath sent Iesus Christe, as by the light of humaine reason, for which of vs would bee igno­rant our selues in the thinges we professe or approue of want of skill in others, we assuring our selues hereof, that without knowledg we cannot tel, no not in earth­lie matters, where to begin, how to pro­ceede, or when to make an ende. And if knowledge in worldly thinges bee so ne­cessary, whereunto notwithstanding we may be holpen a little, by the light of na­ture, howe muche more is it requisite in spirituall thinges, to the comprehending whereof, mans reason cannot reach, ex­cept it be altogether inlightned by grace from aboue, the Apostle bearing recorde, to this, when he saith▪ the naturall man [Page] perceiueth not the thinges of the spirite of God.

Quest. Why do you mention sound knowledge.

Answer. Because vnsound, corrupt or hereticall, will stand vs in no stead, to fit vs for this action, but hinder vs rather: the Apostle requiring deepe and due exa­mination of our selues, before wee come to this misterie, which as we cannot for want of iudgement in the naturall blind­nes of our owne hearts, so can we hardly or not at all performe, when to that trans­gression there is added this iniquitie; of vnsound, corrupt or hereticall opinions; men in this case growing vnder pretext of knowledge, though not right to sub­borne and stiffe defending, of their owne or other mens conceits.

Quest. And why doe you demaund rather sound knowledge, then perfect knowledge.

Answere. Because wee can neuer at­teine to perfection of that, or anie other good grace in this life, perfection beeing reserued for the life that is to come: both which things the Apostle plainely telleth [Page] vs, when he saieth, that we know in part, & prophesy in part, but whē that which is perfect is come, then y^t which is in parte shalbe abolished. And yet if it be found, it is such as we our selues may reape great comfort by, in as muche as it is Gods great gift & grace freely bestowed vpon vs, and others receiue some good by, be­cause Gods graces ar not in his children, without some profite vnto others also.

Q. Do you meane that euery know­ledge is meet, for fitting vs to the right and religious receiuing of this holy sa­crament of the Lords supper.

Answer. No, as you maye well per­ceiue by that whiche I added, namely of the will of God reueiled in his word, for many a man maye haue skill in tongues, artes, manuall occupations, husbandrie, and suche like, and yet bee vnfit for this great purpose. The reason is this, because the thing it self is religious. And though therebe outward elementes vsed in it, by the Lordes appointment, yet the matter it selfe ment by them is spirituall. It must therefore bee a religious and spiri­tual knowledge that must profit vs heer, [Page] or else it will not serue.

Quest. Why do you ad of Gods will, and the same also reueiled in his word.

Answer. First because his will is the onely rule of righteousnes and religion. Secondly, because that will of his, is not made knowne vnto vs elsewhere, but in his worde, for as for those secret things, y^t belong to y^e Lord our God onely, which also hee hath bene pleased to keepe close within the bosome of his owne wisdome, as we cannot, so wee minde not, either to searche into, or to meddle with, least wee be ouerwhelmed of his glory: but content our selues with the things reueled which belong vnto vs & to all ours for euer, that we may know, beleeue, and do the same.

Q. What are the thinges, that that worde doth propound vnto vs.

An. They are specially two, that is faith and obedience.

Q. What meane you by fayth?

A. All such thinges as wee are bound to beleeue, touching our saluation.

Q. What meane you by obedience?

A. All such things as we ought to do, either towards God or man.

Quest. Let me heare what principall points of fayth, you haue learned out of the word.

Answere. I beleeue in my heare, and confesse with my mouth, that there is but one true, eternall, immortall, inuisible, and onely wise God. And that this God; or Godhead rather, is rightly distincted (though not deuided) into three parsons, the Father, the Sonne, and the holie ghost, none of them being greater or lesse then an other, or before or after an other; in respect of being, honour, or time, but al of one and the selfe same substance, maie­stie, and eternitie, distinct notwithstan­ding in order and offices, for our weake­nes sake: all their peculier workes, being yet notwithstanding inseperable; or to speake more plainely, they in the works, that they haue wrought for vs, being not sundered or deuided. Concerning the per­son of the father, I beleeue and acknow­ledge that hee did not onely in the begin­ning, by his eternall word, create of no­thing, all thinges which are in heauen, and whiche are in earth, thinges visible, and inuisible, as the holy Scripture doth [Page] teache vs, but that also euer since the be­ginning, he hath by his almighty power and prouidence, preserued, vphelde, and increased that moste excellent worke of creation, otherwise, all things had long ere this, and should very quickly come to end. Touching the person of the Sonne, I beleeue also and confesse, that he was from before all beginnings, be gotten of the father, & God equall with his father, and that in the fulnes of time, hee was made man of the substance of his mother. In whom I acknowledge all his names, and chiefly these; Iesus, that is to saye, a Sauiour, because he shall saue his people from their sinnes: and Christ, that is to say annointed, because he was annointed, withall fulnes of the graces of the spirite by God his father, to be a King, a Priest, and a Prophet: his kingdome especiallie standing in this, that he beareth sway in­wardlye in the hearts of his Children by his holy spirit, & outwardly in his church by the scepter of his word: and his owne discipline: his Priesthoode consisting in this, that hee hath offered vppe himselfe once for all vppon the altar of the Crosse, [Page] a full and sufficient Sacrifice to God his Father, for all the sinnes of his people, and now sitteth at the right hand of God, making continuall requestes for them: his prophesie in this, that hauing in his appearing, put an ende to all manner of visions, and reuelations whatsoeuer, hee is nowe become, the onelie Lawgiuer vnto his Churche, and therefore wll haue vs to heare none, but him onely and those that speake vnto vs according to him, nor to receiue any doctrine but that which he hath sealed and set out vnto vs, by his worde. I confesse further, his two seuerall and distinct natures, of the God­head which hee had with his father from before all time, and the manhood, which he tooke of his mother when the fulnes of time was come, as the Apostle sayeth: which two seuerall and distinct natures, beeing vnited and ioyned together make but one and the selfe same person Iesus Christ, who is God ouer all blessed for e­uer, as the Scripture witnesseth. Fur­ther, I beleeue and confesse, that thys person Iesus Christe GOD and man, though the Godhead can not suffer, and [Page] his manhoode could not ouercome death, did yet notwithstandinge in his whole person, and not in eyther of his natures, accomplishe and make perfect the worke of our redemption, suffering both in bo­dy and soule, the punishments that were due to vs for our sinnes in bodie, as that hee was fastened to the Crosse, that he di­ed, and was buried in soule, in that hee descended into hell, that is to say, that he felt the sharpenes of Gods wrath against sinne, and dyd as it were fight hande to hand, against the Diuell and eternal con­demnation ouercomming them all, tho­row the power of his godhead for vs, that so wee might in bodies and soules bee re­conciled vnto our God,

I beleeue that as hee died for our sins, so the third day he rose again according to the scriptures for our righteousnes: that he visiblie asscended vp into heauen, to prepare a place for vs, & to take possession of it in our name: & that hee sitteth at the right hand of his father, in al maiesty and glory, making continuall intercession for vs & al saints: and that the heuens might contein him vntil the general restitution [Page] of all thinges be made, at what time hee shal appear with great glory, accompani­ed with infinite numbers of holy Angels and Saints, to iudge all persons whatso­euer, which either haue died, or shall die before his comming, or shalbe founde a­liue at his appearing, I beleeue also that the holy ghost, is the third person in the deity, of the selfe same substance, Maie­sty, and eternity, with the father and the sonne, not made, created, begotten, but proceeding from them both. Whom I ac­knowledg to be holy; and so rightly to be called, not onely because he hath the ful­nes of holines in him selfe, but for that he is Gods substantiall and essentiall pow­er, to seale vp in our hearts Christs sanc­tification and holines, and to frame vs also vnto hollinesse of life, and to a godlie conuersation.

Concerning the Churche, this is that which I beleeue and professe, that it is holye, because it is sanctified and made holye by Christ, and hath Christes righ­teousnesse and holines imputed vnto it, and to euery sound and faithfull member thereof, and not by reason of any holines [Page] it hath of it owne: for the Churche mili­tant, both generall and perticuler hath erred, and may erre, yea doeth erre, and that not onelye in manners, but in mat­ters of doctrine also; hauing need in that respect continually, to flye vnto the for­giuenes of sinnes, and dayly to say as our Sauiour doeth teach them, forgiue vs our trespasses &c.

Secondly, I beleeue that this Church is Catholique, or vniuersall, that is dis­persed farre and wide vpon the face of the earth and scattered abroad thorow out al the world, and is not tied to any one place either to Affrica, as the Donatists imma­gined, or to Rome as the Papists suppose or to any time or such like, but that God hath had, and euer will haue, in euery age & nation some, that appertaine vnto him, howsoeuer it be, that they cannot be per­ceiued or seene by mens eyes.

Thirdly I beleeue, that this Church is the companye of all Gods elect, whome God hath singled from the rest of the world vnto himself, and a felowship of ho­ly ones, whome the Lord hath made holy vnto himselfe also: and that therefore it [Page] becommeth those, that bee sound and sin­cere members of this faithfull congrega­tion, on the one side dayly to labour for al maner of sanctification and holines, both in soule and bodie, and on the other side, carefully to stirre vp them selues, to haue bowels of compassion, and fellowlike fee­ling, that is to weepe, with them that weepe, and to reioyce with them that re­ioyce, and to bee like affectioned one of them to another, as both Gods word, and the straight coniuncion that is betweene them doth require.

Fourthly, I beleeue and confesse, that the essentiall notes and markes to discern this Churche by before men, are not (as the Papists imagined) antiquity, vniuer­salitie and consent, for they be deceitfull, agreeing manye times, to the most wick­ed and vngodly assemblies of the worlde: besides that being qualities, and not sub­staunces, they cannot be essentiall notes to distinguishe, no more then breath or lyfe can discerne men from sundrie o­ther creatures: But as the truth doeth teache vs, the pure preaching of the Woorde, voyde of mans mixture, and [Page] the sincere administration of the Sacra­mentes, without mans inuentions or de­uises.

Concerning the worde, I allowe or re­ceiue none for it, or vnder the name of it, but onelye the Canonicall bookes of the old and new testament, being rightly de­uided into the Lawe and the Gospell, the Law, being a doctrine deliuered vs from God, teaching vs what wee ought to do, as well towardes him, as one of vs to­wards another: the Gospel; being a hea­uenlye doctrine also, instructing vs what we must beleeue to our saluation thorow Iesus, Christ, there beeing as much diffe­rence between them, as is betweene do­ing, and beleeuing, I heer professing fur­ther, that this word is not to be read on­lye, but for the edification and profite of Gods people, faythfullie to bee expoun­ded, and publikely preached. Concerning y^e sacraments, I allow or receiue no more but two onely, which the Lorde hath left to be had in perpetuall vse in his church, til his comming again, that is, baptisme, and the Lords supper: baptism succeding in place of circumcision among y^e Iewes [Page] and the Lords Supper comming in stead of the Iewish passeouer.

Baptisme witnesseth and pledgeth vn­to vs diuers things: as first our entrance into the bodie of Christe, whiche is his Churche, in whiche respect it is admini­stred to new borne babes, euen presenlye vpon their byrth. Secondly, it is a testi­mony of our regeneration begunn in vs, and that we are become as it were newe borne babes vnto God our heauenly, Father. Thirdly, it sealeth vnto vs, the for­giuenes and washing away of our sinnes, in the sacrifice of Christes death. Lastly, it representeth vnto vs this muche, that wee being baptized into Christes death, should by the power thereof die vnto sin, and that by the vertue of his resurrection (a sure pleadge also whereof wee haue in our Baptisme) we should walke in new­nes of life. All whiche thinges teach vs also this much further, that for as much as Christs sacrifice was but once perfor­med, and our entrie into the Church, is but once made &c, that therefore this sa­crament, is but once to bee administred either to the infantes of beleeuing. Pa­rents, [Page] or else to those that beeing of the yeares of discretion, are comanded to the faith, and able to render a reason of their hope, and that religion that they are newlie entred into.

I confesse the Lordes Supper to bee a pleadge of that spirituall strength and blessed continuaunce, that we haue in the holy fellowship of the bodie of Christ, the Lorde sealing vp thereby further in our hearts, first, the death and passion of our Sauiour Christ, together with the fruits and benefites wee receiue thereby, and namely the forgiuenes of our sinnes. Se­condly, that spirituall nourishment that wee haue by him and in him, wee beeing fed thereby, taking holde of him thorow fayth, both in soule and bodie, to the hope of euerlasting life. Thirdly, that misticall vnion, that is betwixt Christe and his Churche, hee dwelling in our heartes by fayth, and wee thereby being made mem­bers of his bodye, of his fleshe, and of his bones. Lastly, that holy bande of vnitie and loue, that ought to bee amongest the members of the Churche, in as muche as they though they be manie being yet not­withstanding [Page] partakers of one bread, are become one bodie in Christ▪ In all which respects, I say that it ought oftentimes to bee vsed, that in due examination of themselues do labour vnfeignedly to pre­pare themselues to so holy misteries.

Further I confesse, that God to this church, hath giuen vs necessary helps and means, for the repressing of euil, & main­tenance of good, the ciuil Magistrates, & the ecclesiasticall ministery, the on by the word, and the other by the sworde, to ad­uance Gods glory, & to further the salua­tion of mens soules, euen in this life.

I beleeue that to the ciuill magistrate, we do owe vnto the Lord, & for the Lord, not onelye our goodes and riches, where­withal the Lord himselfe hath blessed vs, but our selues, and our liues also, whiche hee hath giuen vs, because that by them wee receiue from Gods hande, not onely publike peace, and quiet possession, of our own substance, but euen the very religion and seruice of our God. And therfore they are ouermuch deceiued, who go about to dispise gouernment, much more they y^t in deuor to ouerthrow it, because they labor [Page] the confusion of Common-wealthes and countries, and the vtter ruine and decaye of Gods feare and worship.

Touching the ecclesiasticall ministery, I beleeue and acknowledge, that nowe there are no more ordinary offices, for the execution of it, but pastors and teachers, who ought to be men, both of such life, & behauiour, and also of such learning, and iudgment, as gods word requireth, whose dutie standeth not, in bare reading of the word alone, but in preaching the same vnto the people; the pastor exhorting, admo­nishing, and reprouing, with all long suf­fering and doctrine, adding therunto the administration of sacraments, and publik praiers acording to y^e order of the church: and the doctor propoūding sound doctrin and mightelye conuincing or confuting erronious opinions.

I beleue & confesse, that to this church. God hath giuen most large promises of grace and goodnes, all which also he will in conuenient time most mercifullye and faithfully perform, & namely these perti­culars folowing amongest y^t rest, first the free pardō & ful forgiuenes of al our sins, [Page] whether it bee our originall iniquities, wherein wee were conceiued, and borne, and which we haue brought with vs into the worlde from our mothers wombe, or our actuall transgressions committed a­gainst God & his lawes, either by thoght, word, or deed, either by doing euil things forbidden, or by leauing vndoone good things commanded (Against both which) wee haue a double remedie in Christe; namely, that our euil committed, is remo­ued in Christs death, & the good that we haue or do omitte, is answered in the ful­nes of Christes righteousnesse and holi­nes imputed vnto vs: whiche thing as is serueth verie wel to expresse our common miserie, and maye bee a profitable argu­ment vnfeignedly to humble vs, so doth it highlye commend Gods infinite mercie, freelie without any merrites or deserts of ours at all, pardoning all our transgressi­ons, whiche ought not onelye to giue comfort vnto vs, in as muche as neither sinne, the Diuell, nor hell, can laye anye thing to our charge, to take any hold vp­pon vs at all, to ouerthrowe vs, but also to prouoke vs to continuall thankfulnes, [Page] for this great loue, with care and consci­ence, walking before him all the daies of our liues, euen as those that possesse holi­nes and righteousnesse.

A second speciall grace, that God hath promised vnto his Churche, is the rising againe of the body, at the generall iudge­ment, which though it hath ben dissolued into the dust, shall yet notwithstanding at the last day, by the almightie power of God, whereby hee is able to subdue all things vnto himselfe, be raised vp again, and vnited euerie bodie vnto his owne se­uerall soule, that so both bodye and soule being ioyned together, the faithfull that in both of them, hath bene partakers of griefe in this life, maye in both of them enter into the ioyes of there Lord, and be made perfecte partakers of eternall bles­sednesse.

And this is the third grace, and gift of God towardes his Church which we call also eternall or euerlasting life, the very ende of our faith and hope in whiche the Lorde hath layd vp for those that bee his, such ioies, as the eie of man hath not seen neither his eare hearde, neither is his [Page] tongue able to expresse, nor his hart large inough to conceiue. And this is that sum of religion, whiche I haue learned out of the word of God, renouncing all errours & opinions whatsoeuer contrarye to this, and promising and proposing, by Gods good assistaunce (without whome I can not do any thing) to stand euen in life and death vnto this for euer.

Q. It is well, and I am glad to heare this much from you, touching the first part of the word, namely faith: now let me heare what you can say concerning obedience.

A. Euen that that God himself hath put downe in the ten commaundements conteining the sum of all our duties▪ ey­ther towardes the Lorde himselfe, in the foure commaundements of the first table: or one of vs towardes another conteined in the six commaundements of the second table.

Quest. As you haue gone ouer the groundes of religion, deliuering the same, in a short summe, by which I per­ciue, what you hold touching faith: so I would haue you to declare what God [Page] forbiddeth and commandeth in euery cōmandemēt of these ten, that so I may perceiue what growth you haue made, in the right vnderstanding of them.

Answer. I will gladly doo it (Sir) according to my poore skill. In the first, God doth forbid vs to allow in our iudg­ment, vse in our actions, or defend in our wordes, anye idolatrie, southsaying, con­juring, witchcraft, charming, false doc­trine, mans inuentions, feare, loue, or e­stimation, of any whatsoeuer creature a­boue God, or equallie with him or anye person or persons whatsoeuer, which shal approoue, vse, or maintaine such things; commanding vs on the other side, to yeeld vnto him his due honor, and seruice both outwardlye, and inwardly, that is, to ho­nour, loue, feare, & obey him in al things, to worshippe him onely, to put our whole trust in him onely in al feare, danger, and necessitie, to fly vnto him alone, & to call vpon him only, acknowledging him alone to be the creator, preseruer, and gouernor of al things, both in heauen and in earth, and in places vnder the earth, &c.

In the seconde, hee forbiddeth all [Page] making of images, or procuring of them to bee made, to expresse or resemble hys incomprehensible maiestie by, as also the allowaunce, vse or defence, of anye suche Images, or any other thing whatsoeuer, by which we minde to seeke him, or wor­shippe him in the same, togeather with a manner of superstition whatsoeuer, Hea­thenish, Iewish, or Papisticall, wee ab­staining altogether in his holye seruice, from our owne inuentions, blind deuoti­ons, humaine doctrines, and other mens examples or rules, as also from supposed good intents, & other such like corrupti­ons whatsoeuer, he cōmanding vs againe to giue vnto him that manner of worship and seruice onelie, which hee himselfe in his word requireth, without adding ther­to, or taking from it, because hee know­eth what best agreeth, with his own na­ture, according whereunto also hee hath giuen vs a perfect rule of righteousnesse, we continually withdrawing our selues from all superstitions and carnall imagi­nations, as wel concerning his spirituall maiesty, & substance, as also touching the seruices that we are to perform vnto him.

In the third, hee condemneth all vsing or abusing, of his reuerende and fearefull name, either vainly, or in rash swearing, (be they othes) witchcraft, curssing, for­swearing, and such like, yea, hee forbid­deth vs to talke, speake, or thinke of him himselfe, his word, his workes, or what­soeuer else hee is made knowne vnto vs by, without an vrgent & weighty cause, or without great reuerence and feare, of his dreadfull maiestie, he commaunding vs agayne, to haue and vse in moste high reuerence his holy name, and al the parts and peeces of it, his workes, word, sacra­ments, and whatsoeuer else he is known vnto vs by: likewise to take an othe, (but yet vsing therein, with great reuerence the fearefull & glorious name of our God onelye, and of no creature whatsoeuer) when there is iust occasion, as to affirme or mainteine a trueth, (especiallie if the magistrate lawfully require or command it) to sette foorth the glorie of God, and to preserue mutuall agreement and bro­therlye charitie amongest men, alwaies perswading our selues, for the better ac­complishment of these duties, that hee is [Page] y^e only seatcher of hates, & rewarder of all sincerity & truth, as on the other side also, most sharp & fearful reuēger of al hipocri­sy, blasphemy, fals & vain swearing, toge­ther with al other prophanings & abusings of his most blessed name & religion what­soeuer, how great or smal so euer they be.

In the fourth he forbiddeth, all abusing of the Lords day, especially, by doing of our owne wils in it, or by speaking of our owne wordes, or by delight in discourse or dealing with worldly matters, though at other times lawfull, by vsing also any wicked or vngodly exercise whatsoeuer, as dauncing, dicing, carding, table-play­ing, cauerne or alehouse haunting, refor­ting to the beholding of interludes, be at­bayting or such like, or by abusing of re­creations, at other times moderately v­sed of them selues lawfull, as shooting, bowling, riding, &c. And commandeth vs on the other side reuerendly & religiously to spend the sabbothes, as in ceasing from the honest labors of our christian callings and in absteining from lawful exercises or recreations, so in preparing our selues, to and in frequenting & vsing of godly ex­ercises, [Page] both publicke and priuate. By publicke, I means the church assemblies, to which we should carefully ioyne, our selues, and soberlie and quietlie ther be­haue our selues, in humble confession of our sines, in open professing of our faythe; in vnfeigned thankesgiuing for mercies receiued, in earnest prayer for graces that we want, in diligent and attentiue hea­ring of the word, read and preached, and in christian communicating in the holye Sacramentes, as time and occasion shall serue, with carefull performance of all o­ther duties whatsoeuer, and particular­lye charitable releife to the poore, speci­allye sith God hath giuen vs in his great mercy, a time, a place and quietnes, and abilitye, both of bodye and minde, to the ende wee should the better attend, these publike exercises of Gods holy religion. And when these be finished, to bestow the rest of y^e time in meditating by our selues vpon the things taught and hard in confe­rence of the same with other our brethren in examinyng vpon the same, our wiues, children, & seruaunts, that so we may lay it vp in our hearts, for the strengthening [Page] of our faith, & the directing of our liues. And yet not to cease here, but these duties perfourmed, to giue our selues to priuate reading of Gods word, to Christian prai­er, and calling vpon his name, to earnest consideration of his most noble and won­derfull workes: to visit the sicke, and the prisoners, specially such as suffer for righteous causes, that as the day is dedicated to spirituall endes, so it may altogether be spent in spiritual exercises, and as it was ordeined for Gods glorye, and our good, so it may wholly be referred to the same.

In the fifth commaundement, the Lord forbiddeth al rebellion and disobedience, euill speech, or wicked thoughtes, of ma­gistrates, ministers, masters, dames, mo­thers, or any other person, whom the lord in his wisedome and goodnes hath made our superiours, either by age, aucthority, office, wealth, or any other maner of way whatsoeuer: hee commaunding againe (because al aucthoritye, whether it be of magistrates, ministers, parentes, &c. is from himselfe) that we shoulde vse hum­ble obedience towards them all, beating [Page] a reuerend minde to them, being ready to relieue, assist, and aide them to our vtter­most, with our goodes, bodies, and liues, and willing to do after their commande­ments in all things, in the Lord, and for the Lord according to our duties.

In the sixt, there is condemned al mur­ther, bloudsheading, fighting, quarreling, brauling and chiding, as also all hatred, malice, and enuie in the heart, togeather with hastie and headlesse speeches, and e­uery thing whatsoeuer, that may prouoke others or stirre vp our selues thereto, yea, there is forbidden all manner of desire to do hurt or to reuenge: On the other side, there is commaunded, vnfeigned loue, pa­cience, humilitie, humanitie, keeping and making of peace, gentle wordes, soft aunswers, and all dueties of compassion whatsoeuer, more perticulerlie the relie­uing of suche as bee in neede, the defen­ding of such as bee in distresse, and the sa­uing and succouring of them that bee in daunger, in person, life, health, name &c. to the vttermost of our powers.

The seuenth condemning al whordom, fornication, adultry, incest together with [Page] baudy and filthy talke, all loue songs, tic­kings, toyings, dansing, & all other wan­ton or light behauiour and vnseemely ge­stures, in body or countenance (which in­deed are nothing els but violent prouoca­tions to filthines and euill, together with all vncleanes both of body and minde, on the other side, it inioyneth vs, to keep our vessels in honor, and holines, as the mem­bers of Christ, and the temples of the ho­ly ghost, and to professe and practise also all purenes and chastity, not only as tou­ching the act, but also in heart, word, and behauiour, that so wee maye sanctifie the Lorde, both in our soules & bodies, which are his, he allowing vs also by this lawe, euen for the auoiding of all incontinency, his own holy ordinance of marriage, so it be made vp and performed in him.

The eight forbiddeth all theft and stea­ling, either openlye or secretly, either by force, fraude, or otherwise, together with all deceaueable buying and selling, whe­ther it be in euil wares, or by fals weights and measures, also al vsury, all extortion, all oppression, al bribry, all vncharitable getting & keeping of other mens goods, [Page] and all manner of corrupt dealing what­soeuer, as cousinage, commendation of deceitfull commodities, &c. On the other side it commandeth vs, all true and faith­full dealing in our seuerall callings, due payment of debtes, diligent seruice, toge­ther with all careful and friendly sauing and deliuering of other mens goods, wee contenting our selues with our present e­state, & not repining at the blessinges of god vpō other men, in inward or outward graces whatsoeuer preferred before vs.

The ninth forbiddeth manifest periu­ry, & breaking of lawfull othes and pro­mises, all lying, slaundering, backbiting talecarrying, flattering and dissembling, together with all euill speaking against others, and particularly discouering our brothers secrets, either in words, or wri­tings, proceding from the malice & nagh­tines of mans heart. Againe, it comman­deth vs to maintein the honor and credit of all, specially those that be aduanced to publke place, in the Church or common­wealth & in al our speeches to be iust, simple, modest, louing, &c. as also to witnes, iudg & speak the truth, yea y^e whole truth, [Page] and nothing else but the trueth (yet with a sanctified minde and mouth) as occasi­on shalbe offred, without any respect, tou­ching al men and matters whatsoeuer.

In the tenth and last commaundement, the Lord condemneth the very pricks and motions to sinne in mens minde (whiche the scripture sometimes calleth the lusts & concupiscences of our curssed nature) as also all discontentednes of heart, with the state and condicion that God is plea­sed to put vs in, together with all mani­festing therof, by vnlawful wishes, which be after a sorte, thinges inseperable, clea­uing to the sinnes of lust, and disconten­tednes of minde, forbidden heere. And heere he commandeth vs to fight against the beginnings of euil, in the first assaut, least otherwise, temptation further pre­uailing vpon vs with delight, we be car­ried on forwarde by the subtiltie of sinne, both to consent vnto the euill, & to striue for the attempting and accomplishment hereof. Yea, hee commaundeth vs to fo­ster and make muche of suche good moti­ons, as hee putteth in our minds, not suf­fering them to die or to be quenched tho­row [Page] the corruption and naughtines of our owne heartes, but carefully to striue by all holy meanes, and the diligent and often vse of the same, with earnestnes to pursue them, and to bring them to good effect.

Quest. I can not but reioyce in the things I hear you speake, and approue of the same as good and holy: Howbe­it, because in the beginning you sayd, that besides the general knowledge of Gods will reueiled in his worde, there was required specially knowledge, tou­ching the matter of the Lords supper, let vs deale somewhat in that also. Into whiche before wee enter perticulerly, I would gladly know of you, what a Sa­crament is.

Answer. An outward and holy signe, ordeined by God himselfe, and appointed to be vsed in and of his church, to signifie and seale vnto the faith of the beleeuers there, such things as cannot be seene with mortall eie.

Q. Why do you call it an outwarde signe, and yet holy withall.

Answer. Outwarde, because it is sub­iect [Page] to our senses, as sight, feeling, taste: and holy, because it is appointed for holy vses, and to signifie most holy things vn­to vs.

Q. And why do you say, ordeined by God himselfe.

A. Because it belongeth to none, but to him alone, to ordeine holye signes and Sacraments.

Q. And why say you, appointed to be vsed, in and of his Church.

Answer. First, to auoyde all priuate administration of them: Secondly to ex­clude that superstition in popery, of shew­ing them without participation and com­municating in them: thirdly to declare to whom they belong, namely, to the church and to none other.

Quest. What meane the words fol­lowing, in this discription of a Sacra­ment.

An. They conteine and expresse, one principal end of the institution of Sacra­ments, namely that they bee ordeined to be seales and pledges of excellent things.

Q. To what endes els, hath God or­deined, such holy signes & sacraments.

An. Thereby more and more to ex­presse our dulnes and grossenes, specially in comprehending of spirituall, and hea­uenly matters, and withall to strengthen and assure our weake faith in the trueth and certaintie of his most sweete promi­ses.

Q. How many thinges are there to be considered in a Sacrament.

An. Three speciallye, as I take it: namely the outward Element it selfe, or the visible and sensible signe: Secondly, the inward and spirituall grace, signified thereby: and lastly, the analogie and pro­portion betweene the signe, and the thing signified.

Q. What be the signes or elements in the Lordes Supper.

An. We haue there, two most liuely signes, to wit, Bread, and Wine.

Q. What is the spirituall and in­warde grace.

An. Christe and all his merrites, in whome alone dwelleth the fulnes of all goodnes and truth for euermore.

Q. What proportion is there, be­tween these signs, & the thing signified.

Answere. The bread specially, when it is broken, doth signify vnto me Christs body crucified for mee, and the wine doth liuely represent vnto me, his most preti­ous bloud that was shed for mee, and for many, to the forgiuenes of sinnes.

Quest. What ment the Lord to take these elements rather then other, to re­present & set out such excellent things by.

Answere. Because they do indeed most liuely declare, those spiritual graces, that we haue from Christ: for as bread streng­theneth mans heart, and Wine comfor­teth the same, as both the trueth of the worde and dailye experience teacheth; so must we haue all spirituall strength and consolation for our soules, from Christ a­lone, and him crucified and bruised, and broken for our sinnes, or else it will not bee.

Q. And wherefore hath he ordeined two signes, in his holy supper, seeing in baptisme there is but one onely.

Answer. Not onely to meete with that sacriligious deuise of popery, taking from the people the Cup: but more liuely to set [Page] foorth his loue towardes vs in the multi­tude of his mercies, and the more stead­fastly to assure vs, that he as in spirituall respects, doth not feede vs to the halues, but fully, the aboundance of his graces in Christ, being not onely the meat, but the drincke also of our soules.

Q. And why hath the Lord appoyn­ted you, to take, eate, and drinke, these outward elements.

An. The more assuredly therby to put me in possession of Christ, and his merits, and the fruites and effectes flowing from the same, I being no more certein in my outward man, that I haue receiued these to some good profite and purpose, then that by faith, I haue certeinly taken hold of Christ, hee dwelling in my heart by the same, and making me fruitfull to eue­ry good worke.

Q. Do you meane that you shoulde much regard the outward elements? or that the breade and wine are become our spirituall nourishment.

Answer. No indeede, neither the one nor the other: for if we doubt vppon the outward, we should soone haue our faith [Page] stolen away from the inward. And for y^e o­ther, we know & beleeue, y^e bodily things cannot nourish spiritualy, but this is that that I mean, that by the outward signes, we shuld be as it wer led by the hand vnto that which they signifie, from whence in­deed, both spiritual life heer, & eternal life in the world to come do proceed, that is to say, Christ Iesus himself who hath suffred his death & passion, to take away the cause of our death & condemnation, y^t is to saye, Sinne, and to renue vs vnto eternall life, through the fulnes of all spiritual liueli­nes, which resteth and remaineth in him.

Q. Where is Iesus Christe now (the matter of the Supper) specially accor­ding to his humaine nature.

An. Not on earth surely, whatsoeuer men fantasie, but in heauen from whence he shall come in great glory, to iudge the quicke and the dead.

Q. By what means, can you thē which ar on earth, receue him that is in heuen.

A. As I receiue with my hande & my mouth the sacrament, that is to say y^e bread & wine, of the sacrament, & that to the no­rishment of this body, and preseruation of [Page] natural life: euen so, by the vertue & pow­er of y^e holy ghost, I do in wardly & in my soul, receiue & imbrace, thorow the hande & mouth of a liuely and stedfast faith, our Lord Iesus Christ, verie God and verie man, that by him, I may leade a spiritual life heere, and afterwards liue eternally.

Q. Hytherto we haue laboured, and I hope profitablye, in the first parte of preparation to the Lords supper: wher­in also (because it is the foundation and groundworke to the rest) we haue delt more largely. Now let vs proceed to the other remaining, dealing with them in some more shorter sort, yet so stil, as we may comfortablie and profi­tablie vnderstande the same. Tell mee therfore which is the second thing, ne­cessarily required of him, that shal wor­thely partake in this holy sacrament of the body and bloud of the Lord.

An. A steadfast faith in the trueth of Gods promises.

Q. Why do you so expresly demand steadfastnes in fayth.

Answer. Because that is most necessa­rilye required in the same, as a notable [Page] mean to make it being Gods gift, in som measure acceptable before him, and com­fortable to our owne soules: for what ioy or peace can wee haue when our perswa­sions be carried hither and thither and we find our selues wauering in those princi­pall thoughts of our hearts, that do con­cerne Gods eternall mercies towards vs in Christ.

Q. And why do you require a stead­fast faith, rather then a perfecte faith, seeing that perfection beeing more ex­cellent, then steadfastnes, it is likelye that it should bring forth more excel­lent fruites.

Answer Because that we, by reason of the remainders of corruptions, that wee shall carrie about with vs, so long as we liue heere, can neuer in this life atteine to perfection, of this or any other spiritu­all grace. And yet if it be steadfast, sure, and vnmooueable, it is such as God will accept in vs for Christs sake, because ther is in him alone, matter sufficient to cure all our maladies, and to couer all our im­perfections: and suche also as wee maye well comforte our selues in, because hee [Page] that only giueth faith, hath bene pleased to bestow the same vpon vs, and wee rest perswaded, that hee will not reiecte hys owne worke in vs.

Q. Do you mean, by a steadfast and an vnmooueable faith, such a fayth, as from the first planting of it, was neuer assaulted with diffidence, or shaken with distrust.

Answer. No indeede: for that were to imagine, that there were no sinne remai­ning in vs, or sathan without vs to tempt, whereas wee knowe, that as in respect of our selues, wee are dull of heart, and slow to beleeue, so Sathan in a continuall ma­lice against vs, hath not onely desired to winnow vs as wheate, but sore battered and beaten our faith and hope. Howbeit heer is our cōfort, that Christ hath praied for vs, that our faith faile not, we further raising vp also our selues, euen as the A­postle doeth him selfe, and the rest of the beleeuers, with this sweete sentence, that though wee doubt, yet wee dispaire not.

Q. And what do you take this sted­fast fayth to bee, that you speake of.

An. It is a certaine perswasion, and [Page] particular application of y^e whol word, & specially of the sweet & cōfortable promi­ses therin conteined, to mine own hart. I assuredly feeling this in my soul, y^t what­soeuer is generally promised, to the cōpa­ny of y^e faithful & beleuing people, shalbe particularly verified, & specialy in my self

Q. And why say you that by the eie of faith, you look rather to the promi­ses, then to the whole worde, or holye scriptures of God.

A. Because though it be true, that my faith respecteth al the word, & euery part & peece of it, as which conteineth whatso­euer is necessary to eternall life, yet doth it most principally regarde the promises therein comprized, which be indeede, the most proper peculier, and comfortable obeicts therof, as which do most liuely pro­poūd & set before vs Gods eternal fauor, Christes holie merrites, and whatsoeuer else is sweet and pleasant, either for this life present, or that which is to come.

Q. Are all promises in the worde, of like excellency, sweetnes, and comfort.

A. No certainly, for though that they bee all profitable, yet the promises of [Page] spiritual blessings ar most to be esteemed

Q. If all be not a like precious, tell mee which are those promises, that you ought to make most speciall account of, to lay hold of them by faith.

A. I say, y^t by y^e hand of faith, I ought to aprehend thē al general, whether they concern, earthly, or heauenly, bodilye, or spirituall benefits, because they be the ve­ry norishment, or life rather of my soule: howbeit, I ought most chiefly to look vp­on those, that do concern the forgiuenes of my sins in this life thorow christs obedi­ence, & those that are made touching eter­nal life, & euerlasting saluatiō throw him

Q. And why shuld you regard these rather then the other.

A. Because without the feeling of y^e forgiuenes of our sinns in Christ, we can haue nothing but disquietnes of spirit, & hel in our hearts, neither can all or any of Gods graces without that, be comforta­ble vnto vs: but means rather to agrauate our most fearful condēnation. And besids if it wer not for y^e fruition of eternal life, after this life ended, we y^t professe godli­nes, were the most miserable of all men.

Q. I perceiue then by this, that as it behooueth euery godly man and wo­man, to be well acquainted with all the word generally, so it specially standeth them in hand, to labor to haue a most skilful feeling in the promises thereof.

A. That is most true, as without the which indeede he cannot, either lawfully enioye, or religiouslye vse, the outwarde blessinges of this life or patiently vnder­goe, or couragiouslie ouercome, the afflic­tiōs that he is to endure for Christs sake, or comfortablie to feele Gods most holie fauour and loue, or sweetly be made par­taker of Christ and his merites, or haue anye hope of heauen assuredlye settled in his heart, or atteine indeede to any true ioy and consolation of the spirite, because all and euery one of these things are offe­red, and as it were conueied ouer vnto vs, in the promises of the word.

Q. But wee are dull of heart, and slow to beleeue, as you said before. And besides there standeth betwixt vs and Gods promises, not onely the cloud of our natural corruption, but also the in­numerable transgressions that we haue com­mitted [Page] againste God, and one of vs a­gainst another, by meanes whereof, we are become not onely vnmeet and vn­worthy of any such grace, but in stead of the same, haue deserued all iudge­ments, both temporall and eternall, to be powred forth vpon vs. To all which adde the exact iustice of God, whiche cannot but punish such horrible trans­gressions. In this miserable estate and taking what shall wee do? or what shall betide of vs.

A. I will shew you so far forth as my poore skill will serue mee, and as I haue learned from your mouth out of the word against the strength of naturall corrupti­on in our selues, wee are to set the power of our regeneration from GOD, Gods worke in the excellency & might of it, be­ing able to ouerthrow euerye thing, that either by our weakenes, or Sathans ma­lice, shall exalt it selfe against it. And to the wound that is made in vs by the huge heape of our transgressions, we are to ap­plie the soueraigne salue of our sauiours sufferinges and death, the least crumme or drop as you would saye of whose mer­rits, [Page] is able to break the strongest band & chain of our sins, in whome also being the person that god is wel pleased with, & ha­uing the fulnes of al goodnes in himself, we cannot but find sufficient worthines, to couer our wretchednes & all imperfec­ious that be in vs whatsoeuer. And as for Gods iustice, it is all ready answered in Christs obedience for vs, by the meanes wherof also ther is an entrance made in­to y^e infinit tresure house & store of his in­comprehensible mercy, to be cōmunicated vnto vs. And if it agree not with humain equity wher a det is once paid, to demand it again, can we imagin y^t it shal stand w^t Gods iustice, either to demand y^t det, or to cast vs into prison, sich y^t hand writing of y^e law, which was against vs to condemn vs, is canceled thruogh christs obedience.

Q. But many of Gods children, in the middest of ther cōbats, know not whe­ther they haue faith or no: yea, for the most part it semeth to them, that then they haue non at all. Tell me therefore how may a godly man trie, whether he haue faith, yea, or no.

A. They must here haue recourse, to [Page] those fruits and effects of faith, that God hath bin pleased to bestow vpon them, & inabled thē in som measure to shew forth either towards his owne maiestye, or to­wards men, & particularly they must look to those graces of feruent praier, christi­an patience, godly sorrow, sincere loue, & many such other good duties, either past or present, as God hath made them able, either in affection to desire & aproue, or in action to accōplish & perform; frō whence doutles they may & ought to receiue comfort, because that if our former transgres­sions proceding from our selues, shuld cast vs down & grieue vs to the hart, then the former feelings of gods Graces bestow­ed vpon vs of his own goodnes, & flowing only & wholy from him, should giue com­fort to our soules, & yeeld vs hope in time to come, though presently we find it not, that we shal again possesse, not only these former ioyes, but greater measure and more assurance thereof.

Q. One necessary questiō is yet behind, wherein also I would gladlye haue you speak namely, why you do require faith now, rather then at other tims sith wee should [Page] carefully indeuour alwaies, to find and feele, that at home in owne hearts, as which is indeed the principal comfortt and ioy of our soules.

An. Because we haue now thorow the vse of the Sacrament, in more particu­lar and plaine manner, all Christes mer­rites offered vnto vs, yea, whole Christe himselfe, in whome all the promises of God, are Yea, and Amen. Al which, sith they can no otherwise bee laide holde of, then by the hand of faith, (for Christ is in heauen, and we are on earth, and his gra­ces are spiritual, and cannot but by a spi­rituall instrument be apprehended, and faith onely hath this vertue in it, to ioyn thinges together, that be as far a sunder as heauen and earth, yea, and to make things past, and to come also, as though they were actually present, either in sight or possession) I saye wee haue now more neede, then at other times to raise and stirre vp our faith, and more strongly and comfortably, to applie the promises vnto our owne soules, or else we shalbe farre of from aunswering the goodnes offered, a great dishonor doutles to almighty God.

Q. Whiche is the third poynt, ne­cecessay for a godly communicant, to bring with him to the right vse & par­ticipation of the Lords holy Supper?

A. Vnfeigned repentance for all his sinnes whatsoeuer.

Q. Why do you demand vnfeigned­nes in repentance?

A. To the end that our inward and outward hipocrisie, both before God and man, (a vice too common in all holy acti­ons, and euen in this particularly) being put farre from vs, wee might labour in soundnesse to performe that, that shalbe acceptable in his sight, and profitable and comfortable both to our selues, & others.

Q. Why do you demaund vnfeined repentance, rather then perfect?

Answere. Because as hath bene sayde sundry times before, we can neuer in this life atteine to perfection, either of thys, or of anye other good grace whatsoeuer. And yet if it be settled in the heart, and proceede in sinceritie from the same (the heart being the most principall part, that God requireth in all seruices) it cannot but be accepted in his sight.

Q. And what profite shal come vn­to vs, by this vnfeigned repentaunce, if vpon right examination of our selues, wee finde it in our own soules?

A. First, it shall distinguish vs from Hipocrites, who outwardly make manye godly shewes of this, & other good things also, but yet haue no soundnes within them. Secondly, it shalbe a sure pledge vnto vs, of the forgiuenes of our sins, be­cause repentaunce & forgiuenes of sinnes can neuer be sundered, as the Scripture sayth in manye places. Thirdlie it is an euident testimony, that wee haue imbra­ced the Gospell, (because repentaunce is a principall part of it) and by consequent eternall life, because the Gospell is the power of God to saluation, to all them that beleeue; Lastly, it is a plaine proofe of that faith, that God by his worde out­wardly and by his spirite inwardly, hath wrought in our hearts, repentaunce be­ing one principall fruit and effect there­of.

Quest. What is this repentaunce it selfe?

Answer. An earnest hatred of all and [Page] euerye sinne, whiche heeertofore wee haue loued, delighted in, or perfourmed, and on the other side, an vnfeigned loue of all righteousnesse whatsoeuer, whiche heeretofore wee haue hated: this loue of the good, and hatred of the euill, procee­ding from a right and reuerent feare of Gods eternall Maiestie, and working al­so so farre in vs, that it causeth vs to for­sake our selues, and to striue in some ac­ceptable measure to the mortification of our owne corruption, and to the renew­ing of Gods Image in vs, to the end we may be altogether gouerned by the holye spirite of God, both in the seruice of his Maiestie, and also in the performance of all holy duties towardes our selues and o­ther men.

Quest. I perceiue by this you haue sayed, that before wee can eyther tell what repentaunce is, or can well come to the practise of it, wee muste bee acquainted, and that in feeling, with manye good thinges, and name­lye, that wee muste knowe firste what sinne is, also howe manye sortes there are of it, and likewise by howe [Page] many meanes it may bee committed. Tell me therefore first, what you take sinne to bee?

A. Sinne is the transgression and breach of the law of God onely.

Q. And why saye you, it is a breach of Gods law onelie?

A. Both because his law is the on­lie rule of all religion towardes him, and of all charitie towards men, and because none hath authoritie to binde mens con­sciences with the cordes of sinne, but hee alone, that hath made them, and who one­ly knoweth what sinne is.

Q. Howe many sortes of sinnes are there?

A. Two kindes as I take it: the one originall, and the other actuall.

Q. What call you Originall sinne?

A. An vniuersal infection and gene­all corruption of al mankind, both in bo­dye and soule, conueied ouer from our first parents Adam and Heuah, (because we were all in their loynes standing and falling together with them) not by imi­tation, but by purgation, into al their po­steritie, there flowing from the same, an [Page] vtter defacing of Gods Image in vs, which was giuen vs thorow his grace in Creation and their following in stead of it, the Image of Sathan thorow corrup­tion.

Q. What call you actuall sinne?

A. Al the fruits and effects of our ori­ginall vnrighteousnes whatsoeuer, whe­ther they be motions to euil in the mind, or consent or yeelding to sinne in the vn­derstanding or accomplishment of the same in word or deede.

Q. Why doe you call these actuall sinnes, seeing that the moste of them, stande rather in affection then in acti­on?

A. Because they are indeede, and of their owne nature sinnes, whatsoeuer pa­pists say to the contrary (who holde that motions to euill, are not euill, if they bee withstood) as which proceede from that bitter root of originall sinne, and there­fore must indeede be sinne: Besides sith God that is a spirit (whose pure eis can­not behold wickednes, and who also try­eth the hearts and reynes) being best a­ble for his vpright iudgement, to deter­mine [Page] and pronounce touching sinne, hath in his word shut vp euill motions & euill affections, vnder the name of sinne, they must of necessitie bee so accounted of vs.

Q. By how many meanes may sinne be committed?

An. Either outwardly, by our words and deedes, as by filthie talking, foolishe speech, vncleane actions, &c. Or inward­ly, by our corrupted thoughts, and iniqui­tie may bee committed also, as well tho­row ignoraunce, negligence, or carlesnes leauing vndon the good duties that God enioyneth vs to doe, as willinglye and willingly performing, the euill thinges that he hath forbidden vs by his law.

Q. Let mee heare in fewe wordes what profit you make by all this speech of sinne?

A. First I learne, that in as much as Gods lawe is a plaine meane to discouer good & euil, I should therefore vse it as a notable instrument, both to confirme me in goodnes, giuing it this priuiledg ouer me, that it should for euer ouer rule al the thoughts of my heart, all the wordes of my mouth, and all the workes of my [Page] handes, and also to strengthen me against all sinne, 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 sinne lyeth lurking within my corrupted nature, I shoulde learne thereby, not onelye to suspect my selfe, and euery thing that I my self like of, as who by corruption, doe loue and like the worst thinges, but diligently to take heede also, that either by the plea­sure or subtilties of sinne, which indure but for a while, or thorow the ignorance or parcialitie of mine owne heart, I bee not deceiued. Thirdly that for as much, as sinne maye bee committed so manye wayes, I shoulde in all holye care and a good conscience, bee watchfull ouer my selfe, not onelye, that I bee not ouer­taken with the acte of sinne, (a thinge that Hipocrites greatlye regarde) but that the affections of euill preuail not vp­pon me, absteining in my heart, what I can, from motions and consent thereto, and in my outwarde countenaunce, be­hauiour, wordes, and deeds, from all ap­pearance of euill.

Q. Ther remaineth one thing, which I had almost fogotten, wherof notwithstanding I would be glad to hear your minde, & the rather because it is a pro­fitable point, both for knowledge and comfort, manye of Gods Children in the time of their distresses, not know­ing how to answere an assault, that ari­seth vppe in them, to wit, whether they haue repented, yea, or no, Tell me ther­fore by what testimonies and tokens, may we be assured of our repentance, that it is right, speciallye before God?

A. I suppose, that for the peace of a good conscience in this behalfe, we shuld looke firste into our affections, and see whether they bee trulie turned from that loue of euill, and hatred of good, whiche was in them, thorow corruption of nature to a sincere detestation of euill, and an vnfeigned desire and delight in thinges acceptable before God and men, which if in due examination wee finde, they maye then minister no doubt some comforte vn­to vs. Secondly, we are to consider what fruits haue followed this alteration and chaung of our affections, as wel towards [Page] God as towardes men, and towards our selues particularlie: as for example, if be­fore God we haue ben humbled in vnfei­ned confession of our transgressions, and in earnest crauing forgiuenes of former sinnes, and praying for power againste subsequent iniquities, and all this wee haue requested for Christ Iesus his sake: if towardes men, they haue made vs in christian charitie to labor, the strengthe­ning of them that stand, and to pitty and pray for such as be ouertaken, wee doing also what we can to pull them out of that filthie puddle of their corruption: and if, as in regarde of our selues, they haue brought foorth in vs, feare that wee fall not into the like, desire care, and indeuor of a better course, wrath againste our sinnes, and our selues for our sinnes sake, & the vsing of euery good and holy mean, both outward and inward, for the repres­sing of all sinne generally, and speciallye of our particuler iniquities: then I saye, I see no reason, but if wee haue founde these and such like fruits, soundly settled in our heartes (though happely we haue them not in so large a portion, and great [Page] measure as gladly we would) wee should bee thorowlie assured of our repentance.

Q. To shutte vp this point of repen­taunce, and so to proceede to the rest remayning: Tell me why doe you de­maund repentaunce, rather now, then at other times?

A. Because Christ now, is more plain­lie, and plentifully exhibited vnto be, and sette as it were before all our senses, our eies, eares, tastes, and all beeing in some sorte, as it were satisfied with him and conueying him after a sort down into our heartes, to dwell there by fayth, that so hee may make vs fruitfull to euery good worke. Both which thinges, that he may the more delightfully do for vs, and in vs, as in respect of our selues it standeth vs in hande, more mightelye to labour the purging of our selues, from all filthines of the fleshe and the spirite, and to haue our sanctification thorowly perfected in the feare of God, otherwise hee will not take pleasure to dwell or worke in vs, because the LORDE Iesus cannot abide to haue his aboade, in an vncleane soule.

Q. Let vs nowe come to the fourth thing, meete and necessarye, for eue­rye religious pertaker at the Lordes table, whiche also I desire of you to know what it is?

A. Sincere loue towards al men, and euen particulerly towardes our enemies

Q. What do you mean by loue heer?

A. Not only the vnfeigned affection, of y^e heart, though y^t be the first beginning and root of loue, but also the sounde testi­fication of it, by outward signes, as coun­tenaunce, behauiour, words, deedes, &c.

Q. And why do you exact sound­nes, and sinceritie in this loue.

A. That so wee might, the better re­moue that dissembling and hipocrisy both of heart and word, that resteth in our cor­rupt nature, and willingly giue ouer our selues, to yeelde obedience to the rules of the word, which enioyneth vs, to let loue be without dissimulation, and commaun­deth vs, that we should not loue in word, neither in tongue onely, but in deede and in truth.

Q. Why do you require sound loue towardes all men?

A. Because Gods worde in manye places of it, demandeth that duetie of vs: also the example of our heauenlye father, towardes all mankinde leadeth vs ther­to: and that common creation and bonde of nature, that is amongest vs shoulde prouoke vs to it.

Q. But must wee loue all men alike: and shewe the like testimonies of loue to all?

A. I suppose not so, but our loue must be ruled, speciallye in the actions, testi­fiyng it eyther according to the abillitie that God hath indued vs our selues with all, yet so that we preferre in our wants, the chiefe and most principall duties: or else according to the worthie graces, that he hath bestowed vpon his Children, al­wayes notwithstanding hauing respecte vnto the most excellent. I will with your good patience, in two or three woordes, make my meaning more playne, that so you may perceiue your labour not lost in the former instructions that you haue gi­uen mee touching this point. If manye stand in neede, either of bodily or spiritu­all succour, and thorow want of ability or [Page] otherwise, I am not able to releeue them all, then my minde is, that those are most to be preferred, to whō I am most strait­ly bound, either by the bond of nature, or christian profession.

Q. What reasons haue you to leade you to this?

A. First, the plain words of the text, which as it chargeth vs to doe good vnto all, so will it haue vs especially to regard the houshold of faith. Secondly, we haue the examples, as of many good men, so of one that is greater then all exception, Christe Iesus himselfe, who though he loued all his Disciples, yet adorned one aboue the rest, with this title, The disci­ple whom Iesus loued.

Q. But this should seeme to approue of respect of persons, & to be a mean of great emulation & contentiō amongst the mēbers of the body of the church?

A. Not so neither, because here is no­thing of man esteemed, but onely Gods graces, according as he hath made vs to see them in our selues or others, rightlie reuerenced, which also shalbe so farre of, from breeding iarres or dislikes, that it [Page] shalbe a notable spurre to all goodnes, in as much as they that be indued with the best partes, shalbe most loued and best li­ked; from which likewise ther shall flowe a third commodity, namely, that our loue, which is now carried away with wordly respectes, and carnal considerations, shal­be ouerruled as it were, and most special­lie restrained to spirituall and heauenlie blessinges?

Q. Why do you adde particulerlie, towardes our enemies?

A. The more deeply to sound our own loue: for wee loue them that loue vs what greate thing do wee, and the better to trie our obedience to god, who requireth this greate duetie at our handes: in perfor­mance wherof also, we our selues (sone be soundlie done) maie reape singuler com­forte, in as much, firste as wee see Gods spirite, & power fully working in vs, the practise of that, frō which thorow the cor­ruption of our nature wee are most farre. Secondly because it is an vndoubted te­stimonie of our sound affection to Gods Saints, in as much as we loue them that euen for well doyng, do hate and perse­cute [Page] both vs and them, wee hoping yet further her also, that God in such sort will so blesse our pore obedience in this behalfe, performed according to his word, y^t other men by our example, shall in some sorte be drawen on, to do like towardes vs and others also.

Quest. But this is a harde, yea an im­possible thinge for vs, as in respecte of our seluese specially, to accomplishe and performe?

Answere. I confesse that to bee true, howbeit the more neede wee haue for that, to striue to the dooing of it, not making the difficultie of this duetie, a meane to discourage vs, as manye doe in this and manye other poyntes, but to encourage vs rather, knowing that this beeing once perfourmed by the power of Gods spirite that dwelleth in vs, GOD by this shall reape more glorye, as whose power shall the more plainely appeare, by how much the worke was hard, and altogeather impossible as in respecte of vs: and wee oure selues shall receiue more comfort, in that weake fleshe and bloude hath bene inabled [Page] by him vnfaynedly to doe that, from the least thought whereof, we were most far remooued.

Q. What reasons haue you to lead you to the doing of this, so harde and excellent a dutie?

An. First, manye commaundementes contayned in the word, and namely, Mat. 5. Luk 6.27. where we are expresly com­manded to loue our enemies, &c. Second­ly Gods owne practize, who loued vs when we were his enemies, and yet te­stifieth his loue towards all, making his sunne to shine, and his raine to fall vpon the iust and vniust. Thirdly, Christs own example who loued, and as a signe of his loue, prayed for them that put him to death, as the Euangeliste recordeth. A­gainst which, if eyther thorow Sathans subtlety, or in our owne ignoraunce, wee will say, that Christ did this as God: we are fourthly to regarde the example of manie of Gods sayntes, and particulerly of Steuen, who as appeareth, Act. 7.60. compassed about with flesh and blood like vnto our selues, did the like, in perswa­ding our owne heartes, that God which [Page] performed it in him and others, will ac­complish the same in vs.

Q. What fruit and comfort shal you reape by this sincere loue in you, and the effects thereof?

A. Great and many doutlesse: as first it is a plaine badge and cognisance, both to my self and others, that I am Christs disciple. Secondly, it is one assured argu­ment, that I am translated out of darke­nes into light. Thirdly, it sealeth vp vn­to me this, that I am a sound and feeling member of the bodie of Christ. Fourthly, it certifieth my conscience, that the saints and seruants of God doe vnfainedly loue me. And lastly, it is a certain pledge, that I am in some measure fit for praier, with out the which also, euen all the supplica­tions of the faythfull, shalbe abominable in Gods sight, hurtfull to their owne soules, and vnprofitable to others.

Q. And why doe you require loue now, more then at all other times, see­ing it is a duty that we should walk in, all the daies and times of our liues?

Answer. Because wee receiue now, a more excellent pledge of that holye loue, [Page] that is and ought to be, betwixt the mem­bers of Christs body, then at other times. And therefore good reason, that in sound loue wee should be more fitte, for the re­ceiuing of that which God giueth vs, not onely to expresse our mutuall loue by, but there beeing also a certaine proportion and good agreement, betweene the thing offered and receiued, we might more and more be strengthened, and made to grow vp therein.

Q. Which is the last thing of al, requi­site to this holy action of the Supper?

A. Humble thankesgiuing to almightie God for all his mercies, and namlye, for those that he offereth vs, at that hys holy table: which though it come in the last place, yet is it not of the least impor­taunce, as by whiche, because it is the principall part of this action, the whole action it selfe is many times named: and being rightly performed, is a good mean doutles, to haue that and al other mercies continued vpon vs.

Q. Why doe you require humble­nes in your thankesgiuing?

A. First, to beat downe the pride of [Page] our own conceits, who are then speciallie puffed vp, whē we haue receiued most graces from god: also because we are assured, y^t without it, whatsoeuer seruice we offer vp to God, and therefore our thankesgi­uing likewise shalbe abhominable in his sight, for as it is true that God on the one side, resisteth the proud euen vnto their faces, generallye in all their facts, & most specially in suche seruices as they vnder­take to performe to him: so doth hee de­light in, and giue grace to the lowly and meek, specially to such, as be so cast down in themselues, that they feel, that not one­ly their owne sinnes, haue made a fearful seperation betwixt God and them (how­soeuer it please him, in Christs innocency and righteousnesse to cure and couer the same) but also that the workes of righte­ousnes, which God hath inabled them to performe, are (not as they come from him or of themselues, but also as they tast of the remainders of our corruptiō) as filthy & stained clouts in his sight, if they shuld be tried by his most exact iudgement.

Q. And what is this thankesgiuing you speake of and require?

A. Not onely a gratefull receiuing of Gods benefites, as in regard of the af­fections of our minde, though that indeed bee the principall, and which God most respecteth, and wee our selues may reape most comfort by: neither yet a sanctified vse of them, which also is some testimony both of our reuerence and thankefulnesse towards him that giueth the same, and of faith in our selues, but also an vnfeigned declaration (which I adde the better to shutte out hipocrisie) of our thankefull hearts, first by the words of our mouthes continuallie speaking vnto his prayses, that hath delt so liberallye and largelye with vs miserable wretches, not worthy of the least benefit of this life, much lesse of that whiche is to come: and secondly, by the deedes of a holie conuersation, in some measure aunswerable to those mer­cies, and a notable meane also to testi­fie the care and kindnesse of our hearts, towardes God in his graces most plenti­fully powred forth vpon vs.

Q. Why say you to almightie God? may we not yeeld thanks to men also?

An. I name him because hee is the [Page] onely founteine, from whence alone flow­eth all godnes to vs ward, and therefore indeede to him alone belongeth all praise and thankesgiuing for the same. Not minding yet hereby to debarre men from thanking one an other, in the gyftes that they communicate one to an other: for piety or performance of duty to God, doth not destroy humanitie or courteous dea­ling one towards an other. And yet herin▪ men must be alwaies circumspect, y^t they rob not God of his glory, in the whole, or in any part of it, which they shal do, if they make or take men to bee anye more then instruments or meanes of Gods mercie towardes them.

Q. That that followeth, me thinketh seemeth impossible for vs to performe, namelye, that wee shoulde yeelde God thanks for all his mercies, sith they are infinit and innumerable. The conside­ration wherof, also shuld greatly cast vs down, sith we faile in a duty of so great a moment and waight. Tell me there­fore what is that you meane thereby?

A. I deny not but confesse, that Gods mercies are as you say infinit & inumera­rable, [Page] & that it is indeed impossible for vs to account them all; muche more impos­sible worthelye to praise him for them or any one of them. But as in vnfeined con­fession of our own infinite transgressions before him, we haue some peece of a good conscience, in the general laying of them out, and in a particuler rentall of so many of them as we can call to memorie: so no doubt in this action, this may comfort vs that though we cannot call to mind, euery one of his mercies particularlye, yet wee cease not in general termes, to praise him for all, and particulerly to recount as ma­nye as wee can? that so both waies, our thankefulnes may be both earnest & con­tinuall: we dealing further in this, as in all other good duties, namely in forceing our selues to the vttermoste of graces re­ceiued, to the careful performance of this holy seruice, cleauing yet when we haue done, for the couering and curing of our wants heer, as in all other works of righ­teousnes and fruites of our faith, to the fulnes of perfection and holines in our sa­uiour, who is therefore giuen vnto vs, not onely to take away sinne, but to supply al [Page] our defects, that so euery manner of way, he might become wholy ours for euer.

Q. How many sortes of Gods mer­cies are there towardes vs?

A. Two in my iudgement, euen as wee our selues, consist of two partes, to wit, the one, outward as our bodies, and the other, inward as our soules, and as we know & beleeue, that there are two liues, the one temporall heere, and the other e­ternall in the world to come. Of the first sort, are peace, plentie, health, godly Ma­gistrats, good lawes, & sundrie suche like, for whiche we are bound dailye to praise God, because we daily inioy the same. Of y^e second sort, are fayth, repentance, forgi­uenes of our sinnes, and all good meanes wherby these things are begun begotten & continued in vs: which because they are spiritual, do no doubt more necessarily be long, to the good estate of our soules, then the former to y^e preseruation of our bodies These latter beeing again of two sortes: some respecting this life present, as the Ministerye of Gods woorde, cellebra­ting of the Sacramentes, execution of Chrystes Disciplyne, earnest prayers, [Page] and Gods holy spirite, by the powerfull working wherof, all these are made fruit­full: oth or some concerning the life that is to come, as the saluaion of our soules, in the day of Christ, the comfortable fru­ition of Gods presence for euermore, &c. The former notwithstandinge beeing means to bring vs to the possessiō of these latter, and therefore good reason, why we should reuerently receiue them, and rightly vse them to those ends and purpo­ses whereunto God him selfe hath bene pleased, in great mercy to vs ward to ap­point the same.

Q. But ought we to be alike thank­full to God for all his mercies?

A. True it is, that we should let none of them slip out of our memories, nor bee vnthankfull for the least, if wee could tell how, because the least of them exceedeth all the thankes that we are able to yeeld: Howbeit those that are moste excellent, should fetch from vs most humble & harty thanks, otherwise we shall depriue God of a principal part of his glory, whilst we giue him smallest thanks, for his greatest benefits, & bewray slender iudgement in [Page] our selues, that are not able to discern be­tweene the best and the meanest of Gods mercies, yea, we shall spoile our selues of that hope, that wee might haue of the con­tinuance and increase of his goodnes to­wardes vs, because the more dutifullye thankfull wee are towards him (that al­so being his owne grace wrought in vs) the more hope wee haue still to receiue.

Q. You sayd, wee should especiallye thanke him for the graces, that hee is pleased to bestow vppon vs, at that his holy table: But why say you so?

A. As well because we haue then, a speciall prouocation giuen vs thereto, in the right vse of the Supper, those graces beeing after a sort plainelye propounded vnto all our senses, as also because that the graces that are there offered, bee in­deed speciall and singuler merrites, if we consider, either our vnworthines that re­ceiue them, (miserable men that we are) or the great goodnes of God the grace of them, or the excelency of the graces them­selues, that be offered to vs therein.

Quest. What are those graces I pray you?

A. Many and diuers, yea infinite and innumerable, speciallie Christes deathe, and the most comfortable fruites and ef­fects, that flow from the same, to al faith­full communicants, because in them, hys death, and the fruites following it, connot bee sundered.

Q. What is there in the supper, that may lead vs to Christes death, or maye put vs as it were in possession of it and the fruits of the same?

A. The breaking of the breade, and the powring forth of the wine, doe moste liuely set before the eies of my faith, the crucifiyng of Christes body, and the shea­ding of his bloud, though that were per­fourmed many hundred yeares agoe, this being one speciall propertie of faith, (as hath bene saide already) to make things past present; And I am made pertaker of the same, with all graces flowing from it, in as much as according to Christs or­dinaunce and commandement, I take the breade and eat it, and drincke likewise of that misticall cuppe, by faith, assuring my selfe, that as verelie as that bread is bro­ken, and that Wine powred forth before [Page] mine eies, so verely was Christes bodye crucified, and his bloud shedde vppon the Crosse for me, to the forgiuenes of all my sinnes. And as verely as I eat the bread and drinke the wine, hoping that it shall turne to the nourishment of my outward man, and comforte of my heart, so ve­rely Christ and his merites, are and shall be the spirituall food and ioy of my soule, euen to eternal saluation and euerlasting life.

Q. What bee the principall fruites flowing from Christs death vnto vs?

Answer. We haue by Christes death, these especiallye: firste, the forgiuenesse of all oure sinnes, the Scripture bea­ring recorde to this trueth, and saying: Christe died for our sinnes, and agayne, the bloud of Christe doth purge vs from all our iniquities. Secondlie, we haue strength against the power of sinne, the Apostle telling vs in the spirit of truth that our old man crucified is with him, that the bodye of Sinne might bee de­stroyed. Thirdlye, Sinne beeing ta­ken awaye by his death, the cursse that lay vppon the Creatures for it, is [Page] also remoued, and we in the taking away thereof, haue the same sanctified to our lawfull vses. Fourthly by his death, we haue not onely the rage of naturall death asswaged, but are thereby deliuered from eternall death, hauing by meanes of his obedience also, a ready way, and speedie passage to eternall life, which also is and ought to bee taken, euen for a most prin­cipall fruite of his death and sufferinges. For had our sauior by his death, brought vnto vs the former graces onely, and yet appointed vs to haue liued heer in mani­folde calamities, and persecutions vnder the wicked, or suffered our soules to sleep as some dreame and suppose, we had ben most miserable.

Q. I reioyce greatly, in the reasons that you haue hetherto soundlye ren­dered, touching your faith, and hope, wishing you more and more to inde­uour the increase of all feeling, know­ledge, and holy obedience in these and all other thinges that maye concerne Gods glory, the good of his children & your owne comfort, both in this life, and that that is to come. But tell mee [Page] plainly, haue you a minde and desire to striue thereto?

Answer. Yea, I thanke God for it in some measure: and I beseech him harte­ly to continue, with increase of the same in me for euer: And I pray you in that be­halfe, let me be assisted with your earnest prayers, both publike and priuate, as I haue bene heretofore.

Q. And purpose you at all times, to meditate of these good things spoken, but speciallye then, when you sit at the Lords table, with the rest of the belee­uers?

Answer. Yea the Lord strengthening me thereto, and inabling mee by his spi­rite, to maister mine own corruption and to subdue the straggling thoughts of my heart and head.

Q. Though vpon this that you haue confessed, I am willing to admitte 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 wee drawe to an end. Do you for the time repent from the bottome of your hart, and wil you [Page] vnfeignedlie in time to come heereaf­ter, alwaies deteste all corrupt, erroni­ous, and hereticall opinions, and par­ticulerlye that of poperye, which is a monstrous body, bombazed & patch­ed, of all heresies that euer haue bene?

An. Yea with all my heart, and will most willingly performe, that which you require, by the grace of GOD, without whome I cannot do any thing.

Q. And wil you not suffer your selfe thorow seducing spirites, that are sent abroade into the worlde, by Antychrist that man of sin, to peruert mens soules to haue your affection in any part with drawen from dutifull obedience, vn­to our gracious soueraigne, Queene Elizabeth, her inferior Mgistrates, and Godly lawes? Or if God should sende as a iust punishment vppon vs for our sinnes, alteration and chaunge in our state and religion, will you not reuolt and fal away from the truth, now pub­likelye preached and professed in oure land?

A. No the Lord assisting me. As for her maiesty I wilbe alwayes ready, with [Page] goodes, lands, life, and all that I haue, to yelde obedience vnto her in the lord, and for the Lord, and touching religion now presentlie established, I purpose thorowe Gods goodnes, whatsoeuer shall fall out, to liue and die therein.

Q. Now the very God of peace that brought againe from the dead, oure Lord Iesus, the great shepheard of the sheep, thorow the bloud of the euerla­sting couenaunt, sanctifie you thorow­out, that your whole spirite, and soule, and body, may be kept blamelesse vnto the comming of our Lord Iesus Christ, and make you continually perfect in al good workes, alwaies to do his will, he working in you that which is plesaunt in his sight, thorow Iesus Christ, who together with the father, and the holie ghost, three persons and one eternall God, be magnified and praysed of vs: and of all people, both now and at all times, for euer and euer?

An. So bee it (good Lorde) euen so bee it.