to the Eunuch Acts 8. If thou beleeuest thou maiest Thus we see that the children of those that professe the faith belong to the Church of God the children of Pagans belong not to the Church of God loe how great a difference there is betweene them Heereby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptists Turkes Sarazens Persians and other barbarous nations g Eph. 2 1â— which are without Christ without hope without God in the world whereas the holy seede of all the faithfull belong to the Church of God and are reckoned in the company of the Church For this h Rom. 11 6. cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and hallowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sin or that they gather any actuall holinesse or inherent righteousnes by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gracious promise they are separated from prophane Infidels and brought into the bosome of the Church as Noah was into the Arke Fiftly this doctrine that children are commended to Vse 5 God infranchized into the heauenly Citty setteth forth the honour and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull i Deut. 7 9. for a thousand generations And is not occasion offered vnto vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that he should not be our God And yet behold he will bee the God of our children also Let vs therefore neuer forget his mercies let vs fill our mouths or rather our hearts with his praises let vs confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted Vse 6 they haue their faith strengthened and are confirmed in the loue of God when they see themselues so beloued of God that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthy and wonderfull promise which we must receiue by k Gen. 17 7. faith Gen. 17. I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Gold but in the tables of our hearts to dwell with vs for euer When wee must leaue the world and our families in poore estate behind vs and go vnto the Father let vs not be dismayed discouraged or discomfited this is the stay of our hope this is the staffe of our comfort this is our anker-hold that he will not shut vp his mercy toward our children but be a gracious God to them as he hath beene to our selues so that we may assuredly say vnto them with faithfull Abraham l Gen. 22.8 My sonne God will prouide Let vs bee content with those things that we haue for he hath saide m Heb. 13 5.6 7. Iosh 1 5. Hâ—g 2 9. I will not faile thee neither forsake thee so that we may boldly say The Lord is my helper neither will I feare what man can doe vnto me Godlinesse is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husband to the widdow eyes to the blinde a couering to the naked a father to the fatherlesse and he will not forget his kindnesse toward vs for euer Wherfore let vs lift vp n Heb. 12 12.13 our hands and our hearts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes and whose glory shineth brightest in our greatest wants Remember o Psal 37.25 34 8 9 10. what the Prophet saith Psal 37. I was young and now am olde yet I neuer saw the righteous forsaken nor his seed begging bread And againe Tast ye and see how gracious the Lord is blessed is the man that trusteth in him Feare the Lord ye his Saints for nothing wanteth to them that fear him The Lyons do lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Loe how the man shal be blessed that feareth God not only in his owne person but in his children p Psal 115 13 14. Ier. 32 38 39. inasmuch as our seed is no lesse deare to him then we are as Psal 115. He will blesse them that feare the Lord both small great the Lord wil encrease his graces toward you and toward your children And to the same purpose the Prophet Ieremy chap. 32. saith They shal be my people I wil be their God and I will giue them one heart one way that they may feare me for euer for the wealth of theÌ„ and of their children after them Let vs al rest in his words and rely vpon his mercifull promises He is not as man that he should lye nor as the sonne of man that he should deceiue He hath said he wil be our God and the God of our seed that we leaue behind vs. Behold O Lord the words of thine owne lips consider the promises that are gone out of thine owne mouth We know thou art true and faithfull in all thy sayings thou wilt not alter the things which thou hast writteÌ„ with thine owne finger on thee we waite and in thee we put our trust let it be vnto thy seruants according to thy free promise and according to thy gracious couenant that we may feele the accomplishment thereof in our soules Seuenthly al parents are heereby to be warned and admonished Vse 7 that seeing the promise of forgiuenes of sinnes and the kingdome of heauen belongeth to their seed and consequently the signe and seale therof they must be carefull to bring them vp q Eph. 6 4. in the true knowledge and feare of God as Eph. 6. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. So Moses teacheth Exod. 12. Exod 12 26.27 When their children should aske them touching the Paschal Lambe that then it is their duty to declare and deliuer to them the true cause and occasion thereof Likewise so often as we consider how our children are by grace accepted by baptisme consecrated vnto God and so made heires of life and saluation it standeth vs vpon to plant and water the sauing knowledge of Christ Iesus in them For what should it profit vs to leaue them great riches
Although many among them no doubt were elected and all of them professed the Gospell of the kingdome yet God visited their want of preparation and reuerence with diuers diseases and great mortality n Leuit. 26 14 25 21. Deut. 28 15 16 20 21. according to the threatning annexed to the lawe If ye will not obey me nor do all these commandements if yee shall despise mine ordinances or your soule abhorre my lawes then will I do this vnto you I will appoint ouer you fearefulnes a consumption and the burning ague to consume the eyes and to make the heart heauy And if ye walke stubbornely against me and will not obey mee I will then bring seauen times mee plagues vpon you according to your sinnes Wherefore whē we haue receiued grace to beleeue and haue tasted the first fruites of the Spirit to the comfort of our soules we must not be puffed vp in our knowledge we must not grow secure but stir vp the guifts of God in vs when they begin to waxe faint Let vs seeke to preuent his iudgements before they come which wee may do by iudging our selues by making inquiry into our owne waies and by searching the reines of our hearts with purpose to condemne all ignorance error security and vngodlinesse and as it were to take punishment of our selues then this would follow thereupon wee should not be iudged and punished of the Lord. This then is the remedy to auoide the sinne of vnworthy receiuing A man thus visited with sicknesse weaknesse and diuers kinds of diseases and smitten with the stroke of Gods owne hand cannot possibly be restored by any creature in heauen or earth and yet behold the Lord hath not left vs without meanes to remooue them and take them away to wit by taking away the cause that wee may remoue the effects The cause of these puninshments is taken away by iudging our selues Now a man in iudging of himselfe o What we are to do in iudging our selues must performe foure things First he must examine himselfe of his sinnes Secondly hee must confesse them himselfe to be guilty as the poore prisoner that standeth at the barre No denying of the fact no defending of the fault no hiding of the offence no iustifying of our person can procure our pardon the way to haue forgiuenesse is to acknowledge our owne wickednesse Thirdly he must condemne himselfe and giue sentence against himself without partiality Fourthly he must pleade pardon for the remission of his sinnes and neuer rest vntill he giue him peace of conscience restore him to the ioy of his saluation CHAP. XIII Of the first vse of a Sacrament HItherto of the parts of a Sacrament both outward and inward now we come to the vses thereof For vnlesse we know the vse vnderstand the end why they were ordained it shall not profite vs to know the parts Euery thing must be referred to his right vses and proper ends so must the Sacraments be The ends are especially a Three chief vses of the sacraments these three First to strengthen faith Secondly to seale the couenant betweene God and vs. Thirdly to be a badge of our profession Touching the first ende the Sacraments serue for the better confirmation of our faith as appeareth 1. Pet. 3. where the Apostle hauing set downe the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme b 1 Pet. 3 21. directly answereth that type which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeede come to the Sacraments are present at baptisme are partakers of the Lords Supper that feele no strength of faith no increase of Gods graces no spirituall growth in the body of Christ so that they worke not saluation in them but further their condemnation For the Sacraments as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The Sacraments cannot giue faith to the faithlesse neyther were they instituted to the end men should beleeue but because they doe beleeue as meat was not giuen that men should learne to eate but that they eating might be nourished Faith indeed receiueth them c August de ciuit dei lib. 25. cap. 25. and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holye Spirite applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and doe rightly vse the Sacraments shall receiue Christ all his sauing graces But I am conuerted and doe rightly vse the Sacraments Therefore I shall receiue Christ and his graces Thus doth the Comforter comfort all those that come rightly and religiously to the Lords Table Now if wee would enquire and search after the reasons of this first end we should finde that one cause why they confirme faith is because God is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the d 2 Cor. 1 20. promises of God in Christ Iesus are yea and are in him Amen vnto the glory of God through vs. For as Princes seales confirme their charters assure their grants and make certaine their pardons so do Gods Sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so hee sealeth and assureth them by his Sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnesse being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle e Rom. 4 9 10 11. teacheth We say that faith was imputed vnto Abraham for righteousnesse How was it then imputed when he was circumcised or vncircumcised Not when hee was circumcised but when he was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterward circumcised that the guift of righteousnes might be confirmed in him The f Acts 8 36. Eunuch likewise beleeued before he receiued baptisme therfore it sealed vp the increase of his faith of Gods graces And Acts 2. They that gladly receiued the words of Peter g Acts 2.41 10 44 47 48. and 22 16. were baptized And as Peter preached to Cornelius and others of the Gentiles The Holy Ghost fell on them all which heard the word and he said Can any forbid water that these should not be baptized which haue receiued the Holy Ghost as well as we So he commanded them to be baptized in the name of the Lord. Wherefore when the Minister washeth with water it representeth our burial with
receiue as the doctrine of Christ and agreeable to the Prophets and Apostles as appeareth 2 Cor. 7. where Paul setteth downe the effects or fruites of true repentance This is our doctrine and the doctrine of the Church of God touching repentance let vs consider a little the popish penance and what they teach touching it and we shall see plainely that heauen and earth light and darknesse are not more opposite then their deuices and inuentions are to the truth For they haue forged a new Sacrament which they cal Penance What popish penance is when a man is contrite for all his sinnes and maketh a full and sufficient reckoning vp rehearsall of them all in the eare of the Priest of whom he is enioyned to make satisfaction after he is absolued of them So that this new coyned Sacrament consisteth of these foure counterfeit parts The parts of popish penance the contrition of the heart the confession of the mouth the satisfaction of the worke and the absolution of the Priest Thus they abuse the name of a Sacrament when they apply it to these things as we shall see afterward Againe they require all these things as necessary to saluation in all that are of yeares of discretion whereby they lay snares for mens soules and set them vpon the racke requiring an impossibility at their hands forasmuch as no man can haue perfect sorrow nor number vp all his sinnes nor yet make satisfaction for them and therefore this Penance is not a boord to escape shipwracke neyther physicke for the soule but the high way to desperation Lastly they make the performance of all these things meritorious and teach that remission of sinnes is obtained by them which tendeth to the reproach and dishonour of Christ Let vs speake somewhat of these in order Touching the first point to wit Contrition we grant that godly sorrow of heart for sinne is necessary to repentance as also to haue a true feeling of sinne and an hatred and detestation of it howbeit it is no part the repentance but onely the right and ready way that leadeth to it because the more sinne doth presse vs and afflict vs the more we learne to flye to the mercy of God in his Sonne Christ But they teach that this Contrition ought to be perfect and that the greatnesse of the griefe must be answerable and equiualent to the greeuousnesse of the sinne they make it a necessary meane and cause of iustification and apart of satisfaction for our sinnes that we deserue by it remission of them and therefore their doctrine is diuelish and blasphemous translating vnto mortall and sinfull men that which is proper to Christ the Son of God The next point is Confession Such as the Scripture alloweth and approueth we admit and acknowledge as first publike confession of the whole Church acknowledging theÌ„selues before the coÌ„gregation to be grieuous sinners in the sight of God consenting to the Minister that conceiueth the prayer and crauing pardon of our heauenly Father in the name of Christ our Sauiour This is practised continually of al the faithfull met together they begin the exercises of religion with this publike humiliation Nehe. 9 3. Nehe. 9 3. For wheresoeuer two or three are gathered together in his name where he is in the midst of them there is alwayes confession of sinne forasmuch as there is nothing can with-hold good things from vs but our owne vnworthinesse Secondly there is a priuate confession when a man poureth out his hart before God alone and desireth forgiuenesse of his sins This did Dauid Psal 32 5 and â—1 1.2 Luke 18. this did the Publican practise and so doth euery beleeuing soule almost at all times For we do all of vs finde continuall occasions to poure out our meditations before him to keepe vs from sinne to hold vs vp in tentations and to weaken the power of sin daily in vs. Thirdly there is another confession when such as are banished from the Church and excluded from the Sacraments and excommunicated out of the society of the faithfull do openly acknowledge their offences and desire to be reconciled to the Church which they haue notoriously offended as we see in the example of the incestuous Corinthian 2 Cor. 2.6 2 Cor. 2 6. who humbled himselfe before God asked forgiuenes of the Church Fourthly there is a kinde of confession of such as haue offended their brethren not that which wee mentioned before belonging to ecclesiasticall discipline but a priuate acknowledgement of the iniuries and wrongs done vnto them and a crauing of forgiuenes at their hands which duty the offenders are bound to performe and the offended are bound to grant according to the rule of charity Mat. 5 24 and 6 14. and 18.15 For we are all charged to reconcile our selues vnto our brethren and to forgiue as we desire to be forgiuen Lastly there is a lawfull and lawdable kind of confession pertaining to such as are troubled in conscience for sinne and desire to finde comfort and to be at peace with God These are to make confession of that particular sinne which lyeth heauy vpon their heart eyther to the Minister if he haue the tongue of the learned and bee able to minister a word of comfort in season Iam. 5.16 or to some other faithfull and godly brother that their spirits may be raised vp refreshed by their prayers All there sorts of confession we know to be good and therefore receiue but what are they to the auricular confession secretly whispered in the eare of an ignorant and sottish Priest wherein men are enioyned to confesse all particularly at the least all their mortall sins Rhem. annot vpon Iohn 20. whether they be committed in minde heart will and cogitation onely or else in word and worke with all the necessary circumstances and differences of the same This they will have done once a yeare in the holy time of Lent before the Lords Supper bee receiued at Easter This is a meere inuention of carnal men not an institution of God forasmuch as Christ neyther by commandment neyther by example ordained any such auricular Confession or particular enumeration of all our sinnes of which we shal speake further in the third booke where we intreat of the preparation required of such as come to the Table of the Lord. The third point is satisfaction and it is true that the iustice of God must be satisfied forasmuch as hee can neuer forget to be iust but it is folly and madnes blockishnesse and sencelesnesse nay high presumption and blasphemy for flesh and blood to thinke that they can make recompence to God for their sins and fully satisfie his iustice For who is able to beare the burthen of his wrath Psal 90.11 For who can pay a price sufficient for his sinnes or who dare offer to the righteous God the rags and patches of his owne workes to merite thereby his fauour What is the
sprinkling of holy water the building of Churches the erecting of Monasteries the mumbling vp of prayers the lighting of Candles the giuing of almes the putting on of sacke-cloth the chastising of the bodge the saying of Masses the buying of indulgences the going on pilgrimages and such like superstitious vanities and impieties what I say do all these auaile to make satisfactiOn to God for the sinne of our soules And when it shall be said vnto them Who required these things at your hands Esay 1 12. what shall they be able to answere nay when it shall be said I detest and abhorre your deuises and dotages what can they finde out to mutter or vtter in defence of themselues Then they shall be taken speechlesse and haue nothing to answere for themselues Our satisfaction to God is only Christs satisfaction which is perfect and absolute imputed to vs by faith who of God is made vnto vs wisedome and righteousnesse sanctification and redemption 1. Cor. 1 30. 1 Cor. 1 30. As for the popish satisfaction it is not to be receiued for these causes first because they affirme that it standeth with the iustice of God to retaine the punishment after the sinne committed is forgiuen Secondly they hold that the temporall punishments of this life due to sinne may be bought out and redeemed by our good workes Thirdly they teach that it is not sufficient to beleeue that Christ hath fully satisfied for vs who notwithstanding was made sinne for vs which knew no sinne 2 Cor. 5 21. that we should bee made the righteousnesse of God in him neither that it is enough to amend our liues but that God must be satisfied by vs for our sins in our owne persons by the punishment and chastisement of our selues as by penance enioyned by the Priest or by praiers fastings almes chastisements and such like shewes of wisedome Col. 2 23. in voluntary religion and humblenesse of mind and in not spring the body which are things of no value sith they pertaine to the filling of the flesh Col. 2.23 Lastly they auouch that satisfaction by this will-worship is not onely profitable to the sufferers themselues but also auaileable for others so that one man may beare the burthen and discharge the debt of another one man may merite and satisfie for another The very naming of these impieties and absurdities is sufficient to ouerthrow them and to make vs to detest them The last point is absolution arising from the former wherein standeth the life of this dead Sacrament For when the penitent hath performed all the former his contrition his confession and his satisfaction he is by the Priest fully absolued of his sins albeit he know nothing of the doctrine of hatred of sinne of amendment of life and of flying to the mercy of God and the merite of Christ his Sonne without which there can bee no true repentance Besides these three supposed and pretented parts of Penance may be found in the reprobate as we see in Iudas who had their contrition for he was sorrowfull their confession for he said Mathew 27 4. Mat. 27 4. I haue sinned in betraying innocent blood and their satisfaction for he brought backe againe the cursed mony that he had taken and cast it downe in the Temple and yet hee was farre from true repentance as appeareth in this that hee went out immediately and hanged himselfe Thus we haue heard at large what the popish Penance is Now the question Penance no Sacrament ariseth betweene the Church of Rome and vs whether this repentance which is a dying to sinne and a walking in newnesse of life and whether reconciliation to the Church and absolution from sinne be a Sacrament of the new Testament instituted by Christ to assure his sauing graces to vs We answere it is not First it was in time of the old Testament from the beginning of mans fall and transgression it was continually preached and published by the Prophets and therefore before Christs comming in the flesh and cannot bee a Sacrament of the new Testament Secondly it wanteth an outward signe such as water in Baptisme such as bread and wine in the Lords Supper now euery Sacrament must haue an outward element and signe to represent the spirituall grace therefore Penance can be no Sacrament Thirdly it hath no word to command it no particular promise of God which is the chiefe stay and staffe of a Sacrament Bellarmine affirmeth that d Bellar. lib. 1. de poenit ca. 10 Christ instituted the Sacrament of Penance when bee breathed upon his Apostles after his resurrection and said vnto them e Ioh. 20.22 Receiue the Holy-Ghost whose sinnes ye rem't they are remitted and whose sins ye retaine they are retained And he saith the words of absolution are the signe and that remission of sinnes is the promise of grace which is signified For answere to this assertion would gladly aske this question whether the Apostles had this ministerial power to forgiue sinnes to repentant sinners when they baptized to remission of sins if this power were heere first instituted and giuen vnto them Do they not by tying the authority of remitting sins to this time make their baptisme of none effect Besides we haue shewed that it is not sufficient to haue a sound of words that may bee heard to make an outward signe there must be a visible signe that may be seene to warrant a Sacrament Now to make a Sacrament without such a signe were to make a Sacrament without a Sacrament Lastly as they take and vnderstand Penance it is neither Sacrament nor sacred it is neither holy signe nor holy thing it is neyther an institution of God nor any way of God For they meane not thereby amendment of life or inward sorrow and griefe of minde for the life past which is sometimes testified by weeping and mourning by sacke-cloth and ashes by fasting and humiliation but they vnderstand by Penance and externall discipline satisfaction for our sins to God by our owne sufferings and that wearing of sacke-cloth sprinkling of ashes chastising of the body whipping of the flesh putting on rough apparell lying on boords and hard places abstaining from flesh and afflicting our selues by such outward exercises are a paying of the paines due to sin part of amends made to Gods iustice and meritorious before him This punishment this Penance these penalties we abhorre as an horrible blasphemy against the blood of Christ which is the onely satisfaction to God for sinne For if wee satisfie for our selues then hath not Christ satisfied for vs nor payed the price due vnto our sins Besides they charge God the Father with iniustice in that hauing laid the guiltinesse of our sins vpon his owne Sonne and punished them in him they make him not satisfied with that punishment but to exact the debt of vs againe for which his Son as our surety hath fully and sufficiently answered f Esa 53 5 7.
and nailed vpon the Crosse is offended at him accounting it a foolish and weake meanes to saue mankinde that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of godlines the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men i Gen. 17 10. that God should require circumcision of Abraham and of his houshold young olde bond and free maister and seruants to vncouer all their shames and to open the hidden parts of nature yet Abraham submitted himselfe to the ordinance of God Naaman the Syrian thought it a toyish precept and prescript when he was bidden to wash himselfe seauen times in Iordan hauing many Riuers in his owne country as good as that yet by k 2 Kings 5 11 12 14. obeying the Prophet he was cleansed of his leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong walled l Iosh 6.20 and to blow with their Rammes hornes yet by this weake meanes the wall fell downe the enemies were destroyed the Citty was sacked and the people of GOD preuailed Christ seeing a blinde man and willing to heale him he spat on the ground m Ioh. 9 6. and made clay of spittle and annointed the eyes of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weak things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceits and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeeld obedience to God must deny himselfe and renounce his owne wisedom n 1 Cor. 3 18.19 and become a foole that he may be wise in God as 1. cor 3. Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacraments we must vnderstand more then we see and beleeue more then we can behold Such as are without knowledge and faith comprehend no more of baptisme then the bodily eye directeth them vnto but the faithful conceiue the blood of Christ to be offered to purge the soule and conscience from all sinne o Gen. 2 10. as the riuer watered the garden of Eden CHAP. XI Of the fourth inward part of baptisme THe last inward part of baptisme is the soule a The soule clensed is the last inward part of baptisme cleansed most liuely represented by the bodye that is washed For as the outward receiuer giueth his body to be washed so the faithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the Diuell and feeleth the inward washing of the Spirit as Titus 3 5. According to his b Tit. 3 5. Eph. 2 26 27 mercy he saued vs by the washing of the new birth and the renewing of the Holy-Ghost And the same apostle Eph. 5. Christ gaue himselfe for the Church that hee might sanctifie it and cleanse it by washing of water through the word that he might make it vnto himselfe a glorious Church not hauing spot or wrinkle Wherefore this outward washing of the body commanded by Christ signifieth vnto me that I am no lesse assuredly cleansed in his blood by the working of his Spirit from the spots of my soule that is from all my sins then I am outwardly washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Vse 1 Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane vnrighteous vnregenerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam c Rom. 5 10. 7 23 24. as Rom. 5. By one man sin entred into the world and ch 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my mēbers O wretched man that I am who shal deliuer me from the body of this death Hereunto also commeth that which the d Ioh 3 5 6 7. Euangelist setteth downe in the conference betweene Christ and Nicodemus Ioh. 3. That which is born of flesh is flesh and that which is borne of the Spirit is Spirit maruell not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sin borne in iniquity and cannot become spiritual but by a new birth wrought by the Spirit which is sealed vp by the water in baptisme Vse 2 Againe this serueth to strengthen our faith whē we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature strength of concupiscence thou art moued tempted and prouoked to commit sin And doost thou feele thy selfe ready to yeeld to Sathan and so to fall from God into euill Begin to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou diddest consecrate and giue vp thy selfe wholy to his seruice and didst renounce obedience to the suggestions of Sathan to the allurements of the world and to the corruptions of the flesh For baptisme is the e Baptisme is a Christian mans ensigne to fight vnder it the battels of the Lord. Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against al the enemies of our saluation ouercome It is the badge and banner of our Captaine that we shrouding our selues vnder his colours should not cowardly turne our backe in the skirmish but couragiously looke the enemy in the face nay tread him vnder our feete for euer For we must learne that when we are once baptized whereby wee put on the profession of Iesus Christ and receiue his cognizance we
repentance without assurance of the loue and fauour of God without a sound resolution to liue a liuely meÌ„ber of Christ withou meditation of the benefits of his passion without acknowledgement of the greatnesse of the mercy shewed toward vs by consideration of the greatnesse of the torment that was prepared for vs for all this we may do and yet be condemned for not comming at all And let vs marke this as the last point and take it as a farewell that the cause of all these excuses and colourable pretences is the suffering of some one maister-sinne to raigne in vs there is one predominant or capitall sinne that thus hath the vpper hand ouer vs the which till it be pulled vp by the rootes will â—euer suffer any grace of the Spirit or duty of obedience to grow in vs. This maketh our hearts heauy and casteth vs into a dead sleepe that we cannot heare the voice of God Let vs therefore learne betimes to prepare our selues by humiliation by confession by prayer and by bewailing the want or weakenesse of grace in vs that so iudging our selues for our sinnes we may not be iudged of the Lord. CHAP. III. Of the first outward part of the Lords Supper HItherto we haue shewed what the Lords supper is and how to apply it to our instruction now we are to coÌ„sider in this Sacrament two things his parts and his vses as we haue shewed in the former bookes The parts are partly outward and partly inward A man is a compound creature made of flesh and of a reasonable soule as Athanasius speaketh in his Creed If the question were asked whether man were a mortall creature or immortall earthly or heauenly visible or inuisible no man could rightly answere without a distinction that he is earthly touching his body and heauenly touching his Spirit In like sort we must consider touching the Lords Supper which is made of an earthly and an heauenly thing and therefore if the question were demanded touching this Sacrament whether it be an earthly or heauenly thing we may answere it is both and must resolue that in part it is earthly and in part heauenly earthly in the signe and heauenly in the matter that is signified Let vs vnderstand this well and acknowledge the diuers natures and parts of it There had neuer risen so great diuision and confusion in the Church touching the Sacrament if this distinction had beene well obserued The ignorance of this point hath bred much strife and debate for whilst some iudge of it according to the inward thing and some according to the outward onely the truth of the Lords Supper hath beene buried in silence both sorts forgetting that the prouidence of God and his louing kindnesse did abase it selfe vnto our capacity not onely yeelding words to our eares but visible signes to our eyes whereby he would exhibite to our faith spirituall things The outward part is one thing the inward part is another thing the outward is taken in at the mouth the inward by the inward man the outward is turned into the nourishment of the body the inward worketh in vs to eternal life the outward is taken by some to their destruction but the inward alwaies to saluation This appeareth euidently by the words of the Apostle deliuering to the Church what he had receiued of the Lord and declaring how the same night he was betrayed Hee tooke bread and a 1 Cor. 11 23 22 25 Mat 26 26. 28 29. when hee had giuen thankes he brake it and said Take ye eate ye this is my body which is broken for you this do ye in remembrance of me After the same manner also He tookâ— the cup when he had supped saying This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me In these words we see both the outward parts propounded and the number of them defined and determined For heere are b Foure outward parts of the Lords Supper foure outward parts handled to wit the Minister the words of institution the bread and wine and the Communicants The first Minister thereof was Christ the words of institution are This is my body giuen for you this is the cup of the new testament in my blood the signes are bread and wine the first Communicants were the Apostles So then the Ministers must do that which Christ did and the people that which the Disciples did the actions of Christ are directions to the Minister the actions of the Apostles are directions to the people I am not ignorant that it seemeth hard and harsh to some to make the Minister and receiuer of the Sacrament to bee parts thereof I am not willing to contend about words and names where we agree in the substance of the matter forasmuch as euery one confesseth that these two are outward things which being wanting there can be no Sacrament Againe I haue declared in the first booke and the fourth chapter in what sence I call them parts to wit because the Minister standeth in the place of God and his outward actions do represent the inward actions of God the Father as is farther proued in the 8. chap. of this booke and the receiuer doth nothing in receiuing in eating and in drinking but it hath his inward signification as we may see in the 11. chap. following Lastly I would haue the indifferent reader vnderstand that I say no more then others of the learned haue said before me in other words howbeit in the same meaning who make two kinds of signes the one elementall the other rituall the one in the matter the other in the forme The signes elementall in this Sacrament are the bread and wine the signes rituall are the giuing and taking of the elements which are the proper actions of the Minister and of the receiuer Whether therefore you call the Minister and the receiuer signes or parts or outward things it is not greatly materiall so that we confesse and ioyne together in this that the outward actions performed as well by the one as the other haue a relation to some other thing resembled by them Let vs then see the actions of Christ He tooke bread he blessed he brake the bread he poured out the Wine he distributed and deliuered them both Wherefore the actions and workes of the Minister are c Foure actions of the Minister foure-fold First to take the bread and wine into his hands after the example of Christ who did it to shew that himselfe willingly giueth himselfe for his Church which serueth to strengthen our faith and perswasion of his loue toward vs in whose imitation the Minister doth it to represent the action of God the Father giuing his Son vnto vs for our full redemption The second action is blessing and giuing of thanks that is by prayer by thanksgiuing and by rehearsall of the promises of God together with the institution of Christ actually to separate the
the quicke the dead abolishing the fruite and remembrance of the death of Christ disanulling his Priest-hood giuing him to his Father whereas the Father hath giuen him to vs and imagining thereby to pay a price to God which he shold receiue as a satisfaction for our sins True it is the Lords Supper may afâ—er a sort be called a sacrifice not as the Church of Rome meaneth a In wine â—eaâ— Ch â—ists Suâ—pâ—◠〈◊〉 be caâ—led a â—acâ—ifiâ—e but because therein we offer vp praises thanksgiuings to God for that sacrifice of attonemeÌ„t once made vpon the Crosse which is most acceptable to God and because such as come aright thereunto offer vp themselue wholy to God a reasonable holy and liuing sacrifice and lastly because therby we cal to our remembrance the bloody sacrifice of Christ with all the circumstances thereof the shame of the Crosse the darkenesse of the heauen the shaking of the earth the renting of the ayre the cleauing of the rocks the reproches of the Iewes the taunts of the Souldiors the opening of the graues and the conquering of the Diuell For the Christians in former times b The Fathers of the church liuing among the Gentile called thâ— sâ—pper a saâ—â—â—â— perceiuing that many both Iewes and Gentiles refused to imbrace the faith of Christ and to ioyne themselues to the Church because they pretend the want of sacrifices among thâ—m and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selues without a sacrifice the Fathers to win such as were without affirmed that the Church had also a sacrifice and thereupon entituled the Sacrament of the Supper with the name of a sacrifice for the causes before remembred But for a mortall man whose breath is in his nostrils to presume in the pride of his heart vnder the formes of bread and wine o offer vp Christ the Sonne of God in sacrifice to his Father and to dare to desire the Father fauourably to behold and accept his owne Sonne is idolatry blasphemy horrible impiety to be detested of all true hearted Christians Touching the originall of d The originall of the word Masse the word Masse it seemeth to come from an ancient custome of the Church sending away such as communicated not For the Deacon was accustomed to bid theÌ„ depart that were nouices in the faith and such as by Church-discipline e Folid 〈◊〉 de inuent Rerum lâ—b 5. c 19. were remoued from the Communion This dimission of them was noted by the word Mâ—ssâ— signifying a sending away and licensing to depart and thus some of f Suctâ—â— in Calâ—g cap 24. the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therefore as it is vsed and vnderstood of our aduersaries we reiect both the name and thing it selfe for these causes First no Angell no man no creature is of that dignity and worthines that he may offer vp and sacrifice the Sonne of God for the Priest is aboue the sacrifice they therefore that will be the Priests to offer Christ aduance lift vp themselues aboue Christ Secondly if Christ bee really offered in the Masse then hee is killed truely and indeed for a reall sacrifice proueth a reall death and when Christ was sacrificed really he dyed really as when the beasts were sacrificed they were killed And Holâ—â—t one of the schoolemen saith If there had beene a thousand hosts n a thousand places at the same time that Christ d d hang vpon the Crosse g 〈…〉 lâ—b sent â—â— 3. Christ had beene crucified in a thousand places Wherefore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the Priests of Baal if they will be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ Thirdly new sacrifices are not to be instituted by men without commandement of God as Moses teacheth Deut. 12. We must not do what seemeth good in our own eyes but take heed and heare all these words which he commandeth vs. Now Christ neuer said Sacrifice ye my body and blood to God Fourthly Christ tooke the bread and gaue it to his Disciples he did not offer it vp to God the Father he tooke the cup and bad them all drinke of it he did not turne himselfe to God end desire him then to accept the sacrifice of his body and blood Fiftly if the bread and wine remain in their former substance in the Lords Supper then bread and wine onely are offered not the body and blood of Christ but they remaine for Christ deliuered i 1 Cor. 10 16 bread to his disciples and Paul teacheth that it is the bread which is broken and that as often as they shall eate this bread and drinke of this cup they shew the Lords death therefore their reall Sacrifice is reall Idolatry Sixtly it appeareth in the institution of the Supper that Christ consecrated the bread apart and the wine apart and afterward deliuered them both apart but the body of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vpoÌ„ the Altar of the Crosse the sacrifice of his body and blood together this is the cause that he saide Take ye eate ye drinke ye not take ye to offer and to sacrifice Seuenthly the Scripture teacheth vs one offering and sacrifice for sin once performed and offered Heb. 10. We are sanctified by the offering of Iesus Christ k Heb. 10.12 once made ver 12. This man after he had offered one sacrifice for sinnes sitteth at the right hand of God And the Apostle 1 Tim. 2. There is one meditator betweene God and men the man Iesus Christ who gaue himselfe a ransome for all men So 1 Ioh. 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sins Likewise Heb. 9. By his owne blood he entred in once vnto the holy place obtained eternall redemption for vs not that he should offer himselfe l Heb. 9 12 25 often as the high Priest entred into the holy place euery yeare with other blood for then must he haue often suffered since the foundation of the world but now in the end of the world hath he bin made manifest once to put away sin by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. 10. Where remission of these things is there is no m Heb 10 18 more offering for sin If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogate his al-sufficient sacrifice So Rom. 6. In that he dyed he dyed for sin n Rom. 6 10. once And 1. Pet. 3. Christ also hath once suffered for sins the iust for the vniust If then this perfect offering were
as rotten sheep from the flock m 1 Co. 5 7. that the rest may bee preserued in sound doctrine and in innocency of life and conuersation Vse 3 Moreouer if onely the faithfull receiue Christ let euery one prepare a true and liuely faith in his heart It is not enough to haue the bodily hand to receiue the mouth to taste and stomacke to digest but we must bring with vs the hand of faith For this holy Supper albeit by Gods ordinance it be a spirituall thing yet through the vnworthinesse of the receiuers it becommeth a meere corporall and earthly thing The passeouer was a liuely figure of Christ o Reuel â—3 8 representing the lambe slaine from the beginning of the world but such as did eate thereof vnworthily it was to them an instrument of destruction and as the messenger of death Iudas was one of the twelue and did eat the Paschall lambe with the rest but he did not eate Christ with the rest he did receiue damnation to himselfe p Ioh 13.2 Sathan entring into him and procuring the confusion of soule and body It seemeth he receiued not the Supper of the Lord q Ioh. 13 30. forasmuch as the Euangelist noteth that as soone as he had receiued the sop he weÌ„t immediately out Wherfore r Luk 22 21. that which Luke affirms ch 22. Behold the hand of him that betrayeth me is with me at the Table albeit it be set downe after the supper yet was vttred before supper acording to the vsual manner of the Scripture which traÌ„sporteth things done before to that which is afterward as appeareth plainely in the words following And therefore it is a sure and certaine rule that all things are not set downe in the old and new Testament in order as they were done but oftentimes that is set downe after which was done before and before which was done after Besides after that the Supper was ended and a Psalme sung Mat. 26 30. Christ went out into the mount of Oliues now if Iudas had staied till the Supper had bin ended he could not haue made such preparation at a suddaine to get together those that should take Iesus for there came with him a great multiude with swords and staues from the chiefe Priests and Elders of the people The councell and conuocation of the chiefe Priests and the Scribes and the Pharisies and the Elders and their sitting in iudgment determining what to do required some time and before Iudas could receiue a band of men from them it must take vp more time to omit the time spent in departing froÌ„ Christ and in returning vnto Christ againe which could not be done speedily and therefore no doubt he was gone before As then Christ bad him do quickly that which he did so he stayed not but was glad he was gone from his sight and company Thirdly it cannot be but the guiltinesse of the conscience of Iudas did accuse him and sting him who had beene with the high Priests and couenanted with them to betray his Maister especially seeing Christ our Sauiour was euermore speaking of it and putting his Disciples in minde that one of them should betray him Ioh. 8 7 â— It is noted touching the Scribes and Pharisies that when Christ willed him that was without sinne to cast the first stone at her that was taken in adultery They being conuicted by their owne conscience went out one by one beginning at the eldest euen vnto the last So likewise he feeling an hell and horror in his conscience and knowing that notwithstanding his secret plotting his diuelish dealing was detected and his prophane heart espied could not abide to haue his sore touched but no doubt made all hast to be gone out of the sight presence of his Maister Lastly this was done by the speciall prouidence and appointment of God who would shew thereby that wicked men and hypocrites which lead a life vnworthy the profession of the Gospell are not to be admitted to the Lords Supper And this is the iudgement of sundry writers Å¿ Hil in Mat c. 30 lib. 8. de Trinitate Clem Rom. con lib. 2. cap. 61. both old and new But inasmuch as he was present at the Passeouer which was a figure of the passion of Christ God by this ore fearefull example teacheth that he neuer suffereth the abuse of his Sacraments to goe vnpunished The Apostle saith 1 Cor. 11. He that eateth and drinketh vnworthily eateth and drinketh his owne iudgement t Zanch. de redemp lib. 1. cap. 19. and â—6 Beza in Ioh. 13. Tractat. de excem for this cause many are sicke and weake among you and many sleepe Vngodly persons that lye and liue in sinne together with all impenitent persons attribute too much to the outward signe rest therin as in the comfort of their soules Adam thoght after his fal if he could reach out his hand take the fruite of the tree of life and eate thereof Gen. 3 22. he should liue for euer For these words vsed in that place Least he put forth his hand to the tree of life and eate and liue for euer do respect the purpose and intent of the man not the euent and issue of the matter inasmuch as the eating of that fruite all the daies of his life could not giue grace or restore him to that life hee had lost and to that high estate from whence he was fallen Now as he imagined if he could but taste of the tree of life againe it should go well with him so his posterity in all ages dreame of a secret power inherent in the Sacraments whereas by taking the same vnworthily and by iudging of them corruptly sinne is increased God is offended and the punishment is doubled The Arke was a testimony of Gods presence a witnesse of his loue and league with man and an assured signe that God would make his dwelling place among them that he would abide with them that he would walke before them that he would be their gratious God and that they should be his people but the Priests Elders and people attributed ouermuch vnto it and farre greater things then they ought they said a 1 Sam. 4 3. Wherefore hath the Lord smitten vs this day before the Philistims Let vs bring the Arke of the couenant of the Lord out of shiloth vnto vs that when it commeth among vs it may saue vs out of the hands of our enemies Euen as the Church of Rome when any iudgement or calamity is vpon them carry forth their breaden-God on procession hold him vp to be seene and adored and thereby thinke to haue themselues deliuered and Gods wrath to be appeased These neuer thought of turning to God with all their hearts and of changing their liues but ascribe saluation and deliuerance to the Arke it selfe and attribute power to the outward signe which of it selfe and in it selfe was no better then a few boards ioyned
of this Sacrament agree not with the institution of CHRIST nor with the former vses set downe which now wee come to handle and to prooue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of Chrst with all thanksgiuing this he commanded to vs at his last departing from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do oftentimes leaue behind both deepe impressions and deuout affections in vs. Indeed when we reade of the passioÌ„ and death of Christ it doth much moue vs to heare it opened expounded it moueth in a farther degree but more then these to haue before our eyes a visible representation of the crucifying of Christ in his last Supper doth mooue vs most of all The institution of this Sacrament he did in wisedome reserue till the approching of his death that we might not forget him when he is gone from vs. So God the Father after the vniuersal flood drowning the whol world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made f Gen. 9 14. neuer to destroy it so againe left to them and all posterity the Rainbow When he had iustly smitten the first borne of the Egiptians and gratiously saued the first borne of Israel he commanded Moses g Exo 13 1 2 to sanctifie to him all the first borne that first openeth the wombe to remember the day in which they came out of the land of Egipt When he had miraculously sed the Israelites with Manna from heauen that men did eate Angels food h Exod. 16 32 he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a worke So likewise being deliuered by the precious blood of Christ from the floods of sin that haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts wee haue receiued baptisme to keepe vs in remembrance thereof that we are cleansed from the filthinesse of sin Againe being nourished with Christs body crucifyed and his blood shed for vs we are commanded to vse this mystery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christs sacrifice on the Crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup i Luk. 22 19 ye shew the Lords death till he come In like manner the Euangelist Luke of the bread saith Do this in remembrance of me and of the cuppe Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sins wounded him we our selues crucified him we euen we are the causes for he was chastised for vs that by death he might deliuer vs from death and from Heb. 2 14. him that had the power of death Our euill motions our vile thoughts our corrupt words and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudaâ— the Gentiles and the Iewes who were but instruments as the Crosse nailes the hammer and speare these were as our seruants and workemen in the euill action of his crucifying We are all of vs ready to accuse and condemne these men wee complaine against them and pronounce sentence vpon them because they offered so great iniuries to our sweet Sauiour We lay all the blame vpon others we sticke not to call Pilat a corrupt Iudge Herod a time-seruer and a man-pleaser Annas and Caiphas brethren in euil Iudas the sonne of perdition the Iewes and Gentiles notorious offendors but all this while we haue forgotten our selues Wherefore to speake the truth not Sathan the tempter not Iudas the traytor not Caiphas the high-Priest not Pilat the chiefe Iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldior that pierced him not the executioners that railed at him and nailed him on the crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instruments that crucified the Lord of glory who shall receiue according to their works l Zâ—ch 12 10. Iob. 19 37. when they shall see him whom they haue pierced but to teach vs chiefly to accuse and condemne our selues We bound him with cords we beate him with rods we buffetted him with fistes we crowned him with thornes we reuiled him with our mouths we railed at him with reproches wee nodded at him with our heads we thrust him through with speares we betraied him with a kisse we pierced his hands feet with nailes we crucified him between two theeues we condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our faults and offences procured these things to bee done vnto him we were the dooers by them and the dealers in them and the causes of them And surely then we are profitably grounded in the doctrine of the m Who they are that profit aright by Christs passioÌ„ passion of Christ when our hearts cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions n 1 Ioh. 3 6. Esay 53 5 6. whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh. 3. Who so sinneth neither hath seene him nor knowne him And the Prophet Esay teacheth cha 53. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed the Lord hath laide vpon him the iniquity of vs all Seeing then Christ was slaine for our sins let vs kill sin in our selues seeing he died for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our own lusts that they raigne not in our mortal bodies seeing his heart was pierced with a speare let vs haue our hearts thrust through pierced and pricked with vnfaigned sorrow for all our iniquities This is the right vse this is the true end this
is the sound comfort following and flowing from the death of Christ To conclude we must learne and hold for euer that wee haue the beginning and chiefe cause in our selues which did crucifie Christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemn them and naile them to his crosse let vs kill them mortifie them and bury them in his graue for euer This is the first end of the supper which is signified by the breaking of the bread and powring out of the wine declaring vnto vs that as the body of our Lord was broken and by violent meanes afflicted so his bloud gushed out and flowed plentifully out of his gaping and bleeding woundes This must be our meditation whensoeuer wee come to the Lords table For the passion of Christ as the breaking of his body vppon the crosse the powring out of his bloud and the separating of the Soule from the body must be both spoken of by the Pastor and remembred by the receiuer in the Supper if the one would deliuer it faithfully and the other receiue it fruitfully We must call to minde that Christ humbled himselfe to death for vs euen to the accursed death of the crosse that hee apprehended and felte the whole wrath of God vpon him in Soule and body whereby he was brought into a grieuous agony his body being rent with nayles beaten with scourges pricked with thornes pearced with a speare and his Soule pressed with the burden of all our sins which were cast vpon his shoulders he standing as a pledge and surety in our places What shall wee returne vnto him for this mercy and what loue ought wee to render for this great loue Shal we not crush the very head of sin that hath thus crushed our head Let vs not therefore wound him that hath cured vs nor pierce him with our sinnes that was killed for our sins or crucifie him by the lusts of the old man who was crucified to make vs newe men And thus much of the first end of the Lords Supper CHAP. XIII Of the second vse of the Lords Supper THe second vse of the Lords Supper is our spirituall vnion and communion with Christ 1 Cor. 10 16 This the Apostle declareth The cup of blessing which we blesse is it not the cōmunion of the blood of Christ The bread which we breake is it not the cōmunion of the body of Christ Whereby hee meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited wholy to Christ by the bread Sacramentally by faith instrumentally by the Holy ghost spiritually and by them almost effectually For wee take the bread in our hands and likewise we take the cuppe into our hands as Christ commaunded saying b Mat. 26 26. Take ye eate ye drinke ye deuide ye Neither doe wee lay them apart or hide them aside or reserue them in a boxe or abstaine from them but when we haue taken them we eat them we digest them we are nourished by them and they are turned into our substance So Christ being eatē of the godly by saith is vnited to them by his spirit as wee haue shewed before whereby they are made one with Christ and he one with them And as meate plentifully prepared daintily dressed and onely seene vpon the table doth not nourish the body or take away hunger so if the Gospell be preached and the Sacraments administred except we apply the promises of the gospell and beleeue that Christ with all his guifts is ours they profite nothing towards our saluation Such therefore as lawfully and worthily come to the Lords Supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but c Gal. 2 20 particularly for themselues yea communicateth himselfe and all his guifts vnto them aboundantly as certainely as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the Apostle fitly calleth it a mystery euen d Eph. 5 32. a great mystery speaking of Christ of the Church For what vnion can be greater then that which is betweene the thing nourishing and the thing nourished We haue nothing in Adam but that which conueyeth death vnto vs so that it is needfull to be ioyned to one which may giue life to vs that as we dye in Adam e Rom. 5 19. so we may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a double kindred one earthly and carnall kinred the other spirituall that by faith receiued his word and beleeued in his name of whom he said f Mat. 12 44. Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother sister and mother so is it in this vnion and fellowship with him one is outward bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward spirituall whereby we are made partakers of him and of all his sauing graces to euerlasting life As Christ was borne of the Virgin Mary vnited our nature to him taking vpon him g Heb. 2 16. not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that hee tooke vpon him the shape of a man but there is a mysticall and maruellous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the body If the arme ioyned to the body haue no life no sence no benefit of vitall spirits it is no part of the body though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenesse of sinnes no sanctification no saluation and therefore are no true members of Christ If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spiritually vnto him The bodily vnion with him shall profite nothing it is the Spirit that giueth life Seeing then the receiuing of the bread and wine which Vse 1 turne into our substance teacheth the mysticall vnion betweene Christ and his members wee learne from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interest with him in the commodities of this life g Gen. 20.16 and looketh