pleased â—ith his owne sacrifice and acâ—ept of the obedience of Christ â—nasmuch as he appoynted him 〈◊〉 suffer for the same end Reason 3 Thirdly the infinit power â—at is in Christ Iesus and the â—onderfull validitie that is in his â—bedience and sufferings doth â—eare this truth and to the endâ—sse comfort of euery christian â—ule may settle our iudgements â—â—d comfort our consciences â—â—at Christ is euery way a sufficiâ—t Sauiour vnto the true beleeâ—r that As by ones mans disobediâ—ce many became sinners euen so Rom. 5.19 〈◊〉 the obedience of one many be made righteous The meanes that Christ hath vsed being more forceable to repaire our breaches and to set vs at libertie then Adams siâ— could be to procure our misery and to keepe vs in bondage Reason 4 And vnto all that hath beeâ— said may be added the wonderfull loue of Iesus Christ toward his Church and people who aâ— hee is a Prince of wonderfulâ— riches power and glory beinâ— the Soueraigne Lord of al thingâ— and hath in his power and poâ—session great varitie of all gooâ— things So is hee ready and wiâ—ling to communicate the samâ— vnto others calling vpon men â—â— come and to Eate and to Refreâ—â— themselues with good things Anâ— who can doubt of this that heâ— that was so willing to lay downâ— his life a ransome for vs when wâ— were his enemies can deny vs any good thing inasmuch as we are now reconciled vnto him Oh no the Lord is very bountifull and needes not to be sparing as man in his gifts in asmuch as in him lie hid all the treasures of life and of happinesse Vse 1 This serues to refute that horrible doctrine and practice of â—he Church of Rome that leaue â—he fountaine dig vnto themselues cisternes that can holde â—o water I meane which leaue â—esus Christ in whome all the â—reasures of happinesse are hid â—nd through whose sufferings aâ—one we come to haue life and â—o relye vppon the merits of â—aints and Angels and so patch â—nd peece out their owne merits â—ith others denying the free iuâ—ification of a sinner by Christ alone a Doctrine then the which what can bee more derogatory to the bloud of Christ when men shall mingle heauen and earth together the merits of fraile men with the al-sufficient sufferings of Iesus Christ Vse 2 Secondly this may minister matter of singuler ioy and consolation vnto the Godly thaâ— Christ is euery way a sufficienâ—â—au iour Whatsoeuer then ouâ— wants and necessities are Leâ— Christ be our refuge and to him let vs goe heere wee may hauâ— supply made vnto them all Christ is a gracious helpe anâ— remedy vnto all afflicted consciences hee hath promised tâ— satisfie the hungry and to refresâ— the thirstie soule yea hee will fiâ— vs with all good things anâ— neuer send vs away emptie Of this Bread Of this Cup. Doct. 7 Note further heere that the true Communicant is not onely to Eate but to Eate and Drinke Christ deliuered both these signes not onely the Bread but the Wine also vnto the Disciples So that the instruction is That both kinds by the Minister are to be deliuered Communicants are to partake of both kinds and both kindes by the Communicant are to bee receiued not Bread onely nor Wine onely but Bread and Wine And great Reason Reason 1 For first it is Christs commandement that wee should doe â—o After a man hath examined â—imselfe he is inioyned To Eate â—f this Bread and Drink of this Cup. Luk. 22.19 1. Cor. 11.24 Luk. 22.20 Ioh. 6.54 And often are these words vsed â—y Christ Take eate this is my boâ—y which is giuen for you and â—hich is broken for you And so for the Wine Drinke ye all of this and This is my bloud which is shed for you This then being Christs commaundement and his owne ordinance doeth bind all to this duety Reason 2 Secondly the true communicant ought to partake of both signes and communicate vnder both kinds in regard that Christs bloud was indifferently shed for all the faithfull for the Layetie aswell as the Clergie and All are commaunded to shewe foorth Christs death vntil he come and how shall this bee done but by eating of the Bread drinking of the Wine for so sayth the Apostle 1. Cor 11.26 As often aâ— yee shall eate oâ— this Bread and drinke of this Cup ye shew the Lords death till he come And againe of the Wine Chrisâ— sayth thus This is my body whicâ— is shed for you and for many for the remission of sins Mat. 26.28 Why then should the bloud of Christ or the Cup which doth represent the same vnto vs bee denied them vnto whom Christ hath giuen it If â—hey haue part in Christs death which is the thing signified why â—hen not in the Signe and Seale â—hereof Reason 3 Thirdly to receiue this Sacrament vnder one kind is to make â—he condition of Christians vnâ—er the Gospell inferiour to the â—state of the people of Israell vnâ—er the Law For what sayth the â—postle 1. Cor. 10.4 They did all drink of that â—iritual Rocke that followed them â—â—d that Rocke was Christ But â—â—at were absurd to make the â—â—ndition of such that liued vnâ—er the shadow to excel the conâ—â—tion of such as liue vnder and enioy the substance no no the Lord doth more highly honour his Church vnder the Gospell then so to keepe them back from any priuiledge they enioyed vnder the Law Vse 1 This doth shew how sacrilegiously the Church of Rome doth deale with the people who will not suffer them to partake of this Sacrament in both kindes but depriue them altogether of the Cup separating those thingeâ— which God hath ioyned together and so bereaue the poore people of GOD of the sweetâ— comfort of this Sacrament making them but a dry feast only oâ— Bread whereas Christ hath instituted and appointed Wine asweâ—â— as Bread to be vsed in this Sacrament of all such as come prepared thereunto Now if any should aske Why Bread and Wine why Christ should make choyce of Bread and Wine rather then any other creature to represent his death and passion in this Sacrament I answer because it is his will and if there were no other reason to be assigned this were sufficient and with this we ought â—o rest contented it is his pleasure it is his will As it is sayde â—oncerning the preaching of the Gospell 1. Cor. 1.21 It pleased God by the fooâ—â—shnesse of preaching to saue them â—hat beleeue Yet there may bee other reaâ—ons giuen wherefore Christ in â— speciall manner might make â—hoyce of these signes in this Saâ—rament Because Bread is the most ordiâ—ary food of the body and therfore called the Staffe of mans life So is Christ the foode of the soul by the which we are nourished vnto eternall life Howbeit these elements doe but in part shadow out the same the one being earthly the other heauenly the one
the Lordes wrath is to iudge our selues page 327 Vse To teach vs to iudge our selues because by it we escape Gods iudgement page 328 Doct. 6 The wicked shal certainely be condemned page 332 Vse To teach that there is a day of iudgement page 335 To terrifie wicked men who without repentance are certain of damnation page 336 To reproue those who think God is made all of mercy page 339 To teach vs not to enuie the felicitie of the wicked page 340 Doct. 7 The godly shall not bee condemned but most certainely saued page 342 Reason 1 Because Gods election is immutable page 345 Reason 2 They were redeemed with Christs bloud ibid Reason 3 Else it would crosse Gods iustice which is satisfied in the death of Christ ibid Vse 1 To shew Gods loue to his Church page 346 Vse 2 To condemne the wicked who account any blessing better then Saluation page 347 Doct. 8 One principall meanes that God vseth to free his children from condemnation is correction page 350 Reason 1 God hath decreed it as a helpe page 353 Reason 2 Gods corrections worke contrition ibid Vse 1 To keepe Gods children from being disheartened in time of affliction page 354 Vse 2 To magnifie Gods Power who out of affliction brings good to his children page 355 FINIS 1. Cor. 11.28.29 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. 29 For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because hee discerneth not the Lords body VPON occasion of some abuse committed by the Corinthians about the receiuing of the Sacrament the Apostle deliuers vnto them the first institution of this Sacrament of the Lords Supper For as one sayth well Where thinges are reduced to the first institution Tertul. Vbi ad primum veritatem diuertuntur c. all humane error then ceaseth Concerning the institution of the Lords Supper Paul sets down sundry poynts The order of the Apostle in this Chapter First the Author of it namely Iesus Christ himselfe the eternal Sonne of God and blessed Sauiour of the worlde for none else hath authority to set on the seale but hee that makes the couenant V. 23. Secondly the Apostle notes the time when it was ordained euen the very night before hee was betrayed whereby our Sauiour Christ woulde teach his Church and people that nowe there was an end to be put vnto the Passouer and that this Sacrament of his blessed body and bloud was to come in stead therof as also to testifie that his wonderful care of his poore Church and chosen people that immediately before his death and bitter passion he was so mindefull and carefull of their comfort as that notwithstanding his time was but short and that his apprehension drew neare hee seemeth to neglect himselfe and the preparation he was to make for his owne suffering and prouides for the comfort and wel-fare of his Church Concerning the institution Christs order in the first institution of the Sacrament it is sayd First that he tooke the bread into his blessed hands to shewe vnto vs that the bread is now set apart from a common vse to a holy and religious vse 1 He takes the bread and wine to bee the Sacrament of Christs body and so the wine of his bloud v. 23. 2. He blesseth them Secondly he blessed them as Christ did open the institution of this Sacrament amongst his disciples v. 24. with the nature and quality of the same to what end and purpose it was ordained he teacheth them likewise the right and holy vse of it by blessing it by prayer and thankesgiuing to his Father For these are essential parts of the Sacrament the opening of the institution by the ministery of the word prayer to the blessing of the elements direction in the vse of this holy ordinance and thankesgiuing vnto God 3. He breakes the bread poureth out the wine Thirdly after hee had thus consecrated the elements and blessed them and set them apart for this holy vse hee breakes the bread and poures out the wine which accordingly must be imitated of the ministers of the word that so by the breaking of the bread and powring out the wine the people may be put in minde of the breaking of the body and powring out of the blood of Christ Fourthly Christ deliuers it vnto the Disciples saying 4 Hee giues them Take eate c. Shewing that as the communicant doth take the bread and wine with his bodyly hand so hee must reach out fayth the hand of the soule and lay holde on Christ And so spiritually eate his flesh and drinke his blood applying the merits of his death and passion vnto his owne soule in particuler Fiftly and lastly 5 Hee shews the end of all viz. to shew forth his death Christ laies downe the ende likewise why this blessed Sacrament of his was ordayned namely to Shew forth his death and to keepe in remembrance that his bitter passion vnto the end of the world that so often as we come to this Sacrament wee shoulde freshly call to mind the bitter death passion of our Lord Iesus Christ What how cruell tortures torments he suffered for our sakes that so we might be brought to the true sight of our sinne which in no one thing more can appeare then in the sufferings of Christ which were indeede the very Nayles and Speare that put him to death and might be brought to bee more thankefull for so great a worke of mercy shewed vnto poore Sinners These things touching the institution it selfe of this holy Sacrament the Apostle hath handled in the former part of this chapter Now the Apostle hauing set downe the true institution of the Lords Supper The occasion of this Scripture and also the ende of it He doth heere labor to prepare the Corinthians and in them all Christians to the right vse of this holy Sacrament And teacheth that as the benefits is wonderfull great if they come to this holy ordinance in a holy manner prepared as they ought to be as meete guests for so holy a banquet So is the danger great if wee come to the same vnworthyly and vnprepared such shall be so farre from receiuing a blessing as that rather they shall prouoke the Lord to plague them with some heauie iudgement or punishment temporall heere to bring them to the sight of their sinnes and to true repentance for the same if not then with eternall condemnation in the life to come And therefore our blessed Apostle here is the more earnest in this poynt to perswade al Christians to take heede how they come to so holy an ordinance This text consists of two parts The text deuided First a precept or commandement Let euery man therefore Examine himselfe v. 28. Secondly a reason to inforce the dutie v. 29. For hee that eateth and drinketh vnworthyly
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no â—esse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our â—hoyce To receiue thâ—s Sacrament is not a thing indifferent whether we wil come to â—his Sacrament or not to receiue â—t or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearâ—y Reason 1 First the receiuing of this Saâ—rament in a holy manner is a â—rincipall part of Gods worship â—nd seruice which euery Christiâ—n is bounde to perfourme Now â—he Lorde will bee serued accorâ—ing to his will prescribed in his Worde It resteth not in man to â—rescribe or appoynt but to reâ—aine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And â—he Lord working grace in the hearts of his seruants hath â—n his wisedome appoynted the â—ord Sacraments prayer c. to â—e the meanes for the effecting of â—he same Reason 3 Thirdly this Sacrament is a â—onfirmation of our couenant â—nd serues to bee a seale of the â—ame betweene God and vs Gen. 17.1 that â—e will be our God Esay 43.25 and wee will â—ecome his people by the which â—s by a most sure and certaine â—ledge giuen on Gods part Ier. 31.31 and â—eceiued on ours Zach. 8.8 God of his â—reat mercy doth as it were â—â—nd himself to vs by an euerlastâ—g decree to bee our God and â—ee againe binde our selues vnâ—â— him to remaine his people â—nd to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but â—ilfully to refuse and contemne 〈◊〉 friendly an offer Oh beloued â—he Lord of heauen and earth he â—ath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâ—en eternall life and the saluatiâ—n of our Soules The very day â—nd time of the Administration â—f this Sacrament of the Lords â—upper what is it but the seaâ—ng day wherein the Lord offers â—o confirme his graunt vnto vs â—nd to stablish that his couenant â—hat ingratitude then shall wee â—e guiltie off if wee neglect so â—reat saluation And surely this Sinne of wilâ—ll refusing or abstaining from â—e Lords Table is not all one â—ut it hath many other sinnes atâ—nding vpon it and accompaâ—ying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ— eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ— of the couenant God hath madâ— with them the seale of the same Secondly such make light account and despise the memorâ— of the blessed death and passioâ— of Iesus Christ which hee sâ— straightly commaunded vs to keepe in memory as whereiâ— wee shall shew forth his death vâ—till his comming againe For so ofteâ— as ye shall eate this bread and drinkâ— this cup ye shew the Lords death tâ— he come Thirdly this wilfull conâ—empt in any doth manifestly â—eclare the great vnthankefullâ—esse of such vnto God Vnthankefullnesse in a great measure Who â— great measure and deepe comâ—assion towards our poore soules â—oth afforde vs such props and â—ayes to support our weake â—ith as this Sacrament is For â—ch is our weakenesse while we â—e here euen when wee haue â—ained vnto the greatest meaâ—re of grace and assurance of â—r Saluation that wee stand in â—ede dayly of the word and Saâ—â—â—ments as to beget so to conâ—me and strengthen vs in the â—ce receiued And therefore 〈◊〉 neglect the same when the â—rd doth offer it vnto vs doth â—â—nifestly declare great ingratiâ—e against God Fourthly such bee guiltie of 〈◊〉 contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ— for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
euen their best dueties they shall bee excercised in â—s hearing the word receiuing â—f the Sacrament prayer c â—hese are abomination vnto the Lord and these adde vnto the measure of their sins being not performed in a holy manner in â—aith repentance and obedience which is altogether impossible â—or any that are ignorant to doe And yet alas though the estate of such as liue in ignorance bee so â—amentable and fearefull as wee â—eare it is how many be there â—hat seeme to haue past a state of â—heir Soules to ignorance for a â—earme of life as if they had whoâ—y deuoted themselues to sinne â—nd Sathan and that there were â—ot a reckoning day to come Vse 3 Lastly this may serue for our â—nstruction to teach vs to vse all care and diligence to get knowâ—edg especially that knowledge that hath the stampe of grace vpon it and is proper to the people of God And that wee send to heauen for it by prayer vnto the Lord. And attend diligently vppon the worde preached and taught reading conference c least it comes to passe that wee perish for want of knowledge and for our neglect and contempt of the same bee damned for euer And thus much touching the first Quere Knowledge 2. Faith The second interrogatory iâ— this our examination is for ouâ— faith which is indeede the hand of the Soule by the which wee lay hould on Christ in this Sacrament and therfore is called Sacramentum Fidelium That Sacrament that belongs onely to the faithfull This faith is the Queene of all other vertues with out which our Knowledge shall profite vs nothing at all It is of that nature that it purifies the heart and makes it a fit receptacle for Christ Act. 15.9 Ephes 3.17 What Faith is who is sayde to Dwell in our hearts by faith Now this Faith is a gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues â—n particular And according as â— man beleeueth so shall hee receiue as our Sauiour speaketh to the woman of Canaan O woman Mat. 15.28 Luk. 7.50 Luk. 8.48 great is thy Faith be it vnto thee as thou desirest And vnto the woman that annoynted Christs â—eete Christ sayth Thy Faith hath saued thee goe in peace This Faith was the hand by which the poore woman in the Gospel that had the bloudy issue touched Christ and was healed according to that speech of our Sauiour vnto her Daughter be of good comfort thy Faith hath made thee whole This is it that seasons all our Sacrifices and Seruices that we offer vnto God whether it be to heare the word receiue the Sacrament prayer singing of Psalmes thankesgiuing c. It is faith that makes them find acceptation with God and without Faith it is impossible to please God Heb. 11.6 This made Abels Sacrifice and Noahs Obedience accepted this made that cup of water giuen to a Disciple in the name of a Disciple to bee regarded of God And the poore VViddowes Mite so acceptable And without this Faith there is nothing that we can doe can bee pleasing in his sight That the holy Ghost speaketh of the word preached Heb. 4.2 That it profited not because it was not mixed with faith in those that heard it may be said of this Sacrament Mat. 22. That it profiteth not because it is not mixed with faith in those that receiue it for it is faith that makes it acceptable it is faith that bids vs welcom to this feast of the great King Heb. 11.1 It is the euidence of things not seene It giues vs a comfortable assurance of Christs presence in the Sacrament Yea â—t is so necessary in the receiuing of this Sacrament that without â—t we can neuer receiue aright or â—ruely partake of the body and bloud of Christ Christ sayth Ioh. 6.55 The excellent vse of faith in this Sacrament that his flesh is Meate indeede and his bloud is Drinke indeede but we must eate â—he same by faith For faith is the hand of the soule by the which we apprehend Christ and all the merites and benefits of his death and passion and are made partakers of the same Yea faith is the mouth of the soule by the which we receiue Christ within vs the stomacke to digest Christ and that most special part of the wedding garment without which no man may approach neare the Lords presence It must not be a generall but a particular Faith Now concerning this Faith we must know that it is not enough to haue a generall Faith as the Papists teach to beleeue as the Church beleeueth but wee must labour for a speciall and particular Faith to apprehend Christ Iesus and all the benefites of his passion vnto our owne selues in particular The Deuils haue in them a generall faith whereby they are brought to beleeue that there is a God and that Christ dyed for sinners But that they shall haue any benefite by Christs death they want faith to beleeue wheras the true child of God must labour for a particular faith to say with Paul Gal. 2.20 I know that Christ loued me and gaue himselfe for me And againe I haue fought a good fight I haue finished my course 2. Tim. 4.7 I haue kept the Faith henceforth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shal giue me at that day The promises of life and saluation forgiuenesse of sins c. wee must beleeue that they beâ—ong vnto our selues in particuâ—ar The Scripture calleth Christ â— Redeemer indefinitely the â—rue beleeuer cals Christ a Redeemer particularly I know that my Redeemer liueth sayth Iob Iob. 19.25 And Thomas out of a speciall apprehension of Gods loue to him Ioh. 20.28 sayth Thou art my Lord and my God And indeede this particular application of Gods fauour in Christ laying hold on him by faith is the very summe of Christian Religion it will put life into all our seruices and make them acceptable with the most highest A hard thing to beleeue And thus to beleeue is the hardest thing in the worlde by reason of the strength of corruption within and the force of Sathan his temptations who seeks by all meanes possible to hinder the faith of the elect Indeed it is an easie matter for a natural man that finds no opposition to say he hath faith and he would be sory to doubt of Gods mercy which is indeede meere presumption and no faith But when Sathan shal win now a poore soule when his owne heart shall accuse him when sinne shall lie heauie vpon the soule of a man and when his conscience shal be vpon the rack and the Lord shall seeme to write bitter things against him Iob. 13.15 as Iob complaineth then for a man to stand vpright and to rest himselfe vpon the rock Christ and to comfort himselfe in his God and to say
of â—ryall tribulation Sicknesse and â—ther aduersitie to consider â—hat howsoeuer by sicknesse perâ—ecution imprisonment c they â—ay bee kept from partaking of â—is holy banquet they cannot â—e kept from partaking of Christ â—y faith and howsoeuer they â—ay be seperated from the conâ—regation and societie of the faithful yet they haue stil a secret and sweete fellowship societie with Christ their head who will accept of the will for the deede and answer the desires of their Soules when they cannot come vnto his ordinance with a gracious supply of his owne spirit Now as we haue heard what it is to eate Christ viz. to beleeue in Christ and that it is a priuiledg that belongs only vnto the faithfull so to doe So now we are to obserue our spirituall vnion which by this meanes wee shall haue with Christ The Godly haue communion with Christ in this Sacrament For this word Eate and Drinke serues to set out vnto vs our Spirituall vnion and communion that we haue with Christ being made now bone of his bone and flesh of his flesh That as verily as wee see and feele our bodyes to bee nourished and fed by the outward elements So euen so vndoubtedly are our soules likewise nourished strengthened by the body and bloud of Iesus Christ applyed by Faith So as the true beleeuer becomes now assured that Christ Iesus with all the merits of his death and passion becomes to be his righteousnesse and obedience and doth â—ruly belong vnto him seeing Christ is his Euen as truly as Bread and Wine is turned into his substance and becomes his so Christ and his benefites becomes â—is likewise Christ in this Sacrament doth giue the true beleeuer a sure possession of himselfe So that the Instruction Doct. 5 that doth arise hence to the â—ndlesse comfort of euery true â—eleeuer is That Christ Iesus in this Saâ—rament of his Supper doth giue vnto the true beleeuer a sure possession of himselfe And heereby wee come to bee ingrafted into Christ and to haue a spiritual being in him So that as the spirituall eateing of Christ consisteth in faith by the which the true beleeuer doth truly partake of Christ so doth it in a consequent and effect of faith which is our spirituall vnion and coniunction we haue with Christ And this the Apostle calleth a Great mistery Speaking of Christ and his Church Ephe. 5.32 for what vnion can be greater or stronger then that which is betweene the thing nourshing and the thing nourished The cup of blessing saith Paul which we blesse is it not the communion of the bloud of Christ 1 Cor. 10.16 And the bread which we breake is it not the communion of the body of Christ And the Bread and wine are not onely pleadges of what shall bee bestowed vpon â—s but effectuall meanes to conâ—erre exhibite the things promised vnto vs. Yet what can be â—earer vnto vs then our Meate â—nd Drinke Wee can haue no â—reater interest into any thing â—hen in our foode for that is part â—f our selues and turnes into our â—ery substance and there is no â—â—e member of the body but â—ceiues life and strength from â— what then can more liuely exâ—resse this vnion and coniunctiâ—n that wee haue with Christ then â—read and Wine in this Sacraâ—ent doth â— am not ignorant how the spiâ— of God in the Scripture doth â—der diuers similitudes labour â— set out this our vnion and coniunction with Christ as by the Similitude of a Marriage the strongest coniunction thaâ— can be betwixt any By a building whereof Christ is the foundation By a tree whereof Chriâ— is the Roote wee the branches Nay more which is strange theâ— is scarce two things in nature come to bee made one But thâ— spirit of God in some one placâ— or other doth borrowe a comparison from the same to expresâ— our vnion and communion thaâ— wee haue with Christ But amongst al other things none caâ— more liuely set out the same vntâ— vs then this Sacrament doth where Christ doth in a most liuely manner communicate himselfe vnto the true beleeuer 〈◊〉 the which he comes to be tranâ—formed and trans-changed intâ— into the Godly Nature 2. Pet. 1.4 making vs one with himselfe Obiect But Christ is in heauen and we are vpon earth how then can â—t bee that wee are vnited vnto him Answ I answere that though Christ â—e in heauen and we on earth â—o distance of place can hinder his vnion inasmuch as it is spiâ—ituall and so hath Christ promiâ—ed to be present with hiâ— church â—nto the end of the world Ioh. 14. spiriâ—ally We may see this to bee â—eare by the members of Christs â—ysticall body howsoeuer they â—e scattered and dispersed thoâ—wout the whol earth and haue â—uer seene each other yet are â—otwithstanding knit together â— the bond of one spirit into an â—ly Communion Note and haue in â—em a fellow feeling of the miseries one of another Then why should wee doubt but that the head and members of this mysticall body are also one by the same spirite though Christ be in heauen and wee vpon earth There needes not any corporall presence for the effecting of this vnion his spirite is sufficient while we abide heere which is giuen to all that truely beleeue Now from this ground of a Christian mans vnion with Chrisâ— there proceedes many comforts Comforts arising from our vnion with Christ First then seeing we are vniteâ— vnto Christ and made one witâ— him heere-hence ariseth a notâ—ble comfort That the Lord Iesus Christ 1 Comfort who sanctified oâ— Nature that hee might assumâ— it hee will also sanctifie vs iâ— asmuch as hee hath vnited vs vnto himselfe It is not so leaft vnto vs to doe as that the Lord Iesus Christ will bee a meere patient but hee hath taken it into his owne hand to perfourme Moses may marry an AEthiopian but hee cannot change her colour but the Lord Iesus Christ shall make to himselfe a glorious Church Eph. 5.27 not hauing spot nor wrinkle And from him shal we haue such a garment as shall couer all our nakednesse from Gods sight Euen Christ our righteousnesse who being vnited vnto vs and we vnto him shal couer vs therwith For shall the woman in the Gospell but touch Christs garment be cured and â—hal we be incorporated into his body Mat. 9.20 and made one with him and not haue the running sores of our corruptions stayd and more and more solued in vs by the worke of Gods Spirite that is in vs. 2 Comfort Secondly we haue by our vnion with Christ a communion of estates for being vnited vnto him he must needes be touched with compassion of our infirmities This is clearely to be seene in a naturall body as the Apostle witnesseth 1. Cor. 12.16 If one member suffer all suffer with it The foote cannot be payned but the head is affected with it one finger cannot