inwardlye required of him which receaueth it What shall bee further sayd of the prophane wicked abusing of Christes sacrament to the baptizing of belles the curing of sicknesses and the driuing awaye of spirites and deuils by the water therof This is most certaine that in vsing this one outward sacramēt of Christ by water they practised fiue or sixe of their owne ordinaunce without anye warrant of Gods word at all as their salte spittle breathing annoynting of the breast annoynting of the shoulders and crowne of the head blasphemously attributing vnto euery of them the like effectes that in truth do belong to the mightie and most gratious working of the holye Ghost through the merites of Christ our sauiour and not to the deuises and fantasies of man 224 Why we are baptised and eate the supper WHen the scripture speaketh vnto vs of Baptisme and of the supper of our Lord Iesus Christ it sheweth vs that it is not in vayne that we are baptised with water For because God hath appointed that signe and will haue vs to vse it hee will surely make it auayleable it shal be a good witnes to vs that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne and shall be renewed by the vertue of his holy spirite and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it his promise is ioyned thereunto Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper For seeing that the minde of our Lord Iesus Christ is Luk. 22.19 that we should keepe it in remēbrance of him and to be certified and assured that he is our meat and drinke wee must not come to the table barely to eate bread and drinke wine but to shew forth the death 1. Cor. 11.26 and to be pertakers of the life of our Lorde Iesus Christ to be fostered and fed with his very substaunce and to feele that wee are made pertakers of his life Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed to th' end they should be effectuall and pithy instrumentes 225 Of the Lordes supper THe supper of the Lord is a testimonie vnto vs that god wil nourish and refresh vs with foode euen as a good maister of an house studieth to sustaine and feede such as be of his housholde It is a reuerend and blessed memoriall of the death of Christ in celebrating whereof wee shew our selues thankefull for his great vnestimable benefites towards vs according to these wordes do this in remembrance of me It is also as it were a cognizance or badge of our religion Luk. 22.19 1. Cor. 11.25 whereby we bee seperated and distinct from Turkes Iewes and al other infidels and by the vse thereof confesse before God and the world that we are of the number of them that looke to be saued by the death of Christ And therefore saith S. Paule Ye cannot drinke of the cup of the Lord of the cup of deuils Our Lord ordeined his Sacrament to put vs in assurance that by the disstribution of his body and bloud our soules are nourished in the hope of life euerlasting His body is represēted vnto vs by the bread his bloud by the wine to signifie that what property the bread hath towards our bodies that is to feede and sustaine thē in this transitorie life the selfe same propertie also his body hath touching our soules that is to nourish them spiritually And in like manner as the wine doth strengthen comfort and reioyce the hart of man euen so his bloud is our full ioy comfort and spirituall strength 226 How the true body of Christ must be receiued OVr Lord Iesus Christ whē he gaue in his supper the bread the cup vnto his disciples cōmanding them to eate and to drinke he said This is my body this is my bloud c. For it is an vsuall thing to giue vnto the sacramentall signes the names of those thinges which they do signify As in this sacrament the bread and wine are the signes of the body bloud of Christ and therefore Christ nameth them his body bloud Matth. 26.26.27.28 The like also is to be said of baptisme circūcisiō the passeouer other sacrifices And they are thus called to the ende we should not depend vpon the signes that is on the bread or on the wine but being by these visible signes put in minde of thinges inuisible wee might lifte vp our minde vnto heauen to the thinges signified that is to the body of Christ which was geuen for vs and to his bloud which was shed for vs. Now the bodye and bloud of Christ wee receaue spirituallye by faith so as outwardly with our bodily mouth we eate and drink the bread and the wine and inwardly with the mouth of our soule that is to say by faith we receaue the body and bloud of Christ For like as with our mouth we receaue meates to sustaine our body soe likewise by faith in Christ is his body and bloud which he offered vpon the crosse made meat vnto vs to eternall life For the body of Christ which was geuen for vs and his bloud that was shed for our sinnes is our life or life is thereby purchased to vs and these do wee receaue by faith so as thereby Christ doth liue in vs and we in him In the supper of our Lord Iesus Christ therefore wee do not eate bread and drinke wine onely but his bodie and bloud also but yet as it was sayde before spiritually by faith so as the presence of Christ in this supper is spirituall as the eating thereof is also spirituall 227 Howe the body and bloud of Christ is truely receaued THe body and bloud of Christe is not carnall meate and drinke for our bodies but spirituall meate and drinke for our soules and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate 1. Cor. 10.3.4 drinke of the same spirituall drinke And yet it must needes be confessed that this spirituall meate is profitable not to the soule only but to the body also For Christ dyed for preseruation both of soule and bodie But this benefite of nourishment is not first receaued of the body and through it passeth into the soule for that were monstrous but beeing first receaued of the soule it profiteth the body Mat. 15.11 For as Christ sayth That which entereth into the bodily mouth defileth not the man but that which commeth out of the mouth from the corrupt heart and minde So contrariwise not that good thing that entereth by the body doth profit the soule but that which entereth first by the soule and is receaued by it profiteth also the bodie For the body and bloud of Christe being indeede
the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heauēly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to cōfesse that we be like wretched dead mē which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our cōming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to thē which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and
Christ so is it also plainly against that which Christ himselfe teacheth in the 6. Ver. 56. of Iohn For there hee sayeth thus He that eateth my fleshe drinketh my bloud abideth in me and I in him As the liuing father sent me and I liue by the father so he that eateth me shall liue by me But the wiked and naughty persons abid not in Christ nor liue by him therefore sinful wicked faithlesse persons do not eate Christ nor drink his bloud Ver. 54 In the same ch Christ saith further who soeuer eateth my fleshe and drinketh my bloud hath eternal life c But the wicked haue not eternal life by christ nor shal be raised to life but to eternal damnation therefore it is a false and a wicked doctrine that Iudas and such other naughty persons do eate the very true reall and naturall body of Christ for if they did Io. 6.48 c. then should they be pertakers of those benefitts which Christ truth it selfe promiseth to thē that eate him 234 The agreement of the Popishe doctrine with the Apostles THe Doctrine of the Apostles is that Christ is not onely God eternal with the father but that he is man also Phil. 2.7 Heb. 2.17 Act. 1.11 taking fleshe of the blessed virgine in al things like vnto vs sin only excepted and that in his humanity he is now ascended into heauen sitteth perpetually at the right hande of the Father But the doctrine of the Church of Rome telleth vs that the humanitye of Christ and his very naturall body and blood are really and carnally not in heauen alone but in ten thousand places also vpon the earth at one instant the which property is peculier to God alone For nothing but God can be in mo places but one at once as the whole scriptures do declare The doctrine of the Apostles is Ro. 3.25 1. Io. 2.1 Col. 1.20 that Christ is by GOD appointed to be our onely Mediator reconciler aduocate and intercessor to make attonement between GOD and vs so often as our sinnes shall seuere vs from him and that to that ende he sitteth now at the right hande of GOD that he may appeare before him for vs. But the popish doctrine putting Christe out of office doeth teache that we haue an infinite number of mediators and intercessors to procure vs fauour and to make reconciliation betwene God and vs Act i0 43 Ier. 31.34 Rom. 3.25 Col. 1.14 we are taught by the Apostles that christ is our only redeemer and sauiour and by the price of his blood hath purchased for vs full and perfect remission of sin But the Romish doctrine is that we haue remission of sin not onelye by Christ but by the merits prayers of saintes by masses pardōs by purgatory such like matching the vaine deuises of men for the remission of our sins with the bloud of the sonne of God the most excellent price of our redēption The Apostles teach vs that Christ is our onely high priest He. 10.14 For euen according to the order of Melchizadech that with once offering of himselfe hath made perfect for euer all them that be sanctified But the Papistes would make vs beleeue that Christ hath a state of priesthood succeeding him which must dailie and continually offer the very naturall body and bloud of Christ to God the Father for the remission of the sins of the quicke and of the dead Io. 3.2 Io. 14.26 Io. 16.13 The doctrine of the Apostles is that christ is the onely Maister and teacher of his church and in his holy word hath deliuered vnto it all truth but the church of Rome perswadeth men to beleeue that Christ hath not deliuered vnto vs all truth but that there be many articles of necessitie to be beleeued which are not contained in the scripturs We are further taught by the Apostles 1. Cor. 113 Eph. 5.23 that Christ is the onely head of his church and the ruler and gouernour of the same but the Papistes woulde perswade vs that the Pope and his Successors are the heads of the church of Christ So likewise the Apostles teach vs that Christ is the onely foundation and grounde of his Churche whereupon it resteth and is stayed 1. Cor. 3.11 and the Papistes teach vs that Saint Peter and his successors bee the foundation of the Church and that hell gates shall not preuayle against that Church that is builded vppon that foundation 235 We are vtterly blinde by our nature CErtaine it is that all our senses are so weake that wee shall neuer be able to comprehende one worde of that which God speaketh vnto vs except he inlighten vs by his holy spirite For the naturall man perceaueth not the things which are of God they are too high and profounde for vs. 1. Cor. 2.14 But whereof commeth this default and blindnes but from our owne corruption and wickednesse For it is most certaine and true that the veritie truth of God in it selfe and in his owne nature is easie ynough it is not darke and obscure but plaine to be vnderstood And therefore if we will behaue our selues in such sorte as that GOD may make vs to profitte in his word Ps 34.18 1. Pet. 5.5 we must then be humble and obedient and little in our owne eyes For it is not for naught that he promiseth to teach and instruct such as are humble Let vs not then trust to our owne wit Let vs not come to the hearing of his word with such an hautinesse and presumption in vs Io. 15.5 2. Cor. 3.5 as to thinke wee are of sufficient capacitie to iudge of that which shall bee sayde but rather let vs desire of God that he will open our eyes that he will reach out his hande to leade vs and let vs confesse that wee are not of such dexteritie of wit to profitte vnder him in his schoole except he bestowe it vpon vs. When this humilitie shal be in vs wee neede not doubt but the worde of God shall be easie vnto vs and that we shall know vnderstande whatsoeuer is therin deliuered vnto vs necessarie for our saluation 236 The word of God is of great vertue THe word of God is mighty in operation that is to say it hath in it force and vertue Heb. 4.12 able to subdue all enimies and bring vs in obedience vnto Christ This vertue of the word S. Paule notably setteth out to the Corinthians magnifiyng his Apostleship by this meanes 2. Cor. 10. our weapons saith he are strong by the power of God to cast downe holdes wherewith we ouerthrow imaginations and euerie high thing that is exālted againste the knowledge of God and bring into captiuitie euery thought to the obedience of Christe and haue ready vengeance against all disobedience howsoeuer a man magnifie him selfe or exalt him selfe in which arrogancie of spirite hee seemeth as it were buried in sinne and his heart
motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentāce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne thēselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a mā abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpō him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also frō al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutiō or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away
christian souldier to reioice in the mercy of God to be feruent in prayer to geue thanks to God in all things the heathens which haue no part in the kingdome of Christ are thankful for their life and liberty wealth glorye and worldly prosperity But Christians ought to be thankfull in persecution in thraldome in aduersity in shame in misery and death it selfe Who would think that a Lyon which by nature is fierce and cruell shoulde yeeld forth hony Iud. 14.8 yet Sampson found honye in the bodye of a Lyon Ionas was swallowed vp of a whale yet not hurt Ro. 8.28 We knowe saith the Apostle that al things worke together for the best vnto them that loue God The Apost reioiced in their persecution that they were counted worthy to suffer rebuke for Christs sake And P speaking of this perfection in the godly saith we reioice vnder the hope of the glory of God Ro. 5.2.3 Neither that onely but also we reioyce in tribulation c who hath not heard of the pacience of Iob his cattel were driuen away his houses consumed with fire Iob. 1.21 his children slaine his body striken with a scurffe his wife loathed him and his freinds forsooke him And yet in all these miseries he fretted not but pacientlye susteining his aduersity The Lorde said he hath geuen the Lord hath taken it blessed be the name of the lord And again Iob. 13. i5 though he slay me yet wil I trust in him What are wee then that are neither thankfull for riches nor for health nor for our pleasures nor in the aboundance of all thinges which abuse the good giftes of God to dishonor him who hath geuen them vnto vs. The earth is the Lords and all that therein is the worlde and they that dwell therein He openeth his hande and filleth all thinges liuing with his blessing Psa 89.11 Ps 145.16 Ia. 1.17 Col. 2.3 Let vs looke vp into the heauens There is GOD the Father of lights from whom euery good and perfect gift commeth There is our redeemer Iesus Christ in whome are hid all the treasures of wisedome and knowledge When we see how mercifully and aboundantlye the Lorde hath dealt with vs in thinges concerning this life Let vs consider with our selues howe many good men and faithfull seruaunts of GOD lacke the same and haue not receaued these blessings in such measure as wee In all these thinges GOD speaketh vnto vs and sheweth that hee is the giuer and that we haue them at his handes and therefore that we vse them well and not be vnthankfull 244 We must not hide our talent in the grounde WHen we shall attaine vnto the light of the trueth through the might of Gods spirit in any acceptable measure we must not holde fast this treasure as it were lockt vp in a chest But we must communicat the graces of God vnto others doe the best we can to draw on the miserable ignorant people to the seruice of god and to cary about with vs the doctrin to publish it to all men when as it is cōmitted vnto vs as a treasure to bestow the gift which we haue receaued vpon our neighbours according to that measure of faith which GOD hath geuen vs. 1. Pe. 4. i0 Psal 119.171.172 Wee must not neglect those whom we might winne but we must gather as much company to the Lord as we can For we shal not need to feare that our blessing shal be diminished as the case stādeth in an earthly inheritaunce Ro. 14.29 the which when it is deuided into many partes euery one hath but a little For as for the heauenly inheritaunce we are very well assured that we lose nothing neither diminish any part of our right when we draw many of our neighbors yea an infinite multitude they al do encrease our glory and ioy When God calleth vs vnto him he goeth not to worke by portions as things either encrease or decrease in this worlde but we shall haue so much that as I said before our saluation shall bee so much the more encreased and our glory augmented when we haue gathered a multitude to our God 245 How Sathan hath bewitched the Papists THe Diuell hath bene no lesse enuious and hath no lesse preuailed in these latter daies then hee hath done in times past For now also hath he made many men to set forth the imaginations of their owne heartes and hath bewitched many to followe their damnable waies whereby the way of truth is blasphemed and for their owne traditions he hath made the word of the Lorde Iesus to be of none effect this work hath he wroght as we may see among the Papistes For whereas Christ hath taught vs to worshippe in spirit and trueth to drinke the wine in the sacrament of his body and bloude Io. 4.23 Ma. 26.27 1. Cor. 14.19 1. Cor. 10 27. Heb. 13.3 to praye in a knowne tongue to eate of any meats without scruple of conscience to vse holy matrimony in all estates as a remedy against sinne yet as though Christ were no prophet vnto vs they haue abrogated these his lawes and made other contrary of their owne This our eies haue seene and our eares haue heard and whether they wil or no they must needes confesse it Yet notwithstanding they flatter themselues in a maruelous madnesse and doing all thing contrary to the Lord Iesu they say still they cannot erre but they shall one day see and know that Christ is the onely Prophet of the newe testament and blessed be the Lorde who hath made vs this day to beleeue it and while yet the day of health and acceptable time is to hearken onelye vnto him and refuse all the vaine inuentions of men 246 The doctrine of the Papistes repugnant to the scriptures WE are taught by the Scriptures that Christ is ascended into heauen and sitteth on the right hand of GOD the father and from thence and no place els Col 3.1 he shall come to iudge the quick and the dead yet contrary to this article of our faith and contrary to the nature of Christs humanity if we beeleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a thousand places at once the church of Rome wil pronounce vs detestable heretickes The scripture teacheth that we haue redemptiō and iustification by faith in Christs bloud onely without the helpe of our owne vertues and good workes For S. Paule saith Ro. 3.18 Therefore wee gather that a man is iustified by faithe without the deeds of the Law And to the Ep. Ye are iustified by grace Eph 2.8.9 and that not of your selues it is the gifte of God not of woorkes leaste any man should bost And yet if we beleue not that our workes do help vs to our iustification and remission of sins the papists wil condemne vs as heretiks The Scriptures sayth Thou shalt make thee no
it first I had no purpose nor entent that it should at any time come so publikely vnto thy handes Other excuses I could alleadge which if thou knewest would seeme I doubt not very reasonable vnto thee Notwithstanding to auoyde offence asmuch as I can and to the ende this might bee noe hinderance to thy godly desire I thought good to annexe this table whereby thou maist easily finde the principall matters comprehended in this booke And so brotherly entreating thee with zâ—â—le and diligence to accept and profite in the one and charitably to beare with the other I hartily commend thee vnto the Lord. Thine in Christ Io. Fr. A table necessarily describing in vvhat sentence or doctrin the principall matters conteyned in this booke may easily be found A Affliction IF we will followe Christ we must suffer affliction pag. 6. The Godly are ioyfull in affliction pag. 182 Afflictions come by the prouidence of God pag. 183. 184. Afflictions be the rods of God to the iust pag. 185 Afflictions come for diuers causes pag. 187 Patience ouercoÌ„meth afflictions pag. 188 The patience of the faithfull is tryed by Afflictions pag. 190 Anger Anger is to be auoyded with hatred and enuie pag. 69 Angry wordes and thoughtes forbidden pag. 70 Of anger and the effects therof pag. 74 Apostles Succession is nothing without the doctrine of the Apostles pag. 281 B Baptisme Of Baptisme pag. 325 Fruitefull doctrines concerning Baptisme pag. 326 The grace of regeneration figured in Baptisme pag. 328 VVhen Baptisme was ordeyned pag. 330 Papisticall vntruethes concerning Baptisme pag. 331 VVhy we are baptised and eate the supper pag. 332 Binde seeke Remit Bodie and Bloud How the true bodie of Christ must be receaued pag. 335. 337 The wicked doe not eate the bodie of Christ pag. 350 How the bodie bloud of Christ is truly receaued pag. 337 C Chance Nothing commeth by chance or fortune pag. 203 Christ. Chist is the true shepheard pag. 14 Christ the onely mediator why so called pag. 17 Iesus Christe must sanctifie our prayers pag. 16 Faith in Christ pag. 134 Christ hath freed vs from the law pag. 145 The spirite of Christ dwelleth in Christians pag. 155 The fruite of our coÌ„munion with the death of Christ pag. 159 Of Christ his person and office his priesthood and kingdome pag. 227 How we ought to knowe and coÌ„fesse Christ pag. 228 Christ is the liuely image of the Father pag. 230 VVhy our Sauiour Christ came in the flesh pag. 232 Faith in Christ the meane of our saluation pag. 233 VVe are iustified by the grace of God in Christ and not by woorkes pag. 236 Prayers to Saints is repugnant to the mediatorship of Christ pag. 274 Christ is the only intercessor with the Father pag. 277 The Papists will haue Christ to be in part a Sauiour pag. 278 Contrarietie betweene the religion of Christ and the Pope pag. 280 The right applying of Christes sufferinges and sacramentes to our benefitte pag. 323 Of the presence of Christ in the supper pag. 344 Christe feedeth vs with his substance pag. 346 Of the second comming of Chrst pag. 360 Christ is the Apostle of our profession pag. 363 Christian The libertie of a true Christian pag. 151 The first point of a true Christian pag. 152 A true Christian is partly vnder the lawe and partly vnder grace pag. 154 Christians must be constant pag. 157 The dutie of Christians pag. 158 Three markes of a Christian souldier pag. 369 A note to know a true Christian pag. 153 Church The description of the inuisible Church and visible pag. 285 The Church may erre pag. 287 The name of the Church abused by wolues pag. 288 Commaundement The exposition of the 6. commandement pag. 67 Of the 7. Commandement pag. 76 Of the 8. Commandement pag. 88 Of the 9. Commandement pag. 103 Of the last Commandement pag. 115 Concupiscence Concupiscence restrayned by the Papistes pag. 222 Concupiscence without consent is sinne pag. 125 Conscience Faith and a good conscience the armour of the faithfull pag. 8 Couet and couetousnesse What is meant by the worde Couet pag. 116 Against Couetousnes vsury pag. 94 D. Die To be partakers of the life of Iesus Christ wee must first suffer with him pag. 191 Deedes In euill deedes left vndone and in good deedes done we may be deceiued pag. 127 Diuell seeke Sathan Doctrine The doctrine of freewill is an arrogant doctrine pag. 251. 253 False doctrine concerning inuocation pag. 276 VVith what doctrine ministers must be furnished pag. 303 The agreement of the Popish doctrine with the Apostles pag. 351 E Egypt VVhat signifieth the deliuerance out of Egypt pag. 31 Enuie looke anger Essence The vnitie of Essence is not taken away by the distinction of persons pag. 219 F Faith and faithfull Faith is a pretious treasure pag. 8 The meanes to enioy faith alwais pag. 9 Faith is not without prayer pag. 10 Faith it is that iustifieth pag. 23 Through Faith our sinnes are forgiuen pag. 215 How Faith doth iustifie pag. 237 Faith doeth iustifie 3. manner of wayes pag. 244 Faith is the meanes whereby remission of sinne is promised pag. 176 The meaning of being iustified by Faith pag. 246 Of free iustification by Faith with out workes pag. 249 Diuers kindes of Faith pag. 271 Faith is the mouth of the soule whereby Christ is eaten pag. 342 VVe must haue an assured faith and a contented minde pag. 101 The faithfull are surely setled in Gods prouidence pag. 211 The Faithfull are better contented with a little then the vngodly with great aboundance pag. 366 Faultinesse Three degrees of Faultinesse in sinne without the act pag. 170 Fauour The Fauour of God the fountaine of consolation pag. 212 Flesh There dwelleth no goodnesse in our flesh pag. 380 The Flesh lusteth contrarie to the spirite pag. 382 Fornication Fornication is forbidden pag. 77 Freewill looke Will. G. God Of the true knowledg of God pag. 216 God hath not elected euery one pag. 4 The godhead and power of God are seene and howe pag. 217 God is the creator of all thinges pag. 222 Gods grace is the onely stay and repayrer of all thinges pag. 221 Of the true worshippe of God pag. 30 We must worshippe God alone pag. 33 We must worshippe God according to his worde pag. 39 God and not Images is to be worshipped pag. 37 God defendeth those that are his pag. 7 The foundation of God abideth sure pag. 136 God will try and proue our hearts pag. 138 The word of God abideth for euer pag. 139 There is no change in God pag. 146 We are assured of the fauour of god pag. 149 God is not the author of sin pag. 161. 163 God hath his elect in al countries pag. 136 The will of God is alwayes iust although wee se not the reason thereof pag. 214 All muste bee forsaken for Gods sake pag. 193 Godly and vngodly The prouidence of God encreaseth the pacience of the godly
hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth 〈◊〉 fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with 〈◊〉 which is nothing else but to 〈◊〉 sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in 〈◊〉 owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without 〈◊〉 desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and 〈◊〉 euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.
the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacramēt must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and benefits together with al the fruits of our redēption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So whē we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation
therefore vseth the wordes indifferently as beeing of one meaning Therefore by Christes owne wordes to beleeue in Christ is to eate Christ 230 Of the presence of Christ in the supper CHrist our Lord is indued with a true and natural humane body the truth substance wherof is not taken away by the glorificatiō thereof after the resurrection as the holy scriptures and the articles of our faith do plainly declare Ph. 2.7 Heb. 2.17 for they teach vs in expresse words that there is a diuine and humane nature of Christ to be acknowledged and confessed in one and the same person so that there bee no confusion made of the diuine humane natures of Christ neither of them taken away of vs For although Christ were then in heauen when hee liued vpon the earth and was in this life Io. 5.17 and now also when he is gone vp into heauen Ma. 28.29 Io. 14.18 is neuerthelesse present with the faithfull vntill the end of the world yet the scriptures teach vs that thereby it is not to be concluded that the humane nature was then corporally in heauen when it was fastned vpon the crosse no more then it is now present vpon the earth when it is in heauen also that the vnity of person remayned vndeuided because that the property of the natures remaining cānot seuere or part the same In the meane season it is known to al the faithfull that Christ together and vnseparable true God and man suffered in that part in that which he was subiect vnto suffering that is in his flesh and bloud and that he suffered nothing in that parte in which he could not suffer as namely in spirit or deity Notwithstanding because of the abiding properties of 2. natures yet no man saith that Christ is deuided into 2. persons althought therefore Christ verye GOD and man remain in one and the same person It therefore followeth not that the body of Christ aswell as the diuinity is in this earth and in al places for the humane nature reteyneth his property in Christ therefore he is not corporally in or with the bread yet neuertheles we haue not a supper without Christ For the same Christ which is corporally at the right hand of God and according to his humane nature is not present in this earth Act. 1.11 Mat. 26.11 the very same Christ wholly as the true son of righteousnesse is present in the supper by his spirit power life working I meane in the congregation of the faithful in their harts which celebrate receaue the supper with true faith 231 Christ feedeth vs with his substance OVr Lord Iesus Christ did not onely become mortall man like vnto vs in all things sinne only except to be a brother in deed to al thē that ioyne themselues to him in faith but also he norisheth vs with his substaunce he is our head Heb. 4.15 Io 8.55 Eph. 2.22 4.15 and we must draw our life from him through the vertue of the holy ghost He hath geuen vs a witnesse heereof in his holy supper which we haue as a most certaine pledge and therefore as often as we come to this table wee ought to be confirmed in this that our lorde Iesus Christ is made one with vs and that we can neuer be separated from him That if he be rich we shal not need to feare pouerty if he be strong we shal not need to feare weakenes if he bee the righteousnes of God we shal not need to feare our sins if he be the wisdome of God 1. Cor. 1.30 24. 2.7 we may boldly come vnto him to be made new creatures Moreouer our Lord Iesus Christ doth witnesse that he receiueth vs to him and will haue vs fed with his owne substance and therefore let vs bewarre that we come not to this table vnlesse wee haue this remembraunce whereof the Apostle speaketh the second to Tim. 2. For first of al this is required that we be instructed in the worde And yet it is not enough for vs to be instructed but it must be forcible in vs and wee must consider that if we come to it daily it is a study to exercise our selus with all the daies of our life let vs take diligent heed that we present not our selus to receaue the supper of our lord Iesus Christ vnlesse we haue this before our eyes Ma. 11.19 17.30.31 c. that is vnles we behold the sonne of God which made himself vtterly of no reputation for vs suffered most shamefull reproch and that he went down euen to the lowest and bottomlesse pit of damnation and frō thence was exalted into glory that in the end we might be receaued with him 232 Against the reall presence in the Sacrament OVr Lorde Iesus Christ in his last supper gaue bread vnto his disciples and bread he himself did eate and not his owne body For the eating of Christs body hath a promise of remission of sinnes Christ eating the sacrament had no remission of sins therefore Christ did not eate his owne body Furthermore we are taught in the scripture that Christ is risen ascended into heauen Ma. 26.28 Ma. 28.6 Luk. 24.6 and sitteth on the right hand of the father all the which is spoken of his natural body therefore it is not on earth included in the sacrament I came out from the father saith Christ came into the worlde againe I leaue the world and go to the father the which comming and going he ment of his naturall body Io. 16 28 therefore it is not now in the world One selfe same nature receaueth not in it selfe any thing that is contrary to it selfe but the bodye of Christ is an humane nature distinct from the deity and is a proper nature of it selfe therefore it cannot receaue any thing that is contrary to that nature and varieth from it self But bodily to be present bodily to be absēt to be on earth and to be in heauen Act. 3.21 all at one present time be things contrary to the property of an human nature therefore it cannot be said of the humane body of Christ that the selfe same body is both in heauen and also in earth at one instant either visiblye or inuisibly 233 The wicked do not eate the body of Christ THe Doctors and teachers of the Romish church among other their blasphemous errors and peruerse doctrines do striue for and perswade men to that carnall eating in the sacrament with which as they themselues confesse damnation may be ioyned For they directly against Christs owne words do affirm that the very wicked men and horrible sinners as Iudas and such like doe eate in the sacrament the very reall and naturall body of Christ as fullye as Peter or any other sainct of God or other faithfull Christian hath done or doth The which doctrine of theirs as it is reprochful to the body bloud of
grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our