pag. 200 The vngodly are not content with their aboundance pag. 366 Gospell The Gospell a necessary witnesse of our saluation pag. 18 We are called by the gospell pag. 18 The dignity of the gospell pag. 133 The Gospell encourageth to godlinesse pag. 134 Of the Gospell and howe it must be preached pag. 306 Grace Wee cannot deserue grace by our workes pag. 239 Grace election vocation c. pag. 267 The first steppe to Gods grace is to confesse our sinne pag. 165 Ground We must not hide our talent vnder the ground .. pag. 372 I Idolatrie Idolatry is enemie to the true seruice of God pag. 36 Images Images are forbidden in the law of God pag. 34 Iniquitie How God doth visitte the iniquities of the fathers vpon the children pag. 40 Iustification The Papists cannot be perswaded of free iustification pag. 2â—3 L Lawe The end of the Lawe pag. 20 The vse of the Law pag. 24 The law and the gospell pag. 25. 26 Difference between the lawe and the Gospell pag. 27 Of the 2 Table of the Law pag. 61 No man fulfilleth the law throughly pag. 128 No man iustified by the deedes of the Law pag. 131 Lyer Against slaunderers and lyers pag. 107 Loue Loue is a token of adoption pag. 12 Loue the fruit of faith pag. 21 Lust seeke Coucupiscence M Magistrates Of Magistrates and how we must obey them pag. 65 Malice seeke Anger Man and meanes Of the fall of man pag. 224 The first meanes that man had to be deliuered pag. 225 The second meanes pag. 226 Mariage and Maried folke Of Mariage and why it was instituted pag. 82 The Papistes opinion concerning Mariage pag. 84 Of Maried solkes pag. 80 Merit and deserue We cannot merit gods fauor pag. 15 Ministers What Ministers ought to bee in the Church pag. 290 The title of the Ministerie pag. 291 What euerye Minister ought to preache pag. 296 The office of Ministers and how men ought to behaue themselues towards them pag. 298 The calling of the Ministerie pag. 302 The true duty of the Ministers of the Gospel pag. 294 Diuersitie of giftes among Ministers pag. 305 Murther seeke Anger N Name We must not take the name of God in vaine pag. 43 The name of God muste bee vsed with reuerence pag. 44 Nature Wee are vtterly blind by Nature pag. 354 Neighbour What is ment by the word Neighbour pag. 118 We must apply our thoughts delits and desires to profit our Neighbour pag. 120 Negligence Gods election must not be a cause of Negligence pag. 5 O Obey Wee muste obey our Superiours and Magistrates pag. 63 Originall sinne What ought to bee considered in originall sinne pag. 168 Originall sinne Looke Sinne. P Papists Pope and Popishe The blasphemy of the Papists coÌ„cerning sinne pag. 171 The doctrine of the Papists repugnant to the scriptures pag. 374 Pastor A right image of a godly Pastor pag. 254 Pacience True pacience what it is pag. 197 Pacience is a great vertue pag. 196 The Prouidence of God encreaseth the pacience of the godly pag. 198 Power Wee haue no power of our selues to serue God pag. 137 Prayer Prayer is a proofe of faith pag. 10 How the way is opened for vs to pray pag. 143 Preach and Preacher seeke Minister and Gospell Prouidence The Prouidence of God pag. 202 The prouidence of God is a great secret pag. 199 Gods prouidence is ouer all pag. 200 Nothing commeth by fortune but by Gods prouidence pag. 203. 208 God by his prouidence preserueth all pag. 205 The right considering of Gods prouidence pag. 206 The Prouidence of God is not only generall pag. 209 R Reall Against the reall presence in the Sacrament pag. 348 Redemption The price of our redemption pag. 12 The end of our redemption pag. 13 Remission and Remit Foure thinges that concurre in remission of sinnes pag. 178 No remission but in Christ pag. 272 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteyning sinnes pag. 377 Repentance What repentance is pag. 308 Repentance is necessarie to make pure the conscience pag. 310 Repentance is the gift of God pag. 312 How we ought to repent pag. 313 The qualities of Repentance pag. 314 Riches Of Riches and how they hurt pag. 97 Howe Riches ought to be vsed pag. 99 S Saboth Of the Saboth day pag. 51 The spirituall Saboth pag. 53 The ceremonious vse of the Saboth pag. 55 The end of the Saboth pag. 57 Howe we ought to profite by the Saboth pag. 59 Sacraments Of Sacraments and what a sacrament is pag. 316 A Sacrament consisteth of three parts pag. 318 The beginning of sacramentes is from God pag. 320 why sacraments were ordeined pag. 321 How many sacraments ther be pag. 325 Saincts Of prayer to Saincts pag. 274 Saluation The foundation of our saluation pag. 1 The cause of our saluation is the mercy of God pag. 2 Saluation commeth by faith pag. 241 Sathan Sathan a continual enemy to them that feare God pag. 6 How Sathan hath bewitched the Papists pag. 373 Scripture It is not sufficient to reade the Scripture pag. 140 The Scripture is profitable pag. 141 The Scripture is deuinly inspired pag. 142 The Scriptures must be read with reuerence pag. 143 The drift of the scriptures pag. 149 Season It is not for vs to know the times and Seasons pag. 358 Sinne. Sinne doth possesse our whole nature pag. 181 God is not the author of Sinne. pag. 161. 163. 164. The first step to the grace of God is to confesse our Sinnes pag. 166 Sinne is not of Gods creation but of the deuils procurement pag. 167 What ought to be considered in originall Sinne. pag. 168 The blasphemy of Papistes concerning Sinne pag. 171 Sinne doeth bring death with it pag. 173 Wee must confesse our Sinnes to God pag. 174 Through faith our Sinnes are forgiuen pag. 215 The meanes wherby remission of Sinnes is promised pag. 176 Foure thinges that concur in remission of Sinne. pag. 178 Of binding and loosing of reâ—eyning and remitting Sinne. pag. 377 Slaunderer Against Saunderers and lyers pag. 105 VVe must not vphold the Slaunderer pag. 117 Sobrietie Christians must be continent sober chast and modest pag. 158 Soule Faith is the mouth of the Soule whereby Christ is eaten pag. 342 Souldier Three markes of a Christian Souldier pag. 369 Spirite The spirite of Christ dwelleth in Christians pag. 155 The Spirite of faith is the Spirite of loue pag. 22 The Spirite striueth contrarie to the flesh pag. 382 Stealing Diuerse sorte of stealing pag. 90 Succession Succession is nothing without the doctrine of the Apostles pag. 281 Succession proueth nothing pag. 283 Superior looke Maiestrates Supper Of the Lordes Supper pag. 334 The right vse and meaning of the Lordes Supper pag. 22â— Swearing VVe must not sweare at all pag. 46 Swearing must bee vtterly excluded pag. 49 T Table Howe we ought to be prepared to the Table of the Lorde pag. 341 Of the
lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
seconde Table of the lawe pag. 61 Talent VVe must not hide our Talent vnder the grounde pag. 372. Tribulation Tribulation bringeth foorth patience pag. 194 Tribulation Seeke affliction Time looke Season V Vnitie The Vnitie of essence is not taken away by the distinction of persons pag. 219 Vertue and Vice We can neither attaine vertue nor vice by our freewill pag. 254 The worde of God is a great vertue pag. 356 Vocation Vocation after purpose pag. 269 Vsurie seeke couetousnesse VV. Will. The VVill of God must bee our direction pag. 135 147 Our will is vtterly blinde til God hath changed vs. pag. 257 Of Freewill pag. 250 The doctrine of Freewill is an arrogant doctrine pag. 251 The doctrine of Freewill is blasphemous pag. 253 Opinion of Freewill is vnthankefulnesse pag. 255 We can neither attaine vertue nor eschue vice by our owne Freewill pag. 254 Man hath no freewill to do good pag. 258. 260 Freewill ouerthrowen pag. 179. 265 Freewill and the lawe without grace can doe nothing pag. 262 Freewill highly extolled of the Papistes pag. 264 Wisedome The perfection of wisedome pag. 10 The feare of God is true wisdom pag. 364 Witnesse Of true and false witnesses pag. 109 VVhat it is to beare false witnesse pag. 104 Worde The word of God abideth for euer pag. 131 VVe must worshippe God according to his worde pag. 39 Popish satisfactions are not warranted by Gods worde pag. 179 The worde of God is a great vertue pag. 356 The cause why the worde of God is despised pag. 357 Wrong VVee must absteine from wrong and iniurie pag. 72 Against wronge and oppression pag. 92 FINIS FRVITFVL INstructions and necessary doctrines meete to edify in the feare of God 1 The foundation of our saluation THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians Eph. 2.8 Col. 1.19 that wee are saued by faith For we know not that God is our father we knowe not that we are reconciled to him but onelye by the preaching of Faith whereby we lay holde on the promises of the gospell and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ And thus we attain to the possession of our saluation by faith and yet there is none that giueth vs faithe but God onelie Phil. 1 29. the reason wherfore he giueth it vnto vs is this because it hath pleased him to chose vs before we were made yea before the worlde it selfe wa◠made as the Apostle sheweth in the firste vnto the Ephesians In which place vers 3.4 1. Pet. 1.2 he setteth that before vs which is or ought to be most familiar and knowne vnto vs as namelie that God hath made vs pertakers of heauenly blessings in Christ Iesus and that forgeuing vs our sinnes he sheweth that we are acceptable vnto him and that hee hath taken vs to bee hys children 2 The cause of our saluation is the mercie of God IN the saluation of the godlie there is nothing to be sought for aboue the goodnesse of God For seeing we are all comprehended in this race of Adam whiche hath nothing in it but corruption and sinfulnesse and therefore wholly subiect vnto Sathā what goodnesse is it that God canne finde in vs And what can hee fores◠in vs but onlye sinne Eph. 2.3 So that is is certaine that God doeth not choose men to take them into the number of his children because hee foresaw them to be better then those whiche he forsooke and reiected Deu. 4.37 7 8 Psal 44.3 Io. 15.16 Act. 13.48 but it muste needes be that his goodnes and mercie bare the cheefest swaie herein without any other consideration Of his owne free mercie and grace of his owne will in Christ his sonne he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust Before the children were borne and when theye had neither done good nor euill that the purpose of God might remain according to election not by workes Ro 9.11.12 but by him that calleth it was saide vnto her The elder shall serue the younger Hee hath chosen vs in himself Eph. 1 4.5 1. Pet. 1.2 before the foūdation of the world was laid that we should be holie without blame before him in loue c. Seing then that the mercy grace of God do go before election as the cheefest cause thereof it is manifest that all the works of the Law and deserts whatsoeuer are excluded Iam. 3.8 Mat 3.9 whether they go before faith or followe after The Lorde your God is God of gods and Lorde of Lordes Deu. 10 17. Act. 10.34 Iob. 34.9 Eph. 6.9 a greate God mighty and terrible which accepteth no persons nor taketh reward Howe much lesse to him that accepteth not the persons of Princes and regardeth not the rich more then the poore for they be al the workes of his hāds 3 God hath not elected euery one THe Lord is debtor vnto no mā It is of his free mercye whatsoeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie Ex. 33.19 and I wil haue compassion on whom I wil haue cōpassion In the which wordes he noteth the highest cause of bestowing grace namelie his voluntary decree and withall hee insinuateth that hee hath appointed his mercy peculierlie for certaine and yet God in reiecting whom he will is not onelye without blame but also wonderful in his wisdome and iustice Ro. 9.17 Ro. 9.21 Hath not the potter power of the claye to make of the same lumpe one vessel to honour and another to dishonour The causes of reprobation are hidde in the eternall and vnsearchable counsel of God the righteousnesse whereof we ought rather to worship thē curiously to seeke after Whatsoeuer is in any creature it is the ministerie of the power of God The faithfull being vessels of mercie are made instruments to set forth the mercy of the Lorde and the reprobate being vessels of wrath are predestinate to shewe forth the iudgements of God and both the one and the other to his euerlasting glorie 4 Gods election muste not bee a cause of negligence IF God hath bestowed any grace vppon vs and hath assured vs of our saluation in Christ by meanes of his holye spirit yet must wee not thereby take occasion to be secure and negligent Eph. 2.10 1. Pet. 1.13 14.15 1. Thes 4.7 Tit. 2.11 12. but rather bee stirred so much the more earnestly to walke in holinesse and to attaine vnto that whereunto God calleth vs. And although it consisteth not in any mortal mans power to disapoint the councel which God hath established from aboue yet if wee be carelesse we do asmuch as lieth in vs to make of none effect the purpose of God 5 Sathan is a continuall enemie to them that feare God IT
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
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