Fruitful Instructions and Necessary Doctrines, Part 213 – Part 227
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 vntounto the Lorde, and he will hauehave mercy vponupon him. Here we ſee, to whom forgiuenes of ſinnes, & the merciemercy of God belongeth: as namely to the penitent ſinners, to thoſe yt leaue ſinne, & imbrace godlineſſe: to thoſe that forſake their owne waies and imaginations, and turne vntounto 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 hauehave nothing to doe with the merciemercy of God: and though Ieſus Chriſt had ſuffered an hundred deathes (which could not be) yet ſhall no vnpenitent ſinner, hauehave remiſſion of ſinnes by his death, nor any other benefites of his paſſion, for they belong onelyonly to his Church, and choſen people here vponupon 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 merciemercy,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 hauehave peace although I walke according to the ſtubborneneſſe of my owne heart, thus adding drunkenneſſe to thirſt, the Lorde will not be mercifull vntounto him, but then the wrath of the Lord, and his iealouſie ſhall ſmoke againſt that man, & eueryevery curſe that is written in this booke, ſhal light vpō him.
214 Of Sacraments, and what a Sacrament is.
THE Lorde hath added vntounto 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 ye 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 vsus from our ſinnes, regenerateth, and reneweth vsus, and adopteth or chuſeth vsus as ſonnes, and receaueth vsus vntounto the partaking and fellowſhip of all good thinges, which of vsus 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 vntounto the old Fathers from the beginning of the worlde:) is nowe exhibited or giuen of God vntounto the Church of Chriſt, I meane Chriſt our Lorde, who truely gaue his fleſh and bloud vntounto death to redeeme vsus, & with his fleſh & bloud to nouriſh vsus, vntounto 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 giuegive thankes vntounto him. The Sacraments are alſo to admoniſh vsus of our duties, that wee ſhould lead our liues in true godlines & brotherly louelove, & 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 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 vsus vponupon 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 vsus: 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 yt was ſhed vponupon the croſſe. Wherefore good chriſtians in receuing ye ſacramēt, muſt not hauehave ſo much regard to the ſigne, as to the ſpiritual thing it ſelf, for which ye 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 vsus 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 ye traditions of men.Eſay. 29.13. The ſacraments were not ſo ordeyned by God, that afterwarde he would hauehave 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, vntounto 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 louelove 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 vsus a bleſſed exerciſe whereby we call to our remembrance the benefite of our redemption in Chriſt, and yeelde vntounto him moſte harty praiſe and thanks for the ſame,Luk. 22.19. 1. Cor. 11.26. according as Chriſt teacheth vsus 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 louelove vnity and concorde among our ſelues. For the which cauſe Saint Paule when he exhorted the Epheſ. to vnitye and louelove,Eph. 4.5. among other things hee addeth, we hauehave 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 vntounto vsus and beſtow vpō vsus 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 vntounto vsus 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 eueryevery one muſt on his own behalf ioyne himſelfe to Chriſt and conclude, it is for him yt 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 eueryevery man is baptiſed ſeuerally in his owne behalf, to the end that eueryevery one of vsus may apply it particulerly vntounto 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, eueryevery man taketh his owne portion, to ſhewe vsus that our Lord Ieſus Chriſt is communicated vntounto vsus, yea euen to eueryevery one of vsus. For when we once know ye the thing which was done for the redemption of the whole worlde, pertaineth to eueryevery one of vsus ſeuerallye; it behoueth eueryevery one of vsus 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 vntounto vsus. For it is a common doctrine in the holy ſcriptures, that GOD ſo loued the world, that he ſpared not his onelyonly ſonne, but gaue him to death for vsus:Io. 3.16 and alſo that our Lorde Ieſus Chriſt, at ſuch time as we wer his deadly enemies, did confirme a maruelous louelove towards vsus, in that he offered himſelf in ſacrifice to make attonement betwen God and vsus, and to do away al our ſins, as they might no more come to accompt. This is the warrant of our ſaluation.
219 How many Sacraments there bee, and firſte of Baptiſme.
THere be but two ſacraments in ye Church of Chriſt, which be common to al men, and which Chriſt him ſelfe ordayned for the faithfull, Baptiſme and the ſupper of the Lord. Baptiſme is vntounto vsus an entrye into the church: for it witneſſeth vntounto vsus that whereas we were before ſtraungers from God,Ro, 6.4. Eph. 3. he doth now receaue vsus in to his family. Baptiſme ſtandeth in two pointes, firſt our Lord repreſenteth vntounto vsus therein, the remiſſion of our ſinnes, ſecondly, our regeneration. The remiſſion of ſinnes, is a manner of waſhing, whereby our ſoules are clenſed from their filthines euen as the filth of our bodie is waſhed away with water. And becauſe the beginning of our regeneration ſtandeth in the mortification of our nature,Ro. 6.3 & the end that we become new creatures through the ſpirit of God therefore the water is powred vppon vsus, to ſignifie that we are deade and buried, and that in ſuch ſorte, that our riſing againe into a newe life, is therewithall figured in that, that the powring of water is but a thing of a very ſhort continuance, and not ordeined to drown vsus withal. The water doth not clenſe our ſoules,1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Chriſt onelyonly which was ſhedde that all our filthe might be wiped away, and that wee might be counted pure and without ſpotte euen before God: yt which thing then taketh effect in vsus, when our cō ſciēces be ſprincled therwith by gods holy ſpirit, but the ſacrament doth teſtify and declare it vntounto vsus.
220 Fruitful doctrin cōcerning baptiſme
BAptiſme is not onelye a ſign… whereby we be conſecrated chriſtians, but by faith and the operation of the holy Ghoſte, wee do put on Chriſt as a garment, that is, that we hauehave him ſo faſtned and appropriated to vsus, that he is ours,Gal. 3.27. and we his and that he hideth and couereth our nakedneſſe according as Saint Paul ſaith; As many as are baptiſed hauehave put on Chriſt. Baptiſme is to Chriſtians the fountaine of life, whereby our ſinnes are waſhed away. So ſaith Peter. Let eueryevery one of you bee baptiſed in the name of Ieſus for the remiſſion of ſinnes. And Ananias vntounto S. Paule,Act 2.38. Ariſe and be baptiſed and waſh away thy ſinnes, Yet doe we not attribute the operation heereof to the water, or outward element,Act. 22. i6. but to the might of Gods worde, and the power of the holye Ghoſte working in vsus by Faith.
The Sacrament of Baptiſme is moreouer,Eph 2.3. as it were the wombe of the church of Chriſt, where we are new borne, and become of the children of wrath, the children of God, and prepared by this our ſecond birthe to enter into the kingdome of God.
Vnleſſe you be borne againe (ſayth Chriſt) by water and the holy Ghoſte,Io. 3.5. you cannot enter into the kingdom of heauen.
And Saint Paule ſaith, Not by the workes of righteouſneſſe, which wee had done,Tit. 3.5. but according to his mercy he ſaued vsus by the waſhing of the new birth, and the renuing of the holye Ghoſt. Furthermore, not onelyonly wee, but our ſeed alſo hath by Baptiſme the benefit of ſaluation, and therefore do we defend the baptiſing of infants againſt the wicked hereſye of the Anabaptiſtes,
221 The grace of regeneration figured in Baptiſme.
FOraſmuch as we be rude, GOD is not contented onelyonly to witneſſe to vsus by his goſpel, that we be waſhed and made cleane, in the bloud of our Lord Ieſus Chriſt: but alſo hee hath geuen vsus a figure thereof, ſo that whē wee bee baptiſed, it is aſmuch as if God had ſhewed before our eyes, that we of our ſelues bring nothing to him but vtter filthineſſe, and that it is his office to waſh vsus and make vsus cleane.1. Io. 1.7. Howbeit the ſaide waſhing conſiſteth not in the viſible water: For it were vnpoſſible that our ſoules ſhould be clenſed, by an earthlye and corruptible element. Yet notwithſtanding becauſe of our infirmity, it is requiſite for vsus to beginne at the water, that we may be lifted vp higher. For the ſigne that is offered to our eyes, ſerueth to leade vsus to the holye Ghoſt, to the ende we may know, how it is from him, that the power of baptiſme doth proceede. The manner of grace of the holy Ghoſt, which is obtained for vsus in being baptiſed, is the grace of regeneration, and renewment. Regeneration (or newe birth) importeth that we be borne againe,Io. 3.5. not that we come new againe out of our mothers wombes: but that God maketh vsus new creatures, by vouchſafing to print his Image in vsus. For what bring we with vsus, in that we be the children of Adam but all curſednes?Eph. 2.3. Pſ. 51.5. and therefore God muſt be faine to change vsus. And to the end we may know that there is nothing in vsus but naughtines, that we bee vtterly vntoward, that the thing which we call reaſon is but ſtarke folly, and that thing which is termed freewill, is but a curſed ſlauerie vntounto ſinne: to the intent we may know all this to condemne it, it is ſaid, that we muſt bee (as it were) newe againe, quite and cleane chaunged.
222 When baptiſme was ordained.
BAptiſme was ordained of Chriſt before the time of his reſurrection, then, when he ſent his diſciples into the whole world to preach the Goſpell. For Iohn together with the preaching of the Goſpell,Mar. 1.4.1. Mat. 3.11. Act. 2.38. & 19.4. Eph. 4.5. began to baptiſe: and he baptiſed with water, vntounto repentance and forgiuenes of ſinnes, and the Apoſtles afterwarde did baptiſe no otherwiſe. Wherefore there is but one baptiſme, as the holy ſcriptures do beare witnes, neither was Chriſt baptiſed with any other baptiſme then ours, and wee alſo are baptiſed with Chriſt with no other baptiſme then the baptiſme of Chriſt. Wherefore Chriſt after his reſurrection, did not ſo much ordaine, as repaire baptiſme, and ſhewed the manner of it vntounto his diſciples, as namely that they muſt baptiſe, and howe they muſt baptiſe. Go ye into all the world (ſaith he vntounto his diſciples) and preach the Goſpell to euerie creature,Mar. 16.15.16. he that ſhall beleeue, and be baptiſed, ſhall be ſaued, and he that wil not beleeue ſhall be damned. And againe,Mat. 28. all power (ſaith the Lord) is geuen vntounto me in heauen and earth.18.19.20. Goe therefore and teach all nations, baptizing them in the name of the father, the ſonne, and the holy ghoſt, teaching them to obſerue all thinges whatſoeuer I hauehave commanded you.
223 Papiſticall vntruthes, concerning baptiſme.
THe doctrine of the Church of Rome is, that baptiſme doth confer grace and waſh away our ſinnes, euen by the very waſhing onelyonly of the water, though there be no good motion of faith or beliefe, in the harte of him that is baptiſed. For thus they ſaye, that beſides the giuing of the outward ſigne, there is no good motion 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 vntounto eueryevery 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 vntounto vsus of Baptiſme, and of the ſupper of our Lord Ieſus Chriſt, it ſheweth vsus that it is not in vayne, that we are baptiſed with water. For becauſe God hath appointed that ſigne, and will hauehave vsus to vſe it: hee will ſurely make it auayleable, it ſhal be a good witnes to vsus, 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 vsus. For he is the author of it, his promiſe is ioyned thereunto,Mar. 16.16 and it is he onelyonly that can binde himſelfe vntounto vsus 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 vntounto vsus, that god wil nouriſh and refreſh vsus 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 vsus, 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 vsus in aſſurance that by the diſſtribution of his body and bloud, our ſoules are nouriſhed in the hope of life euerlaſting. His body is repreſē ted vntounto vsus 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 ye 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 vntounto his diſciples, cō manding them to eate and to drinke he ſaid: This is my body, this is my bloud &c. For it is an vſuall thing to giuegive vntounto the ſacramentall ſignes, the names of thoſe thinges which they do ſignify. As in this ſacrament, ye 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, ye paſſeouer, & other ſacrifices. And they are thus called, to the ende we ſhould not depend vponupon 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 vntounto heauen to the thinges ſignified, that is, to the body of Chriſt which was geuen for vsus, and to his bloud which was ſhed for vsus. 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 vponupon the croſſe, made meat vntounto vsus, to eternall life. For the body of Chriſt which was geuen for vsus, and his bloud that was ſhed for our ſinnes, is our life, or life is thereby purchaſed to vsus, and theſe do wee receaue by faith, ſo as thereby Chriſt doth liue in vsus, and we in him. In the ſupper of our Lord Ieſus Chriſt therefore, wee do not eate bread, and drinke wine onelyonly, 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 ye 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 vsus 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 vsus, hee that rayſed Chriſt from the dead, ſhall alſo quicken our mortall bodies, becauſe that his ſpirite, through Chriſt dwelleth in vsus. Furthermore as the bodie is ſayde to eate when it receaueth that ſuſtenance wherewith ye 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.