The New Covenant, Book 3 · Chapter 11
CHAP. XI. Of the fourth inward part of the Lords Supper.
THe laſt inward part of this Sacrament of the Supper remaineth, which is theaThe fourth inward part of the Supper is the faithful receiuer. faithfull and Chriſtian receiuer. As eueryevery Communicant ſenſibly and outwardly taketh the bread and wine giuen vntounto him: eating the bread & drinking the wine for the nouriſhment of his body: ſo the faithful receiuer apprehendeth and layeth hold on Chriſt by the hand of faith, and applyeth him particularly, that the feeling of his true vnion with Chriſt may daily be increaſed,bIoh. 1, 12. according to that ſaying, Ioh. 1. As many as receiued him, to them he gaue prerogatiue to be the Sonnes of God, euen to them that beleeue in his name. And 1 Cor. 10. The cup of bleſsing which we bleſſe, is it not the Communion of the blood of Chriſt? The bread which we breake, is it not the Communion of the bodye of Chriſt? Wherefore when we do faithfully and worthily take the bread and the cup into our hands, we muſt conſider that withall we take and receiue Ieſus Chriſt himſelfe offered vntounto vsus. When we eate the bread and drinke of the cup, and ſo apply them to our bodily vſes: we muſt conſider that we apply Chriſt Ieſus to our ſelues, euen to our ſoules particularly, that he is meate indeed, and that he is drink indeed vntounto vsus, if we bring with vsus the hand of faith. For faith is likecFaith is like the mouth of a veſſell. the mouth of a veſſell: if you poure liquor vponupon it all the day long, vnleſſe the mouth of the veſſell be open to receiue it, the water is ſpilt on the ground, and the veſſell remaineth empty: ſo may a man come to the Lords Table eueryevery month, receiuing the bread and wine that repreſent whole Chriſt, yet except he bring with him faith, which is the mouth of the ſoule, he receiueth not Chriſt vntounto a ſpirituall life, to be his righteouſneſſe and ſanctification. And this is the reaſon why we receiue a little portion and a ſmal quantity as well of bread as wine,dConcil Nicen. ex Biblie. vatican. becauſe the end of our eating and drinking ſerueth for the ſanctification of the Spirit, not for the filling of the body.
Now let vsus ſee what vſes are offered to our conſideration, Vſe 1 in the meditation of this truth. Firſt, ſeeing onelyonly the faithfull are partakers of the things ſignified in this Sacrament▪ we ſee all do not receiue alike, there is a difference to bee made among receiuers. But as they which ſnatch after the leaues of the tree, and let go the fruite, want the profite of their labours: ſo is it among many men in this world, who take the ſigne of Chriſt, but let go Chriſt. Now as Moſes intreating of thingseLeuit. 11, 4. cleane and vncleane, noteth out foure ſorts of beaſts, ſome onelyonly chew the cud, and ſome onelyonly diuide the hoofe, ſome neither chew the cud nor diuide the hoofe, & ſome both chew the cud and diuide the hoofe: or, as in the dayes of the Goſpell, ſome were circumciſed in heart not in fleſh, asfGal 2, …. Titus; ſome were circumciſed in the fleſh not in the heart, as Eſau, Iudas, and many others: ſome were circumciſed neither in fleſh nor in the Spirit,gEph 2, …. as the Gentiles: and ſome were circumciſed both in the fleſh and in the Spirit,hAct. 16, …. as Timothy: ſo there is a difference among receiuers,iFoure … o… receiuers ſome receiue Chriſt only ſpiritually, not ſacramē tally: ſome onelyonly ſacramentally, not ſpiritually: ſome neyther receiue him ſpiritually, nor ſacramentally: and ſome receiue him both ſpiritually and ſacramentally. Of theſe we wil ſpeake briefly and in order, as they hauehave beene propounded.
The ſpirituall eating is by faith, whereby we are made one with Chriſt, and partakers of his benefits without the Sacraments,kIoh. 6, 5…. whereof Chriſt ſpeaketh, Hee that eateth my fleſh and drinketh my blood, dwelleth in me and I in him. Thus to eate him, is to beleeue in him: and therefore hee vſeth theſe words,lIoh. 6, 2….…3 35. as being of one force to beleeue in him and to eate him: to drinke him, and to come vntounto him, This is the worke of God, that ye beleeue in him whom be hath ſent: I am that bread of life, he that commeth to me ſhall not hunger, and he that beleeueth in me ſhall neuer thirſt. Againe,mIoh. 6, … ▪ 40. Chriſt attributeth the ſame fruite & effect to them that beleeue in him, that he doth to them which eate his body and drinke his blood: therefore by eating and drinking he meaneth nothing but beleeuing. He that eateth my fleſh and drinketh my blood, hath eternall life: And in the 40. verſe of the ſame Chapter hee ſaith, This is the will of my Father, that eueryevery one that beleeueth in the Sonne, ſhould hauehave eternall life, and I will raiſe him vp at the laſt day. Heereby we may ſee that Chriſt attributeth the ſame to beleeuing, which in the other place he did to eating and drinking: ſo that the meaning of Chriſt is, that to beleeue in him is to eate him. And thus many receiue Chriſt, eating and drinking his body and blood, that neuer came to the Sacraments. Heere peraduenture ſome will obiect, Obiection. If this doctrine be true, then are the Sacraments needleſſe. For if we may eate Chriſt by ſaith ſpiritually without any vſe or comming to the Lords Supper, to what end ſerueth the Supper? Anſwere. It ſeemeth by this, to bee made void and ſuperfluous. God forbid: for the Sacraments are the holy ordinances of Chriſt by his bleſsing appointed for our helpe and benefit, ſo that the moſt perfect Chriſtians of the ſtrongeſt faith, hauehave need to ſeeke the ſtrength of faith againſt weakeneſſe and wauering in the promiſes of God.
Notwithſtanding we muſt confeſſe to the glory of God and the great comfort of many perſons, that the faithfull ſoule may and doth often feed vponupon Chriſt to ſaluation, beſide the vſe of the Sacrament. For the ſpirituall grace is not of neceſsity tyed to the outward ſignes, as if without them God cannot or doth not ſometimes beſtow the ſame. We ſee in the Acts of the Apoſtles,nAct. 10, 2, 44 Cornelius and his company was ſealed with the Spirit of God before the receiuing of the outward Sacrament. Abraham beleeued the promiſe being ſtrong in faith,oRom. 4, 18.10 18. & vnderunder hope beleeued aboue hope before circumciſion was giuen vntounto him.
Thus alſo the beleeuing theefe vponupon the Croſſe, though he did neuer receiue the Sacrament of Chriſt, yet he did eat the body and drinke the blood of Chriſt to eternall life: ſo that he beleeued in him,pLuk. 23, 10 and was the ſame day with him in Paradiſe. He was not crucified for the profeſsiō of Chriſt, but was condemned for the merit of his tranſgreſsion: neither did he ſuffer becauſe he beleeued,qLamb ſ…nt. lib. …. diſt. ca. 1. but hee beleeued while he ſuffered. He was not baptized, he receiued not the Lords Supper, yet hisrRom. 10, …0. faith ſaued him, ſpiritually eating the true food of euerlaſting life, as Rom. 10. With the heart man beleeueth vntounto righteouſneſſe, and with the mouth man confeſſeth vntounto ſaluation: for the Scripture ſaith, whoſoeuer beleeueth in him ſhall not be aſhamed. According to that in the Prophet, The iuſt ſhall liue ſHab. 2, 4.by faith. And Ioh. 11. I am the reſurrection and the life, he that beleeueth in me, though he were dead, yet he ſhall liue, and whoſoeuer liueth and beleeueth in me, tIoh, 11, 25 26.ſhall neuer dye. This miniſtreth great comfort in trials and tribulations, to conſider that howſoeuer by ſickneſſe, by perſecution, by impriſonment, wee may be ſeparated from the Supper of ChriſtuRom. 8, 35. yet we cannot be ſeparated from Chriſt: though we may be hindred from eating him ſacramentally, yet wee cannot bee hindred from eating him ſpiritually: though we may be kept from eating the bread and drinking of the cup of the Lord, yet we cannot by the malice of Sathan or violence of his inſtruments, be kept from feeding vponupon Chriſt by faith to ſaluatiō. And in this caſe God will accept the will for the deed, if there be in vsus a deſire to be partakers thereof: for as the word of God is not bound, ſo his grace is not tyed vp.
Againe, other receiue Chriſt onelyonly ſacramentally and not ſpiritually, who are partakers of the outward Elements of bread and wine, and ſo receiue the bare ſignes of the body and blood of Chriſt. For as they are ſaid to eate the true body of Chriſt ſpiritually, which receiue Chriſt with the mouth of the ſoule, that is, by a true faith, and are truely ioyned to him: ſo they eate him ſacramentally, that handle, eate, and drinke the ſignes and ſeales of his true body: but becauſe they want faith, they want the meanes to receiue Chriſt himſelfe.
Thus many hauehave bin baptized, that were neuer regenerated and inwardly purged,aAct. 8, 23. appeareth in Symon the ſorcerer whoſe heart was not vptight, ſo that albeit he were partaker of the Sacrament of regeneration and repentance, yet he remained in the gall of bitternes, and in the bond of iniquity. So many hauehave reſorted to the Lords Supper, that neuer drew nouriſhment or ſtrength of faith from him to life and ſaluation: and thus many thouſands in the world come to the Sacraments: but becauſe they come vnworthily, they depart away vnprofitably. Let no man therefore ſlatter himſelfe in the worke done, but labour to come aright, that ſo he may finde comfort to his ſoule.
Moreouer, ſome neither receiue Chriſt ſpiritually nor ſacramentally: and ſuch are they that neuer come to Chriſt nor receiue the ſacraments of Chriſt: ſuch are they that liue cut of the boſome of the Church, as it were out of the Arke of Noah, as Infidels, Iewes, Turkes, Sarizens, Perſians, and ſuch like, theſe muſt needs periſh in the deepe floods of Gods endleſſe iudgements. For as Chriſt is the fountaine of life, and the well-ſpring of allbC…. 1, 19 & …, …. heauenly treaſures that accompany ſaluation, and the Sacraments his inſtruments whereby theſe graces are conueyed vntounto vsus, & the Church the parties to whom both theſe belong: ſo ſuch as are without Chriſt, without the Sacraments, without grace, without the Church, and conſequently without the priuiledges that pertaine to the heires of his eternall kingdome, lye in darkeneſſe and in the ſhaddowe of death,cMat …5, 26. and are as Dogges to whome the childrens bread doth not belong.
Laſtly, other receiue Chriſt both ſpiritually by faith, & ſacramentally with the mouth, who are partakers both of the ſignes and of the things ſignified, who…g Tract. …5▪ …4 Iohan eate of the bread of the Lord and the bread which is the Lords. And thus the Apoſtles that ſate at the table with Chriſt at his laſt Supper, did receiue him, applying the outward part to their bodies, and the inward part to their ſoules. Alſo thus all the faithfull that come to the table of Chriſt to the end of the world, doe receiue him ſpiritually and ſacramentally to the great comfort of their owne ſoules: and thus muſt eueryevery one of vsus ſeeke to come to Chriſt whenſoeuer wee come to the Sacrament of Chriſt. Wherefore, we ſee what difference & diſtinction is to be made betweene thoſe that receiue Chriſt, that we be not deceiued in the manner of the receiuing of him.
Againe, ſeeing onelyonly the faithfull are the inward part of Vſe 2 this Sacrament, it is not to be adminiſtred to ſuch as ſhew themſelues vnfaithful and vnrepentant, ſo farre as they may be knowne ſo to be. Such as are without faith, without repentance, without ſanctification, hauehave no right and intereſt in this bleſſed communion. For if eueryevery one ſhould without difference be admitted and receiued: the Church of God which is a bleſſed fellowſhip of Saints, ſhould be turned into a ſtye of vnclean ſwine, a ſtable of vncleane beaſts, a cage of vncleane birds, and as Chriſt ſpeaketh, theeIoh. 2, 16. Luk 19, 46. houſe of God ſhould be made a denne of theeues. God did ſhut out of hisfEzek. 44, 9. ſanctuary eueryevery ſtranger vncircumciſed in heart and in the fleſh: he commanded alſo the Prieſts to put a difference betweene the holy and prophane, betweene the cleane and vncleane. Hitherto belongeth that ſaying of Chriſt, Mathew 7. GiueGive ye not that which is holy to dogges, neither caſt ye your pearles before ſwine, leaſt they tread you vnderunder their feet, and turning againe all to rent you. If therefore ſuch as remaine in groſſe and open ſinnes of blaſphemy, ſwearing, contempt of Gods word, adultery, fornication, vncleannes, wantonneſſe, drunkenneſſe, maliciouſneſſe, and ſuch like, offer themſelues at any time with the reſt of the members of the Church to partake this Supper, and as it were infectious leapers come into the Lords hoſtgLeuit. 13, …. 45, 46. Num. 5, …, 3. to bee admitted to the ſacrifices: it is the Paſtors duty to vſe the power of the keyes, and barre them from this Sacrament, vntill there appeare in them the teſtimonies of repentance, and the confeſsion of their offences. Should not the ſhepheard ſeuer the rotten and infected ſheepe from the reſt of the fold? Doth noth1 Cor. 5, 6. a little leauen ſower the whole lump? Will an houſholdder admit into his houſe eueryevery one that vanteth himſelfe to be of the houſhold? The Idolaters by the light of nature,iHeſiod liber oper & dier. Euſtath. in Iliad lib. 1. Virg. Aeneid. lib. 2. & 6. would not ſuffer all to approach to their ſacrifices, their heatheniſh ſacrifices, but cryed out that prophane perſons ſhould be packing and get them thence, and not i preſume to offer with vnwaſhen hands. Such as hauehave a very cleere fountaine and ſpring of waters committed vntounto them, if they ſee filthy ſwine come toward it,kChryſ hom. 83 in Mat cap 37. muſt not ſuffer them to trouble the ſpring and annoy the water. Shall they then that hauehave the ſacred and hallowed ſpring, not of common water, but of the precious blood of Chriſt ſpringing vp to eternall life committed vntounto them,lZeph. 3, 4. ſuffer ſuch as are notoriouſly defiled with ſin, to prophane the blood of Chriſt, and make a mocke of him to their owne deſtruction? Wherefore ſuch as are open wicked perſons are not without opē repētance to be admitted to the Sacram. of the Supper, but to be ſeparated from the Church as dead members from the body, as withered branches from the tree, and as rotten ſheep from the flock,m1 Co. 5 7. that the reſt may bee preſerued in ſound doctrine and in innocency of life and conuerſation.
Vſe 3 Moreouer, if onelyonly the faithfull receiue Chriſt, let eueryevery one prepare a true and liuely faith in his heart. It is not enough to hauehave the bodily hand to receiue, the mouth to taſte, and ſtomacke to digeſt: but we muſt bring with vsus the hand of faith. For this holy Supper, albeit by Gods ordinance it be a ſpirituall thing, yet through the vnworthineſſe of the receiuers, it becommeth a meere corporall and earthly thing. The paſſeouer was a liuely figure of Chriſt,oReuel. …3.8 repreſenting the lambe ſlaine from the beginning of the world: but ſuch as did eate thereof vnworthily, it was to them an inſtrument of deſtruction, and as the meſſenger of death. Iudas was one of the twelue, and did eat the Paſchall lambe with the reſt, but he did not eate Chriſt with the reſt: he did receiue damnation to himſelfe,pIoh 13.2. Sathan entring into him, and procuring the confuſion of ſoule and body. It ſeemeth he receiued not the Supper of the Lord,qIoh. 13, 30. foraſmuch as the Euangeliſt noteth, that as ſoone as he had receiued the ſop, he wēt immediately out. WherforerLuk 22, 21. that which Luke affirms, ch. 22. Behold the hand of him that betrayeth me is with me at the Table, albeit it be ſet downe after the ſupper, yet was vttred before ſupper, acording to the vſual manner of the Scripture, which trāſporteth things done before, to that which is afterward, as appeareth plainely in the words following. And therefore it is a ſure and certaine rule, that all things are not ſet downe in the old and new Teſtament in order as they were done; but oftentimes that is ſet downe after, which was done before; and before, which was done after, Beſides, after that the Supper was ended and a Pſalme ſung,Mat. 26, 30. Chriſt went out into the mount of Oliues; now if Iudas had ſtaied till the Supper had bin ended, he could not hauehave made ſuch preparation at a ſuddaine to get together thoſe that ſhould take Ieſus: for there came with him a great multiude with ſwords and ſtaues from the chiefe Prieſts and Elders of the people. The councell and conuocation of the chiefe Prieſts, and the Scribes, and the Phariſies, and the Elders, and their ſitting in iudgment determining what to do, required ſome time, and before Iudas could receiue a band of men from them, it muſt take vp more time: to omit the time ſpent in departing frō Chriſt and in returning vntounto Chriſt againe, which could not be done ſpeedily, and therefore no doubt he was gone before. As then Chriſt bad him do quickly that which he did, ſo he ſtayed not, but was glad he was gone from his ſight and company.
Thirdly, it cannot be but the guiltineſſe of the conſcience of Iudas did accuſe him and ſting him who had beene with the high Prieſts and couenanted with them to betray his Maiſter, eſpecially ſeeing Chriſt our Sauiour was euermore ſpeaking of it, and putting his Diſciples in minde that one of them ſhould betray him.Ioh. 8, 7, … It is noted touching the Scribes and Phariſies, that when Chriſt willed him that was without ſinne to caſt the firſt ſtone at her that was taken in adultery, They being conuicted by their owne conſcience went out one by one, beginning at the eldeſt, euen vntounto the laſt. So likewiſe he feeling an hell and horror in his conſcience, and knowing that (notwithſtanding his ſecret plotting) his diueliſh dealing was detected and his prophane heart eſpied, could not abide to hauehave his ſore touched, but no doubt made all haſt to be gone out of the ſight & preſence of his Maiſter.
Laſtly, this was done by the ſpeciall prouidence and appointment of God, who would ſhew thereby, that wicked men and hypocrites which lead a life vnworthy the profeſsion of the Goſpell, are not to be admitted to the Lords Supper. And this is the iudgement of ſundry writersſHil in Mat c. 30 & lib. 8. de Trinitate. Clem Rom. con. lib. 2. cap. 61. both old and new. But inaſmuch as he was preſent at the Paſſeouer, which was a figure of the paſsion of Chriſt, God by this ore fearefull example teacheth, that he neuer ſuffereth the abuſe of his Sacraments to goe vnpuniſhed. The Apoſtle ſaith, 1 Cor. 11. He that eateth and drinketh vnworthily, eateth and drinketh his owne iudgement: tZanch. de redemp. lib. 1. cap. 19. and …6. Beza in Ioh. 13. & Tractat. de excem.for this cauſe many are ſicke and weake among you, and many ſleepe: Vngodly perſons that lye and liue in ſinne, together with all impenitent perſons, attribute too much to the outward ſigne, & reſt therin as in the comfort of their ſoules. Adam thoght after his fal, if he could reach out his hand & take the fruite of the tree of life and eate thereof,Gen. 3, 22. he ſhould liue for euer. For theſe words vſed in that place, Leaſt he put forth his hand to the tree of life, and eate and liue for euer: do reſpect the purpoſe and intent of the man, not the euent and iſſue of the matter: inaſmuch as the eating of that fruite all the daies of his life could not giuegive grace, or reſtore him to that life hee had loſt, and to that high eſtate from whence he was fallen. Now as he imagined if he could but taſte of the tree of life againe, it ſhould go well with him: ſo his poſterity in all ages, dreame of a ſecret power inherent in the Sacraments, whereas by taking the ſame vnworthily, and by iudging of them corruptly, ſinne is increaſed, God is offended, and the puniſhment is doubled. The Arke was a teſtimony of Gods preſence, a witneſſe of his louelove and league with man, and an aſſured ſigne that God would make his dwelling place among them, that he would abide with them, that he would walke before them, that he would be their gratious God, and that they ſhould be his people: but the Prieſts, Elders, and people, attributed ouermuch vntounto it, and farre greater things then they ought, they ſaid,a1 Sam. 4, 3. Wherefore hath the Lord ſmitten vsus this day before the Philiſtims? Let vsus bring the Arke of the couenant of the Lord out of ſhiloth vntounto vsus, that when it commeth among vsus, it may ſaue vsus out of the hands of our enemies. Euen as the Church of Rome, when any iudgement or calamity is vponupon them, carry forth their breaden-God on proceſsion, hold him vp to be ſeene, and adored, and thereby thinke to hauehave themſelues deliuered, and Gods wrath to be appeaſed. Theſe neuer thought of turning to God with all their hearts, and of changing their liues: but aſcribe ſaluation and deliuerance to the Arke it ſelfe, and attribute power to the outward ſigne, which of it ſelfe and in it ſelfe was no better then a few boards ioyned together, and therefore through their vaine confidencec1 Sam 4, 10 &c, they were deſtroyed, the Arke was taken, the two ſonnes of Ely were ſlaine, and the whole hoaſt was diſcomfited. Thus is it with the Sacrament, and with ſuch as come without faith to the Sacrament. The Sacrament indeed is holy, the ſacramentall rites are holy, the bread and wine are holy: but let them be receiued of perſons that are prophane and vnholy, they make the Sacraments to themſelues vnholy, ſo far are they from conferring grace and holineſſe to all receiuers of thē. For can the Sacraments make him holy that is vnholy? Or a godly man that is vngodly? Or make him to feare an oth, that is a blaſphemer? They cannot: nay to ſuch the Sacraments become vnholy, and the receiuers grow more vnholy, as Iudas did after the partaking of the Paſſeouer. Wherefore God as a iuſt Iudge would driue Adam out of the garden of Eden, leaſt putt…ng forth his hand to the tree of life, hee ſhould dGen. 3, 22.take and receiue it vnworthily, therebyeMercer in 3. cap. Gen. Araliſ. Franc. Iun. in Gen. prophaning the Sacrament, and ſo eate to himſelfe iudgement. The ſacrifices were holy ordinances of God, yet when men that liued vngodly came vntounto them, they turned to bee ſinne to them: ſo is it with all thoſe that come without faith & feeling to the Supper of the Lord, let vsus not therfore be faithleſſe but faithfull.
Laſtly, if the faithfull onelyonly receiue with profite: then Vſe 4 ſuch as are hypocrites and wicked liuers cannot bee partakers of the body and blood of Chriſt, no more then God and Sathan can be ioyned together. True it is, ſuch may receiue the bare ſignes, but they receiue them to their condemnation, becauſefWicked mē do not rec…iue Chriſt. through want of faith & repentance they offend God, repell Chriſt from them and all his benefits, and draw vntounto themſelues temporall and eternall puniſhments. For no man can eate Chriſt, and withall eat his owne damnation. Againe, whoſoeuer eateth the fleſh of Chriſt and drinketh his blood, ſhall liue for euer, and hath Chriſt dwelling in him to ſaluation (for Chriſt can neuer be ſeparated from his ſauing graces) but the vngodly ſhall not liue for euer by Chriſt with God. For Chriſt is not eaten with the teeth or mouth, as in the Goſpell he directly determineth, Ioh. 6. Whoſoeuer eateth my fleſh, and drinketh my blood, hath eternall life: my fleſh is meat indeed, my blood is drinke indeed, gIoh. 6, 14.he that eateth my fleſh and drinketh my blood, dwelleth in me and I in him. But Infidels and wicked perſons hauehave not eternall life, neither abide in Chriſt, therfore by the doctrine of Chriſt our Sauiour,hA…g. tract. in …. 25. they neither eate his fleſh, nor drinke his blood. We muſt open the eyes of our faith to behold him, and the mouth of our ſoule to receiue him: for by faith onelyonly we are made partakers of him, which the vngodly want, hee thatiIoh. 4, 14. drinketh of the blood of Chriſt ſhall neuer be more athirſt.
Thirdly, we know that Sathan the Prince of darkneſſe ruleth in all the hearts of the children of diſobedience, and ſitteth in their Conſciences2 Cor. 14, 4. as the God of this world, and filleth them full of iniquity, as we ſee in the example of Iudas. Now if theſe receiue the body of Chriſt: then Chriſt and the diuell ſhould dwell in one ſubiect together, and be ioynt poſſeſſors of one and the ſame houſe:Luk. 11, 21. but this cannot be: theſe cannot be at one: theſe can neuer be friends reconciled: there is nom2 Cor. …, 14 fellowſhip betweene righteouſneſſe and vnrighteouſneſſe, there is no communion betweene light and darkneſſe, there is no concord betweene Chriſt and Bel all. Fourthly, the Apoſtle teacheth, that where Chriſt isnRom. 8, 9. he worketh mortification and dying to ſinne, Rom. 8. If any hauehave not the ſpirit of Chriſt, the ſame is not his: and if Chriſt be in you, the body is dead becauſe of ſin, but the Spirit is life for righteouſneſſe ſake. But the wicked are not dead to ſin, they are dead in their ſins and treſpaſſes: and they hauehave ſinne not only remaining but raigning in them, therefore Chriſt cannot be in them. Fiftly, where Chriſt is, there are all things neceſſary to ſaluation: and to whom God giueth his Sonne,oRom 8, 31. to him he giueth iuſtification, ſanctification, redemption, repentance, remiſsion of ſinnes, and eternall life, as Rom. 8. If God be on our ſide, who ſhall be againſt vsus? Who ſpared not his owne Sonne, but gaue him for vsus all to death, how ſhould he not with him giuegive vsus all things alſo? But the wicked hauehave not theſe guifts accompaning ſaluation, they are not iuſtified, they are not ſanctified, they are not regenerated: therefore they cannot hauehave Chriſt from whom theſe flow. Sixtly, we are charged to try andp2 Cor. 13, 5. proue our owne hearts, whether Chriſt be in vsus or not, that thereby we may diſcerne of our eſtate and ſtanding in the faith. 2 Cor. 13. Proue your ſelues whether ye are in faith: examine your ſelues, know ye not your owne ſelues, how that Ieſus Chriſt is in you, except ye be reprobates? To what purpoſe ſerueth this tryall and examination, if Chriſt may be in vsus and yet we remaine reiected? Wherefore Chriſt cannot bee in vsus, if we be not approued, but refuſed of God. Seuenthly, if ſuch as eate the bread of the Lord vnworthily, do withall eate the body of Chriſt, it will follow frō hence, that to eate is no longer to eate, but to reiect and refuſe. For theſe two (take ye, and eate ye,) are ioyned together by Chriſt himſelfe: ſo that the eating it ſelfe is a kinde of receiuing. As then he that refuſeth the bread cannot bee ſaid to eate the bread▪ ſo they which reiect the bodye of Chriſt, cannot eate the body of Chriſt: for if they did eate it, they would alſo take it and receiue it. Laſtly, the Apoſtle chargeth the Church of the Corinthians, not to eate things ſacrificed to Idols inq1 Cor. 10, 20. the Idols temple, becauſe they cannot be partakers of Chriſt and the diuell, nor drink of the cup of Chriſt and of the cup of diuels. 1 Cor 10, 20. Theſe things which the Gentiles ſacr…fice, they ſacrifice them to diuels and not vntounto God and I would not that ye ſhould hauehave fellowſhip with the diuels, ye cannot b e partakers of the Lords Table and of the table of diuels. Where he ſheweth that a man may come poluted with Idoll ſacrifices to the Lords Supper, but then he cannot be partaker of Chriſt indeed and in truth. Thus we ſee the doctrine of the Church of Rome ſtriken to the ground, which hold it as a principle of their faith, and teach it to others, that wicked men do receiue & eaterBel. de Sacra. Euch. li 1 c. 14 Lumb. lib. 4. ſen. diſt. 9. ca. 2. Chriſt himſelfe in the Supper, making Chriſt indeed to be no Chriſt. For whereas we hauehave ſhewed, that this Sacramēt conſiſteth of the outward ſignes which are bread and wine, and the inward truth repreſented by them which is Chriſts body and blood, according to the doctrin of the holy Scripture, and the common conſent of all antiquity: the Romaniſts hauehave turned this truth topſie turuie, & hauehave laid a new plat-forme of the parts of the Supper. Hence it is, that they hauehave aboliſhed the ſignes of bread and wine,ſBellar. de Sacra. Euch. lib. 1. cap▪ 13. and make Chriſt Ieſus an outward part, as it were thruſting him out of the doores to be receiued of all both good and bad, and the grace of Chriſt to be the inward part taken onelyonly of the faithfull. Thus they make a diuorcement and a ſeparation betweene Chriſt and his ſauing graces, which can neuer be parted and deuided. For whoſoeuer receiueth Chriſt, partaketh the merits and graces of Chriſt: and whoſoeuer enioyeth the graces of Chriſt, imbraceth withall Chriſt himſelfe. Beſides, if Chriſt bee the ſigne, and the ſanctifying graces of Chriſt the thing ſignified, according to the rule of the Church of Rome: what ſhall we ſay of the accidents and ſhewes of bread and wine, whereunto ſhall they be reduced? What part ſhall they acte and play in this Comedy? Wherefore we hold it as a ſtrong truth, which we hauehave euinced by ſundry reaſons, that wicked mē are not made partakers of Chriſt.