Godly and Learned Treatises — Dudley Fenner

Godly and Learned Treatises · Dudley Fenner

THE WHOLE DOCTRIN OF THE Sacraments, plainlie and fullie ſet downe, and declared out of the word of God.

The place out of which we will draw the generall doctrine of both the Sacramentes, is, 1. Cor. 12.13. For by one Spirite we hauehave bene al baptized into one body, whether Iewes, Greeks, or ſeruants or free, and al hauehave bin made to drink into one ſpirite.

The generall declaration of a Sacrament drawen hence.

A Sacrament of the eternal couenant, is a publike & faithfull worke of the whole Church, wherein by the Miniſters putting apart by the word and praier, to an holy vſe, a viſible ſigne, ordained of God in the order preſcribed, by his deliuerie, and their receiving of the ſame; the holie Ghoſt doth offer and repreſent liuelie vntounto all; but more ſurely applie to the due receiver therof, the offering and giving of God in three perſons, and the Churches receiving of Chriſt crucified, & the covenant concerning iuſtification, & ſanctification vntounto eternall life, fullie ratified and confirmed in him.

Notes which ſhewe how everie parte, is gathered out of this place, with more full confirmation by conference of the Scripture, which declareth the true vſe of every point.

[A Sacrament of the eternall covenant] ſo called, to put a difference between other ſignes, as the Rain-bow, laying on of hands in ordination, & other ſuch ſignes, ſo called of old, Gen. 17.10. & doth ſeale vp the ſame, Rom. 4.11. 1. Cor. 11.

[Is a publike] that is, to ſhew the nature & true reverence of thoſe works, becauſe theſe are not at any time for one, by one, or concerning the dignity of one, as appereth by this that is ſaid here, All hauehave bene baptized into one bodie, all made to drinke into one cup. Which ſheweth, that it is a worke of a publike nature, of publike fruit and priviledges to all, of publike profeſsion of the ſame, and therefore in regard of the dignitie & reverence of it, to be publikely miniſtred with the prayers of all, and for the profite of all: ſo for this ende Circumciſion was miniſtred publikely, and they came together to it. Luk. 1.59. & in the Supper they continued together, Act. 2.42. It ſhould be in the Church, not at home in the houſe, 1. Cor. 11. Therefore, there were convocations in the Paſſeover, Exod. 12.6.47 Act. 2.42.20. Chap.

[And faithfull] This is gathered, becauſe it is ſaid, by one ſpirite we are baptized into one bodie, and made to drinke into one ſpiritual drinke, all which is done by faith, by which he doth dwell in our heartes, Ephe. 3.17. Iohn. 6.36. So in Baptiſme. Gal. 3. As manie as are baptized, hauehave put on Chriſt: by faith we are the ſons of God. This is plaine in thoſe who receiue, being of diſcretion, that make profeſſion of their faith, Act. 8.36.37. & Mark. 16.16 Now in the baptiſme of infants, the Miniſters ought to hauehave faith in this worke, the parentes who offer the children, in regarde of the covenant of God made to them and their ſeed, Gen. 17 7. Act. 20.29. the Church euen with their praiers to God, & witneſsing, do work with faith: and laſt of all, the child, when hee commeth to diſcretion, ſhal hauehave comfort by it: onelyonly, if he die, the ſpirite of God doth work the effectual knitting of him to the bodie of Chriſt, by a ſecret working, as it pleaſeth him, in ſteed of that faith which commeth by hearing. Therfore he ſaith, that by one ſpirit all the members of the Church are baptized into one bodie, &c. which is ſo general as it cōprehēdeth infants, who hauehave not faith. Of the Supper of the Lorde there is no doubt. This doth teach vsus, firſt, that faith is not ſecure, but carefull to nouriſh and vpholde it ſelfe by theſe means, when infidelitie neglecteth it. Act. 8.36. Rom. 4.11. Eſa. 7.13.14. Secondlie, that it is not the outward worke that wil help, vnles faith and the holy Ghoſt worke inwardlie, not the waſhing away of the filth of the fleſh, but in that a good conſcience maketh requeſt vntounto God, through the reſurrection of Chriſt. 1. Pet. 3. & ſo the Papiſtes are confuted, that ſay, that the worke wrought outwardly in it ſelfe, doth giuegive grace: for as the word profiteth nothing, vnles it be mixt with faith. Hebr. 4.2. ſo it is with the viſible word, which ſpeaketh to all the ſences, as it were.

[worke] So it is called, becauſe it is not only a ſigne, as a Rain-bow, but a worke, wherin the Miniſter hath his parte, in declaring or preaching, praying, &c. & the people theirs, in joyning with him: not water onelyonly, but waſhing: not bread only, but giving, taking, eating, &c. Which is, becauſe the Lord would hauehave the inward man more effectually moved, whē not only the eare, but the eies, hand, feeling, and ſuch like inſtruments of the outward man, are effectual inſtruments of the holy Ghoſt to woorke withall.

[The whole Church] This is added, to ſhew that this appertaineth not to all, but to the Church onelyonly, none ro bee baptized, but thoſe that are holie, 1. Cor. 7.14. and which are in the covenant: none meete for the Supper, but which know and beleeue according to Chriſtian doctrine, 1. Cor. 5.11. and to ſuch belongeth that ſaying onlie, Which are Citizens, and not ſtrangers from God. Epheſ. 4.11.12. and therefore, theſe holie things muſt not be given to Papiſts, prophane and wicked perſons. 2. Chro. 35.6. Act. 8 36. Not to dogs, Mat. 7.6. Secondly, it is added to ſhew, that not the Miniſters alone muſt work here, but the Church with him, in wineſſing his worke, in approouing the ſame by one ſpirit of grace; by conſenting in praier & thākſgiuing, for which they are ſaid to do the works of the Sacramentes, Luke. 1.59. 1. Cor. 11.5. In Baptiſme, they receiue not only comfort by remembring of the ſame work in themſelues, but alſo as no member is cut off by excommunication, but in the preſence of all, with praiers and conſent of Chriſts ſpirit in all. 1. Cor. 5.4.5. ſo it behoveth, that by the proper conſent of the ſpirit of God in al, the partie to be baptized, be ſolemnly receiued, and the wholl Church to be aſſured by that work, that he is a fellow heir, to be partaker with them in the communion of Saints, and to whom they ought to render the ſame; ſo that this is alſo one good & ſure groūd for which they ought to be preſent. In the Supper likewiſe, when God calleth al to a banquet why ſhould any bee abſent which hauehave faith & repentāce, Act. 2.38? Why ſhuld they not ſhew that they are one body, becauſe they eat all of one bread? 1. Cor. 10.17. Wherefore the generall body of the Congregation, if they may, or as manye as maye, ought to be preſent, and in the Lords ſupper to be pertakers.

[Wherein by] In the whole Sacrament there are two partes: the one the outward worke, ſet out by it ſelfe, the other the inward and ſpirituall work ſet out by it ſelf: & both theſe, as they anſwere one to another, ſo are they ſet downe in this place; in both there is the perſon authoriſed, to put apart to that vſe, to offer, to giuegive & to receiue. In both, there is the thing rightly put apart, offered, given, received, & applied to his proper vſe. The perſons without, is firſt, God his miniſter, authoriſed frō him by his Church; his works are to put apart, conſecrate, or dedicate to that holie vſe, by opening the covenāt of God, by praying for his bleſsing promiſed to theſe creatures, by giving thāks for the bleſſed work of that action. Alſo to offer & deliver aright the creatures, the water to waſh with it, the bread to be eaten, the wine to be drunke. Secondly, the perſons without, are the whole Church, joining with the Miniſter in prayer, in quickning their faith by the covenant of God, beholding the former works of the Miniſter, & ratifying thē in their hearts: And laſt of all, by receiving and applying, or having applyed aright the viſible ſignes. The perſons which are inward, is the giver, one God in three perſons; who by this viſible worde in the Sacramente doe offer, giuegive and apply the inwarde matter ſet foorth: And alſo the ſaide Church, being inwardlie ſtrong by knowledge, faith and repē tance, do with joy receiue that which is offered vntounto thē, applying it vntounto that fruit for which it was giuen. The outward matters are the creatures ordained of God, ſanctified by the eſpecial word & prayer, and ſo ordered in outward maner, as water to waſh, bread to be broken, wine to be drunken, as is preſcribed: their fruit is to repreſent to the eie, eare, feeling, &c. Secondly, to ſeal vp & be an inſtrument, more certainly to apply, for although it doeth apply no more than the word preached doth, neither by other inward gifts thā the working of the holy Ghoſt by faith, yet becauſe the inſtruments are more, & in the work God hath ſanctified more inſtruments in his creatures to our ſeeing, feeling, receiuing, &c. they do more prouoke faith kindle faith, ſtrengthen faith, to the receiving of Chriſt. The inward matter is Ieſus Chriſt crucified, who was ſealed vp & conſecrated by the father himſelfe, and the holy Ghoſt: yea, by his own praier to the work of our mediation, neyther is he here barely offered, but offered, givē, and received, as the ratifier of the whole covenant of God by his death; eſpecially to juſtification, & ſo full redemption for ever: He muſt therefore be ſo ſeene here, ſo received here by faith: being received, ſo applied, as we may feel theſe fruits conveighed to vsus from him, & this is the whole ſubſtantiall order of Sacraments, ſet foorth at large, and nowe followeth to bee prooved and applied to vſe.

Firſt therefore, that ther are theſe two principall and ſubſtantiall things in the whole nature of the Sacraments, it is moſt plaine, when he ſaith, Yee hauehave bene baptized into one bodie, you hauehave bene made to drinke vntounto one ſpirituall drinke: Lo then, not water, but waſhing: you hauehave bin waſhed, and then, ſo as ye came to be one bodie in Chriſt, to communicate in all his benefits, and ſo you hauehave bene made to drinke outwardlie, but therewithall and thereby, as by an inſtrument, the ſpirituall drinke is deliuered out of Chriſt. Now to come to the particulars, that the Miniſters of God muſt be the firſt outward perſon, here it is plain: for whē the very nature of waſhing or giving drink, doth require a perſon to waſh, and to giuegive drink: a holie waſhing doth require a holie perſon, to put a difference betweene this waſhing and all other waſhings, and giving drink. By holie, we mean that which is in a peculiar maner, authoriſed & bleſſed frō God, (though the Miniſter peradventure be of an evill life.) Mat. 23.25. Secondly, when as the being of this work dependeth vponupon the deliverie of the word from God, hauing his authoritie, which is ſolemne, as Paule ſaith, Ephe. 5.6. by the waſhing of water through the word, the Miniſter being onelyonly called of God, to bee his Ambaſſador, to be in ſteed of Chriſt, to beſeech vsus to bee reconciled vntounto God. 2. Cor. 5.20. It remaineth that he of neceſsitie bee required. Thirdly, ſeeing they onelyonly are the diſpoſers of God his miſteries, they only can preach & miniſter the Sacraments. Fourthly, as the firmnes of the ſeale ſtandeth not onelie in the print or forme it maketh, but eſpeciallie, that it bee ſet on, by one that hath authority thereunto: It is therfore much more in this caſe. Laſtly, as ther is inwardly conſidered, not onelie the thing given and received, Chriſt, but alſo faith, that eateth it given, and doth receiue from him (vntounto whom this honor properlie belongeth,) even one God in three perſons, eſpeciallie, in Ieſus Chriſt God and man, and to take this as offred from another, is to denie God: ſo in the outward work, which muſt fullie anſwer to this, is required, he who beareth Gods perſon in this work, and therfore can onlie conſecrate, offer, and deliuer with authoritie, the outward thing which anſwereth to the inward matter: So that to receiue it frō another, is to denie Gods miniſterie, and to giuegive the glorie of it there, wher he hath not given it, and to depriue our ſelues of this comfort, that our heart may ſay, Gods ſolemne voice ſpeaketh, his ſolemne hand offereth and giveth, which is here the liuely ſtay of our faith. And this is that that S. Iohn Baptiſt vrgeth, Mat. 3.11. I (Gods miniſter) baptize you with water, but he that cōmeth after me, ſhal baptize you with the holy Ghoſt. Where we ſee, he plainelie layeth together, and compareth ſacramentally himſelf as Gods Miniſter, repreſenting Chriſt with the Father, the Son, and the holie Ghoſt, who do inwardlie waſh and baptize: & his outward waſhing with Chriſts inward waſhing.

Now, that his works are to put apart or ſanctifie, by declaring Gods ordināce, by praying for his bleſsing, & by giving thankes, is plaine, not only becauſe that is required of everie one who giueth ordinarie food to his, but eſpeciallie, becauſe theſe creatures, having no naturall properties given of God in them, to work ſuch an heavenly worke of repreſenting & offering vntounto all trulie, & applying vntounto the faithful Ieſus Chriſt: it muſt needes hauehave this propertie from the word of God, it muſt bee received by praier, acknowledged with thākſgiuing: otherwiſe, how ſhoulde it come, if the worde gaue it not? and how given by the word, if by him not asked and conveighed? & how can the aſſurāce of this be witneſſed to the glorie of God, but with thankſgiving? & who is here the common mouth of God and the Church, but the Miniſter? Therefore he ſaith, the waſhing of the water by the word, Eph. 5.6. Therfore the breade of bleſsing which we break, & the cup of thākſgiving, which is it thus bleſſed, is the communion of the body & bloud of Chriſt, 1. Cor. 10. and not he that eateth that bread, but hee that eateth this bread: that is, thus bleſſed and made holie, &c. eateth and drinketh his owne damnation. And here we muſt learn againſt the Papiſts, that it is no magical witchcraft, which by the vertue of one word murmured in an vnknowne tongue, cleane aboliſheth the naturall ſubſtance of things, but it is the plaine & fruitful declaration of the promiſe of God, and his inſtitutiō, which (with their praiers) doth giuegive theſe creatures another propertie thā they had although they keep their former properties & ſubſtance ſtill, even that they might be ſuch inſtrumēts as hauehave bene ſpoken of before: So we doe not (as they belie vsus) put no difference between theſe creatures, thus dedicate to Gods ſeruice, & others: We doe not denie a change, onlie, we allow that change which is according to Gods word, & hath fruite and commoditie with it, that is, that it doth not onlie now nouriſh or waſh the body, but is an effectual inſtrument of farther and more excellent things vntounto the ſoule. Here alſo wee muſt further note, that although this dedicating of the creatures to their vſe, only be required of the miniſter, as that being of ſuch neceſsitie, as if it bee omitted, it deſtroieth the Sacrament, yet the Lorde requireth a further thing of him in regarde of the greater glorie, beautie, power, &c. of this whole worke, which is the liuely preaching of his worde. For when the right order of the Lord hath bene kept, the Church hath not bin wont to ſhut vp her ſolemne prayers, without this worke: So that Salomon ſaith of his time, When thou goeſt into the Temple, looke vntounto both thy feet, & be more ready to heare, than to offer the Sacrifice of fools. Pro. 15. We ſee it hath bin a cuſtom from old generations, that every Sabboth whē they praied, and Moſes was read, there ſhould be preaching in their Sinagogues: and the Apoſtles hauehave obſerved this. Act. 2.42.46. We muſt not mervaile then, if in this ſolemn work, when the outward things are more effectuall, by the vnderſtanding of the worde, this bee required very ſtraightly. As I ſaid before, it hath ben the continual order of Gods Church: therefore in the Paſſeover, the firſt day, & ſeventh day, were daies of holy convocation or aſſemblies, wherin we hauehave ſhewed this worke was obſerved, & may further appeare by Nehem. 8.14.15.16. Therefore, when the Apoſtles celebrated Baptiſme, Act. 8.12.38. & Act. 9.17. & 10.16.15.32 And when they celebrated the Supper inſtituted by Chriſt. Act. 20. this order was obſerved. And S. Paule expreſlie noteth it in Iohn Baptiſt, that he firſt preached, that they ſhould beleeue in Ieſus Chriſt that was to come, and they hearing it, were baptized, &c. Act. 19.4. Where we may note alſo the dutie of the Church, which ought to giuegive eſpecial good ear & heed, to hunger and thirſt for it, and to be quickened by it. And this plainlie meeteth with a common errour, that many deſire often to come to the Lordes Table, but care litle for the preaching of the worde of God; which is as greate madnes, as if one ſhould looke much vponupon the ſealer of certaine writinges, but neuer care to know the conveighāces of eſtate, the covenāts and ſeverall bondes, conteined in thē, the way how to come to the poſſeſsion, ratified and ſealed vp by thoſe ſeales.

The Miniſters other works are, that hee muſt offer, deliver, and apply, according as is preſcribed, the outward creatures; ſo that the water he muſt apply to waſhing, the bread he muſt deliver to be eaten, not to be worſhipped, kneeled vntounto, &c. So that herein they muſt keep the order which they hauehave receiued frō the Apoſtles, as they received it from Chriſt: Therefore wee ſee the Apoſtle 1. Cor. 11. ſhutteth out all abuſes in the Church of the Corinthes, with this reaſon, that which I received, I deliuered: and that which is grounded on our Savior his commā dement, Do this, teach them to obſerue whatſoeuer I hauehave commanded, Mat. 28. in the end. And therfore, here al additions of new ſignes, eſpecially of croſsing, ſpitle, milk, ſalt, oile, of new actions as lifting vp, adoring, ſacrificing, &c. doe al abhominablie pollute theſe holie ſacramentes of God, whoſe whole honour is, that they remain vntounto the Church of God, in that ſimplicitie he left them. And when no action here is worth any thing, but by reaſon of Gods word, which is ſanctified to a profitable vſe, and made an inſtrument of the working of the holie Ghoſt: it followeth, that to bring in ſuch additiōs of orders with their ſignifications & vſes of the outward partes of the Sacraments, is to command the holy Ghoſt to be at our beck, to bleſſe our inſtruments, &c. which is to make our ſelues, at the leaſt equall to him in wiſdom, clean contrary to that in Nomb. 9. We ſhould not follow our own waies & eies, after which we goe a whoring.

The other outward perſons are, the Miniſters and the whole Church, who muſt joine in praier, quicken their faith by conſideration of the covenant of God. For God hath not preſcribed the former works of the Miniſter, that the Church in them ſhould be idle: which we may vnderſtand even by this, that the Scripture giveth the worke of prayer, prophecying, ſacrifiſing, and ſo now of adminiſtring of the Sacraments vntounto the Church, becauſe in the prayer their heartes joine, in the opening of the ordinance and covenant they are taught, and in remembrance they are confirmed, their hearts allow the worke. In the action about the creatures, they make their vſe: in the putting apart the water, they behold the blood of Chriſt crucified, yea himſelf, & al his deſerving put apart, as for a fellow member, ſo for themſelues and their baptiſme receiued long ago, nowe commeth freſh, & quickneth a freſh; for as the ſcripture teacheth vsus, the fruite of that worke is not to be for a time, but daylie, Rom. 6.1.2.3. So no doubt, when our hearts joine in this worke, one for another, it ſhal be thē very fruitful vntounto our ſelues. In the parents this is yet more, who receiue after a ſort the covenant of God, ſpecially concerning one part, ratified in the fleſh of their childrē. In the ſupper al this is more liuely to all, they ought to hauehave their faith ſtirred vp, provoked, cōfirmed, &c. by the putting apart of the creatures, by the breaking, noting out the bruiſing (as Eſai ſaith) of chriſt for our ſins. The vſe of the deliuering, receiving, &c. hath already bin ſpoken of, and ſhal be further hereafter.

Here therefore, eſpecially we muſt take heed, that we account not our ſelues free, to lean our mindes to other matters than are done of the Church, till it come to vsus. And thus wee hauehave ſeen the outward perſons, with the inward anſwering to them, as hath bene touched in the particulars: God to his miniſter, & the inward matter to the outwarde in the Church: their works alſo hauehave bin conſidered in part. Nowe the matter followeth, which are the creatures of God, put apart for that work which he hath ordained: as water put apart to waſh, breade & wine put apart to nouriſh, refreſh, & make glad the heart of man. Theſe having fitnes in them to that work, can even provoke vsus to the right vſe of them, as in the Euneuch, to deſire to bee baptized as ſoone as he came to the water: in thoſe to whom Salomon ſpeaketh, Pro. 7. who ought to be provoked, when wiſdome hath made ready her wine, and furniſhed her table. Nowe theſe inſtruments are outward ſignes, being ſo ſet apart by the Miniſter, as is afore declared, & being prepared, offred, deliuered, & receiued, doe liuely repreſent and offer to al, and ſeale vp the true beleever by faith; God offering & giuing, & the Church receiuing of Chriſt crucified, & the covenant of God, & all the promiſes of the ſame ratified in him vntounto eternall life. Here firſt we muſt conſider, the proportion and relation of the outward matter, & the application of the ſame. The ſignes or outward things hauehave relation vntounto Chriſt crucified, and the covenāt of God ratified in him: ſo the water, which is a matter apt to waſh vsus, doeth hold proportion with Chriſt, who is apt to waſh and cleanſe vsus, 1. Cor. 6.11. So the bread and wine being matter fit to nouriſh vsus, hauehave reſpect to the fleſh & blood of Chriſt crucified, ſpiritually & fully to nouriſh vsus, as the wordes of the inſtitution declare: This is my bodie, this is my blood, and the bread which we breake, is it not the communion of the bodie of Chriſt? We are made to be baptized into one body, & made to drink into one ſpiritual drink. Then the offering & delivering of theſe ſignes, hath reſpecte to the offring and delivering of the things ſignified and noted before, by one God in three perſons. For as wee are in baptiſme baptized vntounto the name o the Father, Son, & holy ghoſt, ſo to bee (as ſhall appeare) in and by Chriſt the ſpouſe, children, & houſhold ſervantes of God: ſo this one God in three perſons, muſt offer & giuegive Ieſus Chriſt, God and man vntounto vsus, which is ſet forth by the Miniſter, who beareth their authoritie, and doth performe this outwarde worke, which hath relation to the inward. So the Sonne is ſaid. Math. 3. to baptize with the holy Ghoſt, when he by the holy Ghoſt, doeth apply himſelf as he is God & man crucified, to waſh, &c. Neither can the Father poſsiblie be ſhutte out, who by the Sonn through the holy Ghoſt worketh, as they are one, & as his work is eſpeciallie noted, Col. 2. & al three jointly. Tit. 3. are comprehended for that work in baptiſme: the like is to be ſaid of the Supper of the Lord: for the Father hath ſealed vp the Sonne, the true bread from heaven, and doth teach vsus, draw vsus, and giuegive vsus it, and power to receiue it, both in the word and Sacraments. And the Son alſo giveth his fleſh to be meat in deed, and his blood to be drink in deed, both in the word alone, & alſo in the Sacraments, Ioh. 6.27.32.37.40.45 46.57. Which place is not proper to that given of Chriſt in the worde alone, or in the Sacraments alſo, but common and general to both. Now as the outward offering and giving, hath relation to his inward, ſo alſo the outward receiving or having applied, hath relation vntounto the inward. So in being baptized, we are ſaid to put on Chriſt, to be waſhed with him, Gal. 3.27 So in taking and eating the bread, we are to receiue and turne to ſpirituall nouriſhment Ieſus Chriſt, and therfore it is here ſaid, that we are all made to drink into one Spirit, that is, into ſpirituall nouriſhment out of Chriſt. And this is the true relation between the inward & outward matter, with the applying of the ſame.

Nowe wee muſt conſider the effectes or working of the holy Ghoſt, by outward ſignes, in regarde of the inwarde matter, to which they hauehave relation. Where firſt it is to be noted, wee ſpeake of the holie Ghoſt, to declare that God hath not given the effectes and workings following, to theſe inſtrumentes, as faculties or properties, which are naturallie in them, as that water ſhould aſwel by force inherent in it, waſh our conſciences frō dead workes to ſerue the living God, as it hath vertue to waſh our bodily filth away, and to cleanſe vsus; but onelyonly that God hath choſen them as his inſtruments to worke by, not by any propertie in them, but by vertue which the holy Ghoſt doth work by them, ſo that as Paule ſaith of the miniſtery of man generallie, Paule is nothing in planting, nor Apollo in watering, but God which giueth the increaſe The ſame muſt likewiſe be vnderſtood, eſpecially of the Sacraments. And therefore it is ſaid, We are baptized into one body by one Spirit: So that indeed the whole cauſe, that in Baptiſme wee are ſet in the bodie of Chriſt, is from the holie Ghoſt. Therefore it is ſaid, Iohn doeth baptize as the Miniſter with water, but Chriſt as the Lord with the holy Ghoſt. Mat. 3. Therfore, all this working of the inward graces, is giuen to the holie Ghoſt. 1. Cor. 6. Tit. 5.5.6. And ſo Paule ſheweth, he was exhorted to waſh away his ſins in Baptiſme, with calling on the name of God, who only ſhould work that worke. This being learned againſt the Papiſts, we may know that the work of the Sacraments, commeth not from the very worke wrought, but from Gods Spirit working in and by the ſame, and that working, is by the worke of faith in Gods children.

Now the effects of working, as they are ſeals: both which are diſtinctly noted of the Apoſtle as ſignes. Rom. 4.12. in that by their relation with the ſpirituall matter, they doe liuely ſet forth to the vnderſtanding by many ſenſes, as feeling, ſeeing, &c. the inward ſpiritual matter, to which they hauehave relation, the doctrin of the word of God being annexed: So the Paſſeouer was a ſigne vpō their hands, a frontlet between their eies, that the doctrine of God might bee in their mouth. Exod. 13.9. Whereby we ſee it is become a Schoolmaiſter by the worde, more excellent than the worde alone, that even the doctrin of God may be more liuelie ſpoken of. Now, it is not a ſigne only, to ſet forth & liuelie repreſent vntounto vsus theſe thinges by outwarde means, but alſo to offer from God in trueth, all thoſe benefits in Chriſt which are repreſented: for God doth not dally, but doeth trulie offer in his Sacraments, to all that are admitted vntounto them, all that which is there ſignified. And therefore it is ſaid of S. Paule, That al did eate of that ſpiritual meat, & all did drinke of that spirituall Rocke, which was Chriſt. 1. Cor. 10.23. &c. Becauſe al did eat that ſpirituall meate, which did offer vntounto them the ſpiritual Manna: al did drink of that Rocke which did follow them, and was in ſhew and repreſentation, a true and very offering indeed of Chriſt. But ſome of them receiving only the outward ſigns, did neglect or refuſe the ſpirituall grace ſo liuelie repreſented, and trulie offered them.

The ſecond effect and working, which is only in the children of God, and thoſe which are of diſcretion, by faith alone, doth ſeale vp, that is, more ſurely, firmly, certainlie, & comfortablie apply Chriſt vntounto vsus, and al his gifts neceſsarie for vsus, according to the covenant and promiſe of God in him. So that this vſe of the Sacraments is plaine, that although Chriſt be bodily abſent, yet he is trulie & indeed by faith preſent, with all his benefits trulie receiued, and ſo his communion & fellowſhip applied vntounto the true receiuers. Only this is the difference, that in the word and by the word alone, our faith is wrought, we trulie receiue Chriſt by faith; but in theſe Sacraments our faith is quickned, confirmed, and increaſed, & ſo doeth more fullie, liuely, and comfortablie applie Chriſt and his benefites. Both theſe are verie manifeſt in the Scripture. The firſt, that indeed Chriſt with his benefits, is in and by theſe ſignes, as by inſtruments receiued. For we are ſaid to be baptized here into one bodie, that is, by baptiſme to be ingrafted into one body: and hauehave bin made to drinke into one Spirite: that is, one ſpiritual drinke of the blood of Chriſt: ſo trulie, and indeed Chriſt is put on, we are truly planted into him, his death, reſurrectiō, &c. Gal. 3.27. Rom. 6.3. We are waſhed, wee are ſaved, not by the outward work done, as the Papiſts imagin, not by putting away of the filthineſſe of the fleſh, but by the anſwer of a good conſciēce, throgh the reſurrectiō of Chriſt. 1. Pet. 3.21. So in the Supper it is moſt apparant, the breade which wee breake, is the cōmunion of the bodie of Chriſt, ſo that we which receiue, communicate Chriſt in & by theſe ſignes, as the whole order and inſtitution ſhall make this more manifeſt afterward.

Now the other pointes, that theſe are ſeales, not firſt to giuegive, but more firmlie, ſurely, and cōfortablie, to giuegive and to applie, is plain, becauſe in thoſe of diſcretion, in baptiſme faith to apprehend Chriſt and all his benefits, is firſt required, as appeareth by the Eunuche: onelyonly in children remaineth ſome ſhew of doubt, but ſeeing the Apoſtle ſaith, they are holy; that is, within the covenant of God, I am thy God, & the God of thy ſeed. Chriſt & his benefits in this covenant of grace doth belong vntounto them, that living, by faith it may be applied, or dying, the Spirit of the grace of God may worke in them, as he knoweth how, and hath not revealed.

And this they hauehave before Baptiſme, even being aliue, but not by any vertue of birth, which bringeth death, and that only in reſpect of originall corruption: but by the grace of Gods covenant, that if the tree be holy, ſo ſhould the branches alſo. So then this is the proper work of the Sacraments, more ſurely, and ſtronglie, and comfortablie to apply, and ſeale vp Chriſt crucified, and the covenant of God ratified in him to ſaluation. And thus much generally of a Sacrament: now followeth that which is gathered out of this generall, which eueryevery one muſt do concerning the Sacraments.

Firſt, before this work is required, examination, after the feeling of ſin, Act. 8.37. Act. 19.4. 1. Cor. 11. Then our acceptable knowledge of God in three perſons, as of Chriſt his perſon, perfect God, and perfect man; his office to ſaue his people, to be their Prieſt by his ſacrifice, perfectly to reconcile & juſtify, to make alſo continuall interceſsion, that our obedience, praiers, &c. may bee accepted: to be their King by the government of his Church, to kil ſin in thē, to ſanctify them, and to apply the whole matter of ſalvation, wrought in his Prieſthoode.

After, of a true faith & repentance, that being in one body with him, hee come aright to the Sacraments, & the imperfections, weakneſſes, &c. may be ſupplied. In the worke it ſelfe, by a right knowledge of the doctrine of the Sacraments, faith muſt work in everie point, as hath bene declared aboue.

The vſe & end muſt finally be applied, that all the doctrine of Gods good will, here in Chriſt ſealed vp, may bee in our heartes, and ſo in our mouthes, to confirm & ſtrengthen our ſelues & others, in al temptatations, both againſt juſtification and ſanctification. Exod. 13. Pſal. 50.7

OF THE DIVISION OF SACRAments of the covenant, gathered out of this place.

The Sacraments are two

Baptiſme.

The Lords Supper.

THat theſe two only are the Sacraments of the couenant of God, appeareth by the declaration of a Sacramēt, gathered out of this place, with which, none of the other fiue imagined of the Papiſts, can ſtand: for they cannot ſhew vsus, that Matrimony is an inſtrument, wherby God doth applie Chriſt and his benefits, & this is not a common inſtrument of the cōmon ſalvation, and benefits which al hauehave in Chriſt. Orders only are proper to Miniſters, and is not an inſtrument to apply any common grace of the Church, but to ſignifie that which is proper to the Miniſter. And Penance hath not anie viſible ſigne ordeined of God, but is only one fruit and benefit of Chriſt, which is ſealed vp in both theſe Sacraments, as ſhall more fully appeare afterward. Confirmation is an invention of their own braine, taken from an apiſh imitation of the laying on of handes in the Apoſtles time, or thoſe who receiued the gifte of miracles, and therefore was proper to thē. For Philip the Evangeliſt was aboue all Biſhops, & yet could not adminiſter it, But the Apoſtles, S. Peter and Iohn, Act. 8. & this whollie to derogat frō Baptiſme, as ſhall appear after. Neither doth there any Oyling agree to this definition, which was not a publicke worke, but a private: which was not for ever, but for a time whileſt the gift of healing laſted in the Church, which was not of the couenant of God to ſaluation, but a temporall bleſsing, or at the fartheſt, if the partie had cōmitted any ſpeciall ſin, which was the cauſe of that correction, by being reſtored to health, he ſhuld receiue aſſurance of the forgiuenes of that ſin: all which laſt of al, doth not apply to the worthy receiuer, the benefite of health there promiſed, no not with them: & therefore by the former declaration, can be no Sacrament.

Secondly, we gather this diuiſion out of this place, becaus the Apoſtle plainly maketh it: for being about to ſhew, how that many are in one bodie of Chriſt, he proveth it by a full diuiſion of thoſe pledges, both our being ſet into the bodie of Chriſt, & our nouriſhing in the ſame.

Now, if there had bene any other pledges, he would never hauehave omitted them.

Laſt of al, the effect or vſe of both theſe Sacraments here doth prooue it; for when as we can hauehave no more inwarde grace applied vntounto vsus than Chriſt, & that is firſt to be born in him, & to hauehave all priviledges of eternall life, and then after to be nouriſhed in the ſame continuallie in him: both theſe being fullie repreſented and ſealed vp vntounto vsus in theſe two, it followeth that Chriſt (who would hauehave the feweſt, but the beſt Sacraments that might bee vnderunder the Goſpell) would, nor did ordeine no more. 1. Cor. 10.1.2.3. Exod. 12.48.

OF BAPTISME.

The place of Scripture. Mat. 28.19. Go therefore, and teach all nations, baptizing them into the name of the Father, the Son, and the holy Ghoſt. This place is taken to drawe out of it the eſpeciall doctrine and declaration of the Sacrament of Baptiſme.

Baptiſme is the firſt Sacrament of the couenant, wherin by the Miniſters once waſhing, or baptizing in water, into the name of the Father, the Sonne, and the holy Ghoſt, there is repreſented, offred, and truly applied to the right receiuer, his once ſetling into Chriſt for euer, to hauehave fellowſhip with one God in three perſons, for his glorie, & with his Church; for pertaking the waſhing of our new birth, & the benefites of Chriſt by the merites of his death; to hide, couer, and cleane take away the guiltineſſe of our ſinne, and the merit of our righteouſnes and reſurrectiō, to make vsus vnblameable before his iudgment ſeat, for iuſtification vntounto eternall life; & by the power of the ſaid death, to the killing and buriing of ſinne in vsus, vntounto righteouſnes for ſanctification acceptable to God through Chriſt.

THE firſt Sacrament] this appearth plainlie, both out of the diviſion going before, and alſo now by the doctrine of Chriſt, willing his Apoſtles to teach al nations: whē they beleeue, he will hauehave them ſtraight way baptized, ſo we ſee the practiſe of the Church touching the ſame thing. Act. 2.38. Act. 10▪ in the ende. The hiſtorie of the Eunuch, &c. And it is plaine by the effect or vertue of it.

[By the Miniſters once waſhing] That it ſhuld be the Miniſters work, is proued generallie in the Sacraments, and is plaine here by the words of our Sauior, who ſpeaketh to his Apoſtles, & giveth them the charge of this worke, as dependent or hanging vppon their preaching. This word once is added, as that which is gathered out of the inſtitution of Chriſte, who willeth them to miniſter to every beleeuer, baptiſme, not baptiſmes: who ſaith not of this as of the Supper, as often as you do this. Alſo according to the plaine example of the Apoſtles, who would not hauehave the members of the Church baptized the ſecōd time, as appeareth by this, that thoſe who beleeued, continued in the doctrine of the Apoſtles, in communication, breaking of bread, and praier, but not in beeing baptized. Act. 2. And alſo, that Paule finding thoſe that wer baptized of Iohn, & had not receiued the gifts of the holy Ghoſt doth inſtruct them of the doctrine of Chriſt, & the baptiſme anſwering the ſame, & doeth not baptize them againe, but laying on handes on them, they received viſible giftes of the holie Ghoſt, Act. 19.4.5. And the reaſon of this is, becauſe it ſealeth vp our waſhing in Chriſt, our once being borne againe, our once ſetling into the body of Chriſt, our once ſpirituall mariage with him, as ſhal after more plainly appeare.

[Waſhing or baptizing] Both are added, becauſe waſhing is neceſſarie to the Sacrament, and yet there may be waſhing without baptizing, as it doth ſignifie in his narrow and ſtraight ſignification, that is, a waſhing with a whole plūging of them in water. So then we muſt knowe, that waſhing is of neceſsitie, becauſe ſo S. Paule declareth the nature of Baptiſme, Eph. 5.26. The waſhing of water through the word: and that is applyed in the word Baptize, vſed of our Saviour, which doth ſignifie a plunging, to make cleane and waſh away the filth, and therefore, this is neceſsarie, becauſe of the proportion and relation it muſt hauehave, with our ſpiritual waſhing of our newe birth: Tit. 3.5. For the purpoſe of Chriſt is to ſet down before our eies liuely, in this outward bare applying of water, the applying of Chriſt vntounto vsus in our new birth: that as we knowe in waſhing, there is a being vnderunder the water, a ſoking vp of the filth, and leaving it behind: ſo this might be liuely ſet foorth in three things anſwering the ſame, in our juſtification and ſanctification, as ſhal after appeare: which was alſo moſt liuelie noted in that plunging before. Now in that it is added with water, that muſt needes be vnderſtood in the wordes of our Savior Chriſt, as appeareth by the Apoſtle, The waſhing of water, &c. and in the words of Iohn Baptiſt, I baptize you with water. And in Act. 10. in the end. He called for water, and cōmanded them to be baptized: and by the ſtorie of the Euneuch.

And indeed, becauſe nothing is apt to ſette forth the blood of Chriſt & his merits, which is apt to cleanſe and waſh vsus, but water which leaveth no filth: herein therefore wee learne plainly, that Chriſt would liuely teach vsus, and make vsus ſee and feel in his outward worke, that ſame which is inward. That which is further adjoined [Into the name of the Father, the Sonne, and the holie Ghoſt] is that which pertaineth to the forme of this Sacrament, that ſo we ſhould bee waſhed, that thereby it might be noted, we are ſegregated from the world, to hauehave fellowſhip with one God in three perſons, as a wife with an husbande, which is noted by this, [into the name] that is, to beare the name, in being one with theſe three perſons by faith, and by hanging on them for all gouernment, bleſsing, &c. Whereof it commeth, that as the wife is called by the name of the husband, and to beare the mans name, or to hauehave his name called on a woman, is to bee a wife, Eſai. 4.1. ſo to be into the name of God, to bear his name, is to be ſeperated and dedicated to him as his ſpouſe, to obey him and receiue protection and nouriſhment from him alone in Chriſt, as Dan. 9.18. And Paule alſo ſaith, Into whoſe name were ye baptized? into the name of Paule? Was Paul crucified for you? & I baptized none into mine own name. 1. Cor. 1 For none was by baptiſme waſhed to beare Paules name, to come as a wife in the Church to him, to hauehave ſpirituall fellowſhip, nouriſhment, and government from him. And ſo this interpretation ſtandeth the worde (for it is the word vntounto, as 1. Cor. 10.) with the circumſtance & conference of Scriptures; as alſo the Fathers their interpretation, to prooue the Trinitie of perſons in one God, becauſe eueryevery one is God, becauſe we beare his name, look for our ſalvation, life, government, &c. as a wife from an husband. From theſe three perſons, which are one God, and ſo we learn in this former maner of baptiſme, we are called from the fellowſhip of the world, of Sathan, ſin, &c. to hauehave fellowſhip with God. Thus we ſee the outward part of this Sacrament plainly prooved out of this place: Nowe it followeth that we come to the ſecond, or inward part; that which is repreſented and offered to all, and applied to the true beleever & receiver by the the outward work, as an inſtrument, as hath bin declared before. The inward matter is, firſt, our once ſetting into the body of Chriſt for euer: then the end & fruite of the ſame, applied in this Sacrament. Concerning the firſt, although it bee not here expreſſed, yet it is to be gathered hence, by the diligent conſideration of the laſt words, & conference of Scripture: For when this word doth clearly ſay, Wee are joyned with one God in three perſons, to hauehave all neceſſary benefites from him. And further, that wee cannot knowe God, or come to him but by Ieſus Chriſt, Ioh. 17.2. That we cannot be his ſons, but by him, Rom. 8.9.17. Gal. 3.26. That we cannot beare any fruit, except we be in him, who is the Vine, as Iohn ſaith, chap. 15. That we cannot bee juſtified and ſanctified but in the name of Ieſus Chriſt and the Spirit of our God. 1. Cor. 6.13. that the waſhing of our new birth cannot bee ſhedde on vsus aboundantlie, but through Ieſus Chriſt our Savior: therfore this is to bee joined (once to God for euer) which muſt needes be, to bee for euer once ſet into Chriſte: and ſeeing the other in baptiſme muſt needes bee by the effectuall applying of his benefits to vsus, we muſt needs be firſt in him, and therefore Saint Paule ſaith, Chriſt gaue himſelf for his Church, that he might purge it, cleanſe it, and might preſent it holie, perfit, without blame, ſpot, or wrinckle, by the waſhing of water through the word. Ephe. 5. Therefore we are ſaid in Baptiſme to bee engrafted into Ieſus Chriſt, Roman. 6.3. To be ingrafted with him into the ſimilitude of his death and reſurrection. Rom. 6.5.6. Col. 2.11.12. We are ſaid in Baptiſme to put on Chriſt. Gal. 3.27.

Now it is ſaid further, that we are ſet in him once for ever, becauſe he that cōmeth to Chriſt once, he caſteth him not away, Iohn. 6.37. he ſhall never hunger. 35. he ſhal not be loſt, 39. he ſhal liue for euer, 50. And Iohn ſaith of thoſe that came outwardly to Chriſt, and the fellowſhip of his Church: If they had bene of vsus, they had not gone from vsus. And this, as it is true of our ſetting into Chriſt, that it is but once in Chriſt for ever, by the immortall ſeede of God that dieth not, 1. Pet. 2. and by the eternal working of the Spirit of God, which nothing can breake: for what ſhal ſeperate vsus from Chriſt, when we are by his working adjoyned vntounto him? Rom. 8. in the end: As this is true, and doth rightlie aunſwer to the ſign, ſo is it in all the other reſpects of Chriſtes application vntounto vsus in this Sacrament. This outwarde waſhing being but once, doeth ſeale vp our once joyning to God in ſpirituall mariage, that God finding vsus deade in our own blood, hath made an eternal covenāt with vsus, that he wil never turn from vsus, to do vsus good, but we ſhall be his people, and he will be our God: he wil giuegive vsus one heart and one way that we may feare him for ever; that it may be well with vsus and our children: and hee will ſo put his feare in our heart,Eze. 16.8 Ier. 32. Hoſ, 2. that we ſhall not depart from him: we hauehave therefore the ſum of Mariage once for ever, never to depart: ſo likewiſe, it is the ſeale of our new birth, by the ſpirite and water; that is, the holie Ghoſt; which as water cleanſeth vsus and begetteth vsus againe. Now we being born of God cannot ſinne; that is, be given over vntounto ſinne againe. Whoſoever is borne of God ſinneth not, becauſe the ſeede of God is in him, he cannot ſinne, 1. Ioh. 3. So Baptiſme, doeth ſeale vp therein our once bearing again in Chriſt by his H. Spirit, which ſhal remain for ever. And if we could clean fall frō the grace of God again, we ſhuld hauehave another bearing again▪ & another ſeal on the ſame: but becauſe we are but once borne, and after nouriſhed ſtill: therefore we are once baptized, and daily receiue the Lords ſupper. And this plainly by Dauid, Pſal, 51. who in his fall, thought much grace was hidden from him, ſo that hee deſired his hart might be created clean within him: yet hee prayed God not to take his holie Spirit from him. Therefore by declaring plainly, that it was within him, evē in his feling.

So we ſee in the inceſtuous perſon, excommunicated, and delivered to Sathan, the end was, that the fleſh might be deſtroyed, and the ſpirit might be ſafe in the day of the Lord. 1. Cor. 6. So that, as everie one who is of the Church, is thought to be regenerate, ſo euen in his excommunication, he is thought to hauehave the ſpirit and fleſh within him, though the fleſh ſeeme to hauehave gotten the vpper hand. Wherfore, this is a full comfort, which is ſealed vp vntounto Chriſtians in the Sacrament, which maketh them take comfort in all temptations, and to aſſure them againſt the terrours and feare of conſcience, to keep and ſtrengthen them, that they hauehave receiued the ſpirit to beare immortality: ſo that Gods glorie ſhal not die, but they hauehave his power and his grace ready to defend them. And this confuteth the Papiſts their fantaſie in their imagined Sacrament of Pennance: who imagined a clean falling from grace, ſo that we hauehave no comfort by baptiſme, ſeek a reſtoring in Pennance: whereas (although everie Chriſtian riſen from his fall, repenteth vnfeignedly, & ſheweth forth the fruits) he did never fall from grace, neither needeth an outwarde ſeale, that he pertayneth to Gods favour and louelove, & his mercifull Couenant, becauſe that hath bin ſealed vp ſo in baptiſme, that it cannot depart, & the fruit and comfort of it doth remaine after: for the Lord Chriſt Ieſus, doth extend it aſwell to the time to come, as alſo the time paſt: hee that beleeueth and is baptized, ſhall be ſaued. Mark. 16. And Peter ſaith, The baptiſme which nowe ſaueth vsus: ſpeaking of thoſe who wer baptized. And Paul, 1. Cor. 6.2.3.4. doth plainlie extend the fruite continuallie, to continue al dying to ſinne, and riſing to righteouſnes. Their deuiſe therfore is wicked, deſtroyeth the true vſe and nature of baptiſme: it maketh one to judge the grace of God and his favour is cleane gone, & that a new birth (as it were) muſt be had, which diſcomforteth a man: whereas, if after a greate ſinne, he ſee the filthines and weaknes of the fleſh, with the horror of the ſame: he knowing that the grace of God is in him, will comfort him, ſtrengthen him in repentance, hatred of ſin, bringing foorth the contrarie fruites, &c. Neither this aſſurance, the roote of all courage in temptations and will, to fight manfullie againſt ſinne, doeth pull away from vsus care to pleaſe God, and bring vsus to ſecurity, but doth ſtrengthen vsus, and will make vsus nouriſh good works, as the fruits whereby we feel and are aſſured that Gods ſeed is in vsus. Neyther can any hauehave a feeling of Gods grace, when he ſhal bee by this means encouraged vntounto evill.

Thus wee ſee the firſt point of being ſet into Chriſt: Now the fruits follow. Firſt, that to the glorie of one God in three perſons, we ſeek to hauehave fellowſhip with one God in three perſons: and that is the point which is given vsus to vnderſtand plainly in theſe words: We are baptized into the name of the Father, &c. For (as wee hauehave expounded afore) this doth teach vsus, that we are conſecrated, dedicated, and joyned to God, that we may carie his name, as his wife, that we may hauehave fellowſhip, as S. Iohn ſaith, with the Father and the Sonne. 1. John. 1.2.3. That this one God in three perſons may holde as his own, to be glorified in vsus for ever: which offreth ſuch ſtrong conſolation, ſuch great excellencie to a Chriſtian man, as cannot be expreſſed: hereby our profeſsion is ſanctified to God, that it may be acceptable. The next end is, that we may from this fellowſhip with God, hauehave fellowſhip with the Church, in the benefites that God doth beſtow vponupon the Sonne, & are ſealed vp in baptiſme. Firſt therefore, let vsus behold this fellowſhip, & then the benefites.

This fellowſhip is fitlie expreſſed of the Apoſtle, when he ſaith: We are built vponupon the foundation of the Prophets & Apoſtles, Ieſus Chriſt being the corner ſtone, in whom all the building is coupled together, and groweth to an holie temple in the Lord, in whom alſo we are built together, to bee the habitation of God by the Spirit: So that as we come by Chriſt vntounto God, ſo to his Church, that we may hauehave fellowſhip with it, and in it, in which alone all we hauehave ſalvation, for none is ſaved out of the Church, but in Sion the citie of the liuing God we are partakers of all bleſſednes. Therefore this is a pledge of our being one body, though many members, 1. Cor. 12.13. and this is the ſigne that wee are begotten of one God & Father, hauehave one clothing by faith, of Chriſt his righteouſnes: one life, evē his life, in vsus al. Eph. 4.1.2.3.4.5.6. And therefore this is a firſt entring into publike ſocietie, and as it were, our ſolemn invecting into the Church & houſe of God. The benefits and priviledges that are here, is the waſhing of our new birth, (which is ſo called of the Apoſtle in that place of Titus) which doth ſpread it ſelf into two eſpecial brā ches, juſtification, and ſanctification, according to that ſaying▪ But you are waſhed, you are ſanctified in the name of Ieſus Chriſt, and the ſpirit of our God. 1. Cor. 6. Which waſhing in general, hath the liuely proportion with the outward work, but in ſpeciall, we muſt ſee theſe benefits and their ſpeciall proportion, which is to be ſeen in this, that as in waſhing, the water doeth cover the filth, doth ſoke it vp, and leaue all cleane, pure, & vnſpotted: ſo the merit of the death of chriſt who ſatisfied the wrath of God for our ſins, by giuing himſelf a ſacrifice for ſin, doth not only cover (as the Prophete ſaith) our ſinnes, & hide them from God, but ſo drinke vp the guiltines of the ſame, that God imputeth no ſin, according to the ſaying of the Pſal. Bleſſed is the man, whoſe wickednes is forgiuen, & to whō God imputeth no ſin. Neither onlie is he made ſin for vsus; that is, by imputation of ſin to him, but alſo an offring on the croſſe for ſin, and this is, that wee might hauehave the righteouſneſſe of God in him. That when as no fleſh can be juſtified in the ſight of God, wee might obtaine the righteouſnes of faith, which is free without al reſpect of works, even the righteouſnes of God, which he doeth giuegive vsus, inherent not in vsus, but in Chriſt, that in him we may be holy and without blame: here therefore, by faith commeth juſtification, from whence peace of conſcience, ſtanding in the grace of God, deliverance from the wrath to come, and full certainty of eternal life proceedeth. And this (as it carieth full proportiō with the waſhing and order of it, ſo it is ſaid to ſeale vp the full remiſsion of our ſinnes. Bee baptized (ſaith Peter) into the name of Ieſus Chriſt▪ for the remiſſion of ſins. Act. 38. Act. 10.43.48. So ſaith Ananias: Be baptized and waſh away thy ſinnes, in calling on the name of the Lorde Ieſus. Act. 22.16. Which alſo is contained vnderunder the other point; ſeeing the forgiuenes of ſins was to juſtification, for it ſealeth vntounto vsus the forgiuenes of all treſpaſſes, originall and other, and hath put away the hand writing againſt vsus. The other alſo concerning ſanctification, is vrged in many places of Paule, but proſecuted eſpecially in Rom. 6.2. where we are ſaid to be baptized to the ſimilitude of Chriſtes death, being drowned, as it wer, vnderunder the water, our ſin being made clean by Chriſts death. And we are baptiſed to the ſimilitude of his buriall, as lying rotting in the water, in the tarying of the water, till it dooth ſoke vp the filth and carie it with it. So that we hauehave not onelyonly the power of Chriſt his death to kill ſinne, but to burie it, and more & more to rot it: and not onelyonly that, but as he died for our ſinne, and roſe for our juſtification, declared by this, that all ſinne was anſwered for vsus, ſeeing he roſe againe: ſo likewiſe we doe by his reſurrection riſe to righteouſnes & holines of life, which is alſo ſignified by the waſhing, which doth leaue vsus cleane and white. And although it be true indeed, that this holines can never be perfect, & in that ful meaſure it ought to be, in this life, according to the Law, & that it be as the Prophet ſaith, as a filthy cloth, and the fleſh rebell againſt the ſpirite, and that in nothing wee can doe the good we would: ſo that if God enter into judgment with this holines of ours, we can neuer ſtande before him: yet this worthineſſe wanting in it ſelfe, is accepted of God through Ieſus Chriſt, 1. Pet. 2.5. ſo that being waſhed in his blood, we be Kings & Prieſts vntounto God, and our works are acceptable: and this is alſo ſealed vp in this Sacrament, as is plain, Rom. 6.5.7.8. And ſo we ſee that in this Sacrament we are ſet into the bodie of Chriſt, into the fellowſhip of God and his Church, and in all the priuiledges of the ſame, and that here is ſtrong comfort againſt all temptations, our ſinnes be forgiuen for ever, Gods wrath appeaſed, & we abſolved before Gods judgment ſeat: that wee hauehave here grace to forſake our ſinne, to die vntounto ſinne, and to burie it continuallie: which benefits when they are ſealed vp here to bee with vsus forever, howe wicked is that diſtinction of the Papiſts, that baptiſme is for remiſsion of ſinnes, life, and ſanctification: but confirmation, for corroboration and ſtrength to fight againſt ſpiritual enemies: as though there were any ſanctification without ſtrength to fight againſt ſpirituall enemies, and as though when we hauehave hence comfort againſt terrours and temptations, 1. Pet. 4. we are not ſtrengthened againſt them: when Paule ſheweth, that by the power of Chriſt ſealed vp in baptiſme, wee are made able to kil ſinne, to burie ſin, yea in righteouſnes to cleaue vntounto God: Is it not moſt intollerable boldnes, to ſay, We hauehave ſtrength in ſanctification to fight againſt ſin, we kill it, yea burie it: yea riſe vp to all newneſſe of life? Doth not Saint Peter make it a peece of ſanctification, when hee ſaith, Sanctifie the Lorde God in your harts, and be ready alwaies to giuegive an anſwere to every man that asketh you a reaſon of the hope that is in you. 1. Pet. 3.15. And if this be a peece of ſanctification, how can they ſeperate this frō ſpirituall corroboration & ſtrengthening? and can they denie this to bee ſealed vp in baptiſme, where wee are conſecrated to confeſſe one God in three perſons, the religion and ſervice of the ſame God, and to hauehave fellowſhippe for ever with him? Let vsus caſt away therefore theſe fantaſies, and let vsus know, that we are by faith in Chriſt, for ever put into poſſeſsion of all his merits and benefits, which is ſealed vp in baptiſme, & alſo we ſhall ever hereafter be nouriſhed and kept by the ſame faith, & that which is ſealed vp in the next Sacramēt.

Thus much of Baptiſme: Nowe of the right vſe of the ſame, according as it is proper to it: in which, as ther is diverſitie in thoſe who muſt vſe it, ſo there is diverſitie of rules preſcribed vntounto them, in the word of God. The perſons therfore are of 2. ſortes,

the baptized

Infantes

Men of diſcretion

others

The Parents of the Infants.

The whole body of the Congregation.

Of infantes in their infancie, nothing is required, but that they be borne vnderunder the covenant of God, as hath bin ſhewed before: after, whē they come to diſcretion, they are to make that eſpeciall vſe which others doe. For thoſe of diſcretion it is preſcrcibed, that they beſides their preparatiō in general, ought to hauehave this eſpeciallie, that they feel Chriſt to be there for ever, & in him to be begotten to an everlaſting fellowſhip with God and his Church, & a communion of all benefits with them: and this preparation S. Peter being asked, teacheth, Act. 2.38.39.40. and ſo the nature of this Sacrament requireth. In the work it ſelfe, they are by faith liuely to behold, and applie in the outwarde & inward relatiō of waſhing, Chriſt given to waſh them in their new byrth for euer, vntounto juſtification and ſanctification, as is commanded to Paule, Act. 22.16. In the vſe they are alwaies afterward to be ſtrēgthened, that they are one with God for ever, that in their temptations they ſhall not fall away: that they ſhall ſtand, that their ſeruice to God is acceptable, &c. and this Paule vrgeth to the baptized, Rom. 6.2.3. &c. and 2.2.11.12.13.14. This therefore muſt alwaies be before vsus to comfort vsus.

The Parents of the infants before they bring their children to be baptized, muſt cal to mind the mercifull covenant of God towardes them and their ſeed, & by their experience they muſt aſſure themſelues of their child: and they muſt alſo remember the ordināce of God, who (they having brought their children in his covenant & holie ſeed by grace) wil hauehave it alſo ſealed vp in their fleſh: for which cauſe they muſt earneſtly deſire it, & with al ſpeed that may ſtand with order and publike aſſemblie of the Church to haſten it, Gen. 17.10.11.12. And the wrath of God againſt Moſes for deferring it, doth ſhew this dutie. Exod. 4.24.25.26. In the worke it ſelfe, they are reverentlie to offer it to God his Church and by his Miniſter, with the publike praiers of Gods church receiue that ſeal in the fleſh of their child, as is preſcribed, and in the mother tongue giuegive ſuch a name as may ſtand with the reverent worke of baptiſme, and the ſolemne inuecting of the child into the fellowſhip of the Church. Luk. 1.59.60.61. &c. After, they are to apply this worke vntounto themſelues, to make them diligent in catechiſing and nouriſhing vp their children in diſcipline fit for children, and admonition of the Lord, becauſe they hauehave once receiued that ſeale, which doth ſeale vp that God will circumciſe the hearts of their children as well as theirs, Gen. 17.13. Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant, and joy of a member to be added to the Church, addreſſe themſelues to this worke, Luke. 1.59 In the worke it ſelfe, they muſt with attention to the worke, joyning alſo earneſtlie in praier, receiue aſſurance of a fellow member, ſo receiving him with one conſent and heart, in which reſpect they were ſaid to circumciſe, and may be now to baptize. Luke. 1.59. Afterwarde, it muſt ſtir them vp to all louelove vnitie fellowſhip, and communicating of giftes and priviledges with the partie receiued. Ephe. 4.1.2.3. &c.

OF THE SACRAMENT OF the Lords Supper.

1. Cor. 11.23. &c.

For I hauehave receiued of the Lord, that which I alſo hauehave deliuered vntounto you, to wit, that the Lord Ieſus in the night that he was betraied, tooke bread, and when he had given thanks, hee brake it, & ſaid: Take, eat, this is my bodie, which is broken for you: This do you in remembrance of me: after the ſame maner he took the cup, when he had thanked, ſaying: This Cup is the new Teſtament in my blood: this doe as often as ye drink it, in remembrance of me, &c.

In this text concerning the Sacrament, wee muſt conſider how Paule here ſetteth downe two things.

Frſt, he ſetteth down generallie what he deliuered, which is declared by relation of Chriſt.

Then the particular, that he received: is repeated, where the Sacrament is ſet forth by the circumſtance of time, in the night: by the partes of it in Chriſts worke, the bread: 24. the cup. 25.

[That which I receiued] out of this is gathered, that nothing in the matter and form of adminiſtration and order of the Sacraments ſhould be altered, nothing added, nothing taken away, but all done as Chriſt hath preſcribed, as hath bene declared further afore.

The circūſtance of the time, was in the night he was betrayed, and this was vppon eſpeciall cauſe, becauſe the Supper of the Lorde was to be adminiſtred after the Paſſeover, in ſteede wherof it came, that being aboliſhed, and then ceaſing at the death of Chriſt: nowe this being done vppon a particular occaſion, the time is not to be held but vponupon the like particular occaſion: and we may finde the time changed by the Apoſtles, Act. 2.42. & 20.11. So that this is for edification, that wee may bee fitteſt to that worke, and for comelines in the time of peace, to do things which are ſolemne and publike in comely time, which is the day, & for good order: becauſe in the day order may be beſt kept, and therefore is fitly changed of the Church into the day.

THE DECLARATION OF THIS SACRAment, gathered of the parts of the Supper, as it is deſcribed by Paule.

The Supper of the Lorde is a Sacrament of the couenant of God, wherein by the Miniſters bleſſing, breaking, and deliuering of breade, with ſaying, this is the body of Chriſt, &c. by his bleſſing & deliuering a cup of wine, ſaying: This is the newe Teſtament in Chriſtes blood, vntounto the members of the Church, which are able to examine themſelues, by their receiuing, eating and drinking of the ſame: is liuelie repreſented and offred to all, but truely applied to the receiuer with faith, the giuing and receiving by faith the verie bodie and blood of Chriſt crucified, & ſo who! Chriſt, with vnfeigned thanksgiving to God, for the liuely ſhewing forth & repreſenting the death of Chriſt, ſpiriual applying of the ſame by faith, to the mutual & continual full nouriſhment together, in and by al the merits of Chriſt & the promiſes of God in him, vntounto eternal life.

THE FVRTHER CONFIRMATION AND opening of this Declaration.

HEre we ſee, firſt the outward work is to be conſidered, then the inward. The outward work in his parts, firſt of the bread, then of the cup. Yet this is generall to both, that they are bleſſed; that is, expounding the inſtitution of God, and the vſe of the ſame: by prayer and thankſgiving are put apart frō their common vſes, to that which is holy by Gods ordinance, receiue a propertie they had not afore, to nouriſh our ſoules, as is at large declared aboue. Now that this is ſet downe in the firſt place, it is the order that Chriſt hath obſerved, and wee are to follow, & that which is fit for the workes following. For when as the breaking, powring forth, giving, &c. of the bread and wine are Sacramētal works, that is, ſuch parts of this work as hauehave relation with the inward, do offer, repreſent, and ſeale vp, it may not bee that theſe or any of them ſhould be firſt done, & then this working of bleſsing come after, becauſe they hauehave their forme and force to be ſacramentall works frō hence. In the firſt part, the breaking of the bread commeth to be conſidered, which is ſo plainlie ſet forth as a worke, and hath relation to the tormentes of Chriſt on the croſſe for vsus: for, in that bread is broken, that it may be eaten, it doth liuely ſet before vsus, that Chriſt was tormented for vsus and for our nouriſhmēt, and as the Apoſtle ſaith from Chriſt, my bodie, which was broken for you; although it be true, that not a bone of Chriſt was broken: and ſo breaking is not here taken properlie, but by a ſimilitude, for weeping, tormenting, &c. as he was pierced, crucified, and on the croſſe made a curſe for vsus, and as the Prophet ſaith, Hee was wounded for our tranſgreſſions, hee was broken for our infirmities: the chaſtiſement of our peace was vppon him, and with his ſtripes we are healed. Eſay. 57.5. So then this is to be done plainelie in the ſight of all, and all ought to giuegive diligent heede and waighty conſideration of theſe things with vsus.

[Giuing of bread] This is gathered, becauſe hee ſaith, take, eate, &c. And it is plainly expreſſed of 3. Evangeliſts, as that which may not be omitted, becauſe being the Miniſters worke to vsus, it doth repreſent the perſon of God in 3. perſons, giuing chriſt his body & blood to noriſh vsus. For they are the diſpēſers of Gods myſteries, to diſpēce vntounto vsus the ſpiritual nouriſhment in theſe things [Saying] This is added alſo plainly, according to the cōmandemēt of Chriſt, who willed thē to do this, the Miniſters that which Chriſt did, the people that which the Diſciples did: & S. Paule ſheweth that which Chriſt did, is to be done of the church in this heavēly bāquet, the miniſters doing that which appertaineth to thē & the people that which belongeth to them, & this is neceſſary; for it is not meet for the Miniſter in delivering to be dumbe, but he ſheweth vsus our duty; & he ſheweth what is offred & givē by the outward ſigns, & what we are to receiue by faith, as well as bodilie. Now although the words here in Paul & ſome other Evāgeliſts do differ, yet this ſence commeth to one, and the holie Ghoſt doth giuegive vsus liberty to take which we will for edification, & to ſhew that the force lieth not in the wordes, but in the matter ſignified by them: and yet therewithall, to giuegive vsus a certaine rule which we might follow. Onelie this is to noted in all that, which our Saviour Chriſt Ieſus preſcribeth, that the words be ſpoken generallie to all, and not ſpeciallie to one: both becauſe that is the fitteſt to note out the fellowſhip and communion of the Church in this work, the perſon of Chriſt by the Miniſter, bidding all his gueſts with one louelove, as from him to be merie, and eate with faith one ſpirituall meat together, which alſo doeth plainlie confute the Papiſts privat communions of the Prieſt and his boy: which as it hath bin confuted generallie, ſo here it ſheweth that they goe directlie contrarie to Chriſts inſtitution, & the Apoſtles practiſe, who wold hauehave it a banquet for all that were fit to receiue. Neither is there profite in this order of Chriſt in this reſpect alone: but herein our faith is further ſuccoured, when we may together, and with one heart applie our ſelues to the meditation and fruit of this ſpeach of Chriſt by the Miniſter, which in the particular ſpeaking doth both loſe that our working together, and maketh the minds of Chriſtians hang the longer in the waiting for this ſentence, and the comfort of it, and their minds are offred vntounto greater occaſion of ſlips and withdrawings by humain infirmitie, when theſe things are prolonged, which may more effectuallie be done together & ſpeedily: wherfore this alſo is to bee kept, and wee to vſe it for our comfort, for although this be not that, which if it bee done otherwiſe than it ought, doeth take away the vertue of the Sacrament, neither is anie to abſtaine from it, becauſe it is a blemiſh, not a plaine deforming and deſtroying of the worke, yet it is to bee kept from the former occaſion. The meaning of the other words, This is my bodie, ſhal vponupon more fit occaſions be farther opened afterwarde. In the Cup the ſame order is to be obſerved, and that proportion of the outward worke in giving, &c. as in the bread, according as S. Paul doth expreſſe he did likewiſe in the cup: onelyonly here is to bee conſidered, that ſame analogie which the work hath in both theſe partes, that bread is giuen apart, & the wine apart: which, as it doth ſhew a ful nouriſhment, a feaſt which is neither meat alone, nor drink alone, ſo hath it an excellent analogie with Chriſt crucified, whome wee receiue as one that hath bene ſlaine for vsus, whoſe fleſh we hauehave for meat indeed, & his blood for drink indeed, that we might hauehave full & pefect nouriſhment in him, as our Saviour Chriſt expreſſeth. Iohn. 6.54.55. &c. which both are liuelie repreſentation and ſealing vppe, not of Chriſt alone, but Chriſt crucified and giuen vp to be a ful and perfect nouriſhment, even meat and drinke vntounto vsus. This the Papiſts deſtroy & cleane take away from the people, to maintain their tranſubſtantiation, & they teach, that the bread being turned into the bodie, hath blood in it, and as well might they make another reaſon to giuegive the cup alone, wherein alſo is the bodie: for in Chriſt, the one is no more the blood with the bodie, than the bodie with the blood. They alleadg indeed, that it is ſaid, Act. 2 & they cōtinued in breaking of bread. & Act. 20. They came together to break bread: Whereby they gather, it was miniſtred vnderunder one kinde. But this is groſſe blindnes of theirs, that they cannot ſee, that as in the Hebrew phraſe, to eat breade by a part for the whole, is to receiue whole noriſhment: ſo in this manner of ſpeach is noted the whole Sacramēt, as on the other ſide, in the former place of the Corinths, that to be made to drinke into one ſpiritual drinke, doeth note out the whole Supper: and none ever imagined yet, that the cup might bee adminiſtred alone: And why may they not imagine as well, that they bleſſed not the bread as the cup. 1. Cor. 10 26. becauſe Paule ſaith, The bread which we break and nameth not bleſsing? This is therfore but a wicked ſhift, to diſplace the plaine ordinance of Chriſt, Do this in remembrance of me. verſ. 25. They doe cōtrarie to the cuſtom of the Church when as they receiued from the Apoſtles, that Chriſt did ſo, ſo they practiſed it, as is plaine by this chapt. 25.26. And againe, they deſtroy the doctrine of S. Paule concerning the one principall vſe of the Sacrament, which is, to ſhewe forth the death of Chriſt, which is liuelie done, when both are delivered, the one for fleſh, the other for blood, but not otherwiſe: and therefore he ſaith, As often as yee eat this breade, and drinke this cup, you ſhew forth the Lords death till hee come. Alſo they doe therby deſtroy the properties of all nouriſhment, mentioned before. Let vsus therefore hold faſt and rejoice in the perfect and moſt full ordinance of Chriſt, and let vsus not forgoe the comfort we hauehave in this point. There followeth, that this muſt be deliuered, & this is ſpoken to thoſe which are able to examine themſelues, which thing is proper & peculiar to this Sacrament: and that which Paule vrgeth after in this place, approueth the ſame: A man muſt examine himſelf, and ſo come to this table, &c. And in the Paſſeover their children were not admitted, but ſuch as could inquire and be inſtructed of their fathers, that the ſame might be a frontlet before their eies, and a ſigne vponupon their handes, that the doctrine of God might be in their mouthes. Exod. 13.8.9.10. & 12.26 27. Indeede if we marke and way the matter well, the difference of the outward worke here, from that in baptiſme, doth by proportion require this: For although thoſe that are of diſcretion and are to be baptized, muſt make profeſsion of their faith and repentance, becauſe otherwiſe we cannot know they are within the covenant of God, and it is meet that they having diſcretion to vſe the ſeale of God aright, ſhould ſhew they are ſo prepared to doe it, yet for all that wee ſee, the verie waſhing of water doeth not require diſcretion in him who is to be waſhed, becauſe we can waſh and cleanſe wel thoſe things, which hauehave not onelyonly no vnderſtanding, but not anie ſence. But where there is required a reverent giuing, hearing of that which is ſpoken, and vnderſtanding, a reverent receiving and eating, that wee ſo cannot be in the outward worke, even with one diſcretion, to conſider of whome to take, to vnderſtande what is ſaid, & what to be done, which diſcretion, if God will hauehave in the outward work, what doth he thereby but plainly declare, that there is required vnderſtanding of what Gods ſpirit doth ſpeak, who giveth the true bodie of Chriſt what we ſhal receiue by faith, what it is to eate it ſpirituallie, and be nouriſhed by it.

Let vsus therefore hold alſo this faſt: and therefore let none preſume to come hither, but ſeriouſlie examining himſelfe. Let not the Paſtours preſume to prophane the holie thinges of God, by admitting anie, they havuing not prepared and tried. Zopho. 3.4. 2. Chron. 35.6. The outward worke of the Miniſter wee hauehave ſeene: there followeth the outward workes of the Church, which are beſides the hearing and beholding of the former, as hath bene noted: the eſpeciall receiuing, eating, and drinking, & theſe are commanded of Chriſt, hauehave bene alwaies perfourmed of the Church, that Chriſtians might bee partakers of the Table of the Lord. 1. Cor. 9. and all might eate as the Iſraelites did, one ſpirituall meat and drinke in this Sacrament: wherein is confuted the madneſſe of the Papiſtes, who doe ſhut out manie of the people from this work, and therefore deſtroy the Sacrament, which without this is no Sacrament, do take away the forme of it, and vſe for comfort, which is that they might eat, drinke, receiue, &c. according as they are conſecrated, broken, and deliuered to this end, as wee hauehave ſeene before. They, I ſay, wickedly take away this, bid them fall downe, worſhip it, acknowledge it the verie ſacrificing of the bodie and blood of Chriſt: non of al which, they hauehave receiued of Chriſt, and therfore ſhould not deliver it in his name, but the cleane contrarie, for to eate, and worſhip with not teaching are contrary, & to offer to another as a ſacrifice, which muſt be geuen to vsus to eat: for when they imagine to offer, they doe cleane contrarie. Thus the ſpirite of Babel hath confuted all, and turned light into darknes. But let vsus remember theſe actions are of the ſubſtance of the Sacrament, commanded of Chriſt preciſelie, and for the which al the other actiōs are, as appeareth plainelie by the inſtitution of Chriſt, and therfore may not bee omitted, vnleſſe we will loſe the whole comfort of the ſame. The worke of receiving, hath his proportion with the true receiuing of Chriſtes bodie & blood crucified, which is done by faith: for as he dwelleth in vsus onelie, and is vnited to vsus onlie by faith, Ephe. 4.37. Galat. 3.25. ſo the receiuing which is inward, and hath proportion with the outward, muſt be by theſe means alone. And ſo is the eating and drinking, nothing but that worke of faith, whereby Chriſt is ſo applied, as wee feele our ſelues to drawe one ſpirituall nouriſhment by faith from him, as ſhall be after declared. So then we doe ſee, howe excellent this outwarde worke is, if we conſider aright the partes of the ſame, and the proportion they hauehave with this inward, whereunto now let vsus come, and brieflie touch the ſame.

The worke which is here repreſented and offred to all, and ſealed vp to the faithful, is, God giving in Chriſt, and our receiving of the body and blood of Chriſt crucified, and ſo of himſelfe. When we ſay, that Chriſt his bodie and blood is not onlie offred and giuen, but of the faithful receiuers therof is ſealed vp, therby we ſaid, that we acknowledged and helde Chriſt to be preſent in deed, even as in baptiſme; & therfore his body and blood, becauſe it is received and is our meat indeed, as we ſhal ſee afterward But we doe not holde that he is bodily preſent in and with the bread, or that the bread is turned into his bodie: for as we hauehave grounde of the former, becauſe Paule ſaith, The bread which we breake, is it not the cōmunion of the body of Chriſt? The cup that we bleſſe, is it not the cummunion of the blood of Chriſt? That is, an inſtrument whereby truely is communicated, by the working of the holie Ghoſt to our faith, the very bodie and blood of Chriſt: ſo the wordes, This is my bodie, that is, an inſtrument which offereth and repreſenteth to all, one bodie, and ſealeth vp the true receiving of his verie bodie and blood, as ſhall be prooved by and by in the confuting of the adverſaries the Papiſts, which holde, that the breade is turned into the body of Chriſt, becauſe (this is my body) muſt be properlie takē. The Lutherians ſay alſo, that the bodie is bodily and locallie with, or in, or vnderunder the bread, becauſe this word (is) muſt be taken properlie. Now their reaſon why it muſt be taken properlie, is, becauſe in the Sacramentes the ſpeach muſt be proper & fit: which is a falſ & vain opiniō. For what ſpech is more fit & effectual, wher the bodily things are inſtruments of ſpirituall & heavenlie things (ſignes are to deliuer more effectuall thinges ſignified) then theſe figuratiues, which hauehave more grace and effectualnes in them. And when one receiueth libertie and ſeaſon of lande, or an houſe, or a citie by a ſign, who doeth not knowe this ſpeach is more effectual, I giuegive this my land, this key of my houſe, then if he had ſaid, this is a ſign or token of my land, and my houſe deliuered. And they are confuted by the Scriptures, which doth eſpecially in Sacramentes, choſe to vſe this ſpeech, My couenant ſhall be in your fleſh, ſpeaking of Circumciſion, which yet is but a ſigne, or Sacrament of his couenant, as hee interpreteth there. Gen. 13.11.13. When they are ſaide to kill the Paſſeouer, that is, the Lamb, which was a ſigne, ſeale, and remembrance of the Paſſeover. Exod. 13.21.11.13. &c. So the Arke is often called the Lorde: So the Altar of Moſes, Exod. 17.15. So the ſonne of Iaakob Bethel, Gen. 28.22. And to goe no further, this place of the Apoſtle, when he ſaith, This is the new Teſtament in my blood, wil they hauehave it here proper, and not as we interprete it? Will the Papiſt ſay, Wine is tranſubſtantiated into the covenant of God? which is not a ſubſtance, but a trueth of promiſe onelie? And ſhal we hauehave two tranſubſtantiations, one into blood, another into the covenāt? The Lutherians likewiſe, wil they hauehave the covenant to be there bodilie remaining, as remaining locallie, which cannot be in a place? ſo then, here the foundation is cleane ouerthrowne. And yet they ſtand not to their rule: for let them tell vsus, is this a proper ſpeach, this bread is my bodie, that is, hath with it, or vnderunder it, or in it, or in it my body? Do they not finde vsus out a ſtrange and newe ſignification of this word; That it hath in it, with it, or vnderunder it, which was neuer heard of before? And as for the Papiſts, we ſay alſo, howe can they ſay, this is a proper ſpeach, breade is my bodie, that is, breade is tranſubſtantiated into my body? that the proper ſignification of it is, that is, tranſubſtantiated? If they ſay, the bread is not vnderſtood in this word this, but the bodie, thē they make Chriſt to ſay, This body is my body, which beſides the vnfitnes, it hath with the Sacrament, what ſhal become of the expreſſe text for tranſubſtantiation, for here is no worde where it is expreſlie ſaid, The bread is tranſubſtantiated into my bodie: ſo that they muſt be driven to their woodden collections, from expreſſe and proper words, which they cleaue ſo much to.

But becauſe this point is a ground for many arguments, let vsus make the trueth of this apparant: Firſt, we ſee the plaine following of the text in ſpeach and reaſon, doth plainely ſhewe, that this word this, is referred to the bread, for when he ſaith, He tooke bread, he brake it, and gaue it to them, we aske, whether he gaue not bread, and that it be here to be vnderſtood? If not, he gaue not that he brake, and he brake in vaine.

Again, when there is a plaine word bread going before, which is neceſſarilie to be referred to breake and giuegive out, howe can they referre this, to that went not afore, and leaue out that which did?

2. This word eating, which noteth the worke of the mouth, in grinding and preparing to digeſtion, howe can it bee referred, except they change the proper ſignification to another then bread?

3 When as in the ſecond part, this is not referred to blood, but to the Cup which he took and bleſſed, plain by S. Luke and Paule. Let thē ſhew how it can be otherwiſe in the bread? If they ſay, the Cup is put for that in it, which is blood; that is to beg the queſtion: and when as the adjoints of colour, taſte, ſtrength is there, as in a Subject, will they ſay, that alſo is turned into the blood of Chriſt?

4 When Paul calleth it bread, after it is received, ſaying: He that eateth this bread; and drinketh this cup: Is it not here plaine, that this is referred to bread? I know their ſlip, that he called it bread by a figuratiue ſpeech, for ſpirituall nouriſhmēt, as in Iohn 6. Chriſt ſaith, I am the bread which came down from heauen, &c. To this I anſwer They are blinde if they can make no diuerſitie betwixt that ſpeech which is in Iohn, wher the circumſtance is of Chriſt, when hee ſaith, I am the bread of life, and then that hee ſaith not ſimply bread, but bread of life, the bread which came downe from heaven, &c. and betweene this of S. Paule, who hauing made mention of breade, bleſſed, & conſecrated, ſaith, Hee that eateth this bread, ſimplie, that is, this bread ſo bleſſed, broken, &c. Secondly we ſay, when he ſaith, He that eateth, ſeeing hee joyneth the proper ſubjecte bread, to eating, the proper worke of it, and the bodie of Chriſt cannot be properlie eaten, as is ſhewed before. It remaineth that we muſt cal it properlie bread, and ſo chap. 10. whē he ſaith, The bread which we breake, is it not the communion of the bodie of Chriſt? Where note, that bread before conſecration, cannot be the communion of the body of Chriſt by your owne judgment. Secondly, that metaphoricall bread cannot be broken, Chriſts bodie cannot be broken: therefore verie breade muſt here bee vnderſtoode. Wherfore we conclude, that bread remaineth, & this word, this, muſt be referred to the bread and therefore they cannot ſtand to proper ſignifications of words, they (I ſay) who vrge it ſo much. Now we wil come to the reaſons which proue, that theſe words (this is my body) muſt be figuratiuely takē, & ſo conſequētly in that interpretatiō & figure, which we hauehave ſhewed to be proper: neither yet will wee (for ſhortnes ſake) bring al the reaſōs that might be brought, but theſe which are plainly gathered out of the text

Firſt, Chriſt is ſaid to giuegive that which he ſaith was his body: now if this is my body, be properly vnderſtoode, Chriſt had one body which gaue, & another which was giuen. But that is abſurd therfore it muſt not properly be vnderſtood.

2 If the ſpeech be proper, they are not diuers things, as bread may be ſaid properlie of an oother as of a bodie: but that cannot be, Ergo.

3 If that be properly vnderſtood, then Chriſt may be ſaid to be bread, as wel as bread chriſt, but that is falſe, Ergo &c.

4 If that be proper, then that which is true of bread, that it is of wheat, is true of Chriſt: and that which is true of chriſt, muſt alſo be true of the bread; thē alſo the bread ſhal be vnited perſonally vntounto Chriſt as his bodie, which is falſ & wicked, therfore it muſt not be ſo vnderſtood.

5 If bread be the body, then ther are meant two ſubſtances; one for a ſign, the other for the ſpiritual matter, and the accidentes, as colour, taſte, &c. muſt ſignifie and ſeale into the bodie of Chriſt, which is falſe.

6 If bread indeed be turned into the body, & wine into the blood; thē they be ſeperated trulie, or els the bread is blood, & the wine is his body, which is falſe: if they be ſeperated truly, then it was not ſeperated truly in his death vponupon the croſſe, which is falſe: if Sacramentallie, then it is his body & blood only ſacramētally, that which doeth aptly ſeale vp the bodie and blood of Chriſt, which is that we holde.

7 If the bread be his bodie in deed, and the wine his blood in deed, then Chriſt every time the ſupper is adminiſtred, being aliue in heavē trulie, is dead in earth trulie & bodily indeed, which is blaſphemous: therfore it muſt not be vnderſtood properlie.

8 If bread be turned into his bodie indeed, or his body indeed be locally with it, thē chriſt his body, which alwais hath his parts, is viſible, &c. hath a hand, a foot, &c. differing frō it ſelf, it ſhall the ſame time be inviſible, yea no hand, differing frō foot, &c. and ther ſhalbe a cōtradictiō, his bodies viſible, & his bodies not viſible & ſo the truth ſhal ly; al which is abhominable.

9 It is ſaid, the bread broken, is his body broken, and the powring out of his blood, which is a ſigne, ſeale, &c. of it, ſo muſt the bread & wine be his body & his blood, as it repreſenteth, &c.

10 If the wine bee his blood indeede, then blood is ſtil poured out, which is falſe.

11 As the wine or cup, is the new Teſtament, in his blood, ſo the bread is his bodie, and the wine is blood, but that is a Sacrament, which repreſenteth and ſealeth the new Teſtament in his blood: Ergo, it is not proper.

12 Here is a plain difference betwixt that in the cup, which is ſaid to be the new Teſtament, and betweene that wherein the Teſtament is, that is, his blood: for theſe are diſtinguiſhed, therefore it is not properlie ſaid his blood.

13 He ſaith, Do this in remembrance of me, therefore he is not here eaten.

14 We are ſaid to ſhew forth his death til he come, therefore bodily he is not come, nor is not there, nor cannot be properly ſaid, to be ſo only, by theſe manifeſt and plain reaſons out of the text, agreeing with the proportion of faith we hauehave prooved our judgment.

Now then hauing ſhewed how Ieſus Chriſt his fleſh & blood is here indeed, not bodily, how it is receiued in deed, not bodily but ſpiritually by fleſh: we muſt cōſider of that we ſay, that we receiue his fleſh & blood; yea, & ſo whol Chriſt, which is indeed true, & muſt neceſſarily be vnderſtood as a ground & foundatiō of our whol comfort here, & indeed it cannot be otherwiſe; for if we receiue him fleſh and blood, wee muſt thereby needs receiue him God & man, which is not ſeperated frō him, & whole Chriſt doth dwel in vsus, Ep. 3. neither cā the fleſh of it ſelf juſtify, fructifie, quicken, &c. For theſe things being more excellent than the firſt creation, are proper to the Godhed. So thē Chriſt doth only quickē vsus by his fleſh & blood, as by a meane or matter, wherby he doth convey the vertue and power of his Godhead, in his ſacrifice and ſuffrings, wherby he overcame death & all principalities & powers, in his reſurrection, by which he roſe againe: ſo that wee muſt become one with Chriſt, & he muſt be in vsus, & we in him, & he dwel in vsus: & we in him, which is by the vertue & power of his divine working, & the natural vniting of his natural humanity to vsus, to whō we be knit. Therfore in Iohn 7. he ſaith, That not only his fleſh, but he was the breade of life. ver. 35. Wee muſt come to him, beleeue in him, that we may never hunger nor thirſt, & 46.47.48. &c. Then this foundation of ſtrong cōfort & conſolation being laid, let vsus conſider the ends and fruites of the receiuing of Chriſt. Firſt, to Gods glorie, then our good.

For Gods glorie, that this heavenly & excellent worke of the poſſeſsion of Chriſt, decreed & brought to paſſe by one God in 3. perſons, might be remēbred, according as it is ſaid, Do this in remēbrance of me. And again, You ſhall ſhew forth the Lords death til he come, & that to the glory of Gods wiſdom, power, mercy, &c which in the ſame may alwaies be remembred, praiſed glorified, &c. Which is with vnfeigned thankſgiving and praying to God, as wee hauehave ſeene the Evangeliſtes mention of our Saviour Chriſt, & when God doth liberally preſerue & defend vsus, &c. How can we be vnthākful, even at this preſent for his merits? The other end is, that we apply him to ſpiritual, mutuall, & continual nouriſhment, & growing in grace with the whole Church. For this is indeed that ſame which giveth a moſt liuely difference betweene baptiſme & the Lords Supper. For in baptiſme we are ſet into the body of chriſt, & are waſhed with the waſhing of our newe birth in him, and hauehave an aſſurance of al priviledges, are ſet into the right title of poſſeſsion of thē with the reſt of the Church. But here Chriſt is ſo applied & his benefits, as we doe grow, increaſe, and waxe ſtrōg, more & more in the forgiuenes of al our ſins, as aſſured more & more, we feel the righteouſnes of Chriſt ours, our conſciences more & more appeaſed; our peace greater, alſo our killing & burying of ſin, our quickening & refreſhing in obedience greater, & that not only in our ſelues, but in cōmunion & fellowſhip with the whole Church. Therefore Paule ſaith, As in Baptiſme we hauehave bin ſet into one body, ſo we hauehave bin made to drink into one ſpirit; that is, ſpiritual noriſhmēt. So he ſaith, We hauehave together, cōmunion of the body of Chriſt, & of his blood; we are at his table, & are fed together: we come one body togither, ſo many as ar partakers of one bread. 1. Cor. 10.4.17. We come togither in vnity of faith, joy, of obedience, as the houſhold ſervāts of one maiſter, & Citizens of one God & Lord. So we daily increaſe & growe againſt al our tēptations & daily wants. Where we ſee again the wickednes of the Papiſts, who as before, by their cōfirmation they derogated frō Baptiſme, ſo hence more frō the Lords ſupper; ſeeing as ſtrēgth is there giuē, ſo here mainteined, nouriſhed, & increaſed, as ſpiritually we grow fat & in good liking. Therefore Paule teacheth, that this makes vsus caſt away al ſhew of Idolatry, overcome all temptations, ſerue God ſoūdly, 1. Cor. 10.13. &c. And this is that which anſwereth to the eating of the bread and drinking of the wine, which is more thē receiuing; for it is not only to take it into one, but being received, ſo to apply it, as it be digeſted & turned into good noriſhmēt for the body. So I do not here only receiue Chriſt by faith, but ſo apply him & his merits received by my faith, as I feel my ſelf to grow with the Church in all the former benefits vntounto the aſſurance of immortality & eternal life. And hitherto of the Sacrament it ſelf: now followth the vſe. Firſt, al the whol congregation, euē as many as are able to come & examin thēſelues, ought aforehād, not only to examin generally, as hath bin taught generally in the Sacrament, but here they muſt ſee & feel their faith, not only to receiue chriſt; but to apply him for increaſe of ſtrength and growing in repentāce. Likewiſe, what be the ſeveral wants, weakneſſes of faith, terrors of conſciēce, weaknes to reſiſt ſin, & follow obediēce: & ſo here to ſeek increaſe of ſtrength & cōfort; for this is the examinatiō vrged of the Apoſtle as anſwerable to the nature of this Sacrament.1. Co. 11.26.27.

In the work it ſelf, mens hearts muſt be occupied in the whol variety of the works mencioned & opened aboue, & ſo muſt feel ſtrength & comfort to be miniſtred, to ſtir vsus vp with the whol Church, in the felowſhip of this banquet, ſweetly to offer praiſe to God, in Pſalmes and ſpiritual ſongs. The continual profit after, is alwaies hence to hauehave encreaſed ſtrēgth & ſpiritual might;…. Cor. 10.13 & here in al fruites to hauehave refreſhing, that euē as Elias wel refreſhed, went in the ſtrength of that nouriſhment a long time: So here we being refreſhed, muſt walk forward in ſpiritual cōfort by the ſtrength thereof; which we hauehave received,1. Cor. 10.3.4, 5-&c, ſealed vp by this ſeal already; & further, becauſe we are ſo incōpaſſed about, this profit muſt make vsus come oftē to this banquet, to ſeal vp our nouriſhmēt in Chriſt dayly

FINIS.

Godly and Learned Treatises, Doctrine

p. 118THE WHOLE DOCTRIN OF THE Sacraments, plainlie and fullie ſet downe, and declared out of the word of God.