The Whole Doctrine of the Sacraments, Doctrine

The Whole Doctrine of the Sacraments · Doctrine

THE VVhole doctrine of the Sacramentes, plainlie and fullie ſet dovvne and declared out of the word of GOD.

❧ Written by Maister DVDLEY FENNER, and nowe publiſhed for the vſe of the Church of GOD.

Imprinted at Middelborg, by Richard Schilders, Printer to the States of Zealande. 1588. Cum priuilegio.

¶ The whole doctrine of the Sacramentes, plainlie and fullie ſet downe and declared out of the worde of GOD.

The place out of which wee will drawe the generall doctrine of both the Sacramentes, is, 1. Cor. 12.13. For by one ſpirit wee hauehave bin all baptized into one body, whether Iewes, Greekes, or ſeruants, or free, and all hauehave bin made to drinke into one ſpirit.

The generall declaration of a Sacrament drawen hence: A Sacrament of the eternall couenant, is a publike and faithfull worke of the whole Church, wherein by the Miniſters putting apart by the worde and prayer, to an holie vſe, a viſible ſigne, ordeyned of God in the order preſcribed, by his deliuerie & their receyuing of the ſame, the holy ghost doeth offer & repreſent liuely vntounto all, but more ſurelie applie to the due receyuer thereof, the offring and giuing of God in three perſons, & the Churches receyuing of Christ cru…ified, and the couenant concerning iuſtification, and ſanctification vntounto eternall life, fullie ratified and confirmed in him.

Notes which ſhewe howe eueryevery part is gathered out of this place with more full confirmation by conference of Scripture, whiche declareth the true vſe of eueryevery point.

[A Sacrament of the eternall Couenant] ſo called, to put a difference betweene other ſignes, as the Rayne-bowe, laying on of hādes in ordination, and other ſuch ſignes, ſo called of olde, Gene. 17.10. and doeth ſeale vp the ſame, Rom. 4.11. 1. Corint. 11.

[is a publike] that is, to ſhewe the nature and true reuerēce of thoſe workes, becauſe theſe are not at anie time for one, by one, or concerning the dignities of one, as appeareth by this it is ſaide here, all hauehave bin baptized into one body, all made to drinke into one cuppe. Whiche ſheweth, that it is a worke of a publike nature, of publike fruit and priuiledges to all, of publike profeſſion of the ſame, and therefore in regarde of the dignitie and reuerence of it, to bee publikely miniſtred with the prayers of all, & for the profit of all: ſo for this ende Circū ciſion was miniſtred publikelie, and they came togither to it, Luke 1.59. and in the ſupper they continued togither, Act. 2.42. it ſhould be in the Church, not at home in the houſe, 1. Cor. 11. therefore there were conuocations in the Paſſeouer, Exod. 12.6.47. Act. 2.42.20. chap.

[And faithfull] this is gathered, becauſe it is ſaide, by one ſpirite wee are baptiſed into one body, and made to drinke into one ſpirituall drinke, all which is done by faith, by whiche he doeth dwell in our hartes, Ephe. 3.17. John 6.36. ſo in Baptiſme, Gal. 3. As manie as are baptiſed, hauehave put on Christe: by faith we are the ſonnes of God. This is playne in thoſe who receyue, being of diſcretiō, that make profeſſion of their faith, Actes. 8.36.37. and Marke 16.16. Nowe in the baptiſme of infantes, the Miniſters ought to hauehave faith in this worke, the parentes who offer the childē, in regarde of the couenant of God made to them and their ſeede, Gene. 17.7. Act. 20.29. the Churche euen with their prayers to God, and witneſſinge doe worke with faith: and laſt of all, the childe when he commeth to diſcretion, ſhal hauehave comfort by it: onelyonly, if he dye, the ſpirit of God doeth worke the effectuall knittinge of him to the body of Chriſte, by a ſecret working, as pleaſeth him, in ſteede of that faith which commeth by hearing. Therefore he ſayeth, that by one ſpirit all the members of the Church, are baptiſed into one body, &c. which is ſo general, as it cōprehendeth infants, who hauehave not faith. Of the Supper of the L. ther is no doubt. This doth teach vsus, Firſt, that faith is not ſecure, but carefull to nouriſhe & vpholde it ſelfe by theſe meanes, when infidelitie neglecteth it, Act. 8.36. Rom. 4.11. Eſai. 7.13.14. Secondlie, that it is not the outwarde worke that will helpe, vnleſſe faith and the holie Ghoſt worke inwardly, not the waſhing away of the filthe of the fleſhe, 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 outwardlie in it ſelfe, doeth giuegive grace: for as the word profiteth nothing vnleſſe it be mixt with faith, Hebr. 4.2. ſo it is with the viſible worde which ſpeaketh to all the ſenſes, as it were: [Worke] ſo it is called, bicauſe it is not only a ſigne, as a Rayne-bowe, but a worke wherein the Miniſter hath his part in declaring or preaching, praying, &c. and the people theirs in ioyning with him: not water onelyonly, but waſhing: not bread onelyonly, but giuing, taking, eating, &c. Which is becauſe the Lorde would hauehave the inwarde man more effectuallie moued, when not onelyonly the eare, but the eyes, hande, feeling, and ſuch like inſtrumentes of the outward man, are effectuall inſtrumentes of the holy Ghoſt to worke withall.

[The whole Church] This is added, to ſhew that this appertayneth not to all, but to the Church onelyonly, none to bee baptiſed, but thoſe that are holy, 1. Cor. 7.14. and which are in the couenant: none meete for the Supper, but which knowe and beleeue according to Chriſtian doctrine, 1. Cor. 5.11. and to ſuch belongeth that ſaying onelyonly, which are Citizens, and not ſtraungers from God, Ephe. 4.11.12. and therefore, theſe holy things muſt not be giuen to papiſtes, prophane and wicked perſons, 2. Chro. 35.6. Act. 8.36. nor to dogges, Mat. 7.6. Secondlie, it is added to ſhewe that not the Miniſters alone muſt worke here, but the Church with him, in witneſſing his work, in approuing the ſame by one conſent of the ſpirit of grace, by conſenting in prayer, and thankeſ-giuinge, for whiche they are ſaide to doe the workes of the Sacraments, Luke 1.59. 1. Cor. 11.5. In Baptiſme they receyue not only comfort by remembring of the ſame worke in them ſelues, but alſo as no member is cut off by excommunication, but in the preſence of all, with prayers and conſent of Chriſtes ſpirit in all, 1. Corint. 5.4.5. ſo it behoueth, that by the proper conſent of the Spirit of God in all, the partie to be baptiſed bee ſolemnely receyued, and the whole Church to be aſſured by that worke that he is a fellow heyre 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 ground for which they ought to be preſent. In the Supper likewiſe, when God calleth all to a banquet, why ſhoulde any be abſent which hauehave faith and repentance, Act. 2.38? Why ſhould they not ſhewe that they are one body, becauſe they eate all of one bread? 1 Cor. 10.17. Wherfore the generall body of the Congregation, if they may, or as many as may, ought to be preſent, and in the Lordes ſupper to be partakers.

[Wherin by] In the whole Sacrament there are two partes: the one the outward work, ſet out by it ſelfe, the other the inward and ſpirituall worke ſet out by it ſelf: and both theſe as they anſwere one to another, ſo are they ſet down in this place, in both there is the perſon authoriſed, to put apart to that vſe, to offer, to giuegive and to receyue. In both there is the thing rightly put apart, offred, giuē, receiued, & applied to his proper vſe. The perſons without, is firſt God his Miniſter, authoriſed frō him by his Church: his workes are to put apart, conſecrate or dedicate to that holy vſe, by opening the couenant of god, by praying for his bleſſing promiſed to theſe creatures, by giuing thankes for the bleſſed work of that action. Alſo to offer & deliuer aright the creatures, the water to waſhe with it, the breade to be eaten, the wine to bee dronke. Secondly, the perſons without are the whole church, ioyning with the Miniſter in prayer, in quickninge their faith by the couenant of God, beholding the former workes of the Miniſter, & ratifying thē in their hartes: and laſt of all, by receyuing & applying, or hauing applyed aright the viſible ſignes. The perſons which are inward, is the giuer, one God in three perſons, who by this viſible worde in the Sacrament doe offer, giuegive & applie the inward matter ſet forth: and alſo the ſaide Church, being inwardly ſtronge by knowledge, faith, and repentance, doe with ioye receyue that which is offred vntounto them, applying it to that fruit for which it was giuē. The outward matters are the creatures ordeyned of GOD, ſanctified by the eſpeciall worde and prayer, and ſo ordered in outwarde manner, as Water to waſhe, breade to be broken, wine to bee drunken, as is preſcribed: their fruite is to repreſent to the eye, eare, feeling, &c. Secondlie, to ſeale vp and be an inſtrument more certainely to applye, for although it doeth applie no more thē the word preached doeth, neither by other inwarde giftes then the working of the holy ghoſt by faith, yet becauſe the inſtruments are more, and in the worke GOD hath ſanctified more inſtrumentes in his creatures to our ſeeing, feeling, receyuing, &c. they do more prouoke faith, kindle faith, ſtrengthen faith, to the receyuing of Chriſte. The inwarde matter is Ieſus Chriſt crucified, who was ſealed vp and conſecrated by the Father him ſelf and the H. Ghoſt: yea by his owne prayer to the worke of our mediatiō, neyther is he here barelie offered, but offred, giuē & receiued as the ratifier of the whole couenāt of God by his death, eſpeciallie to iuſtification, and ſo full redemption for euer: he muſt therefore be ſo ſeene here, ſo receyued here by faith, being receyued, ſo applied, as we may feele theſe fruites conueyghed to vsus from him, and this is the whole ſubſtanciall order of Sacramentes, ſet forth at large, and nowe followeth to be proued and applyed to vſe.

Firſt therefore that there are theſe two principall and ſubſtantiall thinges in the whole nature of the Sacramentes, it is moſt playne, when he ſayeth, You hauehave bene baptiſed into one body, you hauehave bin made to drinke vntounto one ſpirituall drinke: Lo then, not water but waſhinge: you hauehave bin waſhed, and then ſo as ye came to be one body in Chriſt to communicate in all his benefits, and ſo you hauehave bin made to drinke outwardlie, but therewithall and thereby, as by an inſtrument, the ſpirituall drinke is deliuered out of Chriſt. Nowe to come to the particulars, that the Miniſters of God muſt be the firſt outward perſon, here it is playne: for when the very nature of waſhing or giuing drinke, doth require a perſon to waſhe, and to giuegive drinke: a holy waſhing doeth require a holy perſon, to put a difference betweene this waſhing & all other waſhings, and giuing drinke. By holy we meane that whiche is in a peculiar maner authoriſed and bleſſed from GOD,Mat. 23.25.Matt 23:25 though the Miniſter peraduenture be of an euill life. Secondlie, when as the being of this worke dependeth vppon the deliuerie of the word frō 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 be his Ambaſſador, to be in ſteede of Chriſt to beſeeche vsus to be reconciled vntounto God, 2. Cor. 5.20. it remayneth that he of neceſſitie be required.

Thirdlie, ſeeing they only are the diſpoſers of God his miſteries, they onelyonly can preach and miniſter the Sacramentes. Fourthlie, as the firmeneſſe of the ſeale ſtādeth not only in the print or forme it maketh, but eſpeciallie that it be ſet on by one that hath authoritie thervnto: it is therfore much more in this caſe. Laſtlie, as there is inwardlie cō ſidered, not onelyonly the thinge giuen and receyued, Chriſte, but alſo faith that eateth it giuen, and doeth receyue from him (vntounto whom this honor properly belōgeth) euen one God in three perſons, eſpecially in Ieſus Chriſt God and man, and to take this as offred from another, is to denie God: ſo in the outward worke which muſt fullie aunſwere to this, is required hee who beareth Gods perſon in this worke, and therefore can only conſecrate, offer, and deliuer with authoritie, the outward thing which anſwereth to the inwarde matter: So that to receyue it from another, is to denie Gods miniſterie, and to giuegive the glorie of it there, where he hath not giuen it, and to depriue our ſelues of this comfort, that our harte may ſay, Gods ſolemne voyce ſpeaketh, his ſolemne hande offreth and giueth, whiche is here the liuelie ſtaye of our faith. And this is that that Saint Iohn Baptiſt vrgeth, Matth. 3.11. I (Gods Miniſter) baptiſe you with water, but hee that commeth after mee, ſhall baptiſe you with the holy Ghost. Where we ſee, hee playnelie layeth togyther, and compareth ſacramentallie him ſelf as God his Miniſter, repreſentinge Chriſt with the Father, the Sonne, and the holy Ghoſt, who doe inwardlie waſhe & baptiſe: and his outwarde waſhing with Chriſt his inwarde waſhing.

Nowe that his workes are to put apart or ſanctifie by declaring Gods ordinance, by praying for his bleſſing, & by giuing thankes, is playne, not onelyonly becauſe that is required of eueryevery one who giueth ordinarie foode to his, but eſpecially becauſe theſe creatures hauing no naturall properties giuen of God in them to worke ſuch an heauenlie worke of repreſenting and offringe vntounto all truely, & applying to the faythfull Ieſus Chriſt: it muſt needes hauehave this propertie from the worde of God, it muſt bee receyued by prayer, acknowledged with thankeſgiuing: otherwiſe howe ſhoulde it come, if the worde gaue it not? and howe giuen by the worde, if by him not asked and conueighed, and howe can the aſſurance of this bee witneſſed to the glorie of GOD, but with thankeſ-giuinge, and who is here the common mouth of God and the Church, but the Miniſter? Therefore he ſayth, the waſhing of the water by the worde, Ephe. 5.6. Therefore the bread of bleſſing which we breake, and the cup of thankſgiuing, which is it thus bleſſed, is the cōmunion of the body & blood of Chriſt, 1. Cor. 10. and not he that eateth that breade, but he that eateth this breade, that is, thus bleſſed and made holy, &c. eateth and drinketh his owne damnation. And here we muſt learne againſt the Papiſtes, that it is no magical witchcraft, whiche by the vertue of one worde murmured in an vnknowen tonge, cleane aboliſheth the naturall ſubſtance of thinges, but it is the playne and fruitfull declaration of the promiſe of God and his inſtitution, which (with their prayers) doeth giuegive theſe creatures another propertie then they had, although they keepe their former properties and ſubſtance ſtil, euen that they might be ſuch inſtrumentes as hauehave bin ſpoken of before: So wee doe not (as they belye vsus) put no difference betweene theſe creatures thus dedicated to God his ſeruice, & others: We doe not denie a chaunge, onelyonly wee allowe that chaunge which is accordinge to Gods worde, and hath fruite and commoditie with it, that is, that it doeth not onelyonly nowe nouriſh or waſhe the body, but is an effectuall inſtrument of farther and more excellent things vntounto the ſoule. Here alſo we muſt further note, that although this dedicatinge of the creatures to their vſe, onelyonly bee required of the Miniſter, as that beinge of ſuch neceſſitie, as if it be omitted, it deſtroyeth the Sacrament, yet the Lorde requireth a further thing of him in regarde of the greater glorie, beautie, power, &c. of this whole worke, whiche is the liuelie preaching of his worde. For when the right order of the Lord hath bin kept, the Church hath not bin wont to ſhut vp her ſolemne prayers, without this worke: So that Solomon ▪ ſayeth of his time, When thou goest into the Temple, looke vntounto both thy feete, and be more readie to heare, then to offer the ſacrifice of fooles, Act. 15. We ſee it hath bin a cuſtome from olde generations, that eueryevery Sabboth when they prayed and Moſes was read, there ſhould be preaching in their Synagogues: and the Apoſtles hauehave obſerued this, Act. 2.42.46. Wee muſt not maruayle then if in this ſolemne worke, when the outwarde things are more effectuall, by the vnderſtandinge of the worde, this be required very ſtraightlie. As I ſayde before, it hath bin the continuall order of Gods Church: therefore in the Paſſeouer, the firſte day, and ſeuenth day, were dayes of holy conuocation or aſſemblies, wherein we hauehave ſhewed this worke was obſerued, and may further appeare by Nehe. 8.14.15, 16. &c. Therfore when the Apoſtles celebrated Baptiſme, Act. 8.12.38. & Act. 9.17. &. 10. & 16.15.32. and when they celebrated the Supper inſtituted by Chriſte, Act. 20. this order was obſerued. And S^t. Paule expreſlie noteth it in Iohn Baptist, that he firſt preached that they ſhould beleeue in Ieſus Chriſt that was to come, & they hearing it, were baptiſed, &c. Act. 19.4. Where wee may note alſo the duetie of the Churche, whiche ought to giuegive eſpeciall good eare and heede, to hunger and thirſt for it, and to be quickned by it. And this playnely meeteth with a common error, that many deſire often to come to the Lordes Table, but care little for the preaching of the word of God, which is as great madnes, as if one ſhould looke much vppon the ſealer of certaine writings, but neuer care to know the conueighances of eſtate, the couenantes and ſeuerall bondes conteyned in them, the way howe to come to the poſſeſſion ratified and ſealed vp by thoſe ſeales.

The Miniſters other workes are, that he muſt offer, deliuer, and applye accordinge as is preſcribed the outwarde creatures, ſo that the water he muſt applie to waſhinge, the breade he muſt deliuer to be eaten, not to be worſhipped, kneeled vntounto, &c. ſo that herein they muſt keepe the order whiche they hauehave receyued from the Apoſtles, as they receyued it from Chriſt: therefore we ſee the Apoſtle 1. Cor. 11. ſhutteth out all abuſes in the Church of the Corinthes, with this reaſon, that whiche J receyued, J deliuered: and that whiche is grounded on our Sauiour his commandement, Doe this, teach them to obſerue whatſoeuer I hauehave commaunded, Mat. 28. in the ende. And therefore here all additions of newe ſignes, eſpeciallie as croſſing, ſpitle, milke, ſalte, oyle, of newe actions, as lifting vp, adoring, ſacrifyzing, &c. doe all abhominably pollute theſe holy Sacramentes of GOD, whoſe whole honour is, that they remayne vntounto the Church of God in that ſimplicitie hee left them. And when no action here is worth any thinge,Mat. 15. Marke 7. 1. Cor. 12.Matt 15Mark 71 Cor 12 but by reaſon of Gods worde, whiche is ſanctified to a profitable vſe, and made an inſtrument of the working of the holy Ghoſte: it followeth, that to bring in ſuch additions of orders with their ſignifications and vſes, or to bring in other actions or vſes of the outward partes of the Sacramentes, is to commaunde the holy Ghoſt to be at our becke, to bleſſe our inſtrumentes, &c. whiche is to make our ſelues at the leaſt equall to him in wiſedome, cleane contrarie to that in Nomb. 9. We ſhould not followe our owne wayes and eyes, after which we goe a whoring.

The other outwarde perſons are the Miniſter and the whole Church, who muſt ioyne in prayer, quicken their faith, by cō ſideration of the couenant of God. For god hath not preſcribed the former workes of the Miniſter that the Churche in them ſhould be idle: which we may vnderſtande euen by this, that the Scripture giueth the worke of prayer, prophecying, ſacrifizing, and ſo nowe of adminiſtring the Sacramentes vntounto the Church, becauſe in the prayer their hartes ioyne, in the opening of the ordinance and couenaunt, they are taught: and in remembrance they are confirmed, their hartes allowe the worke. In the action about the creatures, they make their vſe: In the putting aparte the water, they beholde the blood of Chriſt crucified, yea him ſelf and al, his deſeruing put apart, as for a fellowe member, ſo for them ſelues and their Baptiſme receyued long ago, nowe commeth freſhe, and quickeneth a freſhe, for as the Scripture teacheth vsus the fruite of that work, is not to be for a time, but daylie, Rō. 6.1.2.3. ſo no doubt when our hartes ioyne in this worke, one for another, it ſhalbe then verie fruitfull vntounto our ſelues. In the parents this is yet more, who receyue after a ſorte the couenaunt of God, eſpeciallie concerning one parte, ratified in the fleſhe of their children. In the Supper all this is more liuely to all, they ought to hauehave their faith ſtirred vp, prouoked, confirmed, &c. by the putting aparte of the creatures, by the breaking, notinge out the bruiſing (as Eſay ſaith) of Chriſte for our ſinnes. The vſe of the deliuering, receyuing, &c. hath alreadie bin ſpoken of and ſhalbe further hereafter.

Here therefore eſpeciallie we muſt take heede, that we account not our ſelues free to leane our mindes to other matters then are done of the Church, till it come to vsus. And thus we hauehave ſeene the outwarde perſons with the inwarde anſwering to them, as hath bin touched in the particulars: God to his Miniſter, and the inwarde matter to the outwarde in the Church: their workes alſo hauehave bin conſidered in parte. Now the matter followeth, which are the creatures of God put apart for that worke which hee hath ordeyned: as water put a part to waſh, bread and wine put a part to nouriſhe, refreſhe and make gladde the hart of man. Theſe hauing fitnes in them to that work, can euen prouoke vsus to the right vſe of them, as in the Eunuch to deſire to be bapt. as ſoone as he came to the water: in thoſe to whō Salomō ſpeaketh, Pro. 7. who ought to be prouoked whē wiſdome hath made readie her wine, and furniſhed her table. Nowe theſe inſtrumēts are outward ſignes being ſo put apart by the Miniſter, as is afore declared, & being prepared, offred, deliuered, & receiued, doe liuely repreſent & offer to all, and ſeale vp the true beleeuer by faith, God offring & giuing, & the church receyuing of Chriſt crucified, & the couenant of God & al the promiſes of the ſame ratified in him vntounto eternal life. Here firſt we muſt cōſider the proportiō & relatiō of the outward matter, & the applicatiō of the ſame. The ſignes or outward things hauehave relatiō vntounto Chriſt crucified, & the couenaunt of God ratified in him: ſo the water which is a matter apt to waſh vsus, doth hold proportiō with Chriſt, who is apt to waſh and cleanſe vsus, 1, Cor. 6.11. ſo the bread & wine being matter fit to nouriſh vsus, hauehave reſpect to the fleſh & blood of chriſt crucified, ſpiritually & fullie to nouriſh vsus, as the wordes of the inſtitution declare: This is my body, this is my blood, and the bread which we breake is it not the cōmunion of the body of Christ? Wee are made to be bapt. into one body, & made to drinke into one ſpirituall drinke. Then the offring and deliuering of theſe ſignes, hath reſpect to the offring and deliuring of the things ſignified & noted before by one god in three perſons. For as we are in bapt. baptiſed vntounto the name of the Father, Sōne, & H. Ghoſt, ſo to be (as ſhall appeare) in & by Chriſt the ſpouſe, childrē, & houſhold ſeruants of God: ſo this one God in three perſons muſt offer & giuegive Ieſus Chriſt God & man vntounto vsus, which is ſet forth by the Miniſter who beareth their authoritie, & doth performe this outward worke, which hath relation to the inward. So the Sōne is ſaid, Mat. 3. to baptiſe with the H. Ghost, whē he by the H. ghoſt doeth applie him ſelf as he is god & man crucified to waſh, &c. neither can the Father poſſibly be ſhutte out, who by the Sōne through the H. ghoſt worketh as they are one, & as his work is eſpeciallie noted, Col. 2. & all 3. iointly, Tit. 3. are cō prehēded for that work in bapt. the like is to be ſaid of the ſupper of the Lorde: for the Father hath ſealed vppe the Sonne, the true bread from heauen, & doeth teach vsus, drawe vsus, and giuegive vsus it, and power to receyue it both in the worde and Sacramentes. And the Sonne alſo giueth his fleſhe to be meate in deede, and his blood to be drinke in deede, both in the worde alone, and alſo in the Sacramentes, Iohn 6.27.32.37.40.45.46.57. Whiche place is not proper to that giuen of Chriſt in the worde alone, or in the Sacramentes alſo, but common and generall to both. Nowe as the outwarde offring and giuinge hath relation to his inward, ſo alſo the outward receyuing or hauing applyed, hath relation vntounto the inwarde. So in being Baptiſed, we are ſaide to put on Chriſt, to be waſhed with him, Gal. 3.27. So in taking and eating the breade, we are to receyue & turne vntounto ſpirituall nouriſhment Ieſus Chriſte, and therefore it is here ſaide, that we are all made to drinke into one ſpirite, that is into ſpirituall nouriſhment out of Chriſt. And this is the true relation betweene the inwarde and outwarde matter, with the applying of the ſame.

Nowe we muſt conſider the effectes or working of the holy Ghoſte, by outwarde ſignes in regarde of the inwarde matter, to which they hauehave relation. Where firſt it is to be noted we ſpeake of the holy Ghoſt to declare that God hath not giuen the effectes and workings following to theſe inſtrumentes, as faculties or properties whiche are naturally in them, as that water ſhould as well by force inherent in it waſhe our conſciences from dead workes to ſerue the liuing God, as it hath vertue to waſhe our bodily filthe away, and to cleanſe vsus, but onelyonly that God hath choſen them as his inſtrumentes to worke by, not by any propertie in them, but by vertue whiche the holy Ghoſt doeth worke by them, ſo that as Paule ſayth of the miniſterie of man generallie, Paul is nothing in planting, nor Apollo in watering, but God which giueth the increaſe: the ſame muſt likewiſe be vnderſtoode, eſpeciallie of the Sacramentes. And therefore it is ſaide, Wee are baptiſed into one body by one ſpirit: ſo that in deede the whole cauſe that in Baptiſme we are ſet in the body of Chriſt, is from the H. Ghoſt. Therefore it is ſayde, Iohn doeth baptiſe as the Miniſter with water: but Chriſt as the Lorde with the holy Ghoſt, Mat. 3. therefore all this working of the inward graces is giuen to the holy Ghoſt, 1. Cor. 6. Tit. 5.5.6. and ſo Paule ſheweth he was exhorted to waſhe away his ſinnes in baptiſme with calling on the Name of God, who only ſhould worke that worke.

This being learned againſt the papiſtes, we may knowe that the worke of the Sacramentes, commeth not from the very work wrought, but from God his ſpirit working in and by the ſame, and that working is by the worke of faith in Gods children.

Nowe the effectes of working as they are ſeales: both whiche are diſtinctlie noted of the Apoſtle as ſignes,Rom. 4.12.Rom 4:12 in that by their relatiō with the ſpiritual matter, they do liuely ſet forth to the vndeſtanding by many ſenſes, as feeling, ſeeing, &c. the inward ſpirituall matter, to which they hauehave relation, the doctrine of the word of God being anexed: ſo the Paſſeouer was a ſigne vpō their hands, a frōtlet betwene their eyes,Exod. 13.9.Exod 13:9 that the doctrine of GOD might be in their mouth. Whereby we ſee it is become a ſchoolemaiſter by the word, more excellent then the word alone, that euen the doctrine of god may be more liuelie ſpoken of. Now, it is not a ſigne only to ſet forth and liuelie repreſent vntounto vsus theſe things by outward meanes: but alſo to offer frō God in trueth, all thoſe benefits in Chriſte which are repreſented: for God doeth not dallie, but doeth truely offer in his Sacramentes, to all that are admitted vntounto them all that whiche is there ſignified. And therefore it is ſayde of Sainte Paule, That all did eate of that spirituall meate, and all did drinke of that spirituall Rocke, whiche was Christe, 1. Corint. 10.23. &c. Becauſe all did eate that ſpirituall meate which did offer vntounto them the ſpirituall Manna: all did drinke of that Rocke whiche did followe them, and was in ſhewe and repreſentation a true and verie offering in deede of Chriſt. But ſome of them receiuing only the outward ſignes, did neglect or refuſe the ſpirituall grace ſo liuelie repreſented, & truelie offered them.

The ſeconde effect and working, whiche is onelyonly in the children of GOD, and thoſe which are of diſcretion by faith alone, doeth ſeale vppe, that is, more ſurelie, firmelie, certainlie and comfortablie applie Chriſt vntounto vsus, and all his giftes neceſſarie for vsus, accordinge to the couenant and promiſe of God in him. So that this vſe of the Sacramentes is playne, that although Chriſt be bodily abſent, yet hee is truly & in deed by faith preſent with all his benefits trulie receyued, & ſo his cōmuniō & fellowſhip applied vntounto the true receyuers. Only this is the difference, that in the worde and by the worde alone our faith is wrought, wee truely receyue Chriſte by faith, but in theſe Sacraments our faith is quickened, confirmed, and increaſed, & ſo doeth more fullie, liuelie, and comfortablie applie Chriſt and his benefites. Both theſe are very manifeſt in the Scriptures. The firſt, that in deede Chriſt with his benefites is in and by theſe ſignes as by inſtrumentes receyued. For wee are ſaide to bee baptiſed here into one body, that is by baptiſme to be engrafted into one body: and hauehave bin made to drinke into one ſpirite, that is, one ſpirituall drinke of the blood of Chriſt: ſo truelie and in deed Chriſt is put on, we are truely planted into him, his death, reſurrection, &c. Gal. 3.27. Rom. 6 3. We are waſhed, we are ſaued, not by the outwarde worke done, as the papiſtes imagine, not by the putting away of the filthines of the fleſhe, but by the aunſwere of a good conſcience, through the reſurrection of Chriſt, 1. Pet. 3.21. So in the Supper it is moſt apparent, the bread which we breake is the communion of the body of Christe, ſo that we which receyue, cōmunicate Chriſt in and by theſe ſignes, as the whole order and inſtitution ſhall make this more manifeſt afterwarde.

Nowe the other pointes, that theſe are ſeales, not firſt to giuegive, but more firmelie, ſurelie & comfortablie, to giuegive and to applie, is playne, becauſe in thoſe of diſcretion, in Baptiſme faith to apprehende Chriſt and all his benefites, is firſt required, as appeareth by the Eunuche: onelyonly in children remayneth ſome ſhewe of doubt, but ſeeing the Apoſtle ſayeth, they are holy, that is within the couenant of God, J am thy God and the God of thy ſeede. Chriſt and his benefites in this couenant of grace doeth belong vntounto them, that liuing, by faith it may be applyed, or dying, the ſpirit of the grace of GOD may worke in them as hee knoweth howe, and hath not reuealed. And this they hauehave before baptiſme, euen being aliue, but not by any vertue of birth which bringeth death, and that onelyonly in reſpect of originall corruption: but by the grace of Gods couenant, that if the tree be holy, ſo ſhould the branches alſo. So then this is the proper worke of the Sacraments, more ſurelie and ſtronglie and comfortablie to applie and ſeale vp Chriſt crucified, and the couenaunt of God ratified in him to ſaluation. And thus much generallie of a Sacrament: nowe followeth that whiche is gathered out of this generall, which euerie one muſt doe concerninge the Sacramentes. Firſt before this worke is required examination,Act. 8.37, Act. 19.4.5. 1. Cor. 11.Acts 8:37Acts 19:4Acts 19:51 Cor 11 after the feeling of ſinne: Then our acceptable knowledge of GOD in three perſons, as of Chriſte his perſon, perfect God, and perfect man, his office to ſaue his people, to be their Prieſt by his ſacrifice, perfectlie to reconcile and iuſtifie, to make alſo continuall interceſſion, that our obedience, prayers, &c. may be accepted, to be their King by the gouernement of his Church, to kill ſinne in them, to ſanctifie them, and to applie the whole matter of ſaluation, wrought in his Prieſthoode. After, of a true faith & repentance, that being in one body with him, he come aright to the Sacraments, and the imperfections, weakneſſes, &c. may be ſupplied. In the worke it ſelfe by a right knowledge of the doctrine of the Sacramentes, faith muſte worke in eueryevery point, as hath bin declared aboue.

The vſe and ende muſt finallie be applied, that all the doctrine of Gods good-will here in Chriſt ſealed vp, may bee in our hartes, and ſo in our mouthes, to confirme and ſtrengthen our ſelues and others, in all temptations, both againſt iuſtification and ſanctification, Exod. 13. Pſal. 50.7.

Of the diuiſion of Sacraments of the couenant, gathered out of this place.

The Sacramentes are two

Baptiſme.

The Lords Supper.

THAT theſe two onelyonly are the Sacraments of the couenant of God, appeareth by the declaration of a Sacrament, gathered out of this place, with which none of the other fiue imagined of the papiſtes, can ſtande: for they can not ſhewe vsus,Matrimonie. that Matrimonie is an inſtrument wherby God doeth applie Chriſt and his benefites, and this is not a cōmon inſtrument of the common ſaluation and benefits which all hauehave in Chriſt.Orders. Orders onelyonly are proper to Miniſters, and is not an inſtrument to applye anie common grace of the Church, but to ſignifie that whiche is proper to the Miniſter. And Penaunce hath not anie viſible ſigne ordeyned of GOD,Penance. but is onelie one fruite and benefite of Chriſt, whiche is ſealed vppe in both theſe Sacramentes, as ſhall more fullie appeare afterwarde.

Confirmation.Confirmation is an inuention of their own brayne, taken from an apiſhe imitation of the laying on of handes in the Apoſtles time, or thoſe who receyued the gifte of miracles, & therefore was proper to them. For Philip the Euangeliſt was aboue all Biſhoppes, and yet could not adminiſter it, but the Apoſtles, Saint Peter and Iohn, Act. 8. and this wholy to derogate from Baptiſme, as ſhall appeare after. Neither doth there any Oyling agree to this definition, which was not a publike worke,Extreeme Vnction. but a priuate: whiche was not for euer, but for a time whileſt the gift of healinge laſted in the Church, whiche was not of the couenant of God to ſaluation, but a temporall bleſſing, or at the fartheſt, if the partie had committed anie ſpeciall ſinne, whiche was the cauſe of that correction, by beinge reſtored to health, hee ſhould receyue aſſurance of the forgiuenes of that ſinne, all which laſt of all doeth not applie to the worthie receyuer, the benefite of health there promiſed, no not with them: & therfore by the former declaration, can bee no ſacrament.

Secondlie, we gather this diuiſion out of this place, becauſe the Apoſtle playnlie maketh it: for being about to ſhewe howe that many are in one body of Chriſte, hee proueth it by a full diuiſion of thoſe pledges, both our being ſet into the body of Chriſt, and our nouriſhing in the ſame.

Nowe if there had bene any other pledges, he would neuer hauehave omitted them. Laſt of all, the effect or vſe of both theſe Sacraments here doeth proue it, for when as we can hauehave no more inwarde grace applyed vntounto vsus then Chriſt, and that is firſte to be borne in him, and to hauehave all priuiledges of eternall life, and then after to be nouriſhed in the ſame continually in him: both theſe being fullie repreſented & ſealed vp vntounto vsus in theſe two, it followeth that Chriſte (who would hauehave the feweſt, but the beſt Sacraments that might be vnderunder the Goſpell) would, nor did ordeyne no more, 1. Cor. 10.1.2.3. Exod. 12.48.

Of Baptiſme,

The place of Scripture, Mat. 28.19. Goe therefore and teache all nations, baptizing them into the name of the Father, the Sonne, 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, wherein by the Ministers once waſhing or baptiſing in water into the name of the Father, the Sonne, and the holy Ghost, there is repreſented, offred, and truely applyed to the right receyuer, his once ſettinge into Christe for euer, to hauehave fellowſhippe with one God in three perſons, for his glorie, and with his Church, for partaking the waſhing of our newe birth, & the benefites of Christ by the merits of his death, to hide, couer, & cleane take away the guiltines of our ſinne, & the merite of our righteouſnes and reſurrectiō, to make vsus vnblameable before his iudgement ſeate, for iustification vntounto eternall life, and by the power of the ſaide death to the killinge and burying of ſinne in vsus, vntounto righteouſnes for ſanctification acceptable to GOD through Christ.

[The first Sacrament] this appeareth plainlie, both out of the diuiſion going before, and alſo nowe by the doctrine of Chriſte, willing his Apoſtles to teache all Nations: when they beleeue, hee will hauehave them ſtraight way baptiſed, ſo we ſee the practiſe of the Church touching the ſame thinge, Act. 2.38. Act. 10. in the ende. The hiſtorie of the Eunuch, &c. and it is playne by the effect or vertue of it.

[By the Ministers once waſhinge] that it ſhould be the Miniſters worke, is proued generally in the Sacramentes, and is playne here by the wordes of our Sauior, who ſpeaketh to his Apoſtles, and giueth them the charge of this worke, as dependent or hanging vppon their preaching. This worde once is added, as that which is gathered out of the iuſtitution of Chriſte, who willeth them to Miniſter to eueryevery beleeuer, baptiſme, not baptiſmes: who ſayeth not of this as of the Supper, as often as you doe this. Alſo according to the playne example of the Apoſtles, who would not hauehave the members of the Church baptiſed the ſeconde time, as appeareth by this, that thoſe who beleeued, continued in the doctrine of the Apostles, in communication, breaking of bread, and prayer, but not in being baptiſed, Act. 2. And alſo that Paul,Act. 19.4.5.Acts 19:4Acts 19:5 finding theſe that were baptiſed of Iohn, and had not receyued the giftes of the H. Ghoſt, doeth inſtruct them of the doctrine of Chriſt, and the baptiſme anſwering the ſame, and doeth not baptiſe them againe, but laying on hands on them they receyued viſible giftes of the H. ghoſt: and the reaſon of this is, becauſe it ſealeth vp our waſhing in Chriſt, our once being borne againe, our once ſettinge into the body of Chriſt, our once ſpirituall mariage with him, as ſhall after more plainlie appeare. Waſhing or Baptiſing, both are added, becauſe waſhinge is neceſſarie to the Sacrament, and yet there may be waſhing without baptiſing, as it doeth ſignifie in his narrowe and ſtraight ſignification, that is, a waſhing with a whole plunging of them in water. So then we muſt knowe, that waſhing is of neceſſitie, becauſe ſo S^t. Paule declareth the nature of baptiſme, Ephe. 5.26. the waſhing of water through the worde: and that is applyed in the word baptiſe, vſed of our Sauiour, which doeth ſignifie a plū ging, to make cleane and waſhe awaye the filthe, and therefore this is neceſſarie, becauſe of the proportion & relation it muſt hauehave with our ſpirituall waſhinge of our newe birth, Tit. 3.5. for the purpoſe of Chriſt is to ſet downe before our eyes liuelie in this outwarde bare applying of water, the applying of Chriſt vntounto vsus in our newe birth: that as we knowe in waſhinge there is a being vnderunder the water, a ſoking vp of the filthe, and leauing it behinde, ſo this might bee liuelie ſet foorth in three things anſwering the ſame in our iuſtification and ſanctification, as ſhall after appeare: whiche was alſo moſt liuely noted in that plunging before. Nowe in that it is added, with water, that muſt needes bee vnderſtoode in the wordes of our Sauiour Chriſte, as appeareth by the Apoſtle: The waſhing of water, &c. and in the wordes of Iohn Baptiſt, I baptiſe you with water. And in Act. 10. in the ende. Hee called for water and commanded them to be baptiſed, and by the ſtorie of the Eunuch.

And in deede, becauſe nothing is apt to ſet forth the blood of Chriſt and his merites, which is apt to cleanſe and waſhe vsus, but water which leaueth no filthe: herein therefore we learne playnelie, that Chriſt would liuely teache vsus, and make vsus ſee & fele in his outward work, that ſame which is inwarde. That whiche is further adioyned, into the name of the Father, the Sonne, and the holy Ghost, is that whiche pertayneth to the forme of this Sacrament, that ſo we ſhould bee waſhed, that thereby it might be noted, wee are ſegregated from the worlde to hauehave fellowſhippe 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 beeing one with theſe three perſons by faith, & by hanging on them for all gouernement, bleſſing, &c. Whereof it cōmeth 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 be a wife, Eſai. 4.1. ſo to be into the name of God, to beare his name, is to be ſeparated and dedicated to him as his ſpouſe, to obey him & receyue protection and nouriſhment from him alone in Chriſt, as Dan. 9.18. and Paul alſo ſayeth, Into whoſe name were ye baptiſed? into the name of Paul? was Paul crucied for you? and J baptiſed none into myne owne name, 1. Cor. 1. for none was by bapt. waſhed to beare Pauls name, to come as a wife in the Church to him, to hauehave ſpirituall fellowſhip, nouriſhment, and gouernement from him. And ſo this interpretation ſtandeth the worde (for it is the word vntounto, as 1. Cor. 10.) with the circumſtance and cōference of Scriptures, as alſo the Fathers their interpretation, to proue the Trinitie of perſons in one God, becauſe euerie one is God, becauſe we beare his Name, looke for ſaluation, life, gouuernement, &c. as a wife from an huſbande.

From theſe three perſons, which are one GOD, and ſo wee learne in this former manner of baptiſme, wee are called from the fellowſhippe of the worlde, of Sathan, ſinne, &c. to hauehave fellowſhippe with God. Thus wee ſee the outwarde parte of this Sacrament playnelie proued out of this place: Nowe it followeth that wee come to the ſeconde or inwarde parte, that which is repreſented, & offered to all, and applyed to the true beleeuer and receyuer by the outwarde worke, as an inſtrument, as hath bene declared before. The inwarde matter is, firſte our once ſettinge into the body of Chriſt for euer: then the ende and fruite of the ſame applyed in this Sacrament. Concerning the firſte, although it be not here expreſſed, yet it is to be gathered hence by the diligent conſideration of the laſt wordes and conference of Scripture: for when this worde doeth clearilie ſay, We are ioyned with one God in three perſons, to hauehave all neceſſarie benefites from him: And further, that we can not knowe God, or come to him but by Ieſus Chriſte, Iohn. 17.2. That we can not bee his ſonnes, but by him, Rom. 8.9.17. Galat, 3.26. That wee can not beare anie fruite, except wee be in him, who is the Vine, as Iohn ſaieth, chapter 15. that we can not be iuſtified and ſanctified but in the name of Ieſus Chriſt & the ſpirit of our god, 1. Co. 6.13. that the waſhing of our newe birth can not be ſhedde on vsus aboundantlie, but through Ieſus Chriſt our Sauiour: therefore this is to bee ioyned (once to God for euer) which muſt needes be, to be for euer once ſet into Chriſt: and ſeeing the other in baptiſme muſt needes be by the effectuall applying of his benefites to vsus, we muſt needes be firſt in him, and therefore Saint Paul ſaieth, Christ gaue him ſelfe for his Church, that he might purge it, cleanſe it, and might preſent it holy, perfite, without blame, ſpott, or wrinckle, by the waſhing of water through the worde. Ephe. 5. therefore we are ſaide in baptiſme to bee engrafted into Ieſus Chriſt, Rom. 6.3. to be engrafted with him into the ſimilitude of his death and reſurrection, Rom. 6.5.6. Col. 2.11.12. we are ſaide in baptiſme to put on Chriſt, Gal. 3.27.

Nowe it is ſaide further, that we are ſett in him once for euer, becauſe he that commeth to Chriſt once, he caſteth him not away, Iohn 6.37. he ſhall neuer hunger. 35. he ſhall not be loſt, 39. hee ſhall liue for euer, 50. And Iohn ſayeth 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 euer, by the immortall ſeede of God that dyeth not, 1. Pet. 2. and by the eternall working of the Spirite of God, which nothing can breake: for what ſhall ſeparate vsus from Chriſt, when we are by his working adioyned vntounto him? Rom. 8. in the ende: as this is true, and doeth rightly anſwere to the ſigne: ſo it is in all the other reſpectes of Chriſtes application vntounto vsus in this Sacrament. This outwarde waſhing being but once, doeth ſeale vppe our once ioyninge to GOD in ſpirituall marriage, that God finding vsus dead in our owne blood hath made an eternall couenant with vsus, that he will neuer turne from vsus to doe vsus good, but wee ſhalbe his people, and he wilbe our God: he will giuegive vsus one hart and one waye, that we may feare him for euer, that it may be well with vsus and our children: and he will ſo put his feare in our heart,Eze. 16.8.Ezek 16:8 that we ſhall not depart from him: we hauehave therefore ſumme of marriage once for euer, neuer to departe:Ier. 32.Jer 32 ſo likewiſe it is the ſeale of our newe birth by the ſpirit and water,Hoſ. 2.Hos 2 that is the Holye Ghoſt, which as water cleanſeth vsus, and begetteth vsus agayne. Now we being borne of God can not ſinne, that is, bee giuen ouer vntounto ſinne agayne.1. Iohn 2.191 John 2:19 Whoſoeuer is borne of God ſinneth not, becauſe the ſeede of God is in him, he can not ſinne, 1. Ioh. 3. ſo baptiſme doeth ſeale vp therein our once bearing againe in Chriſt by his H. Spirit which ſhall remayne for euer. And if wee could cleane fall from the grace of God agayne, we ſhould hauehave another bearing agayne, and another ſeale on the ſame: but becauſe wee are but once borne, and after nouriſhed ſtill: therefore we are once baptiſed and daylie receyue the Lords ſupper. And this plainlie by Dauid,Pſal. 51.Ps 51 who in his fall though much grace was hidden from him, ſo that he deſired his hart might be created cleane within him: yet he prayed God, not to take his holy Spirite from him. Thereby declaring plainlie, that it was within him, euen in his feeling.

So wee ſee in the inceſtuous perſon, excommicated, and deliuered to Sathan, the ende was, that the fleſhe might be deſtroyed, and the ſpirite might bee ſafe in the day of the Lord, 1. Corinth. 6. So that, as eueryevery one who is of the Churche, is thought to bee regenerate, ſo euen in his excommunication, he is thought to hauehave the ſpirit and fleſhe within him, though the fleſhe ſeeme to hauehave gotten the vpper hande. Wherefore, this is a full comfort whiche is ſealed vp vntounto Chriſtians in the Sacrament whiche maketh them take comforte in all temptations, and to aſſure them againſt the terrours and feare of conſcience, to keepe and ſtrenghthen them, that they hauehave receyued the ſpirite to beare immortalie: ſo that Gods glorie ſhall not dye, but they hauehave his power and his grace readie to defende them. And this cōfuteth the papiſtes their fantaſie in their imagined Sacrament of Pennance: who imagining a cleane falling from grace, ſo that wee hauehave no comforte by baptiſme, ſeeke a reſtoring in pēnance, whereas (although eueryevery Chriſtian riſen from his fall repenteth vnfeynedlie, and ſheweth foorth the fruites) hee did neuer fall from grace, neyther needeth an outwarde ſeale, that hee partayneth vntounto Gods fauour and louelove, and his mercifull Couenaunt, becauſe that hath bene ſealed vppe ſo in baptiſme, that it can not departe, and the fruite and comfort of it doeth remayne after: for the Lorde Chriſt Ieſus, doeth extende it as well to the time to come, as alſo the ryme paſt: he that beleeueth and is baptiſed ſhalbe ſaued, Marke 16. And Peter ſayth, the baptiſme which nowe ſaueth vsus, ſpeakinge of thoſe who were baptiſed. And Paul, 1. Cor. 6.2.3.4. doeth playnlie extende the fruit continuallie to continue all dying to ſinne and riſing to righteouſnes. Their deuiſe therefore is wicked, deſtroyeth the true vſe and nature of baptiſme: it maketh one to iudge the grace of God and his fauour is cleane gone, and that a newe birth (as it were) muſt be had, which diſcomforteth a man: whereas if after a great ſinne he ſee the filthines and weakenes of the fleſhe, 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 ſinne, bringing forth the contrarie fruites, &c. Neyther this aſſurance, the roote of all courage in temptations and will, to fight manfullie againſt ſinne, doth pull away from vsus care to pleaſe God, and bring vsus to ſecuritie, but doeth ſtrengthen vsus, and will make vsus nouriſh good workes, as the fruites whereby we feele and are aſſured that Gods ſeede is in vsus: Neyther can anie hauehave a feeling of Gods grace, when he ſhalbe by this meanes encouraged vntounto euill.

Thus we ſee the firſt pointe of being ſett into Chriſt: Nowe the fruites followe. Firſt, that to the glorie of one God in three perſons, we ſeeke to hauehave fellowſhip with one God in three perſons; and that is the point which is giuen vsus to vnderſtande plainely in theſe wordes: We are baptiſed into the Name of the Father, &c. For (as we hauehave expounded afore) this doeth teach vsus, that we are conſecrated, dedicated, and ioyned to God, that we may carie his name as his wife, that we may hauehave fellowſhip, as Saint Iohn ſayeth, with the Father and the Sonne, 1. Iohn 1.2.3. that this one God in three perſons may holde as his own to be glorified in vsus for euer: which offreth ſuch ſtrong conſolation, ſuch great excellencie to a Chriſtian man, as can not be expreſſed: hereby our profeſſion is ſanctified to God, that it may be acceptable. The next ende is, that we may from this fellowſhip with God, hauehave fellowſhip with the Church, in the benefites which God doth beſtowe vponupon the Sonne, and are ſealed vp in baptiſme. Firſt therefore, let vsus beholde this fellowſhip, and then the benefites. This fellowſhip is fitlie expreſſed of the Apoſtle, when he ſayeth: We are built vppon the foundation of the Prophetes and Apostſtles JESVS CHRIST, beeing the corner ſtone, in whom all the building is coupled togither, and groweth to an holy Temple in the Lorde, in whom alſo wee are buylt togither, to bee the inhabitation of God by the ſpirit, ſo that as wee come by Chriſt vntounto God, ſo to his Church, that wee may hauehave fellowſhip with it, and in it, in whiche alone all wee hauehave ſaluation, for none is ſaued out of the Churche, but in Sion the Citie of the liuing GOD, we are partakers of all bleſſednes. Therefore this is a pleadge of our beeing one body, though many members,Galat. 2.Gal 2 1, Cor. 12.13. and this is the ſigne that wee are begotten of one God and Father: hauehave one clothinge by faith of Chriſt his righteouſnes: one life, euen his life, in vsus all, Ephe. 4.1.2.3.4.5.6. and therefore this is a firſte entring into publike ſocietie, and as it were our ſolemne inuecting into the Church & houſe of God. The benefites and priuiledges that are here, is the waſhinge of our newe birth, (which is ſo called of the Apoſtle in that place of Tit.) whiche doeth ſpread it ſelfe into two eſpeciall branches, iuſtification and ſanctification, according to that ſayinge: but you are waſhed, you are ſanctified in the Name of JESVS CHRIST, and the Spirite of our God, 1. Cor. 6. Which waſhing in generall hath the liuelie proportion with the outwarde worke, but in ſpeciall, wee muſt ſee theſe benefites and their ſpeciall proportion, whiche is to bee ſeene in this, that as in waſhing, the water doeth couer the filthe, doeth ſoke it vp, & leaue all cleane, pure, and vnſpotted: ſo the merite of the death of Chriſt, who ſatisfyed the wrath of God for our ſinnes, by giuing him ſelfe a ſacrifice for ſinne: doth not onelyonly couer (as the Prophete ſayeth) our ſinnes, and hyde them from God, but ſo drinke vp the guiltines of the ſame, that God imputeth no ſinne, according to the ſaying of the Pſalme, Bleſſed is the man, whoſe wickednes is forgiuen, and to whom God imputeth no ſinne.

Neyther onelyonly is hee made ſinne for vsus, that is,2. Cor. 5.21.2 Cor 5:21 by imputation of ſinne vntounto him, but alſo an offeringe on the croſſe for ſinne, and this is that wee might hauehave the righteouſnes of GOD in him. That when as no fleſhe can bee iuſtified in the ſight of God, wee might obteyne the righteouſnes of faith, which is free without all reſpect of workes, euen the righteouſnes of GOD, whiche he doeth giuegive vsus, inherent not in vsus but in Chriſte, that in him we may be holy and without blame: here therefore by faith commeth iuſtification, from whence peace of cōſcience, ſtanding in the grace of God, deliuerance from the wrath to come, and full certaintie of eternall life proceedeth. And this (as it carieth full proportion with the waſhing and order of it: ſo it is ſaide to ſeale vp the full remiſſion of our ſinnes. Be baptiſed (ſayth Peter) into the Name of Jeſus Christ, for the remiſſion of ſinnes, Act. 2.38. Act. 10.43.48. ſo ſayeth Ananias: Be baptiſed and waſhe away thy ſinnes, in calling on the Name of the Lorde Ieſus, Act. 22.16. Which alſo is conteyned vnderunder the other poynt, ſeeing the forgiuenes of ſinnes was to iuſtificatiō, for it ſealeth vntounto vsus the forgiuenes of all treſpaſſes, originall & other, and hath put away the hand-writing againſt vsus. The other alſo concerning ſanctification, is vrged in many places of Paul, but proſecuted eſpeciallie in Rom. 6.2. where we are ſaide to bee baptiſed to the ſimilitude of Christes death, being drowned, as it were, vnderunder the water, our ſinne beeing made cleane by Chriſtes death. Alſo we are baptiſed to the ſimilitude of his buriall, as lying rotting in the water, in the tarying of the water till it doeth ſoke vp the filth and carie it with it. So that wee hauehave not onelyonly the power of Chriſt his death to kill ſinne, but to burie it, and more and more to rott it: and not onelyonly that, but as he dyed for our ſinne, & roſe for our iuſtification, declared by this,Rom. 4. & 1. Pet. 5. &.Rom 41 Pet 5 that all ſinne was anſwered for vsus, ſeeing he roſe agayne: ſo likewiſe we doe by his reſurrection riſe to righteouſnes and holines of life, which is alſo ſignified by the waſhing which doeth leaue vsus cleane & white. And although it be true in deede, that this holines can neuer be perfecte, and in that full meaſure it ought to be in this life, according to the lawe, and that it be as the Prophet ſayeth, as a filthie clothe, and the fleſhe rebell against the ſpirit, and that in nothing we can doe the good we would, ſo that if God enter into iudgement with this holines of ours, wee can neuer ſtande before him: yet this worthines wanting in it ſelfe, is accepted of God through Ieſus Chriſt, 1. Pet. 2.5. ſo that beeing waſhed in his blood, we be Kings and Prieſtes vntounto God, and our workes are acceptable: and this is alſo ſealed vp in this Sacrament, as is plain, Rom. 6.5.7.8. and ſo wee ſee that in this Sacrament wee are ſett into the body of Chriſt, into the fellowſhip of God and his Church, & all the priuiledges of the ſame, and that here is ſtrong comfort againſt all temptations, our ſinnes be forgiuen for euer, Gods wrath appeaſed, and wee abſolued before Gods iudgement ſeate: that we hauehave here grace to forſake our ſinne, to die vntounto ſinne, and to burie it cōtinuallie: whiche benefites when they are ſealed vp here to be with vsus for euer, how wicked is that diſtinction of the papiſtes, that baptiſme is for remiſſion of ſinnes, life, & ſanctification:See their note on Act. 8.17.Acts 8:17 but confirmation, for corroboration and ſtrength to fight againſt ſpirituall enimies, as though there were any ſanctification without ſtrength to fight againſt ſpirituall enimies, and as though when wee hauehave hence comfort againſt terrours and temptations, 1. Pet. 4. we are not ſtrenghtned againſt them, when Paul ſheweth that by the power of Chriſt ſealed vp in bapti. we are made able to kill ſinne, to burie ſin, yea in righteouſnes to cleaue vntounto God: Is it not moſt intollerable boldnes, to ſaye, We hauehave ſtrength in ſanctification to fight againſt ſinne, we kill it, yea burie it: yea riſe vp to all newneſſe of life? Doeth not Saint Peter make it a piece of ſanctification, whē he ſayeth, Sanctifie the Lord God in your hartes, and be readie alwayes to giuegive an anſwere to eueryevery man that asketh you a reaſon of the hope that is in you, 1. Pet. 3.15. And if this be a piece of ſanctification, howe can they ſeparate this from ſpiritual corroboration and ſtrengthening? and can they denie this to be ſealed vp in baptiſme, where wee are conſecrated to confeſſe one God in three perſons, the religion & ſeruice of the ſame God, and to hauehave fellowſhip for euer with him? Let vsus caſt away therefore theſe fantaſies, and let vsus knowe, that we are by faith in Chriſt for euer put into poſſeſſion of all his merites and benefites whiche is ſealed vp in baptiſme, and alſo we ſhall euer hereafter be nouriſhed and kept by the ſame faith, and that which is ſealed vp in the next Sacramēt.

Thus much of Baptiſme: Now of the right vſe of the ſame according as it is proper to it: in which as there is diuerſitie in thoſe who muſt vſe it, ſo there is diuerſitie of rules preſcribed vntounto them, in the word of God.

The perſons therfore are of 2. ſortes,

the baptiſed

infantes.

men of diſcretion.

others

the parents of the infantes.

the whole body of the Cōgregation.

OF infantes in their infancie nothinge is required, but that they be borne vnderunder the couenant of God, as hath bin ſhewed before: after when they come to diſcretiō, they are to make that eſpeciall vſe which others doe. For thoſe of diſcretion it is preſcribed, that they beſides their preparation in generall, ought to hauehave this eſpecially, that they feele Chriſt to be there for euer, and in him to be begotten to an euerlaſting fellowſhippe with God and his Church, & a communion of all benefites 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 worke it ſelfe they are by faith liuely to behold and applie in the outwarde and inward relation of waſhing, Chriſt giuen to waſhe them in their newe birth for euer, vntounto iuſtification and ſanctification, as is cōmaunded to Paul, Act. 22.16. In the vſe they are alwayes afterward to be ſtrengthened, that they are one with God for euer, that in their temptations they ſhall not fall away, that they ſhall ſtand, that their ſeruice to God is acceptable, &c. and this Paul vrgeth to the baptiſed, Rom. 6.2.3. &c. and 2.2.11.12.13.14. this therfore muſt alwayes be before vsus to comfort vsus.

The parentes of the infantes before they bring their children to be baptiſed,The others not thē baptiſed, but before and firſt of the parentes. muſt call to minde the merciful couenant of God toward them and their ſeede, and by their experience they muſt aſſure thē ſelues of their childe: and they muſt alſo remember the ordinance of God, who (they hauing brought their children in his couenant and holy ſeed by grace) will hauehave it alſo ſealed vp in their fleſhe: for which cauſe they muſt earneſtlie deſire it, and with all ſpeede that may ſtande with order & publike aſſemblie of the churche to haſten it, Gene. 17.10.11.12. and the wrath of God againſt Moſes for deferring it, doeth ſhewe this duetie, Exod. 4.24.25.26. In the worke it ſelfe they are reuerentlie to offer it to God his Church, and by his Miniſter, with the publike prayers of God his Church receyue that ſeale in the fleſhe of their childe, as is preſcribed, and in the mother tongue giuegive ſuch a name as may ſtande with the reuerent worke of baptiſme, & the ſolemne inuecting of the childe into the fellowſhip of the church, Luk. 1.59.60.61. &c. after, they are to applye this work vntounto them ſelues, to make them diligent in catechiſing & nouriſhing vp their children in diſcipline fit for children, and admonitiō of the Lorde, becauſe they hauehave once receyued that ſeale which doeth ſeale vp that God will circumciſe the hart of their childrē as well as theirs, Gen. 17.13. Deu. 30. The whole body of the Church ought with knowledge of Gods couenant and ioy of a member to be added to the church, adreſſe them ſelues to this work, Luk. 1.59. In the work it ſelf they muſt with attentiō to the worke, ioyning alſo earneſtlie in prayer, receyue aſſurance of a fellow-member, ſo receyuing him with one cōſent and harte, in which reſpect they were ſaid to circumciſe, and may be now to baptiſe, Lu. 1.59. Afterward, it muſt ſtirre them vp to all louelove, vnitie, fellowſhip and cōmunicating of giftes and priuiledges with the partie receyued, Ephe. 4.1.2, 3. &c.

¶ Of the Sacrament of the Lords Supper.

1. Cor. 11.23. &c. For J hauehave receyued of the Lorde, that which J alſo hauehave deliuered vntounto you, to wit, that the Lorde Ieſus in the night that he was betrayed, tooke bread, and when he had giuen thankes, he brake it and ſaid: Take, eate, this is my body, whiche is broken for you: This doe you in remembrance of mee: after the ſame maner he tooke the Cup whē he had thanked, ſaying: This Cup is the newe testament in my blood: this doe as often as ye drinke it, in remembrance of me, &c.

In this text concerning the Sacrament we muſt conſider howe

Paul here ſetteth downe 2. thinges,

Firſt, he ſetteth downe generallie what he deliuered, which is declared by relation of Chriſt.

Then the particular, that hee receiued, is repeated, where the Sacramēt is ſet forth by the circūſtance of time, in the night: by the partes of it in Chriſtes work, the bread, 24. the cup, 25.

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

The circumſtance of the time was in the night he was betrayed, and this was vponupon eſpeciall cauſe, becauſe the ſupper of the Lord was to be adminiſtred after the Paſſeouer, in ſteede whereof it came that being aboliſhed & then ceaſſing at the death of Chriſt: now this being done vponupon a particular occaſion, the tyme is not to be held but vponupon the like particular occaſion: & we may find the time changed by the Apoſtles, Act. 2.42. & 20.11. So that this is for edification, that we may be fitteſt to that worke, & for comelines in the time of peace to doe thinges whiche are ſolemne and publike in comely time, which is the day, and for good order, becauſe in the day order may beſt be kept, and therefore is fitly changed of the Church into the day.

¶ The declaration of this Sacrament, gathered of the partes of the Supper, as it is deſcribed by Paul.

The ſupper of the Lorde is a Sacrament of the couenant of God, wherein by the Ministers bleſſing, breaking, and deliuering of bread, with ſaying, this is the body of Christe. &c. by his bleſſing and deliuering a cup of wine, ſayinge: This is the newe Testament in Christes blood, vntounto the members of the Church, which are able to examine them ſelues, by their receyuing, eating and drinking of the ſame: is liuely repreſented & offred to all: but truely applyed to the receyuer with faith, the giuing & receyuing by faith of the very body and blood of Christe crucified, and ſo whole Christ with vnfeigned thankeſgiuing to God for the liuely ſhewinge forth and repreſenting the death of Christ, ſpirituall applying of the ſame by faith, to the mutuall and continuall full nouriſhement togither, in and by all the merites of Christ, and the promiſes of God in him, vntounto eternall life.

❧ The further confirmation and opening of this declaration.

HEre we ſee, firſt the outward worke is to be cōſidered, then the inward. The outward worke in his partes, firſt of the breade, 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 thankeſgiuing are put aparte from their common vſes, to that whiche is holy, by Gods ordinance receyue a propertie they had not afore, to nouriſh our ſoules, as is at large declared aboue. Nowe that this is ſet downe in the firſte place, it is the order that Chriſt hath obſerued, and we are to followe, & that which is fitt for the workes following. For when as the breaking, powring forth, giuing, &c. of the bread and wine are ſacramentall workes, that is, ſuch partes of this worke, as hauehave relatiō with the inward, doe offer, repreſent, and ſeale vp, it may not be that theſe or any of them ſhould be firſte done, & then this working of bleſſing come after, becauſe they hauehave their forme & force to be ſacramentall workes from hence. In the firſt part the breaking of the bread commeth to be conſidered, which is ſo playnelie 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 doeth liuelie ſet before vsus, that Chriſt was tormented for vsus and for our nouriſhment, 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 brokē, and ſo breaking is not here taken properlie, but by a ſimilitude, for weeping, tormenting &c. as he was pearced, crucified, and on the croſſe made a curſe for vsus, & as the Prophet ſayeth, He was woūded for our tranſgreſſions, he was broken for our infirmities: the chaſtiſement of our peace was vppon him, and with his ſtripes we are healed, Eſai. 57.5. So then this is to be done playnlie in the ſight of all, and all ought to giuegive diligent heede and waightie conſideration with the meditation of theſe thinges with vsus.

Mat. 26.26. Mark 14.22 Luke 22.19.Matt 26:26Mark 14:22Luke 22:19[Giuing of bread] this is gathered, becauſe he ſayeth, take, eate, &c. and it is plainlie expreſſed of three Euangeliſtes, as that whiche may not be omitted, becauſe, being the Miniſters worke to vsus, it doeth repreſent the perſon of GOD in three perſons giuinge Chriſt his body and blood to nouriſhe vsus. For they are the diſpenſers of Gods myſteries to diſpence vntounto vsus the ſpirituall nouriſhement in theſe thinges.

[Saying] this is added alſo plainly, according to the cōmandement of Chriſt, who willed thē to do this, the miniſters that which chriſt did, the people that which the Diſciples did: and S. Paul ſheweth that that whiche Chriſt did, is to be done of the Church in this heauenlie bāquet, the Miniſters doing that whiche appertayneth to them, & the people that which belōgeth to them, & this is verie neceſſarie, for it is not meete for the Miniſter in deliuering to be dumbe, but he ſheweth vsus our duetie: and he ſheweth what is offred and giuen by the outward ſignes, and what we are to receyue by faith, as well as bodily. Nowe although the wordes here in Paul & ſome other Euangeliſtes, doe differ, yet this ſence commeth to one, and the holy Ghoſt doeth giuegive vsus libertie to take which we will for edification, and to ſhewe that the force lyeth not in the wordes, but in the matter ſignified by them: and yet therewithall to giuegive vsus a certayne rule which we might followe. OnelyOnly this is to be noted in all that whiche our Sauiour Chriſte IESVS preſcribeth, that the words be ſpoken generallie to all, and not ſpeciallie to one: both bicauſe that is fitteſt to note out the fellowſhippe and communion of the Churche in this worke, the perſon of Chriſte by the miniſter, bidding all his gueſtes with one louelove as from him to be merie, and eate with faith one ſpirituall meate togither, whiche alſo doeth playnlie confute the papiſtes priuate communions of the Prieſt and his boy: whiche as it hath bin cōfuted generallie: ſo here it ſheweth that they goe directlie contrarie to Chriſtes inſtitution, and the Apoſtles practiſe, who would hauehave it a banquet for all that were fit to receyue. Neither is there profit in this order of Chriſte in this reſpect alone: but herein our faith is further ſuccoured when we may togither & with one harte apply our ſelues to the meditation and fruit of this ſpeach of Chriſt by the Miniſter, whiche in the particular ſpeaking doth both loſe that our working togither, and maketh the mindes of Chriſtians hang the longer in the wayting for this ſentence, & the cōfort of it, and their mindes are offred vntounto greater occaſion of ſlippes and withdrawinges by humane infirmitie, when theſe things are prolonged, which may more effectually be done togither and ſpeedilie: wherefore this alſo is to be kept, and we to vſe it for our comfort, for although this be not that, which if it bee done otherwiſe then it ought, doeth take away the vertue of the Sacrament, neither is anie to abſteyne from it becauſe it is a blemiſhe, not a playne deforming and deſtroying of the worke, yet it is to bee kept frō the former occaſion. The meaning of the other wordes, this is my body, ſhall vponupon more fitte occaſions be farther opened afterwarde. In the Cuppe the ſame order is to be obſerued, and that proportion of the outwarde worke in giuing, &c. as in the bread, accordinge as Saint Paule doeth expreſſe, he did likewiſe in the cup. onelyonly here is to be conſidered, that ſame analogie which the work hath in both theſe partes, that bread is giuen apart, & the wine apart, which as it doth ſhewe a full nouriſhment, a feaſt which is neyther meate alone, nor drinke alone, ſo hath it an exellent analogie with Chriſt crucified, whom we receyue as one that hath bin ſlaine for vsus, whoſe fleſhe we hauehave for meate in deede, & his blood for drinke in deede, that we might hauehave ful and perfect nouriſhment in him, as our Sauior Chriſt expreſſeth, Iohn 6.54.55. &c. which both are liuely repreſentation & ſealing vp not of Chriſt alone, but Chriſte crucified and giuen vp to be a full and perfect nouriſhment, euen meate and drinke vntounto vsus. This the papiſtes deſtroy and cleane take awaye from the people, to mainteyne their tranſubſtantiation, and they teach, that the bread being turned into the body, hath blood in it, and as well might they make an other reaſon to giuegive the cuppe alone, wherin alſo is the body, for in Chriſte, the one is no more the blood with the body, then the body with the blood. They alleadge in deed that it is ſaide, Act. 2. and they continued in breaking of bread: and Act. 20. they came togither to breake bread: whereby they gather, it was miniſtred vnderunder one kinde. But this is groſſe blindnes of theirs, that they can not ſee, that as in the Hebrew phraſe to eate bread by a parte for the whole, is to receyue whole nouriſhment, ſo in this maner of ſpeach is noted the whole Sacrament, as on the other ſide in the former place of the Corinthes, that to be made to drinke into one ſpiritual drinke, doeth note out the whole Supper, & none euer imagined yet, that the cup might be adminiſtred alone: And why maye they not imagine as well that they bleſſed not the bread, as the cuppe, 1. Corin. 10, 26. becauſe Paul ſayth, The breade which we breake, and nameth not bleſſing? This is therefore but a wicked ſhift, to diſplace the playne ordinance of Chriſt, Doe this in remembrance of mee, verſ. 25. They doe contrarie to the cuſtome of the Church, when as they receyued from the Apoſtles, that Chriſt did ſo, ſo they practiſed it, as is plaine by this chapt. 25.26. And agayne, they deſtroy the doctrine of S. Paul concerninge the one principall vſe of the Sacrament, which is, to ſhewe forth the death of Chriſt, which is liuelie done when both are deliuered, the one for fleſhe, the other for blood, but not otherwiſe, and therefore he ſaith, as often as ye eate this bread, and drinke this cup, you ſhew forth the Lords death til he come. Alſo they doe thereby deſtroy the properties of all nouriſhment, mencioned before. Let vsus therefore holde faſt and reioyce in the perfect & moſt ful 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, whiche thing is proper and peculiar to this Sacrament: and that which Paul vrgeth after in this place approueth the ſame: A man must examine him ſelfe, and ſo come to this table, &c. and in the Paſſeouer their children were not admitted, but ſuch as coulde enquire and be inſtructed of their fathers,Exod. 13.8.9.10. & 12.26.27.Exod 13:8Exod 13:9Exod 13:10Exod 12:26Exod 12:27 that the ſame might bee a frontlet before their eyes, & a ſigne vponupon their handes, that the doctrine of God might be in their mouthes.

In deede if we marke and waye the matter well, the difference of the outwarde worke here from that in baptiſme doeth by proportion require this: For although thoſe that are of diſcretion and are to bee baptiſed, muſt make profeſſion of their faith & repentance becauſe otherwiſe we can not know they are within the couenant of God, and it is meete that they hauinge diſcretion to vſe the ſeale of God aright, ſhould ſhewe they are ſo prepared to doe it, yet for all that we ſee, the verie waſhing of water doeth not require diſcretion in him who is to bee waſhed, becauſe we can waſhe and cleanſe well thoſe things which hauehave not onelyonly no vnderſtanding, but not anie ſence. But where there is required a reuerent giuing, hearing of that which is ſpoken, and vnderſtanding, a reuerent receyuing and eatinge, that we ſo cannot be in the outward worke, euen with one diſcretion, to conſider of whō to take, what to take, to vnderſtande what is ſaide & what to be done, which diſcretion if God wil hauehave in the outwarde worke, what doeth he therby but playnlie declare, that there is required vnderſtanding of what Gods ſpirit doeth ſpeake, who giueth the true body of Chriſt, what we ſhall receyue by faith, what it is to eate it ſpiritually, and be nouriſhed by it.

Let vsus therefore holde alſo this faſt: and therefore let none preſume to come hither, but ſeriouſlie examining him ſelfe. Let not the Paſtours preſume to prophane the holye things of God, by admittinge any they hauing not prepared and tryed, Zopho. 3.4.2. Chron. 35.6. The outwarde worke of the Miniſter we hauehave ſeene: there followeth the outwarde workes of the Church, which are beſides the hearing and beholding of the former, as hath bin noted, the eſpeciall receyuing, eating, and drinking, and theſe are commaunded of Chriſt, hauehave bin alwayes performed of the Church that Chriſtians might be partakers of the Table of the Lord 1. Cor. 9. and all might eate as the Iſraelites did, one ſpirituall meate and drinke in this Sacrament: wherein is confuted the madnes of the Papiſtes, who doe ſhutt out many of the people from this worke, and therefore deſtroy the Sacrament, whiche without this is no Sacrament, doe take away the forme of it, and vſe for cōfort, which is that they might eate, drinke, receyue, &c. according as they are conſecrated, broken, and deliuered to this ende, as we hauehave ſeene before: They I ſay, wickedly take away this, bidde them fall downe, worſhip it, acknowledge it the verie ſacrificing of the body and blood of Chriſt: none of all whiche they hauehave receyued of Chriſt, and therefore ſhould not deliuer it in his name, but the cleane contrarie, for to eate & worſhip with not teaching are contrarie, and to offer to another as a ſacrifice, which muſt be giuen to vsus to eate: for when they imagine to offer, they doe cleane contrarie. Thus the ſpirite of Babel hath confuted all, & turned light into darknes. But let vsus remember that theſe actions are of the ſubſtance of the Sacrament, commaunded of Chriſte preciſelie, and for the which all the other actions are, as appeareth plainlie by the inſtitution of Chriſt, & therfore may not be omitted vnleſſe we will loſe the whole comfort of the ſame. The worke of receyuing hath his proportion with the true receyuing of Chriſtes body and blood crucified, which is done by faith: for as hee dwelleth in vsus onelyonly, and is vnited to vsus only by faith, Ephe. 4.37. Gala. 3.25. ſo the receyuing which is inward and hath proportion with the outward, muſt be by theſe meanes alone. And ſo is the eatinge and drinking nothing but that worke of faith, wherby Chriſt is ſo applyed, as we feele our ſelues to drawe one ſpiritual nouriſhment by faith from him, as ſhalbe after declared. So then we doe ſee, howe excellent this outwarde worke is, if we conſider aright the partes of the ſame, & the proportion they hauehave with this inwarde, wherevnto nowe let vsus come and brieflie touche the ſame.

The worke which is here repreſented and offred to all, and ſealed vp to the faithfull, is, God giuing in Chriſt, and our receyuing of the body and blood of Chriſt crucified, and ſo of him ſelfe. When we ſaye, that Chriſte his body and blood is not onelyonly offered and giuen, but of the faythefull thereof is ſealed vp, thereby we ſaide, that we acknowledged and helde Chriſt to be preſent in deed, euen as in baptiſme, and therefore his body and blood, becauſe it is receyued & is our meate in deede, as we ſhall ſee afterwarde. But we doe not holde that he is bodily preſent in & with the bread, or that the bread is turned into his body: for as we hauehave ground of the former, bicauſe Paul ſayeth, The bread whiche wee breake, is it not the communion of the body of Christ? The Cuppe that we bleſſe, is it not the communion of the blood of Christe? that is, an inſtrument whereby truly is communicated by the working of the H. Ghoſt to our faith, the very bodye and blood of Chriſt: ſo the wordes, This is my body, that is, an inſtrument which offereth and repreſenteth to all, one body, and ſealeth vp the true receyuing of his very body and blood, as ſhalbe proued by and by in the cōfutinge of the aduerſaries the papiſtes, which holde, that the bread is turned into the body of Chriſt, bicauſe (this is my body) muſt be properlie taken. The Lutherians ſaye alſo, that the body is bodilie and locallie with, or in, or vnderunder the breade, becauſe this word (is) muſt bee taken properlie. Nowe their reaſon why it muſt bee taken properlie, is, becauſe in the Sacramentes the ſpeach muſt be proper and fit, which is a falſe and vayne opinion. For what ſpeach is more fit & effectual, where the bodily things are inſtrumentes of ſpirituall and heauenlie thinges (ſignes are to deliuer more effectuall thinges ſignified) then theſe figuratiues, whiche hauehave more grace and effectualnes in them. And when one receyueth libertie and ſeaſon of lande, or an houſe, or a citie by a ſigne, who doeth not knowe this ſpeach is more effectuall, I giuegive this my lande, this key of my houſe, then if he had ſaid, This is a ſigne or token of my lande, and my houſe deliuered. And they are confuted by the Scriptures, whiche doeth eſpeciallie in Sacraments choſe to vſe this ſpeach, my couenat ſhalbe in your fleſh, ſpeakinge of circumciſion, whiche yet is but a ſigne, or Sacrament of his couenant, as hee interpreteth there, Geneſis. 13.11.13. when they are ſayde to kill the Paſſeouer, that is the Lambe whiche was a ſigne, ſeale, and remembrance of the Paſſeouer, 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 Iaacok Bethel, Gene. 28.22. and to goe no further, this place of the Apoſtle, when hee ſayeth, This is the newe Testament in my blood, will they hauehave it here proper, and not as wee interprete it? Will the papiſt ſaye, wine is tranſubſtantiated into the couenant of GOD? which is not a ſubſtance, but a trueth of promiſe onelyonly? And ſhall we hauehave two tranſubſtantiations, one into blood, another into the couenant? The Lutherians likewiſe, will they hauehave the couenant to be there bodily remayning, as remayning locallie, whiche can not be in a place? ſo then here the foundation is cleane ouerthrowen. And yet they ſtande not to their rule: for let them tell vsus, is this a proper ſpeache, this bread is my body, that is, hath with it, or vnderunder it, or in it my body? Doe they not finde vsus out a ſtraunge and newe ſignification of this worde, That it hath in it, with it, or vnderunder it, which was neuer hearde of before? And as for the Papiſtes we ſay alſo, Howe can they ſaye, this is a proper ſpeache, bread is my body, that is, bread is tranſubſtantiated into my body? that the proper ſignification of it is, that is tranſubſtantiated? If they ſaye, the breade is not vnderſtoode in this worde, this, but the body, then they make Chriſte to ſay, This body is my body, which beſides the vnfitnes it hath with the Sacrament, what ſhall become of the expreſſe texte for tranſubſtantiation, for here is no worde where it is expreſlie ſayde, The breade is tranſubſtantiated into my body, ſo that they muſt bee driuen to their wooddon collections, from expreſſe and proper wordes which they cleaue ſo much too.

But becauſe this poynt is a grounde for many argumentes, let vsus make the trueth of this apparant: Firſt we ſee the playne following of the texte in ſpeache and reaſon, doeth plainlie ſhewe, that this worde this, is referred to the breade, for when he ſayeth, Hee tooke bread, he brake it, and gaue it to them, we aske, whether he gaue not breade, and that it be here to be vnderſtood? If not, he gaue not that he brake, and he brake in vayne.

Agayne, when there is a playne worde breade going before, which is neceſſarilie to be referred to breake and giuegive out, how can they referre this, to that went not afore, and leaue out that which did?

Secondlie, this worde eating, whiche noteth the worke of the mouth, in grindinge and preparing to digeſtion, howe can it bee referred, except they change the proper ſignificaton to another then breade?

Thirdlie, when as in the ſeconde part, this is not referred to blood, but to the Cup whiche he tooke & bleſſed playn by Saint Luke and Paul. Let them ſhewe howe it can be otherwiſe in the bread? If they ſaye, the Cup is put for that in it, whiche is blood, that is, to begge the queſtion: and when as the adioyntes of colour, taſte, ſtrength is there, as in a ſubiect, will they ſaye, that alſo is turned into the blood of Chriſt?

Fourthlie, when Paul calleth it bread, after it is receyued, ſayinge: Hee that eateth this bread, and drinketh this cuppe: is it not here playne that this is referred to bread? I know their ſlip, that he called it bread by a figuratiue ſpeache, for ſpirituall nouriſhment,See the note Iohn 6.32.John 6:32 as in Iohn Chriſt ſayeth, J am the breade whiche came downe from heauen, &c. to this I anſwere, They are blinde if they can make no diuerſitie betwixt that ſpeache whiche is in Iohn, where the circūſtance is of Chriſte, when he ſayeth, J am the breade of life, and then that he ſayeth not ſimplie breade, but breade of life, the bread whiche came downe from heauen, &c. and betweene this of Saint Paul, who hauing made mencion of bread, bleſſed, and conſecrated, ſayeth, Hee that eateth this breade, ſimplie, that is, this bread ſo bleſſed, broken, &c. Secondlie we ſay, when he ſayeth, He that eateth, ſeeing hee ioyneth the proper ſubiect bread, to eating, the proper worke of it, & the body of Chriſt can not be properlie eaten, as is ſhewed before. It remayneth that we muſt call it properlie bread, and ſo chap. 10. when he ſaith, The breade which we breake, is it not the communion of the body of Christ? Where note, that bread before conſecration, can not bee the communion of the body of Chriſte by your owne iudgement. Secondlie, that metaphoricall bread can not be broken, Chriſtes body can not be broken: therefore verie bread muſt here be vnderſtoode. Wherefore wee conclude, that breade remayneth, and this worde, this, muſt be referred to the breade, and therefore they can not ſtande to proper ſignifications of wordes, they (I ſaye) who vrge it ſo much.

Nowe we will come to the reaſons which proue, that theſe wordes (this is my bodye) muſt be figuratiuelie taken, and ſo conſequentlie in that interpretation and figure, which we hauehave ſhewed to bee proper: neyther yet will wee (for ſhortnes ſake) bringe all the reaſons that might bee brought, but theſe which are plainlie gathered out of the texte.

Firſt, Chriſt is ſayde to giuegive that which he ſaith was his body: nowe if this is my body be properlie vnderſtood, Chriſt had one body whiche gaue, and another whiche was giuen. But that is abſurde, therefore it muſt not properlie be vnderſtoode.

Secondlie, if the ſpeach bee proper, they are not diuers thinges, as bread may be ſayd properlie of an other as of a body: but that can not be, ergo.

Thirdlie, if that be properlie vnderſtood, then Chriſt may be ſaide to be bread, as well as breade Chriſt, but that is falſe, ergo. &c.

Fourthlie, if that bee proper, then that which is true of the bread, that it is of wheat, is true of Chriſt: and that whiche is true of Chriſt muſt alſo be true of the breade: then alſo the breade ſhalbe vnited perſonallie vntounto Chriſt as his bodye, whiche is falſe and wicked, therefore it muſt not bee ſo vnderſtoode.

Fiftlie, if bread be the body, then there are meant two ſubſtances: one for a ſigne, the other for the ſpirituall matter, and the accidentes, as colour, taſte, &c. muſt ſignifie and ſeale into the body of Chriſt, which is falſe.

Sixtlie, if bread in deede be turned into the body and wine into the blood: then they be ſeparated truely, or els the bread is blood and the wine is his bodye, whiche is falſe: if they be ſeparated trulie, then it was not onlie ſeparated truelie in his death vppon the croſſe, which is falſe: if Sacramentallie, then it is his body and blood onelyonly Sacramentallie, that which doeth aptlie ſeale vp the body and blood of Chriſte, whiche is that wee holde.

Seuenthlie, if the bread bee his bodye in deede, and the wine his blood in deede, then Chriſt eueryevery time the Supper is adminiſtred being aliue in heauen truely, is dead in earth truely and bodily in deede, which is blaſphemous: therefore it muſt not be vnderſtoode properlie.

Eightlie, if bread be turned into his body in deede, or his body in deed be locallie with it, then Chriſtes body whiche alwayes hath his partes, is viſible, &c. hath a hande, a foot, &c. differing from it ſelfe, it ſhall the ſame time be inuiſible, yea no hande, differing frō foote, &c. and there ſhalbe a contradiction, his bodyes viſible, & his bodyes not viſible, and ſo the trueth ſhall lye: all which is abhominable.

Ninghtlie, it is ſaide, the bread broken is his body broken, and the powring out of his blood, whiche is a ſigne, ſeale, &c. of it, ſo muſt the bread and wine be his body and his blood, as it repreſenteth, ſealeth, &c.

10 If the wine be his blood in deede, then blood is ſtill powred out, whiche is falſe.

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

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

13 He ſayeth, Doe this in remembrance of mee, therefore he is not here eaten.

14 We are ſayde to ſhewe forth his death till he come, therfore bodily he is not come, nor is not there, nor can not bee properlie ſaide, to be ſo, onelyonly by theſe manifeſt and plaine reaſons out of the texte agreeing with the proportiō of faith, we hauehave proued our iudgement.

Nowe then hauing ſhewed howe IESVS Chriſt his fleſhe and blood is here in deede, not bodilie, howe it is receyued in deed not bodilie but ſpirituallie by fleſhe: wee muſt conſider of that we ſaye, that we receyue his fleſhe and blood, yea and ſo whole Chriſte, which is in deed true and muſt neceſſarilie be vnderſtoode as a ground and foundation of our whole comfort here, and in deede it can not be otherwiſe, for if we receyue him fleſh and blood, we muſt thereby needes receyue him God and man, which is not ſeparated from him & whole Chriſt doeth dwell in vsus, Ephe. 3. neither can the fleſh of it ſelfe iuſtifie, fructifie, quicken, &c. For theſe thinges being more excellent then the firſt creation are proper to the Godhead: So then Chriſt doeth onelyonly quicken vsus by his fleſhe and blood, as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead, in his ſacrifice & ſufferings, wherby he ouercame death and all principalities and powers, in his reſurrection by which he roſe agayne: ſo that wee muſt become one with Chriſte, and he muſt be in vsus and wee in him, and he dwell in vsus and wee in him, whiche is by the vertue and power of his diuine working, and the naturall vniting of his naturall humanitie to vsus, to whom we be knitten. Therfore in that ſeauenth chapter of Saint Iohn, he ſayeth, That not onelie his fleſhe, but he was the bread of life, verſ. 35.

Wee muſt come to him, beleeue in him, that we may neuer hunger nor thirſt. And verſe 46.47.48. &c. Then this foundation of ſtrong comfort and conſolation beeing layde, let vsus conſider the endes and fruites of the receyuing of Chriſt. Firſte to Gods glorie, then our good.

For Gods glorie, that this heauenlie and excellent worke of the poſſeſſion of Chriſt, decread and brought to paſſe by one God in three perſons, might be remembred, according as it is ſaide, Doe this in remembrance of mee. And agayne, You ſhall ſhew forth the Lordes death, tyll he come, and that to the glorie of Gods wiſedome, power, merciemercy, &c. which in the ſame may alwayes bee remembred, prayſed, glorifyed, &c. whiche is with vnfeigned thankeſ-giuing & praying to GOD, as wee hauehave ſeene the Euangeliſtes mencion of our Sauiour Chriſte, and when GOD doeth liberallie preſerue and defende vsus, &c.

Howe can we bee vnthankefull euen at this preſent for his merites? The other end is that we applye him to ſpirituall, mutuall, and continuall nouriſhment, and growinge in grace with the whole Church. For this is in deede that ſame which giueth a moſte liuelie difference betweene Baptiſme & the Lordes 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 all priuiledges, are ſett into the right tytle of poſſeſſion of them, with the reſt of the Churche.

But here Chriſt is ſo applyed and his benefites, as wee doe growe, encreaſe, and waxe ſtrong more and more, in the forgiuenes of all our ſinnes, as aſſured more and more, we feele the righteouſnes of Chriſte, ours, our conſciences more and more appeaſed, our peace greater, alſo our killing and burying of ſinne, our quickening and freſhing in obedience greater, and that not onelyonly in our ſelues but in communion and fellowſhippe with the whole Church.

Therefore Paul ſayeth, As in baptiſme we hauehave bin ſet into one body, ſo we hauehave bin made to drinke into one ſpirite, that is, ſpirituall nouriſhment. So he ſayeth, we hauehave togither communion of the body of Chriſt and of his blood: we are at his table and fed togither: we come one body togyther, ſo manie as are partakers of one bread, 1. Corint. 10.4.16.17. We come togyther in vnitie of fayth, of ioye, of obedience, as the houſehold-ſeruauntes of one maiſter, and Citizens of one God and Lord. So we daylie increaſe and growe againſt all our temptations, and daylie wantes. Where we ſee againe the wickednes of the papiſtes, who as before, by their confirmation, they derogated from baptiſme, ſo hence more from the Lordes Supper: ſeeing as ſtrength is there giuen, ſo here mainteyned, nouriſhed, and increaſed, as ſpirituallie we growe fatt and in good liking. Therefore Paul teacheth, that this muſt make vsus caſt away all ſhew of idolatrie, ouercome all temptations, ſerue God ſoundlie, 1. Cor. 10.13.14.15.16.17.18. and this is that which anſwereth to the eating of the bread and drinking of the wine, which is more then receyuing: for it is not onelyonly to take it into one, but being receyued, ſo to applye it, as it be digeſted and turned into good nouriſhment for the body. So I doe not here onelyonly receyue Chriſt by faith, but ſo applie him and his merites receyued by my faith, as I feele my ſelfe to growe with the Church in all the former benefites vntounto the aſſurance of immortalitie and eternall life. And hitherto of the Sacrament it ſelfe: Nowe followeth the vſe.

Firſt, all the whole Congregation, euen as many as are able to come, and examine them ſelues, ought afore hande not onelyonly to examine generallie, as hath bin taught generallie in the Sacrament, but here they muſt ſee and feele their faith, not onelyonly to receiue Chriſt, but to applie him for increaſe of ſtrength and growing in repentance. Likewiſe, what bee their ſeuerall wantes, weakneſſes of faith, terrours of conſcience, weaknes to reſiſte ſinne, and followe obedience, & ſo here to ſeeke increaſe of ſtrength and comfort: for this is the examination vrged of the Apoſtle, as anſwerable to the nature of this Sacrament, 1. Cor. 11.26.27. In the worke it ſelfe, mens hartes muſt bee occupied in the whole varietie of the workes mencioned and opened aboue, and ſo muſt feele ſtrength and comfort to bee miniſtred to ſtirre vsus vp with the whole Church, in the fellowſhip of this banquet, ſweetlie to offer prayſe to GOD, in Pſalmes and ſpirituall ſonges, 1. Corint. 10.13. Mar. 14.24.25.26. The continuall profit after, is alwayes hence to hauehave encreaſed ſtrength and ſpirituall might, and here in all fruites to hauehave refreſhing, that euen as Elias well refreſhed, went in the ſtrength of that nouriſhment a long time: So here wee beeing refreſhed, muſt walke forwarde in ſpirituall comfort, by the ſtrength thereof, whiche we hauehave receyued, ſealed vp by this ſeale alreadie, 1. Cor. 10.3.4.5.6.7.8. and further, bicauſe we are ſo incōpaſſed about, this profit muſt make vsus to come often to this banquet, to ſeale vp our daylie nouriſhement in CHRIST daylie.

FINIS.

End of the text · Dudley Fenner, The Whole Doctrine of the Sacraments (1588)