The vvhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of God. Written by Maister Dudley Fenner, and nowe published for the vse of the Church of God.

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

The place out of which wee will drawe the generall doctrine of both the Sacra∣mentes, is, 1. Cor. 12.13. For by one spirit wee haue bin all baptized into one body, whether Iewes, Greekes, or seruants, or free, and all haue 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 vnto all, but more surelie applie to the due receyuer thereof, the offring and giuing of God in three per∣sons, & the Churches receyuing of Christ cru••ified, and the couenant concerning iu∣stification,

and sanctification vnto eternall life, fullie ratified and confirmed in him.

Notes which shewe howe euery part is gathered out of this place with more full confirmation by conference of Scripture, whiche declareth the true vse of euery 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 cal∣led 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 ap∣peareth by this it is saide here, all haue bin baptized into one body, all made to drinke in∣to one cuppe. Whiche sheweth, that it is a worke of a publike nature, of publike fruit and priuiledges to all, of publike professi∣on of the same, and therefore in regarde of the dignitie and reuerence of it, to bee pu∣blikely 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 spiritu∣all drinke, all which is done by faith, by whi∣che he doeth dwell in our hartes, Ephe. 3.17. John 6.36. so in Baptisme, Gal. 3. As manie as are baptised, haue 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 bap∣tisme of infantes, the Ministers ought to haue 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 haue comfort by it: onely, 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. There∣fore he sayeth, that by one spirit all the mem∣bers

of the Church, are baptised into one body, &c. which is so general, as it cōprehendeth infants, who haue not faith. Of the Supper of the L. ther is no doubt. This doth teach vs, First, that faith is not secure, but care∣full to nourishe & vpholde it selfe by these meanes, when infidelitie neglecteth it, Act. 8.36. Rom. 4.11. Esai. 7.13.14. Se∣condlie, that it is not the outwarde worke that will helpe, vnlesse faith and the holie Ghost worke inwardly, not the washing a∣way of the filthe of the fleshe, but in that a good conscience maketh request vnto 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 giue grace: for as the word pro∣fiteth 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 on∣ly a signe, as a Rayne-bowe, but a worke wherein the Minister hath his part in de∣claring or preaching, praying, &c. and the people theirs in ioyning with him: not wa∣ter onely, but washing: not bread onely, but giuing, taking, eating, &c. Which is be∣cause the Lorde would haue the inwarde man more effectuallie moued, when not onely the eare, but the eyes, hande, feeling,

and such like instrumentes of the outward man, are effectuall instrumentes of the ho∣ly Ghost to worke withall.

[The whole Church] This is added, to shew that this appertayneth not to all, but to the Church onely, 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 ac∣cording to Christian doctrine, 1. Cor. 5.11. and to such belongeth that saying onely, 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 excommunica∣tion, but in the presence of all, with pray∣ers 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 re∣ceyued, and the whole Church to be assu∣red by that worke that he is a fellow heyre to be partaker with them in the commu∣nion 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 haue faith and repen∣tance, Act. 2.38? Why should they not shewe that they are one body, because they eate all of one bread? 1 Cor. 10.17. Wher∣fore the generall body of the Congregati∣on, 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 giue 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 Mini∣ster, authorised frō him by his Church: his

workes are to put apart, consecrate or dedi∣cate to that holy vse, by opening the coue∣nant of god, by praying for his blessing pro¦mised to these creatures, by giuing thankes for the blessed work of that action. Also to offer & deliuer aright the creatures, the wa∣ter to washe with it, the breade to be eaten, the wine to bee dronke. Secondly, the per∣sons without are the whole church, ioyning with the Minister in prayer, in quickninge their faith by the couenant of God, behol∣ding the former workes of the Minister, & ratifying thē in their hartes: and last of all, by receyuing & applying, or hauing apply∣ed 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, giue & applie the inward matter set forth: and also the saide Church, being inwardly stronge by know∣ledge, faith, and repentance, doe with ioye receyue that which is offred vnto them, ap∣plying it to that fruit for which it was giuē. The outward matters are the creatures or∣deyned of GOD, sanctified by the especiall worde and prayer, and so ordered in out∣warde 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 cer∣tainely to applye, for although it doeth ap∣plie no more thē the word preached doeth, neither by other inwarde giftes then the working of the holy ghost by faith, yet be∣cause the instruments are more, and in the worke GOD hath sanctified more instru∣mentes in his creatures to our seeing, fee∣ling, 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 there∣fore be so seene here, so receyued here by faith, being receyued, so applied, as we may feele these fruites conueyghed to vs from him, and this is the whole substanciall or∣der 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 haue bene bap∣tised

into one body, you haue bin made to drinke vnto one spirituall drinke: Lo then, not water but washinge: you haue bin wa∣shed, and then so as ye came to be one bo∣dy in Christ to communicate in all his be∣nefits, and so you haue 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 wa∣shing or giuing drinke, doth require a per∣son to washe, and to giue 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,* 1.1 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 onely called of God, to be his Ambassador, to be in steede of Christ to beseeche vs to be reconciled vnto God, 2. Cor. 5.20. it remayneth that he of neces∣sitie be required.

Thirdlie, seeing they only are the disposers of God his misteries, they onely can preach and minister the Sacramentes. Fourthlie, as the firmenesse of the seale stādeth not only in the print or forme it maketh, but espe∣ciallie that it be set on by one that hath au∣thoritie thervnto: it is therfore much more in this case. Lastlie, as there is inwardlie cō∣sidered, not onely the thinge giuen and re∣ceyued, Christe, but also faith that eateth it giuen, and doeth receyue from him (vnto whom this honor properly belōgeth) euen one God in three persons, especially in Ie∣sus Christ God and man, and to take this as offred from another, is to denie God: so in the outward worke which must fullie aun∣swere 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 answe¦reth to the inwarde matter: So that to re∣ceyue it from another, is to denie Gods mi∣nisterie, and to giue 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 than∣kes, is playne, not onely because that is re∣quired of euery one who giueth ordinarie foode to his, but especially because these creatures hauing no naturall properties gi∣uen of God in them to worke such an hea∣uenlie worke of representing and offringe vnto all truely, & applying to the faythfull Iesus Christ: it must needes haue this pro∣pertie 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 assu∣rance of this bee witnessed to the glo∣rie 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 wa∣ter by the worde, Ephe. 5.6. Therefore the bread of blessing which we breake, and the cup of thanksgiuing, which is it thus bles∣sed, 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 Pa∣pistes, that it is no magical witchcraft, whi∣che 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 giue these crea∣tures another propertie then they had, al∣though they keepe their former properties and substance stil, euen that they might be such instrumentes as haue bin spoken of before: So wee doe not (as they belye vs) put no difference betweene these creatures thus dedicated to God his seruice, & others: We doe not denie a chaunge, onely wee al∣lowe that chaunge which is accordinge to Gods worde, and hath fruite and commo∣ditie with it, that is, that it doeth not onely

nowe nourish or washe the body, but is an effectuall instrument of farther and more excellent things vnto the soule. Here also we must further note, that although this dedicatinge of the creatures to their vse, onely bee required of the Minister, as that beinge of such necessitie, as if it be omit∣ted, it destroyeth the Sacrament, yet the Lorde requireth a further thing of him in regarde of the greater glorie, beautie, pow∣er, &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 vnto 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 euery Sabboth when they prayed and Moses was read, there should be preaching in their Synagogues: and the Apostles haue obserued this, Act. 2.42.46. Wee must not maruayle then if in this solemne worke, when the outwarde things are more effec∣tuall, 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, where∣in we haue shewed this worke was obser∣ued, 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 ce∣lebrated 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 be∣leeue 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 giue espe∣ciall good eare and heede, to hunger and thirst for it, and to be quickned by it. And this playnely meeteth with a common er∣ror, that many desire often to come to the Lordes Table, but care little for the prea∣ching of the word of God, which is as great madnes, as if one should looke much vp∣pon the sealer of certaine writings, but ne∣uer care to know the conueighances of e∣state, 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 vnto, &c. so that herein they must keepe the order whi∣che they haue 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 haue com∣maunded, Mat. 28. in the ende. And there∣fore here all additions of newe signes, espe∣ciallie as crossing, spitle, milke, salte, oyle, of newe actions, as lifting vp, adoring, sa∣crifyzing, &c. doe all abhominably pollute these holy Sacramentes of GOD, whose whole honour is, that they remayne vnto the Church of God in that simplicitie hee left them. And when no action here is worth any thinge,* 1.2 but by reason of Gods worde, whiche is sanctified to a profitable vse, and made an instrument of the wor∣king 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 wise∣dome, 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 Mi∣nister 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 Sacra∣mentes vnto 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 con∣firmed, 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 sel∣ues and their Baptisme receyued long ago, nowe commeth freshe, and quickeneth a

freshe, for as the Scripture teacheth vs 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 vnto our selues. In the parents this is yet more, who receyue after a sorte the couenaunt of God, especiallie concerning one parte, ra∣tified in the fleshe of their children. In the Supper all this is more liuely to all, they ought to haue their faith stirred vp, prouo∣ked, 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 vs. And thus we haue seene the outwarde per∣sons 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 haue 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, re∣freshe and make gladde the hart of man. These hauing fitnes in them to that work, can euen prouoke vs 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 rea¦die her wine, and furnished her table. Nowe these instrumēts are outward signes being so put apart by the Minister, as is afore de∣clared, & being prepared, offred, deliuered, & receiued, doe liuely represent & offer to all, and seale vp the true beleeuer by faith, God offring & giuing, & the church recey∣uing of Christ crucified, & the couenant of God & al the promises of the same ratified in him vnto eternal life. Here first we must cōsider the proportiō & relatiō of the out∣ward matter, & the applicatiō of the same. The signes or outward things haue relatiō vnto Christ crucified, & the couenaunt of God ratified in him: so the water which is a matter apt to wash vs, doth hold proportiō with Christ, who is apt to wash and cleanse vs, 1, Cor. 6.11. so the bread & wine being matter fit to nourish vs, haue respect to the flesh & blood of christ crucified, spiritually

& fullie to nourish vs, 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. bap∣tised vnto the name of the Father, Sōne, & H. Ghost, so to be (as shall appeare) in & by Christ the spouse, childrē, & houshold ser∣uants of God: so this one God in three per¦sons must offer & giue Iesus Christ God & man vnto vs, which is set forth by the Mi∣nister 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 vs, drawe vs, and giue vs it, and power to receyue it both in the worde and Sacra∣mentes. And the Sonne also giueth his fleshe to be meate in deede, and his blood to be drinke in deede, both in the worde a∣lone, 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 relati∣on vnto 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 ea∣ting the breade, we are to receyue & turne vnto 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 in∣warde and outwarde matter, with the ap∣plying 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 haue relation. Where first it is

to be noted we speake of the holy Ghost to declare that God hath not giuen the effec∣tes and workings following to these instru¦mentes, 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 vs, but onely that God hath chosen them as his instrumentes to worke by, not by any pro∣pertie in them, but by vertue whiche the holy Ghost doeth worke by them, so that as Paule sayth of the ministerie of man ge∣nerallie, Paul is nothing in planting, nor A∣pollo in watering, but God which giueth the increase: the same must likewise be vnder∣stoode, 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. there∣fore 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 exhor∣ted to washe away his sinnes in baptisme

with calling on the Name of God, who on∣ly should worke that worke.

This being learned against the papistes, we may knowe that the worke of the Sacra∣mentes, 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,* 1.3 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 haue relation, the do∣ctrine of the word of God being anexed: so the Passeouer was a signe vpō their hands, a frōtlet betwene their eyes,* 1.4 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 on∣ly to set forth and liuelie represent vnto vs 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 vnto them all that whiche is there signi∣fied.

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 vnto them the spi∣rituall Manna: all did drinke of that Rocke whiche did followe them, and was in shewe and representation a true and ve∣rie 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, whi∣che is onely in the children of GOD, and those which are of discretion by faith a∣lone, doeth seale vppe, that is, more sure∣lie, firmelie, certainlie and comfortablie applie Christ vnto vs, and all his giftes ne∣cessarie for vs, accordinge to the couenant and promise of God in him. So that this vse of the Sacramentes is playne, that al∣though Christ be bodily absent, yet hee is truly & in deed by faith present with all his benefits trulie receyued, & so his cōmuniō & fellowship applied vnto the true recey∣uers. 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 comfor∣tablie applie Christ and his benefites. Both these are very manifest in the Scriptures. The first, that in deede Christ with his be∣nefites is in and by these signes as by instru¦mentes receyued. For wee are saide to bee baptised here into one body, that is by bap∣tisme to be engrafted into one body: and haue 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 ima∣gine, not by the putting away of the filthi∣nes 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 ma∣nifest afterwarde.

Nowe the other pointes, that these are seales, not first to giue, but more firmelie,

surelie & comfortablie, to giue and to ap∣plie, is playne, because in those of discreti∣on, in Baptisme faith to apprehende Christ and all his benefites, is first required, as ap∣peareth by the Eunuche: onely in children remayneth some shewe of doubt, but see∣ing 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 vnto 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 haue before baptisme, euen being aliue, but not by any vertue of birth which bringeth death, and that onely 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 comforta∣blie 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 eue∣rie one must doe concerninge the Sacra∣mentes. First before this worke is requi∣red

examination,* 1.5 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 sa∣crifice, perfectlie to reconcile and iustifie, to make also continuall intercession, that our obedience, prayers, &c. may be accep∣ted, to be their King by the gouernement of his Church, to kill sinne in them, to san¦ctifie them, and to applie the whole matter of saluation, wrought in his Priesthoode. After, of a true faith & repentance, that be∣ing 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 euery point, as hath bin decla∣red aboue.

The vse and ende must finallie be appli∣ed, 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 Sacra∣ments of the couenant, gathe∣red out of this place.

The Sacramentes are two

• Baptisme.
• The Lords Supper.

THAT these two onely are the Sacra∣ments of the couenant of God, appea∣reth by the declaration of a Sacrament, ga∣thered out of this place, with which none of the other fiue imagined of the papistes, can stande: for they can not shewe vs,* 1.6 that Matrimonie is an instrument wherby God doeth applie Christ and his benefites, and this is not a cōmon instrument of the com¦mon saluation and benefits which all haue in Christ.* 1.7 Orders onely are proper to Mi∣nisters, and is not an instrument to applye anie common grace of the Church, but to signifie that whiche is proper to the Mini∣ster. And Penaunce hath not anie visi∣ble signe ordeyned of GOD,* 1.8 but is one∣lie one fruite and benefite of Christ, whi∣che is sealed vppe in both these Sacra∣mentes, as shall more fullie appeare af∣terwarde.

* 1.9Confirmation 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 Bap∣tisme, as shall appeare after. Neither doth there any Oyling agree to this definition, which was not a publike worke,* 1.10 but a pri∣uate: whiche was not for euer, but for a time whilest the gift of healinge lasted in the Church, whiche was not of the coue∣nant 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 re∣stored to health, hee should receyue assu∣rance 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: & ther∣fore 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 pled∣ges, both our being set into the body of Christ, and our nourishing in the same.

Nowe if there had bene any other pled∣ges, he would neuer haue omitted them. Last of all, the effect or vse of both these Sacraments here doeth proue it, for when as we can haue no more inwarde grace ap∣plyed vnto vs then Christ, and that is firste to be borne in him, and to haue all priui∣ledges of eternall life, and then after to be nourished in the same continually in him: both these being fullie represented & sea∣led vp vnto vs in these two, it followeth that Christe (who would haue the fewest, but the best Sacraments that might be vn∣der 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, bapti∣zing 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 in∣to the name of the Father, the Sonne, and the holy Ghost, there is represen∣ted, offred, and truely applyed to the right receyuer, his once settinge into Christe for euer, to haue fellowshippe with one God in three persons, for his glorie, and with his Church, for parta∣king 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 resur∣rectiō, to make vs vnblameable before his iudgement seate, for iustification vnto eternall life, and by the power of the saide death to the killinge and bu¦rying of sinne in vs, vnto righteousnes for sanctification acceptable to GOD through Christ.

[The first Sacrament] this appeareth plain∣lie, 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 haue 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 spea¦keth to his Apostles, and giueth them the charge of this worke, as dependent or han∣ging 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 euery beleeuer, bap∣tisme, 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 haue the mem¦bers of the Church baptised the seconde time, as appeareth by this, that those who beleeued, continued in the doctrine of the A∣postles, in communication, breaking of bread, and prayer, but not in being baptised, Act. 2. And also that Paul,* 1.11 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 ap∣peare. Washing or Baptising, both are ad∣ded, 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 wa∣shing 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, be∣cause of the proportion & relation it must haue with our spirituall washinge of our newe birth, Tit. 3.5. for the purpose of Christ is to set downe before our eyes liue∣lie in this outwarde bare applying of wa∣ter, the applying of Christ vnto vs in our newe birth: that as we knowe in washinge there is a being vnder 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 iustifica∣tion and sanctification, as shall after ap∣peare: 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 wa∣ter 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 me∣rites, which is apt to cleanse and washe vs, but water which leaueth no filthe: herein therefore we learne playnelie, that Christ would liuely teache vs, and make vs see & fele in his outward work, that same which is inwarde. That whiche is further adioy∣ned, into the name of the Father, the Sonne, and the holy Ghost, is that whiche pertay∣neth 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 haue 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 haue his name called on a woman, is to be a wife, E∣sai. 4.1. so to be into the name of God, to beare his name, is to be separated and dedi∣cated 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 bapti∣sed? into the name of Paul? was Paul cruci∣ed 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 haue spiritu∣all fellowship, nourishment, and gouerne∣ment from him. And so this interpretation standeth the worde (for it is the word vnto, 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 Sa∣than, sinne, &c. to haue 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 recey∣uer by the outwarde worke, as an instru∣ment, 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 con∣sideration of the last wordes and confe∣rence of Scripture: for when this worde doeth clearilie say, We are ioyned with one God in three persons, to haue all necessa∣rie 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 vs a∣boundantlie, 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 bene∣fites to vs, 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, per∣fite, 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 com∣meth to Christ once, he casteth him not a∣way, Iohn 6.37. he shall neuer hunger. 35. he shall not be lost, 39. hee shall liue for e∣uer, 50. And Iohn sayeth of those that came outwardly to Christ, and the fellow∣ship

of his Church: If they had bene of vs, they had not gone from vs. 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 vs from Christ, when we are by his working adioyned vnto 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 vnto vs in this Sacrament. This outwarde washing being but once, doeth seale vppe our once ioyninge to GOD in spirituall marriage, that God finding vs dead in our owne blood hath made an eternall coue∣nant with vs, that he will neuer turne from vs to doe vs good, but wee shalbe his peo∣ple, and he wilbe our God: he will giue vs one hart and one waye, that we may feare him for euer, that it may be well with vs and our children: and he will so put his feare in our heart,* 1.12 that we shall not depart from him: we haue therefore summe of marriage once for euer, neuer to departe:* 1.13 so likewise it is the seale of our newe birth by the spirit and water,* 1.14 that is the Holye Ghost, which as water cleanseth vs, and be∣getteth

vs agayne. Now we being borne of God can not sinne, that is, bee giuen ouer vnto sinne agayne.* 1.15 Whosoeuer is borne of God sinneth not, because the seede of God is in him, he can not sinne, 1. Ioh. 3. so bap∣tisme doeth seale vp therein our once bea∣ring 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 haue another bearing agayne, and another seale on the same: but be∣cause wee are but once borne, and after nourished still: therefore we are once bap∣tised and daylie receyue the Lords supper. And this plainlie by Dauid,* 1.16 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. There∣by declaring plainlie, that it was within him, euen in his feeling.

So wee see in the incestuous person, ex∣commicated, and deliuered to Sathan, the ende was, that the fleshe might be destroy∣ed, and the spirite might bee safe in the day of the Lord, 1. Corinth. 6. So that, as euery one who is of the Churche, is thought to bee regenerate, so euen in his excommunication, he is thought to haue

the spirit and fleshe within him, though the fleshe seeme to haue gotten the vpper hande. Wherefore, this is a full comfort whiche is sealed vp vnto Christians in the Sacrament whiche maketh them take comforte in all temptations, and to as∣sure them against the terrours and feare of conscience, to keepe and strenghthen them, that they haue receyued the spi∣rite to beare immortalie: so that Gods glorie shall not dye, but they haue 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 haue no comforte by baptisme, seeke a restoring in pēnance, whereas (although euery Christian risen from his fall repenteth vnfeynedlie, and sheweth foorth the fruites) hee did ne∣uer fall from grace, neyther needeth an outwarde seale, that hee partayneth vnto Gods fauour and loue, and his mercifull Couenaunt, because that hath bene sea∣led 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 sa∣ued, Marke 16. And Peter sayth, the bap∣tisme which nowe saueth vs, 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 com∣fort him, strengthen him in repentance, hatred of sinne, bringing forth the contra∣rie fruites, &c. Neyther this assurance, the roote of all courage in temptations and will, to fight manfullie against sinne, doth pull away from vs care to please God, and bring vs to securitie, but doeth strengthen vs, and will make vs nourish good workes, as the fruites whereby we feele and are as∣sured that Gods seede is in vs: Neyther can anie haue a feeling of Gods grace, when he shalbe by this meanes encouraged vnto e∣uill.

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 haue fellowship with one God in three persons; and that is the point which is giuen vs to vnderstande plainely in these wordes: We are baptised into the Name of the Father, &c. For (as we haue expounded afore) this doeth teach vs, that we are consecrated, dedicated, and ioyned to God, that we may carie his name as his wife, that we may haue 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 vs for euer: which offreth such strong consolation, such great excel∣lencie to a Christian man, as can not be ex∣pressed: hereby our profession is sanctified to God, that it may be acceptable. The next ende is, that we may from this fellow∣ship with God, haue fellowship with the Church, in the benefites which God doth bestowe vpon the Sonne, and are sealed vp in baptisme. First therefore, let vs beholde this fellowship, and then the benefites. This fellowship is fitlie expressed of the A∣postle, when he sayeth: We are built vppon the foundation of the Prophetes and Apost∣stles

JESVS CHRIST, beeing the corner stone, in whom all the building is coupled to∣gither, and groweth to an holy Temple in the Lorde, in whom also wee are buylt togi∣ther, to bee the inhabitation of God by the spirit, so that as wee come by Christ vnto God, so to his Church, that wee may haue fellowship with it, and in it, in whiche a∣lone all wee haue saluation, for none is saued out of the Churche, but in Sion the Citie of the liuing GOD, we are parta∣kers of all blessednes. Therefore this is a pleadge of our beeing one body, though many members,* 1.17 1, Cor. 12.13. and this is the signe that wee are begotten of one God and Father: haue one clothinge by faith of Christ his righteousnes: one life, euen his life, in vs all, Ephe. 4.1.2.3.4.5.6. and therefore this is a firste entring in∣to publike societie, and as it were our so∣lemne 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, iustifica∣tion and sanctification, according to that sayinge: but you are washed, you are sancti∣fied in the Name of JESVS CHRIST,

and the Spirite of our God, 1. Cor. 6. Which washing in generall hath the liuelie pro∣portion 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 sa∣tisfyed the wrath of God for our sinnes, by giuing him selfe a sacrifice for sinne: doth not onely 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 onely is hee made sinne for vs, that is,* 1.18 by imputation of sinne vnto him, but also an offeringe on the crosse for sinne, and this is that wee might haue the righteousnes of GOD in him. That when as no fleshe can bee iustified in the sight of God, wee might obteyne the righ∣teousnes of faith, which is free without all respect of workes, euen the righteous∣nes of GOD, whiche he doeth giue vs,

inherent not in vs but in Christe, that in him we may be holy and without blame: here therefore by faith commeth iustifica∣tion, from whence peace of cōscience, stan∣ding in the grace of God, deliuerance from the wrath to come, and full certaintie of e∣ternall life proceedeth. And this (as it ca∣rieth 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 vnder the other poynt, seeing the forgiuenes of sinnes was to iustificatiō, for it sealeth vnto vs the forgiuenes of all trespasses, originall & other, and hath put away the hand-writing against vs. The o∣ther also concerning sanctification, is vr∣ged 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, vnder 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 haue not onely the power of Christ his death to kill sinne, but to burie it, and more and more to rott it: and not onely that, but as he dyed for our sinne, & rose for our iustification, declared by this,* 1.19 that all sinne was answered for vs, seeing he rose agayne: so likewise we doe by his re∣surrection rise to righteousnes and holines of life, which is also signified by the wash∣ing which doeth leaue vs 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, ac∣cording 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 no∣thing we can doe the good we would, so that if God enter into iudgement with this ho∣lines 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 vnto 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 e∣uer, Gods wrath appeased, and wee absol∣ued before Gods iudgement seate: that we haue here grace to forsake our sinne, to die vnto sinne, and to burie it cōtinuallie: whi∣che benefites when they are sealed vp here to be with vs for euer, how wicked is that distinction of the papistes, that baptisme is for remission of sinnes, life, & sanctificati∣on:* 1.20 but confirmation, for corroboration and strength to fight against spirituall eni∣mies, as though there were any sanctifica∣tion without strength to fight against spi∣rituall enimies, and as though when wee haue hence comfort against terrours and temptations, 1. Pet. 4. we are not strenght∣ned 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 vnto God: Is it not most intollerable boldnes, to saye, We haue 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 giue an an∣swere

to euery 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 corrobora∣tion 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 haue fellowship for euer with him? Let vs cast away therefore these fanta∣sies, and let vs 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 pre∣scribed vnto them, in the word of God.

The persons therfore are of 2. sortes,

• the baptised
  • infantes.
  • men of dis∣cretion.
• 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 vnder the couenant of God, as hath bin shewed be∣fore: after when they come to discretiō, they are to make that especiall vse which others doe. For those of discretion it is prescri∣bed, that they besides their preparation in generall, ought to haue this especially, that they feele Christ to be there for euer, and in him to be begotten to an euerlasting fellow¦shippe with God and his Church, & a com∣munion 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 wa∣shing, Christ giuen to washe them in their newe birth for euer, vnto 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 vs to comfort vs.

The parentes of the infantes before they

bring their children to be baptised,* 1.21 must call to minde the merciful couenant of God to∣ward them and their seede, and by their ex∣perience they must assure thē selues of their childe: and they must also remember the or∣dinance of God, who (they hauing brought their children in his couenant and holy seed by grace) will haue 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 chur∣che 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 Mini∣ster, with the publike prayers of God his Church receyue that seale in the fleshe of their childe, as is prescribed, and in the mo∣ther tongue giue such a name as may stande with the reuerent worke of baptisme, & the solemne inuecting of the childe into the fel∣lowship of the church, Luk. 1.59.60.61. &c. after, they are to applye this work vnto them selues, to make them diligent in catechising & nourishing vp their children in discipline fit for children, and admonitiō of the Lorde, because they haue once receyued that seale which doeth seale vp that God will circum∣cise

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 co∣uenant 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 earnest∣lie 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 loue, vnitie, fellowship and cōmunicating of giftes and priuiledges with the partie recey∣ued, Ephe. 4.1.2, 3. &c.

¶ Of the Sacrament of the Lords Supper.

1. Cor. 11.23. &c. For J haue receyued of the Lorde, that which J also haue deliuered vnto 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 than∣ked, saying: This Cup is the newe testament in my blood: this doe as often as ye drinke it, in re∣membrance of me, &c.

In this text concerning the Sacrament we must consider howe

Paul here setteth downe 2. thinges,

• First, he setteth downe general∣lie 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 cir∣cūstance 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 gathe∣red, 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 pre∣scribed, as hath bin declared further afore.

The circumstance of the time was in the night he was betrayed, and this was vpon es∣peciall 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 vpon a particular occasion, the tyme is not to be held but vpon 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 so∣lemne 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, vnto the members of the Church, which are a∣ble to examine them selues, by their receyuing, eating and drinking of the same: is liuely re∣presented & 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, spi∣rituall applying of the same by faith, to the mu¦tuall and continuall full nourishement togither,

in and by all the merites of Christ, and the pro∣mises of God in him, vnto eternall life.

❧ The further confirmation and ope∣ning of this declaration.

HEre we see, first the outward worke is to be cōsidered, then the inward. The out∣ward 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 fol∣lowe, & that which is fitt for the workes fol∣lowing. 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 haue 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 haue their forme & force to be sacramentall workes from hence. In

the first part the breaking of the bread com∣meth to be considered, which is so playnelie set forth as a worke, and hath relation to the tormentes of Christ on the crosse for vs: for in that bread is broken, that it may be eaten it doeth liuelie set before vs, that Christ was tormented for vs and for our nourishment, and as the Apostle saith from Christ, my bo∣die 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 vs, & as the Prophet sayeth, He was woūded for our transgressions, he was broken for our infirmities: the chastise∣ment 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 giue diligent heede and waightie consideration with the meditation of these thinges with vs.

* 1.22[Giuing of bread] this is gathered, because he sayeth, take, eate, &c. and it is plainlie ex∣pressed of three Euangelistes, as that whiche may not be omitted, because, being the Mi∣nisters worke to vs, it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs.

For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishe∣ment 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 hea∣uenlie bāquet, the Ministers doing that whi∣che appertayneth to them, & the people that which belōgeth to them, & this is verie ne∣cessarie, for it is not meete for the Minister in deliuering to be dumbe, but he sheweth vs 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 giue vs 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 giue vs a certayne rule which we might fol∣lowe. Onely this is to be noted in all that whiche our Sauiour Christe IESVS pre∣scribeth, that the words be spoken general∣lie to all, and not speciallie to one: both

bicause that is fittest to note out the fellow∣shippe and communion of the Churche in this worke, the person of Christe by the mi∣nister, bidding all his guestes with one loue 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: whi∣che as it hath bin cōfuted generallie: so here it sheweth that they goe directlie contrarie to Christes institution, and the Apostles pra∣ctise, who would haue it a banquet for all that were fit to receyue. Neither is there pro∣fit in this order of Christe in this respect a∣lone: but herein our faith is further succou∣red when we may togither & with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister, whi∣che 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 vnto greater oc∣casion of slippes and withdrawinges by hu∣mane infirmitie, when these things are pro∣longed, 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 a∣way the vertue of the Sacrament, neither is anie to absteyne from it because it is a ble∣mishe, not a playne deforming and destroy∣ing of the worke, yet it is to bee kept frō the former occasion. The meaning of the other wordes, this is my body, shall vpon 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. onely 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 nou¦rishment, a feast which is neyther meate a∣lone, nor drinke alone, so hath it an exellent analogie with Christ crucified, whom we re∣ceyue as one that hath bin slaine for vs, whose fleshe we haue for meate in deede, & his blood for drinke in deede, that we might haue 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 per∣fect nourishment, euen meate and drinke vnto vs. 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 giue the cuppe alone, wher∣in 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 to∣gither to breake bread: whereby they gather, it was ministred vnder 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 ordi∣nance of Christ, Doe this in remembrance of mee, vers. 25. They doe contrarie to the cu∣stome

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 o∣ther for blood, but not otherwise, and there∣fore 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 vs therefore holde fast and re∣ioyce in the perfect & most ful ordinance of Christ, and let vs not forgoe the comfort we haue in this point. There followeth, that this must be deliuered, & this is spoken to those which are able to examine themselues, whi∣che thing is proper and peculiar to this Sa∣crament: 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 en∣quire and be instructed of their fathers,* 1.23 that the same might bee a frontlet before their eyes, & a signe vpon 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 propor∣tion 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 pre∣pared to doe it, yet for all that we see, the ve∣rie washing of water doeth not require dis∣cretion in him who is to bee washed, be∣cause we can washe and cleanse well those things which haue not onely no vnderstan∣ding, but not anie sence. But where there is required a reuerent giuing, hearing of that which is spoken, and vnderstanding, a reue∣rent receyuing and eatinge, that we so can∣not 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 haue in the outwarde worke, what doeth he ther∣by but playnlie declare, that there is requi∣red 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 vs 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 ha∣uing not prepared and tryed, Zopho. 3.4.2. Chron. 35.6. The outwarde worke of the Minister we haue 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 re∣ceyuing, eating, and drinking, and these are commaunded of Christ, haue 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 haue 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 haue recey∣ued of Christ, and therefore should not de∣liuer it in his name, but the cleane contra∣rie, for to eate & worship with not teaching are contrarie, and to offer to another as a sa∣crifice, which must be giuen to vs to eate: for when they imagine to offer, they doe cleane contrarie. Thus the spirite of Babel hath confuted all, & turned light into dark∣nes. But let vs remember that these actions are of the substance of the Sacrament, com∣maunded of Christe preciselie, and for the which all the other actions are, as appeareth plainlie by the institution of Christ, & ther∣fore 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 vs onely, and is vnited to vs on∣ly by faith, Ephe. 4.37. Gala. 3.25. so the re∣ceyuing which is inward and hath proporti∣on with the outward, must be by these mea∣nes alone. And so is the eatinge and drin∣king nothing but that worke of faith, wher∣by 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 haue with this inwarde, wherevnto nowe let vs 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 onely 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 haue ground of the former, bicause Paul sayeth, The bread whi∣che 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 com∣municated 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 repre∣senteth 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 pro∣perlie taken. The Lutherians saye also, that the body is bodilie and locallie with, or in, or vnder 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 pro∣per and fit, which is a false and vayne opini∣on. 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 haue 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 giue 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 Passeo∣uer, that is the Lambe whiche was a signe, seale, and remembrance of the Passeouer, Exod. 13.21.11.13. &c. So the Arke is of∣ten called the Lorde: so the Altar of Mo∣ses, Exod. 17.15. So the sonne of Iaacok Be∣thel, 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 haue it here proper, and not as wee in∣terprete it? Will the papist saye, wine is tran∣substantiated into the couenant of GOD? which is not a substance, but a trueth of pro¦mise onely? And shall we haue two transub∣stantiations, one into blood, another into the couenant? The Lutherians likewise, will they haue the couenant to be there bodily remayning, as remayning locallie, whiche can not be in a place? so then here the foun∣dation is cleane ouerthrowen. And yet they stande not to their rule: for let them tell vs, is this a proper speache, this bread is my body, that is, hath with it, or vnder it, or in it my body? Doe they not finde vs out a straunge and newe signification of this worde, That it hath in it, with it, or vnder 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 collecti∣ons, from expresse and proper wordes which they cleaue so much too.

But because this poynt is a grounde for many argumentes, let vs make the trueth of this apparant: First we see the playne fol∣lowing 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 giue out, how can they referre this, to that went not afore, and leaue out that which did?

Secondlie, this worde eating, whiche no∣teth the worke of the mouth, in grindinge and preparing to digestion, howe can it bee referred, except they change the proper sig∣nificaton to another then breade?

Thirdlie, when as in the seconde part, this is not referred to blood, but to the Cup whi∣che he tooke & blessed playn by Saint Luke and Paul. Let them shewe howe it can be o∣therwise 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 ad∣ioyntes of colour, taste, strength is there, as in a subiect, will they saye, that also is tur∣ned 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 figura∣tiue speache, for spirituall nourishment,* 1.24 as in Iohn Christ sayeth, J am the breade whi∣che 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 be∣fore. It remayneth that we must call it pro∣perlie bread, and so chap. 10. when he saith, The breade which we breake, is it not the com∣munion 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 me∣taphoricall bread can not be broken, Chri∣stes body can not be broken: therefore ve∣rie bread must here be vnderstoode. Where∣fore 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 conse∣quentlie in that interpretation and figure, which we haue shewed to bee proper: ney∣ther 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 giue 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 gi∣uen. 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 vn∣to Christ as his bodye, whiche is false and wicked, therefore it must not bee so vnder∣stoode.

Fiftlie, if bread be the body, then there are meant two substances: one for a signe, the other for the spirituall matter, and the acci∣dentes, 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 on∣lie separated truelie in his death vppon the crosse, which is false: if Sacramentallie, then it is his body and blood onely Sacramental∣lie, that which doeth aptlie seale vp the bo∣dy 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 euery time the Supper is administred being aliue in heauen truely, is dead in earth truely and bodily in deede, which is blasphe∣mous: 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 abho∣minable.

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 Te∣stament in his blood, so the breade is his bo∣dy, and the wine is blood, but that is a Sacra∣ment 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, onely by these manifest and

plaine reasons out of the texte agreeing with the proportiō of faith, we haue 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 re∣ceyue him God and man, which is not sepa∣rated from him & whole Christ doeth dwell in vs, Ephe. 3. neither can the flesh of it selfe iustifie, fructifie, quicken, &c. For these thin∣ges being more excellent then the first crea∣tion are proper to the Godhead: So then Christ doeth onely quicken vs 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, wher∣by 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 vs and wee in him, and he dwell in vs and wee in him,

whiche is by the vertue and power of his diuine working, and the naturall vniting of his naturall humanitie to vs, to whom we be knitten. Therfore in that seauenth chap∣ter of Saint Iohn, he sayeth, That not one∣lie 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 vs 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, accor∣ding 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, mer∣cie, &c. which in the same may alwayes bee remembred, praysed, glorifyed, &c. whiche is with vnfeigned thankes-giuing & pray∣ing to GOD, as wee haue seene the Euan∣gelistes mencion of our Sauiour Christe, and when GOD doeth liberallie preserue and defende vs, &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 haue 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 be∣nefites, 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 o∣bedience greater, and that not onely in our selues but in communion and fellowshippe with the whole Church.

Therefore Paul sayeth, As in baptisme we haue bin set into one body, so we haue bin made to drinke into one spirite, that is, spi∣rituall nourishment. So he sayeth, we haue 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 ma¦nie 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 house∣hold-seruauntes of one maister, and Citi∣zens of one God and Lord. So we daylie in∣crease and growe against all our temptati∣ons, and daylie wantes. Where we see againe the wickednes of the papistes, who as be∣fore, 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 vs cast away all shew of ido∣latrie, 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 onely 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 onely 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 vnto

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 onely to examine generallie, as hath bin taught ge∣nerallie in the Sacrament, but here they must see and feele their faith, not onely 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 obedi∣ence, & so here to seeke increase of strength and comfort: for this is the examination vr∣ged of the Apostle, as answerable to the na∣ture 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 vs 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 haue encreased strength and spirituall might, and here in all fruites to haue refre∣shing,

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 haue re∣ceyued, sealed vp by this seale alreadie, 1. Cor. 10.3.4.5.6.7.8. and further, bicause we are so incōpassed about, this pro∣fit must make vs to come often to this banquet, to seale vp our daylie nourishement in CHRIST daylie.

FINIS.

Notes

• * 1.1

  Mat. 23.25.
• * 1.2

  Mat. 15. Marke 7. 1. Cor. 12.
• * 1.3

  Rom. 4.12.
• * 1.4

  Exod. 13.9.
• * 1.5

  Act. 8.37, Act. 19.4.5. 1. Cor. 11.
• * 1.6

  Matrimo∣nie.
• * 1.7

  Orders.
• * 1.8

  Penance.
• * 1.9

  Confirma∣tion.
• * 1.10

  Extreeme Vnction.
• * 1.11

  Act. 19.4.5.
• * 1.12

  Eze. 16.8.
• * 1.13

  Ier. 32.
• * 1.14

  Hos. 2.
• * 1.15

  1. Iohn 2.19
• * 1.16

  Psal. 51.
• * 1.17

  Galat. 2.
• * 1.18

  2. Cor. 5.21.
• * 1.19

  Rom. 4. & 1. Pet. 5. &.
• * 1.20

  See their note on Act. 8.17.
• * 1.21

  The others not thē bap¦tised, but before and first of the parentes.
• * 1.22

  Mat. 26.26. Mark 14.22 Luke 22.19.
• * 1.23

  Exod. 13.8.9.10. & 12.26.27.
• * 1.24

  See the note Iohn 6.32.