Christ and our nourishing in the same Nowe if there had bene any other pledges 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 applyed vnto vs then Christ and that is firste to be borne in him and to haue all priuiledges of eternall life and then after to be nourished in the same continually in him both these being fullie represented sealed vp vnto vs in these two it followeth that Christe who would haue the fewest but the best Sacraments that might be vnder the Gospell would nor did ordeyne no more 1. Cor. 10.1.2.3 Exod. 12.48 Of Baptisme The place of Scripture Mat. 28.19 Goe therefore and teache all nations baptizing them into the name of the Father the Sonne and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme BAptisme is the first Sacrament of the couenant wherein by the Ministers once washing or baptising in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truely applyed to the right receyuer his once settinge into Christe for euer to haue fellowshippe with one God in three persons for his glorie and with his Church for partaking the washing of our newe birth the benefites of Christ by the merits of his death to hide couer cleane take away the guiltines of our sinne the merite of our righteousnes and resurrectiō to make vs vnblameable before his iudgement seate for iustification vnto eternall life and by the power of the saide death to the killinge and burying of sinne in vs vnto righteousnes for sanctification acceptable to GOD through Christ. The first Sacrament this appeareth plainlie both out of the diuision going before and also nowe by the doctrine of Christe willing his Apostles to teache all Nations when they beleeue hee will 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 speaketh to his Apostles and giueth them the charge of this worke as dependent or hanging vppon their preaching This worde once is added as that which is gathered out of the iustitution of Christe who willeth them to Minister to euery beleeuer baptisme not baptismes who sayeth not of this as of the Supper as often as you doe this Also according to the playne example of the Apostles who would not haue the members of the Church baptised the seconde time as appeareth by this that those who beleeued continued in the doctrine of the Apostles in communication breaking of bread and prayer but not in being baptised Act. 2. And also that Paul finding these that were baptised of Iohn and had not receyued the giftes of the H. Ghost doeth instruct them of the doctrine of Christ and the baptisme answering the same and doeth not baptise them againe but laying on hands on them they receyued visible giftes of the H. ghost and the reason of this is because it sealeth vp our washing in Christ our once being borne againe our once settinge into the body of Christ our once spirituall mariage with him as shall after more plainlie appeare Washing or Baptising both are added because washinge is necessarie to the Sacrament and yet there may be washing without baptising as it doeth signifie in his narrowe and straight signification that is a washing with a whole plunging of them in water So then we must knowe that washing is of necessitie because so S t. Paule declareth the nature of baptisme Ephe. 5.26 the washing of water through the worde and that is applyed in the word baptise vsed of our Sauiour which doeth signifie a plūging to make cleane and washe awaye the filthe and therefore this is necessarie because 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 liuelie in this outwarde bare applying of water 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 iustification and sanctification as shall after appeare whiche was also most liuely noted in that plunging before Nowe in that it is added with water that must needes bee vnderstoode in the wordes of our Sauiour Christe as appeareth by the Apostle The washing of water c. and in the wordes of Iohn Baptist I baptise you with water And in Act. 10. in the ende Hee called for water and commanded them to be baptised and by the storie of the Eunuch And in deede because nothing is apt to set forth the blood of Christ and his merites which is apt to cleanse and washe 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 adioyned into the name of the Father the Sonne and the holy Ghost is that whiche pertayneth to the forme of this Sacrament that so we should bee washed that thereby it might be noted wee are segregated from the worlde to 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 Esai 4.1 so to be into the name of God to beare his name is to be separated and dedicated to him as his spouse to obey him receyue protection and nourishment from him alone in Christ as Dan. 9.18 and Paul also sayeth Into whose name were ye baptised into the name of Paul was Paul crucied for you and J baptised none into myne owne name 1. Cor. 1. for none was by bapt washed to beare Pauls name to come as a wife in the Church to him to haue spirituall fellowship nourishment and gouernement 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
THE VVhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of GOD. ⧠Written by Maister DVDLEY FENNER and nowe published for the vse of the Church of GOD. Imprinted at Middelborg by Richard Schilders Printer to the States of Zealande 1588. Cum priuilegio ¶ The whole doctrine of the Sacramentes plainlie and fullie set downe and declared out of the worde of GOD. The place out of which wee will drawe the generall doctrine of both the Sacramentes is 1. Cor. 12.13 For by one spirit wee 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 persons the Churches receyuing of Christ cruâ—ified and the couenant concerning iustification 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 haÌ„des in ordination and other such signes so called of olde Gene. 17.10 and doeth seale vp the same Rom. 4.11 1. Corint 11. is a publike that is to shewe the nature and true reuereÌ„ce of those workes because these are not at anie time for one by one or concerning the dignities of one as appeareth by this it is saide here all haue bin baptized into one body all made to drinke into one cuppe Whiche sheweth that it is a worke of a publike nature of publike fruit and priuiledges to all of publike profession of the same and therefore in regarde of the dignitie and reuerence of it to bee publikely ministred with the prayers of all for the profit of all so for this ende CircuÌ„cision was ministred publikelie and they came togither to it Luke 1.59 and in the supper they continued togither Act. 2.42 it should be in the Church not at home in the house 1. Cor. 11. therefore there were conuocations in the Passeouer Exod. 12.6.47 Act. 2.42.20 chap. And faithfull this is gathered because it is saide by one spirite wee are baptised into one body and made to drinke into one spirituall drinke all which is done by faith by whiche he doeth dwell in our hartes Ephe. 3.17 John 6.36 so in Baptisme Gal. 3. As manie as are baptised haue put on Christe by faith we are the sonnes of God This is playne in those who receyue being of discretioÌ„ that make profession of their faith Actes 8.36.37 and Marke 16.16 Nowe in the baptisme of infantes the Ministers ought to haue faith in this worke the parentes who offer the childeÌ„ 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 Therefore he sayeth that by one spirit all the members of the Church are baptised into one body c. which is so general as it coÌ„prehendeth 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 carefull to nourishe vpholde it selfe by these meanes when infidelitie neglecteth it Act. 8.36 Rom. 4.11 Esai 7.13.14 Secondlie that it is not the outwarde worke that will helpe vnlesse faith and the holie Ghost worke inwardly not the washing away of the filthe of the fleshe but in that a good conscience maketh request 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 profiteth nothing vnlesse it be mixt with faith Hebr. 4.2 so it is with the visible worde which speaketh to all the senses as it were Worke so it is called bicause it is not only a signe as a Rayne-bowe but a worke wherein the Minister hath his part in declaring or preaching praying c. and the people theirs in ioyning with him not water onely but washing not bread onely but giuing taking eating c. Which is because 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 holy 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 according 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 excommunication but in the presence of all with prayers and consent of Christes spirit in all 1. Corint 5.4.5 so it behoueth that by the proper consent of the Spirit of God in all the partie to be baptised bee solemnely receyued and the whole Church to be assured by that worke that he is a fellow heyre to be partaker with them in the communion of Saints and to whom they ought to render the same so that this is also one good sure ground for which they ought to be present In the Supper likewise when God calleth all to a banquet why shoulde any be absent which haue faith and repentance Act. 2.38 Why should they not shewe that they are one body because they eate all of one bread 1 Cor. 10.17 Wherfore the generall body of the Congregation if they may
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 nourishment a feast which is neyther meate alone nor drinke alone so hath it an exellent analogie with Christ crucified whom we receyue as one that hath bin slaine for 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 perfect 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 wherin also is the body for in Christe the one is no more the blood with the body then the body with the blood They alleadge in deed that it is saide Act. 2. and they continued in breaking of bread and Act. 20. they came togither to breake bread whereby they gather it was ministred 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 ordinance of Christ Doe this in remembrance of mee vers 25. They doe contrarie to the custome of the Church when as they receyued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And agayne they destroy the doctrine of S. Paul concerninge the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are deliuered the one for fleshe the other for blood but not otherwise and therefore he saith as often as ye eate this bread and drinke this cup you shew forth the Lords death til he come Also they doe thereby destroy the properties of all nourishment mencioned before Let vs therefore holde fast and reioyce 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 whiche thing is proper and peculiar to this Sacrament and that which Paul vrgeth after in this place approueth the same A man must examine him selfe and so come to this table c. and in the Passeouer their children were not admitted but such as coulde enquire and be instructed of their fathers 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 proportion require this For although those that are of discretion and are to bee baptised must make profession of their faith repentance because otherwise we can not know they are within the couenant of God and it is meete that they hauinge discretion to vse the seale of God aright should shewe they are so prepared to doe it yet for all that we see the verie washing of water doeth not require discretion in him who is to bee washed because we can washe and cleanse well those things which haue not onely no vnderstanding but not anie sence But where there is required a reuerent giuing hearing of that which is spoken and vnderstanding a reuerent receyuing and eatinge that we so cannot be in the outward worke euen with one discretion to consider of whō to take what to take to vnderstande what is saide what to be done which discretion if God wil haue in the outwarde worke what doeth he therby but playnlie declare that there is required vnderstanding of what Gods spirit doeth speake who giueth the true body of Christ what we shall receyue by faith what it is to eate it spiritually and be nourished by it Let 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 hauing 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 receyuing 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 receyued of Christ and therefore should not deliuer it in his name but the cleane contrarie for to eate worship with not teaching are contrarie and to offer to another as a sacrifice which must be giuen to vs to eate for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all turned light into darknes But let vs remember that these actions are of the substance of the Sacrament commaunded of Christe preciselie and for the which all the other actions are as appeareth plainlie by the institution of Christ therfore may not be omitted vnlesse we will lose the whole comfort of the same The worke of receyuing hath his proportion with the true receyuing of Christes body and blood crucified which is done by faith for as hee dwelleth in vs onely and is vnited to vs only by faith Ephe. 4.37 Gala. 3.25 so the