persons must offer giue Iesus Christ God and man vnto vs which is set forth by the Minister who beareth their authoritie and doth performe this outwarde worke which hath relation to the inward So the Sonne is said Math. 3. to baptize with the holy Ghost when he by the holy Ghost doeth apply himself as he is God man crucified to wash c. Neither can the Father possiblie be shutte out who by the Sonn through the holy Ghost worketh as they are one as his work is especiallie noted Col. 2. al three jointly Tit. 3. are comprehended for that work in baptisme the like is to be said of the Supper of the Lord for the Father hath sealed vp the Sonne the true bread from heaven and doth teach vs draw vs and giue vs it and power to receiue it both in the word and Sacraments And the Son also giveth his flesh to be meat in deed and his blood to be drink in deed both in the word alone also in the Sacraments Ioh. 6.27.32.37.40.45 46.57 Which place is not proper to that given of Christ in the worde alone or in the Sacraments also but common and general to both Now as the outward offering and giving hath relation to his inward so also the outward receiving or having applied hath relation vnto the inward So in being baptized we are said to put on Christ to be washed with him Gal. 3.27 So in taking and eating the bread we are to receiue and turne to spirituall nourishment Iesus Christ and therfore it is here said that we are all made to drink into one Spirit that is into spirituall nourishment out of Christ And this is the true relation between the inward outward matter with the applying of the same Nowe wee must consider the effectes or working of the holy Ghost by outward signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted wee speake of the holie Ghost to declare that God hath not given the effectes and workings following to these instrumentes as faculties or properties which are naturallie in them as that water should aswel by force inherent in it wash our consciences frō dead workes to serue the living God as it hath vertue to wash our bodily filth away and to cleanse vs but onely that God hath chosen them as his instruments to worke by not by any propertie in them but by vertue which the holy Ghost doth work by them so that as Paule saith of the ministery of man generallie Paule is nothing in planting nor Apollo in watering but God which giueth the increase The same must likewise be vnderstood especially of the Sacraments And therefore it is said We are baptized into one body by one Spirit So that indeed the whole cause that in Baptisme wee are set in the bodie of Christ is from the holie Ghost Therefore it is said Iohn doeth baptize as the Minister with water but Christ as the Lord with the holy Ghost Mat. 3. Therfore all this working of the inward graces is giuen to the holie Ghost 1. Cor. 6. Tit. 5.5.6 And so Paule sheweth he was exhorted to wash away his sins in Baptisme with calling on the name of God who only should work that worke This being learned against the Papists we may know that the work of the Sacraments commeth not from the very worke wrought but from Gods Spirit working in and by the same and that working is by the worke of faith in Gods children Now the effects of working as they are seals both which are distinctly noted of the Apostle as signes Rom. 4.12 in that by their relation with the spirituall matter they doe liuely set forth to the vnderstanding by many senses as feeling seeing c. the inward spiritual matter to which they haue relation the doctrin of the word of God being annexed So the Passeouer was a signe vpō their hands a frontlet between their eies that the doctrine of God might bee in their mouth Exod. 13.9 Whereby we see it is become a Schoolmaister by the worde more excellent than the worde alone that even the doctrin of God may be more liuelie spoken of Now it is not a signe only to set forth liuelie represent vnto vs these thinges by outwarde means but also to offer from God in trueth all those benefits in Christ which are represented for God doth not dally but doeth trulie offer in his Sacraments to all that are admitted vnto them all that which is there signified And therefore it is said of S. Paule That al did eate of that spiritual meat all did drinke of that spirituall Rocke which was Christ 1. Cor. 10.23 c. Because al did eat that spirituall meate which did offer vnto them the spiritual Manna al did drink of that Rocke which did follow them and was in shew and representation a true and very offering indeed of Christ But some of them receiving only the outward signs did neglect or refuse the spirituall grace so liuelie represented and trulie offered them The second effect and working which is only in the children of God and those which are of discretion by faith alone doth seale vp that is more surely firmly certainlie comfortablie apply Christ vnto vs and al his gifts necessarie for vs according to the covenant and promise of God in him So that this vse of the Sacraments is plaine that although Christ be bodily absent yet he is trulie indeed by faith present with all his benefits trulie receiued and so his communion fellowship applied vnto the true receiuers Only this is the difference that in the word and by the word alone our faith is wrought we trulie receiue Christ by faith but in these Sacraments our faith is quickned confirmed and increased so doeth more fullie liuely and comfortablie applie Christ and his benefites Both these are verie manifest in the Scripture The first that indeed Christ with his benefits is in and by these signes as by instruments receiued For we are said to be baptized here into one bodie that is by baptisme to be ingrafted into one body and haue bin made to drinke into one Spirite that is one spiritual drinke of the blood of Christ so trulie and indeed Christ is put on we are truly planted into him his death resurrectiō c. Gal. 3.27 Rom. 6.3 We are washed wee are saved not by the outward work done as the Papists imagin not by putting away of the filthinesse of the flesh but by the answer of a good consciēce throgh the resurrectiō of Christ 1. Pet. 3.21 So in the Supper it is most apparant the breade which wee breake is the cōmunion of the bodie of Christ so that we which receiue communicate Christ in by these signes as the whole order and institution shall make this more manifest afterward Now the other pointes that these are seales not first to giue but more firmlie surely and cōfortablie
it to be publikely ministred with the prayers of all and for the profite of all so for this ende Circumcision was ministred publikely and they came together to it Luk. 1.59 in the Supper they continued together Act. 2.42 It should be in the Church not at home in the house 1. Cor. 11. Therefore there were convocations in the Passeover Exod. 12.6.47 Act. 2.42.20 Chap. And faithfull This is gathered because it is said by one spirite we are baptized into one bodie and made to drinke into one spiritual drinke all which is done by faith by which he doth dwell in our heartes Ephe. 3.17 Iohn 6.36 So in Baptisme Gal. 3. As manie as are baptized haue put on Christ by faith we are the sons of God This is plaine in those who receiue being of discretion that make profession of their faith Act. 8.36.37 Mark 16.16 Now in the baptisme of infants the Ministers ought to haue faith in this worke the parentes who offer the children in regarde of the covenant of God made to them and their seed Gen. 17 7. Act. 20.29 the Church euen with their praiers to God witnessing do work with faith and last of all the child when hee commeth to discretion shal haue comfort by it onely if he die the spirite of God doth work the effectual knitting of him to the bodie of Christ by a secret working as it pleaseth him in steed of that faith which commeth by hearing Therfore he saith that by one spirit all the members of the Church are baptized into one bodie c. which is so general as it cōprehēdeth infants who haue not faith Of the Supper of the Lorde there is no doubt This doth teach vs first that faith is not secure but carefull to nourish and vpholde it selfe by these means when infidelitie neglecteth it Act. 8.36 Rom. 4.11 Esa 7.13.14 Secondlie that it is not the outward worke that wil help vnles faith and the holy Ghost worke inwardlie not the washing away of the filth of the flesh but in that a good conscience maketh request vnto God through the resurrection of Christ 1. Pet. 3. so the Papistes are confuted that say that the worke wrought outwardly in it selfe doth giue grace for as the word profiteth nothing vnles it be mixt with faith Hebr. 4.2 so it is with the visible word which speaketh to all the sences as it were worke So it is called because it is not only a signe as a Rain-bow but a worke wherin the Minister hath his parte in declaring or preaching praying c. the people theirs in joyning with him not water onely but washing not bread only but giving taking eating c. Which is because the Lord would haue the inward man more effectually moved whē not only the eare but the eies hand feeling and such like instruments of the outward man are effectual instruments of the holy Ghost to woorke withall The whole Church This is added to shew that this appertaineth not to all but to the Church onely none ro bee baptized but those that are holie 1. Cor. 7.14 and which are in the covenant none meete for the Supper but which know and beleeue according to Christian doctrine 1. Cor. 5.11 and to such belongeth that saying onlie Which are Citizens and not strangers from God Ephes 4.11.12 and therefore these holie things must not be given to Papists prophane and wicked persons 2. Chro. 35.6 Act. 8 36. Not to dogs Mat. 7.6 Secondly it is added to shew that not the Ministers alone must work here but the Church with him in winessing his worke in approouing the same by one spirit of grace by consenting in praier thāksgiuing for which they are said to do the works of the Sacramentes Luke 1.59 1. Cor. 11.5 In Baptisme they receiue not only comfort by remembring of the same work in themselues but also as no member is cut off by excommunication but in the presence of all with praiers and consent of Christs spirit in all 1. Cor. 5.4.5 so it behoveth that by the proper consent of the spirit of God in al the partie to be baptized be solemnly receiued and the wholl Church to be assured by that work that he is a fellow heir to be partaker with them in the communion of Saints and to whom they ought to render the same so that this is also one good sure groūd for which they ought to be present In the Supper likewise when God calleth al to a banquet why should any bee absent which haue faith repentāce Act. 2.38 Why shuld they not shew that they are one body because they eat all of one bread 1. Cor. 10.17 Wherefore the generall body of the Congregation if they may or as manye as maye ought to be present and in the Lords supper to be pertakers Wherein by In the whole Sacrament there are two partes the one the outward worke set out by it selfe the other the inward and spirituall work set out by it self both these as they answere one to another so are they set downe in this place in both there is the person authorised to put apart to that vse to offer to giue to receiue In both there is the thing rightly put apart offered given received applied to his proper vse The persons without is first God his minister authorised frō him by his Church his works are to put apart consecrate or dedicate to that holie vse by opening the covenāt of God by praying for his blessing promised to these creatures by giving thāks for the blessed work of that action Also to offer deliver aright the creatures the water to wash with it the bread to be eaten the wine to be drunke Secondly the persons without are the whole Church joining with the Minister in prayer in quickning their faith by the covenant of God beholding the former works of the Minister ratifying thē in their hearts And last of all by receiving and applying or having applyed aright the visible signes The persons which are inward is the giver one God in three persons who by this visible worde in the Sacramente doe offer giue and apply the inwarde matter set foorth And also the saide Church being inwardlie strong by knowledge faith and repētance do with joy receiue that which is offered vnto thē applying it vnto that fruit for which it was giuen The outward matters are the creatures ordained of God sanctified by the especial word prayer and so ordered in outward maner as water to wash bread to be broken wine to be drunken as is prescribed their fruit is to represent to the eie eare feeling c. Secondly to seal vp be an instrument more certainly to apply for although it doeth apply no more than the word preached doth neither by other inward gifts thā the working of the holy Ghost by faith yet because the instruments are more in the work God hath sanctified more instruments in his creatures
to our seeing feeling receiuing c. they do more prouoke faith kindle faith strengthen faith to the receiving of Christ The inward matter is Iesus Christ crucified who was sealed vp consecrated by the father himselfe and the holy Ghost yea by his own praier to the work of our mediation neyther is he here barely offered but offered givē and received as the ratifier of the whole covenant of God by his death especially to justification so full redemption for ever He must therefore be so seene here so received here by faith being received so applied as we may feel these fruits conveighed to vs from him this is the whole substantiall order of Sacraments set foorth at large and nowe followeth to bee prooved and applied to vse First therefore that ther are these two principall and substantiall things in the whole nature of the Sacraments it is most plaine when he saith Yee haue bene baptized into one bodie you haue bene made to drinke vnto one spirituall drinke Lo then not water but washing you haue bin washed and then so as ye came to be one bodie in Christ to communicate in all his benefits and so you haue bene made to drinke outwardlie but therewithall and thereby as by an instrument the spirituall drinke is deliuered out of Christ Now to come to the particulars that the Ministers of God must be the first outward person here it is plain for whē the very nature of washing or giving drink doth require a person to wash and to giue drink a holie washing doth require a holie person to put a difference betweene this washing and all other washings and giving drink By holie we mean that which is in a peculiar maner authorised blessed frō God though the Minister peradventure be of an evill life Mat. 23.25 Secondly when as the being of this work dependeth vpon the deliverie of the word from God hauing his authoritie which is solemne as Paule saith Ephe. 5.6 by the washing of water through the word the Minister being onely called of God to bee his Ambassador to be in steed of Christ to beseech vs to bee reconciled vnto God 2. Cor. 5.20 It remaineth that he of necessitie bee required Thirdly seeing they onely are the disposers of God his misteries they only can preach minister the Sacraments Fourthly as the firmnes of the seale standeth not onelie in the print or forme it maketh but especiallie that it bee set on by one that hath authority thereunto It is therfore much more in this case Lastly as ther is inwardly considered not onelie the thing given and received Christ but also faith that eateth it given and doth receiue from him vnto whom this honor properlie belongeth even one God in three persons especiallie in Iesus Christ God and man and to take this as offred from another is to denie God so in the outward work which must fullie answer to this is required he who beareth Gods person in this work and therfore can onlie consecrate offer and deliuer with authoritie the outward thing which answereth to the inward matter So that to receiue it frō another is to denie Gods ministerie and to giue the glorie of it there wher he hath not given it and to depriue our selues of this comfort that our heart may say Gods solemne voice speaketh his solemne hand offereth and giveth which is here the liuely stay of our faith And this is that that S. Iohn Baptist vrgeth Mat. 3.11 I Gods minister baptize you with water but he that cōmeth after me shal baptize you with the holy Ghost Where we see he plainelie layeth together and compareth sacramentally himself as Gods Minister representing Christ with the Father the Son and the holie Ghost who do inwardlie wash and baptize his outward washing with Christs inward washing Now that his works are to put apart or sanctifie by declaring Gods ordināce by praying for his blessing by giving thankes is plaine not only because that is required of everie one who giueth ordinarie food to his but especiallie because these creatures having no naturall properties given of God in them to work such an heavenly worke of representing offering vnto all trulie applying vnto the faithful Iesus Christ it must needes haue this propertie from the word of God it must bee received by praier acknowledged with thāksgiuing otherwise how shoulde it come if the worde gaue it not and how given by the word if by him not asked and conveighed how can the assurāce of this be witnessed to the glorie of God but with thanksgiving who is here the common mouth of God and the Church but the Minister Therefore he saith the washing of the water by the word Eph. 5.6 Therfore the breade of blessing which we break the cup of thāksgiving which is it thus blessed is the communion of the body bloud of Christ 1. Cor. 10. and not he that eateth that bread but hee that eateth this bread that is thus blessed and made holie c. eateth and drinketh his owne damnation And here we must learn against the Papists that it is no magical witchcraft which by the vertue of one word murmured in an vnknowne tongue cleane abolisheth the naturall substance of things but it is the plaine fruitful declaration of the promise of God and his institutiō which with their praiers doth giue these creatures another propertie thā they had although they keep their former properties substance still even that they might be such instrumēts as haue bene spoken of before So we doe not as they belie vs put no difference between these creatures thus dedicate to Gods seruice others We doe not denie a change onlie we allow that change which is according to Gods word hath fruite and commoditie with it that is that it doth not onlie now nourish or wash the body but is an effectual instrument of farther and more excellent things vnto the soule Here also wee must further note that although this dedicating of the creatures to their vse only be required of the minister as that being of such necessitie as if it bee omitted it destroieth the Sacrament yet the Lorde requireth a further thing of him in regarde of the greater glorie beautie power c. of this whole worke which is the liuely preaching of his worde For when the right order of the Lord hath bene kept the Church hath not bin wont to shut vp her solemne prayers without this worke So that Salomon saith of his time When thou goest into the Temple looke vnto both thy feet be more ready to heare than to offer the Sacrifice of fools Pro. 15. We see it hath bin a custom from old generations that every Sabboth whē they praied and Moses was read there should be preaching in their Sinagogues and the Apostles haue observed this Act. 2.42.46 We must not mervaile then if in this solemn work when the outward things are more effectuall by the
vnderstanding of the worde this bee required very straightly As I said before it hath ben the continual order of Gods Church therefore in the Passeover the first day seventh day were daies of holy convocation or assemblies wherin we haue shewed this worke was observed may further appeare by Nehem. 8.14.15.16 Therefore when the Apostles celebrated Baptisme Act. 8.12.38 Act. 9.17 10.16.15.32 And when they celebrated the Supper instituted by Christ Act. 20. this order was observed And S. Paule expreslie noteth it in Iohn Baptist that he first preached that they should beleeue in Iesus Christ that was to come and they hearing it were baptized c. Act. 19.4 Where we may note also the dutie of the Church which ought to giue especial good ear heed to hunger and thirst for it and to be quickened by it And this plainlie meeteth with a common errour that many desire often to come to the Lordes Table but care litle for the preaching of the worde of God which is as greate madnes as if one should looke much vpon the sealer of certaine writinges but neuer care to know the conveighāces of estate the covenāts and severall bondes conteined in thē the way how to come to the possession ratified and sealed vp by those seales The Ministers other works are that hee must offer deliver and apply according as is prescribed the outward creatures so that the water he must apply to washing the bread he must deliver to be eaten not to be worshipped kneeled vnto c. So that herein they must keep the order which they haue receiued frō the Apostles as they received it from Christ Therefore wee see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinthes with this reason that which I received I deliuered and that which is grounded on our Savior his commādement Do this teach them to obserue whatsoeuer I haue commanded Mat. 28. in the end And therfore here al additions of new signes especially of crossing spitle milk salt oile of new actions as lifting vp adoring sacrificing c. doe al abhominablie pollute these holie sacramentes of God whose whole honour is that they remain vnto the Church of God in that simplicitie he left them And when no action here is worth any thing but by reason of Gods word which is sanctified to a profitable vse and made an instrument of the working of the holie Ghost it followeth that to bring in such additiōs of orders with their significations vses of the outward partes of the Sacraments is to command the holy Ghost to be at our beck to blesse our instruments c. which is to make our selues at the least equall to him in wisdom clean contrary to that in Nomb. 9. We should not follow our own waies eies after which we goe a whoring The other outward persons are the Ministers and the whole Church who must joine in praier quicken their faith by consideration of the covenant of God For God hath not prescribed the former works of the Minister that the Church in them should be idle which we may vnderstand even by this that the Scripture giveth the worke of prayer prophecying sacrifising and so now of administring of the Sacraments vnto the Church because in the prayer their heartes joine in the opening of the ordinance and covenant they are taught and in remembrance they are confirmed their hearts allow the worke In the action about the creatures they make their vse in the putting apart the water they behold the blood of Christ crucified yea himself al his deserving put apart as for a fellow member so for themselues and their baptisme receiued long ago nowe commeth fresh quickneth a fresh for as the scripture teacheth vs the fruite of that worke is not to be for a time but daylie Rom. 6.1.2.3 So no doubt when our hearts joine in this worke one for another it shal be thē very fruitful vnto our selues In the parents this is yet more who receiue after a sort the covenant of God specially concerning one part ratified in the flesh of their childrē In the supper al this is more liuely to all they ought to haue their faith stirred vp provoked cōfirmed c. by the putting apart of the creatures by the breaking noting out the bruising as Esai saith of christ for our sins The vse of the deliuering receiving c. hath already bin spoken of and shal be further hereafter Here therefore especially we must take heed that we account not our selues free to lean our mindes to other matters than are done of the Church till it come to vs. And thus wee haue seen the outward persons with the inward answering to them as hath bene touched in the particulars God to his minister the inward matter to the outwarde in the Church their works also haue bin considered in part Nowe the matter followeth which are the creatures of God put apart for that work which he hath ordained as water put apart to wash breade wine put apart to nourish refresh make glad the heart of man These having fitnes in them to that work can even provoke vs to the right vse of them as in the Euneuch to desire to bee baptized as soone as he came to the water in those to whom Salomon speaketh Pro. 7. who ought to be provoked when wisdome hath made ready her wine and furnished her table Nowe these instruments are outward signes being so set apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent and offer to al and seale vp the true beleever by faith God offering giuing the Church receiuing of Christ crucified the covenant of God all the promises of the same ratified in him vnto eternall life Here first we must consider the proportion and relation of the outward matter the application of the same The signes or outward things haue relation vnto Christ crucified and the covenāt of God ratified in him so the water which is a matter apt to wash vs doeth hold proportion with Christ who is apt to wash and cleanse vs 1. Cor. 6.11 So the bread and wine being matter fit to nourish vs haue respect to the flesh blood of Christ crucified spiritually fully to nourish vs as the wordes of the institution declare This is my bodie this is my blood and the bread which we breake is it not the communion of the bodie of Christ We are made to be baptized into one body made to drink into one spiritual drink Then the offering delivering of these signes hath respecte to the offring and delivering of the things signified and noted before by one God in three persons For as wee are in baptisme baptized vnto the name o the Father Son holy ghost so to bee as shall appeare in and by Christ the spouse children houshold servantes of God so this one God in three
to giue and to applie is plain because in those of discretion in baptisme faith to apprehend Christ and all his benefits is first required as appeareth by the Eunuche onely in children remaineth some shew of doubt but seeing the Apostle saith they are holy that is within the covenant of God I am thy God the God of thy seed Christ his benefits in this covenant of grace doth belong vnto them that living by faith it may be applied or dying the Spirit of the grace of God may worke in them as he knoweth how and hath not revealed And this they haue before Baptisme even being aliue but not by any vertue of birth which bringeth death and that only in respect of originall corruption but by the grace of Gods covenant that if the tree be holy so should the branches also So then this is the proper work of the Sacraments more surely and stronglie and comfortablie to apply and seale vp Christ crucified and the covenant of God ratified in him to saluation And thus much generally of a Sacrament now followeth that which is gathered out of this generall which euery one must do concerning the Sacraments First before this work is required examination after the feeling of sin Act. 8.37 Act. 19.4 1. Cor. 11. Then our acceptable knowledge of God in three persons as of Christ his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectly to reconcile justify to make also continuall intercession that our obedience praiers c. may bee accepted to be their King by the government of his Church to kil sin in thē to sanctify them and to apply the whole matter of salvation wrought in his Priesthoode After of a true faith repentance that being in one body with him hee come aright to the Sacraments the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacraments faith must work in everie point as hath bene declared aboue The vse end must finally be applied that all the doctrine of Gods good will here in Christ sealed vp may bee in our heartes and so in our mouthes to confirm strengthen our selues others in al temptatations both against justification and sanctification Exod. 13. Psal 50.7 OF THE DIVISION OF SACRAments of the covenant gathered out of this place The Sacraments are two Baptisme The Lords Supper THat these two only are the Sacraments of the couenant of God appeareth by the declaration of a Sacramēt gathered out of this place with which none of the other fiue imagined of the Papists can stand for they cannot shew vs that Matrimony is an instrument wherby God doth applie Christ and his benefits this is not a common instrument of the cōmon salvation and benefits which al haue in Christ Orders only are proper to Ministers and is not an instrument to apply any common grace of the Church but to signifie that which is proper to the Minister And Penance hath not anie visible signe ordeined of God but is only one fruit and benefit of Christ which is sealed vp in both these Sacraments as shall more fully appeare afterward Confirmation is an invention of their own braine taken from an apish imitation of the laying on of handes in the Apostles time or those who receiued the gifte of miracles and therefore was proper to thē For Philip the Evangelist was aboue all Bishops yet could not administer it But the Apostles S. Peter and Iohn Act. 8. this whollie to derogat frō Baptisme as shall appear after Neither doth there any Oyling agree to this definition which was not a publicke worke but a private which was not for ever but for a time whilest the gift of healing lasted in the Church which was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had cōmitted any speciall sin which was the cause of that correction by being restored to health he shuld receiue assurance of the forgiuenes of that sin all which last of al doth not apply to the worthy receiuer the benefite of health there promised no not with them therefore by the former declaration can be no Sacrament Secondly we gather this diuision out of this place becaus the Apostle plainly maketh it for being about to shew how that many are in one bodie of Christ he proveth it by a full diuision of those pledges both our being set into the bodie of Christ our nourishing in the same Now if there had bene any other pledges he would never haue omitted them Last of al the effect or vse of both these Sacraments here doth prooue it for when as we can haue no more inwarde grace applied vnto vs than Christ that is first to be born in him to haue all priviledges of eternall life and then after to be nourished in the same continuallie in him both these being fullie represented and sealed vp vnto vs in these two it followeth that Christ who would haue the fewest but the best Sacraments that might bee vnder the Gospell would nor did ordeine no more 1. Cor. 10.1.2.3 Exod. 12.48 OF BAPTISME The place of Scripture Mat. 28.19 Go therefore and teach all nations baptizing them into the name of the Father the Son and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme Baptisme is the first Sacrament of the couenant wherin by the Ministers once washing or baptizing in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truly applied to the right receiuer his once setling into Christ for euer to haue fellowship with one God in three persons for his glorie with his Church for pertaking the washing of our new birth the benefites of Christ by the merites of his death to hide couer and cleane take away the guiltinesse of our sinne and the merit of our righteousnes and resurrectiō to make vs vnblameable before his iudgment seat for iustification vnto eternall life by the power of the said death to the killing and buriing of sinne in vs vnto righteousnes for sanctification acceptable to God through Christ THE first Sacrament this appearth plainlie both out of the division going before and also now by the doctrine of Christ willing his Apostles to teach al nations whē they beleeue he will haue them straight way baptized so we see the practise of the Church touching the same thing Act. 2.38 Act. 10 in the ende The historie of the Eunuch c. And it is plaine by the effect or vertue of it By the Ministers once washing That it shuld be the Ministers work is proued generallie in the Sacraments and is plaine here by the words of our Sauior who speaketh to his Apostles giveth them the charge of this worke as
cup you shew forth the Lords death till hee come Also they doe therby destroy the properties of all nourishment mentioned before Let vs therefore hold fast and rejoice in the perfect and most full 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 which thing is proper peculiar to this Sacrament and that which Paule vrgeth after in this place approueth the same A man must examine himself and so come to this table c. And in the Passeover their children were not admitted but such as could inquire and be instructed of their fathers that the same might be a frontlet before their eies and a signe vpon their handes that the doctrine of God might be in their mouthes Exod. 13.8.9.10 12.26 27. Indeede if we marke and way the matter well the difference of the outward worke here from that in baptisme doth by proportion require this For although those that are of discretion and are to be baptized must make profession of their faith and repentance because otherwise we cannot know they are within the covenant of God and it is meet that they having discretion to vse the seale of God aright should shew they are so prepared to doe it yet for all that wee see the verie washing of water doeth not require discretion in him who is to be washed because we can wash and cleanse wel those things which haue not onely no vnderstanding but not anie sence But where there is required a reverent giuing hearing of that which is spoken and vnderstanding a reverent receiving and eating that wee so cannot be in the outward worke even with one discretion to consider of whome to take to vnderstande what is said what to be done which discretion if God will haue in the outward work what doth he thereby but plainly declare that there is required vnderstanding of what Gods spirit doth speak who giveth the true bodie of Christ what we shal receiue by faith what it is to eate it spirituallie and be nourished by it Let vs therefore hold also this fast and therefore let none presume to come hither but seriouslie examining himselfe Let not the Pastours presume to prophane the holie thinges of God by admitting anie they havuing not prepared and tried Zopho 3.4 2. Chron. 35.6 The outward worke of the Minister wee haue seene there followeth the outward workes of the Church which are besides the hearing and beholding of the former as hath bene noted the especiall receiuing eating and drinking these are commanded of Christ haue bene alwaies perfourmed of the Church that Christians might bee partakers of the Table of the Lord. 1. Cor. 9. and all might eate as the Israelites did one spirituall meat and drinke in this Sacrament wherein is confuted the madnesse of the Papistes who doe shut out manie of the people from this work and therefore destroy the Sacrament which without this is no Sacrament do take away the forme of it and vse for comfort which is that they might eat drinke receiue c. according as they are consecrated broken and deliuered to this end as wee haue seene before They I say wickedly take away this bid them fall downe worship it acknowledge it the verie sacrificing of the bodie and blood of Christ non of al which they haue receiued of Christ and therfore should not deliver it in his name but the cleane contrarie for to eate and worship with not teaching are contrary to offer to another as a sacrifice which must be geuen to vs to eat for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all and turned light into darknes But let vs remember these actions are of the substance of the Sacrament commanded of Christ preciselie and for the which al the other actiōs are as appeareth plainelie by the institution of Christ and therfore may not bee omitted vnlesse we will lose the whole comfort of the same The worke of receiving hath his proportion with the true receiuing of Christes bodie blood crucified which is done by faith for as he dwelleth in vs onelie and is vnited to vs onlie by faith Ephe. 4.37 Galat. 3.25 so the receiuing which is inward and hath proportion with the outward must be by these means alone And so is the eating and drinking nothing but that worke of faith whereby Christ is so applied as wee feele our selues to drawe one spirituall nourishment by faith from him as shall be after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same and the proportion they haue with this inward whereunto now let vs come and brieflie touch the same The worke which is here represented and offred to all and sealed vp to the faithful is God giving in Christ and our receiving of the body and blood of Christ crucified and so of himselfe When we say that Christ his bodie and blood is not onlie offred and giuen but of the faithful receiuers therof is sealed vp therby we said that we acknowledged and helde Christ to be present in deed even as in baptisme therfore his body and blood because it is received and is our meat indeed as we shal see afterward But we doe not holde that he is bodily present in and with the bread or that the bread is turned into his bodie for as we haue grounde of the former because Paule saith The bread which we breake is it not the cōmunion of the body of Christ The cup that we blesse is it not the cummunion of the blood of Christ That is an instrument whereby truely is communicated by the working of the holie Ghost to our faith the very bodie and blood of Christ so the wordes This is my bodie that is an instrument which offereth and representeth to all one bodie and sealeth vp the true receiving of his verie bodie and blood as shall be prooved by and by in the confuting of the adversaries the Papists which holde that the breade is turned into the body of Christ because this is my body must be properlie takē The Lutherians say also that the bodie is bodily and locallie with or in or vnder the bread because this word is must be taken properlie Now their reason why it must be taken properlie is because in the Sacramentes the speach must be proper fit which is a fals vain opiniō For what spech is more fit effectual wher the bodily things are instruments of spirituall heavenlie things signes are to deliuer more effectuall thinges signified then these figuratiues which haue more grace and effectualnes in them And when one receiueth libertie and season of lande or an house or a citie by a sign who doeth not knowe this speach is more effectual I giue this my land this key of my house then