the Church till it come to vs. And thus we haue seene the outwarde persons with the inwarde answering to them as hath bin touched in the particulars God to his Minister and the inwarde matter to the outwarde in the Church their workes also 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 refreshe 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 readie her wine and furnished her table Nowe these instrumēts are outward signes being so put apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent offer to all and seale vp the true beleeuer by faith God offring giuing the church receyuing of Christ crucified the couenant of God al the promises of the same ratified in him vnto eternal life Here first we must cōsider the proportiō relatiō of the outward 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 baptised vnto the name of the Father Sōne H. Ghost so to be as shall appeare in by Christ the spouse childrē houshold seruants of God so this one God in three persons must offer giue Iesus Christ God man vnto vs which is set forth by the Minister who beareth their authoritie doth performe this outward worke which hath relation to the inward So the Sōne is said Mat. 3. to baptise with the H. Ghost whē he by the H. ghost doeth applie him self as he is god man crucified to wash c. neither can the Father possibly be shutte out who by the Sōne through the H. ghost worketh as they are one as his work is especiallie noted Col. 2. all 3. iointly Tit. 3. are cōprehēded 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 Sacramentes And the Sonne also giueth his fleshe to be meate in deede and his blood to be drinke in deede both in the worde alone and also in the Sacramentes Iohn 6.27.32.37.40.45.46.57 Whiche place is not proper to that giuen of Christ in the worde alone or in the Sacramentes also but common and generall to both Nowe as the outwarde offring and giuinge hath relation to his inward so also the outward receyuing or hauing applyed hath relation 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 eating 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 inwarde and outwarde matter with the applying of the same Nowe we must consider the effectes or working of the holy Ghoste by outwarde signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted we speake of the holy Ghost to declare that God hath not giuen the effectes and workings following to these instrumentes as faculties or properties whiche are naturally in them as that water should as well by force inherent in it washe our consciences from dead workes to serue the liuing God as it hath vertue to washe our bodily filthe away and to cleanse vs but onely that God hath chosen them as his instrumentes to worke by not by any propertie in them but by vertue whiche the holy Ghost doeth worke by them so that as Paule sayth of the ministerie of man generallie Paul is nothing in planting nor Apollo in watering but God which giueth the increase the same must likewise be vnderstoode especiallie of the Sacramentes And therefore it is saide Wee are baptised into one body by one spirit so that in deede the whole cause that in Baptisme we are set in the body of Christ is from the H. Ghost Therefore it is sayde Iohn doeth baptise as the Minister with water but Christ as the Lorde with the holy Ghost Mat. 3. therefore all this working of the inward graces is giuen to the holy Ghost 1. Cor. 6. Tit. 5.5.6 and so Paule sheweth he was exhorted to washe away his sinnes in baptisme with calling on the Name of God who only should worke that worke This being learned against the papistes we may knowe that the worke of the Sacramentes commeth not from the very work wrought but from God his spirit working in and by the same and that working is by the worke of faith in Gods children Nowe the effectes of working as they are seales both whiche are distinctlie noted of the Apostle as signes 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 doctrine of the word of God being anexed so the Passeouer was a signe vpō their hands a frōtlet betwene their eyes that the doctrine of GOD might be in their mouth Whereby we see it is become a schoolemaister by the word more excellent then the word alone that euen the doctrine of god may be more liuelie spoken of Now it is not a signe only to set forth and liuelie represent 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 signified And therefore it is sayde of Sainte Paule That all did eate of that
c. as a wife from an husbande From these three persons which are one GOD and so wee learne in this former manner of baptisme wee are called from the fellowshippe of the worlde of Sathan sinne c. to 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 receyuer by the outwarde worke as an instrument as hath bene declared before The inwarde matter is firste our once settinge into the body of Christ for euer then the ende and fruite of the same applyed in this Sacrament Concerning the firste although it be not here expressed yet it is to be gathered hence by the diligent consideration of the last wordes and conference of Scripture for when this worde doeth clearilie say We are ioyned with one God in three persons to haue all necessarie benefites from him And further that we can not knowe God or come to him but by Iesus Christe Iohn 17.2 That we can not bee his sonnes but by him Rom. 8.9.17 Galat 3.26 That wee can not beare anie fruite except wee be in him who is the Vine as Iohn saieth chapter 15. that we can not be iustified and sanctified but in the name of Iesus Christ the spirit of our god 1. Co. 6.13 that the washing of our newe birth can not be shedde on vs aboundantlie but through Iesus Christ our Sauiour therefore this is to bee ioyned once to God for euer which must needes be to be for euer once set into Christ and seeing the other in baptisme must needes be by the effectuall applying of his benefites to 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 perfite without blame spott or wrinckle by the washing of water through the worde Ephe. 5. therefore we are saide in baptisme to bee engrafted into Iesus Christ Rom. 6.3 to be engrafted with him into the similitude of his death and resurrection Rom. 6.5.6 Col. 2.11.12 we are saide in baptisme to put on Christ Gal. 3.27 Nowe it is saide further that we are sett in him once for euer because he that commeth to Christ once he casteth him not away Iohn 6.37 he shall neuer hunger 35. he shall not be lost 39. hee shall liue for euer 50. And Iohn sayeth of those that came outwardly to Christ and the fellowship of his Church If they had bene of 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 couenant with vs that he will neuer turne from vs to doe vs good but wee shalbe his people 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 that we shall not depart from him we haue therefore summe of marriage once for euer neuer to departe so likewise it is the seale of our newe birth by the spirit and water that is the Holye Ghost which as water cleanseth vs and begetteth vs agayne Now we being borne of God can not sinne that is bee giuen ouer vnto sinne agayne Whosoeuer is borne of God sinneth not because the seede of God is in him he can not sinne 1. Ioh. 3. so baptisme doeth seale vp therein our once bearing againe in Christ by his H. Spirit which shall remayne for euer And if wee could cleane fall from the grace of God agayne we should haue another bearing agayne and another seale on the same but because wee are but once borne and after nourished still therefore we are once baptised and daylie receyue the Lords supper And this plainlie by Dauid who in his fall though much grace was hidden from him so that he desired his hart might be created cleane within him yet he prayed God not to take his holy Spirite from him Thereby declaring plainlie that it was within him euen in his feeling So wee see in the incestuous person excommicated and deliuered to Sathan the ende was that the fleshe might be destroyed and the spirite might bee safe in the day of the Lord 1. Corinth 6. So that as 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 assure them against the terrours and feare of conscience to keepe and strenghthen them that they haue receyued the spirite 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 neuer fall from grace neyther needeth an outwarde seale that hee partayneth vnto Gods fauour and loue and his mercifull Couenaunt because that hath bene sealed vppe so in baptisme that it can not departe and the fruite and comfort of it doeth remayne after for the Lorde Christ Iesus doeth extende it as well to the time to come as also the ryme past he that beleeueth and is baptised shalbe saued Marke 16. And Peter sayth the baptisme which nowe saueth 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 comfort
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
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 spirituall Manna all did drinke of that Rocke whiche did followe them and was in shewe and representation a true and verie offering in deede of Christ But some of them receiuing only the outward signes did neglect or refuse the spirituall grace so liuelie represented truelie offered them The seconde effect and working whiche is onely in the children of GOD and those which are of discretion by faith alone doeth seale vppe that is more surelie firmelie certainlie and comfortablie applie Christ vnto vs and all his giftes necessarie for vs accordinge to the couenant and promise of God in him So that this vse of the Sacramentes is playne that although Christ be bodily absent yet hee is truly in deed by faith present with all his benefits trulie receyued so his cōmuniō fellowship applied vnto the true receyuers Only this is the difference that in the worde and by the worde alone our faith is wrought wee truely receyue Christe by faith but in these Sacraments our faith is quickened confirmed and increased so doeth more fullie liuelie and comfortablie applie Christ and his benefites Both these are very manifest in the Scriptures The first that in deede Christ with his benefites is in and by these signes as by instrumentes receyued For wee are saide to bee baptised here into one body that is by baptisme to be engrafted into one body and 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 imagine not by the putting away of the filthines of the fleshe but by the aunswere of a good conscience through the resurrection of Christ 1. Pet. 3.21 So in the Supper it is most apparent the bread which we breake is the communion of the body of Christe so that we which receyue cōmunicate Christ in and by these signes as the whole order and institution shall make this more manifest afterwarde Nowe the other pointes that these are seales not first to giue but more firmelie surelie comfortablie to giue and to applie is playne because in those of discretion in Baptisme faith to apprehende Christ and all his benefites is first required as appeareth by the Eunuche onely in children remayneth some shewe of doubt but seeing the Apostle sayeth they are holy that is within the couenant of God J am thy God and the God of thy seede Christ and his benefites in this couenant of grace doeth belong 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 comfortablie to applie and seale vp Christ crucified and the couenaunt of God ratified in him to saluation And thus much generallie of a Sacrament nowe followeth that whiche is gathered out of this generall which euerie one must doe concerninge the Sacramentes First before this worke is required examination after the feeling of sinne Then our acceptable knowledge of GOD in three persons as of Christe his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectlie to reconcile and iustifie to make also continuall intercession that our obedience prayers c. may be accepted to be their King by the gouernement of his Church to kill sinne in them to sanctifie them and to applie the whole matter of saluation wrought in his Priesthoode After of a true faith repentance that being in one body with him he come aright to the Sacraments and the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacramentes faith muste worke in euery point as hath bin declared aboue The vse and ende must finallie be applied that all the doctrine of Gods good-will here in Christ sealed vp may bee in our hartes and so in our mouthes to confirme and strengthen our selues and others in all temptations both against iustification and sanctification Exod. 13. Psal 50.7 Of the diuision of Sacraments of the couenant gathered out of this place The Sacramentes are two Baptisme The Lords Supper THAT these two onely are the Sacraments of the couenant of God appeareth by the declaration of a Sacrament gathered out of this place with which none of the other fiue imagined of the papistes can stande for they can not shewe vs that Matrimonie is an instrument wherby God doeth applie Christ and his benefites and this is not a cōmon instrument of the common saluation and benefits which all haue in Christ Orders onely are proper to Ministers and is not an instrument to applye anie common grace of the Church but to signifie that whiche is proper to the Minister And Penaunce hath not anie visible signe ordeyned of GOD but is onelie one fruite and benefite of Christ whiche is sealed vppe in both these Sacramentes as shall more fullie appeare afterwarde Confirmation is an inuention of their own brayne taken from an apishe imitation of the laying on of handes in the Apostles time or those who receyued the gifte of miracles therefore was proper to them For Philip the Euangelist was aboue all Bishoppes and yet could not administer it but the Apostles Saint Peter and Iohn Act. 8. and this wholy to derogate from Baptisme as shall appeare after Neither doth there any Oyling agree to this definition which was not a publike worke but a priuate whiche was not for euer but for a time whilest the gift of healinge lasted in the Church whiche was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had committed anie speciall sinne whiche was the cause of that correction by beinge restored to health hee should receyue assurance of the forgiuenes of that sinne all which last of all doeth not applie to the worthie receyuer the benefite of health there promised no not with them therfore by the former declaration can bee no sacrament Secondlie we gather this diuision out of this place because the Apostle playnlie maketh it for being about to shewe howe that many are in one body of Christe hee proueth it by a full diuision of those pledges both our being set into the body of
him strengthen him in repentance hatred of sinne bringing forth the contrarie fruites c. Neyther this assurance the roote of all courage in temptations and will to fight manfullie against sinne doth pull away from 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 assured that Gods seede is in vs Neyther can anie haue a feeling of Gods grace when he shalbe by this meanes encouraged vnto euill Thus we see the first pointe of being sett into Christ Nowe the fruites followe First that to the glorie of one God in three persons we seeke to 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 excellencie to a Christian man as can not be expressed hereby our profession is sanctified to God that it may be acceptable The next ende is that we may from this fellowship with God 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 Apostle when he sayeth We are built vppon the foundation of the Prophetes and Apoststles JESVS CHRIST beeing the corner stone in whom all the building is coupled togither and groweth to an holy Temple in the Lorde in whom also wee are buylt togither to bee the inhabitation of God by the spirit so that as wee come by Christ vnto God so to his Church that wee may haue fellowship with it and in it in whiche alone all wee haue saluation for none is saued out of the Churche but in Sion the Citie of the liuing GOD we are partakers of all blessednes Therefore this is a pleadge of our beeing one body though many members 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 into publike societie and as it were our solemne inuecting into the Church house of God The benefites and priuiledges that are here is the washinge of our newe birth which is so called of the Apostle in that place of Tit. whiche doeth spread it selfe into two especiall branches iustification and sanctification according to that sayinge but you are washed you are sanctified in the Name of JESVS CHRIST and the Spirite of our God 1. Cor. 6. Which washing in generall hath the liuelie proportion with the outwarde worke but in speciall wee must see these benefites and their speciall proportion whiche is to bee seene in this that as in washing the water doeth couer the filthe doeth soke it vp leaue all cleane pure and vnspotted so the merite of the death of Christ who satisfyed the wrath of God for our sinnes by giuing him selfe a sacrifice for sinne doth not 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 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 righteousnes of faith which is free without all respect of workes euen the righteousnes 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 iustification from whence peace of cōscience standing in the grace of God deliuerance from the wrath to come and full certaintie of eternall life proceedeth And this as it carieth full proportion with the washing and order of it so it is saide to seale vp the full remission of our sinnes Be baptised sayth Peter into the Name of Jesus Christ for the remission of sinnes Act. 2.38 Act. 10.43.48 so sayeth Ananias Be baptised and washe away thy sinnes in calling on the Name of the Lorde Iesus Act. 22.16 Which also is conteyned 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 other also concerning sanctification is vrged in many places of Paul but prosecuted especiallie in Rom. 6.2 where we are saide to bee baptised to the similitude of Christes death being drowned as it were 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 that all sinne was answered for vs seeing he rose agayne so likewise we doe by his resurrection rise to righteousnes and holines of life which is also signified by the washing which doeth leaue 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 according to the lawe and that it be as the Prophet sayeth as a filthie clothe and the fleshe rebell against the spirit and that in nothing we can doe the good we would so that if God enter into iudgement with this holines of ours wee can neuer stande before him yet this worthines wanting in it selfe is accepted of God through Iesus Christ 1. Pet. 2.5 so that beeing washed in his blood we be Kings and Priestes 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 euer Gods wrath appeased and wee absolued before Gods
thankes-giuing praying to GOD as wee haue seene the Euangelistes 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 benefites as wee doe growe encrease and waxe strong more and more in the forgiuenes of all our sinnes as assured more and more we feele the righteousnes of Christe ours our consciences more and more appeased our peace greater also our killing and burying of sinne our quickening and freshing in obedience greater and that not 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 spirituall 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 manie as are partakers of one bread 1. Corint 10.4.16.17 We come togyther in vnitie of fayth of ioye of obedience as the household-seruauntes of one maister and Citizens of one God and Lord. So we daylie increase and growe against all our temptations and daylie wantes Where we see againe the wickednes of the papistes who as before by their confirmation they derogated from baptisme so hence more from the Lordes Supper seeing as strength is there giuen so here mainteyned nourished and increased as spirituallie we growe fatt and in good liking Therefore Paul teacheth that this must make vs cast away all shew of idolatrie ouercome all temptations serue God soundlie 1. Cor. 10.13.14.15.16.17.18 and this is that which answereth to the eating of the bread and drinking of the wine which is more then receyuing for it is not 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 generallie 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 obedience so here to seeke increase of strength and comfort for this is the examination vrged of the Apostle as answerable to the nature of this Sacrament 1. Cor. 11.26.27 In the worke it selfe mens hartes must bee occupied in the whole varietie of the workes mencioned and opened aboue and so must feele strength and comfort to bee ministred to stirre 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 refreshing that euen as Elias well refreshed went in the strength of that nourishment a long time So here wee beeing refreshed must walke forwarde in spirituall comfort by the strength thereof whiche we haue receyued sealed vp by this seale alreadie 1. Cor. 10.3.4.5.6.7.8 and further bicause we are so incōpassed about this profit must make vs to come often to this banquet to seale vp our daylie nourishement in CHRIST daylie FINIS Mat. 23.25 Mat. 15. Marke 7. 1. Cor. 12. Rom. 4.12 Exod. 13.9 Act. 8.37 Act. 19.4.5 1. Cor. 11. Matrimonie Orders Penance Confirmation Extreeme Vnction Act. 19.4.5 Eze. 16.8 Ier. 32. Hos 2. 1. Iohn 2.19 Psal 51. Galat. 2. 2. Cor. 5.21 Rom. 4. 1. Pet. 5. See their note on Act. 8.17 The others not thē baptised but before and first of the parentes Mat. 26.26 Mark 14.22 Luke 22.19 Exod. 13.8.9.10 12.26.27 See the note Iohn 6.32