receyuing which is inward and hath proportion with the outward must be by these meanes alone And so is the eatinge and drinking nothing but that worke of faith wherby Christ is so applyed as we feele our selues to drawe one spiritual nourishment by faith from him as shalbe after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same the proportion they haue with this inwarde wherevnto nowe let vs come and brieflie touche the same The worke which is here represented and offred to all and sealed vp to the faithfull is God giuing in Christ and our receyuing of the body and blood of Christ crucified and so of him selfe When we saye that Christe his body and blood is not onely offered and giuen but of the faythefull thereof is sealed vp thereby we saide that we acknowledged and helde Christ to be present in deed euen as in baptisme and therefore his body and blood because it is receyued is our meate in deede as we shall see afterwarde But we doe not holde that he is bodily present in with the bread or that the bread is turned into his body for as we haue ground of the former bicause Paul sayeth The bread whiche wee breake is it not the communion of the body of Christ The Cuppe that we blesse is it not the communion of the blood of Christe that is an instrument whereby truly is communicated by the working of the H. Ghost to our faith the very bodye and blood of Christ so the wordes This is my body that is an instrument which offereth and representeth to all one body and sealeth vp the true receyuing of his very body and blood as shalbe proued by and by in the cōfutinge of the aduersaries the papistes which holde that the bread is turned into the body of Christ bicause this is my body must be properlie taken The Lutherians saye also that the body is bodilie and locallie with or in or vnder the breade because this word is must bee taken properlie Nowe their reason why it must bee taken properlie is because in the Sacramentes the speach must be proper and fit which is a false and vayne opinion For what speach is more fit effectual where the bodily things are instrumentes of spirituall and heauenlie thinges signes are to deliuer more effectuall thinges signified then these figuratiues whiche haue more grace and effectualnes in them And when one receyueth libertie and season of lande or an house or a citie by a signe who doeth not knowe this speach is more effectuall I giue this my lande this key of my house then if he had said This is a signe or token of my lande and my house deliuered And they are confuted by the Scriptures whiche doeth especiallie in Sacraments chose to vse this speach my couenat shalbe in your flesh speakinge of circumcision whiche yet is but a signe or Sacrament of his couenant as hee interpreteth there Genesis 13.11.13 when they are sayde to kill the Passeouer that is the Lambe whiche was a signe seale and remembrance of the Passeouer Exod. 13.21.11.13 c. So the Arke is often called the Lorde so the Altar of Moses Exod. 17.15 So the sonne of Iaacok Bethel Gene. 28.22 and to goe no further this place of the Apostle when hee sayeth This is the newe Testament in my blood will they haue it here proper and not as wee interprete it Will the papist saye wine is transubstantiated into the couenant of GOD which is not a substance but a trueth of promise onely And shall we haue two transubstantiations one into blood another into the couenant The Lutherians likewise will they haue the couenant to be there bodily remayning as remayning locallie whiche can not be in a place so then here the foundation is cleane ouerthrowen And yet they stande not to their rule for let them tell vs is this a proper speache this bread is my body that is hath with it or vnder it or in it my body Doe they not finde vs out a straunge and newe signification of this worde That it hath in it with it or vnder it which was neuer hearde of before And as for the Papistes we say also Howe can they saye this is a proper speache bread is my body that is bread is transubstantiated into my body that the proper signification of it is that is transubstantiated If they saye the breade is not vnderstoode in this worde this but the body then they make Christe to say This body is my body which besides the vnfitnes it hath with the Sacrament what shall become of the expresse texte for transubstantiation for here is no worde where it is expreslie sayde The breade is transubstantiated into my body so that they must bee driuen to their wooddon collections from expresse and proper wordes which they cleaue so much too But because this poynt is a grounde for many argumentes let vs make the trueth of this apparant First we see the playne following of the texte in speache and reason doeth plainlie shewe that this worde this is referred to the breade for when he sayeth Hee tooke bread he brake it and gaue it to them we aske whether he gaue not breade and that it be here to be vnderstood If not he gaue not that he brake and he brake in vayne Agayne when there is a playne worde breade going before which is necessarilie to be referred to breake and giue out how can they referre this to that went not afore and leaue out that which did Secondlie this worde eating whiche noteth the worke of the mouth in grindinge and preparing to digestion howe can it bee referred except they change the proper significaton to another then breade Thirdlie when as in the seconde part this is not referred to blood but to the Cup whiche he tooke blessed playn by Saint Luke and Paul Let them shewe howe it can be otherwise in the bread If they saye the Cup is put for that in it whiche is blood that is to begge the question and when as the adioyntes of colour taste strength is there as in a subiect will they saye that also is turned into the blood of Christ Fourthlie when Paul calleth it bread after it is receyued sayinge Hee that eateth this bread and drinketh this cuppe is it not here playne that this is referred to bread I know their slip that he called it bread by a figuratiue speache for spirituall nourishment as in Iohn Christ sayeth J am the breade whiche came downe from heauen c. to this I answere They are blinde if they can make no diuersitie betwixt that speache whiche is in Iohn where the circūstance is of Christe when he sayeth J am the breade of life and then that he sayeth not simplie breade but breade of life the bread whiche came downe from heauen c. and betweene this of Saint Paul who hauing made mencion of bread blessed
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
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