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
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
and consecrated sayeth Hee that eateth this breade simplie that is this bread so blessed broken c. Secondlie we say when he sayeth He that eateth seeing hee ioyneth the proper subiect bread to eating the proper worke of it the body of Christ can not be properlie eaten as is shewed before It remayneth that we must call it properlie bread and so chap. 10. when he saith The breade which we breake is it not the communion of the body of Christ Where note that bread before consecration can not bee the communion of the body of Christe by your owne iudgement Secondlie that metaphoricall bread can not be broken Christes body can not be broken therefore verie bread must here be vnderstoode Wherefore wee conclude that breade remayneth and this worde this must be referred to the breade and therefore they can not stande to proper significations of wordes they I saye who vrge it so much Nowe we will come to the reasons which proue that these wordes this is my bodye must be figuratiuelie taken and so consequentlie in that interpretation and figure which we haue shewed to bee proper neyther yet will wee for shortnes sake bringe all the reasons that might bee brought but these which are plainlie gathered out of the texte First Christ is sayde to giue that which he saith was his body nowe if this is my body be properlie vnderstood Christ had one body whiche gaue and another whiche was giuen But that is absurde therefore it must not properlie be vnderstoode Secondlie if the speach bee proper they are not diuers thinges as bread may be sayd properlie of an other as of a body but that can not be ergo Thirdlie if that be properlie vnderstood then Christ may be saide to be bread as well as breade Christ but that is false ergo c. Fourthlie if that bee proper then that which is true of the bread that it is of wheat is true of Christ and that whiche is true of Christ must also be true of the breade then also the breade shalbe vnited personallie vnto Christ as his bodye whiche is false and wicked therefore it must not bee so vnderstoode Fiftlie if bread be the body then there are meant two substances one for a signe the other for the spirituall matter and the accidentes as colour taste c. must signifie and seale into the body of Christ which is false Sixtlie if bread in deede be turned into the body and wine into the blood then they be separated truely or els the bread is blood and the wine is his bodye whiche is false if they be separated trulie then it was not onlie separated truelie in his death vppon the crosse which is false if Sacramentallie then it is his body and blood onely Sacramentallie that which doeth aptlie seale vp the body and blood of Christe whiche is that wee holde Seuenthlie if the bread bee his bodye in deede and the wine his blood in deede then Christ euery time the Supper is administred being aliue in heauen truely is dead in earth truely and bodily in deede which is blasphemous therefore it must not be vnderstoode properlie Eightlie if bread be turned into his body in deede or his body in deed be locallie with it then Christes body whiche alwayes hath his partes is visible c. hath a hande a foot c. differing from it selfe it shall the same time be inuisible yea no hande differing frō foote c. and there shalbe a contradiction his bodyes visible his bodyes not visible and so the trueth shall lye all which is abhominable Ninghtlie it is saide the bread broken is his body broken and the powring out of his blood whiche is a signe seale c. of it so must the bread and wine be his body and his blood as it representeth sealeth c. 10 If the wine be his blood in deede then blood is still powred out whiche is false 11 As the wine or cup is the newe Testament in his blood so the breade is his body and the wine is blood but that is a Sacrament which representeth sealeth the new testament in his blood Ergo it is not proper 12 Here is a playne difference betwixt that in the cup which is saide to be the newe Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie saide his blood 13 He sayeth Doe this in remembrance of mee therefore he is not here eaten 14 We are sayde to shewe forth his death till he come therfore bodily he is not come nor is not there nor can not bee properlie saide to be so onely by these manifest and plaine reasons out of the texte agreeing with the proportiō of faith we haue proued our iudgement Nowe then hauing shewed howe IESVS Christ his fleshe and blood is here in deede not bodilie howe it is receyued in deed not bodilie but spirituallie by fleshe wee must consider of that we saye that we receyue his fleshe and blood yea and so whole Christe which is in deed true and must necessarilie be vnderstoode as a ground and foundation of our whole comfort here and in deede it can not be otherwise for if we receyue him flesh and blood we must thereby needes receyue him God and man which is not separated from him whole Christ doeth dwell in vs Ephe. 3. neither can the flesh of it selfe iustifie fructifie quicken c. For these thinges being more excellent then the first creation are proper to the Godhead So then Christ doeth onely quicken vs by his fleshe and blood as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead in his sacrifice sufferings wherby he ouercame death and all principalities and powers in his resurrection by which he rose agayne so that wee must become one with Christe and he must be in vs and wee in him and he dwell in vs and wee in him whiche is by the vertue and power of his diuine working and the naturall vniting of his naturall humanitie to vs to whom we be knitten Therfore in that seauenth chapter of Saint Iohn he sayeth That not onelie his fleshe but he was the bread of life vers 35. Wee must come to him beleeue in him that we may neuer hunger nor thirst And verse 46.47.48 c. Then this foundation of strong comfort and consolation beeing layde let vs consider the endes and fruites of the receyuing of Christ Firste to Gods glorie then our good For Gods glorie that this heauenlie and excellent worke of the possession of Christ decread and brought to passe by one God in three persons might be remembred according as it is saide Doe this in remembrance of mee And agayne You shall shew forth the Lordes death tyll he come and that to the glorie of Gods wisedome power mercie c. which in the same may alwayes bee remembred praysed glorifyed c. whiche is with vnfeigned
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
water by the worde Ephe. 5.6 Therefore the bread of blessing which we breake and the cup of thanksgiuing which is it thus blessed is the cōmunion of the body blood of Christ 1. Cor. 10. and not he that eateth that breade but he that eateth this breade that is thus blessed and made holy c. eateth and drinketh his owne damnation And here we must learne against the Papistes that it is no magical witchcraft whiche by the vertue of one worde murmured in an vnknowen tonge cleane abolisheth the naturall substance of thinges but it is the playne and fruitfull declaration of the promise of God and his institution which with their prayers doeth giue these creatures another propertie then they had although they keepe their former properties and substance stil euen that they might be such instrumentes as haue bin spoken of before So wee doe not as they belye vs put no difference betweene these creatures thus dedicated to God his seruice others We doe not denie a chaunge onely wee allowe that chaunge which is accordinge to Gods worde and hath fruite and commoditie with it that is that it doeth not onely nowe nourish or washe the body but is an effectuall instrument of farther and more excellent things vnto the soule Here also we must further note that although this dedicatinge of the creatures to their vse onely bee required of the Minister as that beinge of such necessitie as if it be omitted it destroyeth the Sacrament yet the Lorde requireth a further thing of him in regarde of the greater glorie beautie power c. of this whole worke whiche is the liuelie preaching of his worde For when the right order of the Lord hath bin kept the Church hath not bin wont to shut vp her solemne prayers without this worke So that Solomon sayeth of his time When thou goest into the Temple looke vnto both thy feete and be more readie to heare then to offer the sacrifice of fooles Act. 15. We see it hath bin a custome from olde generations that euery Sabboth when they prayed and Moses was read there should be preaching in their Synagogues and the Apostles haue obserued this Act. 2.42.46 Wee must not maruayle then if in this solemne worke when the outwarde things are more effectuall by the vnderstandinge of the worde this be required very straightlie As I sayde before it hath bin the continuall order of Gods Church therefore in the Passeouer the firste day and seuenth day were dayes of holy conuocation or assemblies wherein we haue shewed this worke was obserued and may further appeare by Nehe. 8.14.15 16. c. Therfore when the Apostles celebrated Baptisme Act. 8.12.38 Act. 9.17 10. 16.15.32 and when they celebrated the Supper instituted by Christe Act. 20. this order was obserued And S t. Paule expreslie noteth it in Iohn Baptist that he first preached that they should beleeue in Iesus Christ that was to come they hearing it were baptised c. Act. 19.4 Where wee may note also the duetie of the Churche whiche ought to giue especiall good eare and heede to hunger and thirst for it and to be quickned by it And this playnely meeteth with a common error that many desire often to come to the Lordes Table but care little for the preaching of the word of God which is as great madnes as if one should looke much vppon the sealer of certaine writings but neuer care to know the conueighances of estate the couenantes and seuerall bondes conteyned in them the way howe to come to the possession ratified and sealed vp by those seales The Ministers other workes are that he must offer deliuer and applye accordinge as is prescribed the outwarde creatures so that the water he must applie to washinge the breade he must deliuer to be eaten not to be worshipped kneeled vnto c. so that herein they must keepe the order whiche they haue receyued from the Apostles as they receyued it from Christ therefore we see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinthes with this reason that whiche J receyued J deliuered and that whiche is grounded on our Sauiour his commandement Doe this teach them to obserue whatsoeuer I haue commaunded Mat. 28. in the ende And therefore here all additions of newe signes especiallie as crossing spitle milke salte oyle of newe actions as lifting vp adoring sacrifyzing c. doe all abhominably pollute these holy Sacramentes of GOD whose whole honour is that they remayne vnto the Church of God in that simplicitie hee left them And when no action here is worth any thinge but by reason of Gods worde whiche is sanctified to a profitable vse and made an instrument of the working of the holy Ghoste it followeth that to bring in such additions of orders with their significations and vses or to bring in other actions or vses of the outward partes of the Sacramentes is to commaunde the holy Ghost to be at our becke to blesse our instrumentes c. whiche is to make our selues at the least equall to him in wisedome cleane contrarie to that in Nomb. 9. We should not followe our owne wayes and eyes after which we goe a whoring The other outwarde persons are the Minister and the whole Church who must ioyne in prayer quicken their faith by cōsideration of the couenant of God For god hath not prescribed the former workes of the Minister that the Churche in them should be idle which we may vnderstande euen by this that the Scripture giueth the worke of prayer prophecying sacrifizing and so nowe of administring the Sacramentes vnto the Church because in the prayer their hartes ioyne in the opening of the ordinance and couenaunt they are taught and in remembrance they are confirmed their hartes allowe the worke In the action about the creatures they make their vse In the putting aparte the water they beholde the blood of Christ crucified yea him self and al his deseruing put apart as for a fellowe member so for them selues and their Baptisme receyued long ago nowe commeth freshe and quickeneth a freshe for as the Scripture teacheth vs the fruite of that work is not to be for a time but daylie Rō 6.1.2.3 so no doubt when our hartes ioyne in this worke one for another it shalbe then verie fruitfull vnto our selues In the parents this is yet more who receyue after a sorte the couenaunt of God especiallie concerning one parte ratified in the fleshe of their children In the Supper all this is more liuely to all they ought to haue their faith stirred vp prouoked confirmed c. by the putting aparte of the creatures by the breaking notinge out the bruising as Esay saith of Christe for our sinnes The vse of the deliuering receyuing c. hath alreadie bin spoken of and shalbe further hereafter Here therefore especiallie we must take heede that we account not our selues free to leane our mindes to other matters then are done of
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