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
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
or as many as may ought to be present and in the Lordes supper to be partakers Wherin by In the whole Sacrament there are two partes the one the outward work set out by it selfe the other the inward and spirituall worke set out by it self and both these as they answere one to another so are they set down in this place in both there is the person authorised to put apart to that vse to offer to giue and to receyue In both there is the thing rightly put apart offred giuē receiued applied to his proper vse The persons without is first God his Minister authorised frō him by his Church his workes are to put apart consecrate or dedicate to that holy vse by opening the couenant of god by praying for his blessing promised to these creatures by giuing thankes for the blessed work of that action Also to offer deliuer aright the creatures the water to washe with it the breade to be eaten the wine to bee dronke Secondly the persons without are the whole church ioyning with the Minister in prayer in quickninge their faith by the couenant of God beholding the former workes of the Minister ratifying thē in their hartes and last of all by receyuing applying or hauing applyed aright the visible signes The persons which are inward is the giuer one God in three persons who by this visible worde in the Sacrament doe offer giue applie the inward matter set forth and also the saide Church being inwardly stronge by knowledge faith and repentance doe with ioye receyue that which is offred vnto them applying it to that fruit for which it was giuē The outward matters are the creatures ordeyned of GOD sanctified by the especiall worde and prayer and so ordered in outwarde manner as Water to washe breade to be broken wine to bee drunken as is prescribed their fruite is to represent to the eye eare feeling c. Secondlie to seale vp and be an instrument more certainely to applye for although it doeth applie no more thē the word preached doeth neither by other inwarde giftes then the working of the holy ghost by faith yet because the instruments are more and in the worke GOD hath sanctified more instrumentes in his creatures to our seeing feeling receyuing c. they do more prouoke faith kindle faith strengthen faith to the receyuing of Christe The inwarde matter is Iesus Christ crucified who was sealed vp and consecrated by the Father him self and the H. Ghost yea by his owne prayer to the worke of our mediatiō neyther is he here barelie offered but offred giuē receiued as the ratifier of the whole couenāt of God by his death especiallie to iustification and so full redemption for euer he must therefore be so seene here so receyued here by faith being receyued so applied as we may feele these fruites conueyghed to vs from him and this is the whole substanciall order of Sacramentes set forth at large and nowe followeth to be proued and applyed to vse First therefore that there are these two principall and substantiall thinges in the whole nature of the Sacramentes it is most playne when he sayeth You haue bene baptised into one body you haue bin made to drinke vnto one spirituall drinke Lo then not water but washinge you haue bin washed and then so as ye came to be one body in Christ to communicate in all his benefits and so you haue bin made to drinke outwardlie but therewithall and thereby as by an instrument the spirituall drinke is deliuered out of Christ Nowe to come to the particulars that the Ministers of God must be the first outward person here it is playne for when the very nature of washing or giuing drinke doth require a person to washe and to giue drinke a holy washing doeth require a holy person to put a difference betweene this washing all other washings and giuing drinke By holy we meane that whiche is in a peculiar maner authorised and blessed from GOD though the Minister peraduenture be of an euill life Secondlie when as the being of this worke dependeth vppon the deliuerie of the word frō God hauing his authoritie which is solemne as Paule saith Ephe. 5.6 by the washing of water through the word the Minister being onely called of God to be his Ambassador to be in steede of Christ to beseeche vs to be reconciled vnto God 2. Cor. 5.20 it remayneth that he of necessitie be required Thirdlie seeing they only are the disposers of God his misteries they onely can preach and minister the Sacramentes Fourthlie as the firmenesse of the seale stādeth not only in the print or forme it maketh but especiallie that it be set on by one that hath authoritie thervnto it is therfore much more in this case Lastlie as there is inwardlie cōsidered not onely the thinge giuen and receyued Christe but also faith that eateth it giuen and doeth receyue from him vnto whom this honor properly belōgeth euen one God in three persons especially in Iesus Christ God and man and to take this as offred from another is to denie God so in the outward worke which must fullie aunswere to this is required hee who beareth Gods person in this worke and therefore can only consecrate offer and deliuer with authoritie the outward thing which answereth to the inwarde matter So that to receyue it from another is to denie Gods ministerie and to giue the glorie of it there where he hath not giuen it and to depriue our selues of this comfort that our harte may say Gods solemne voyce speaketh his solemne hande offreth and giueth whiche is here the liuelie staye of our faith And this is that that Saint Iohn Baptist vrgeth Matth. 3.11 I Gods Minister baptise you with water but hee that commeth after mee shall baptise you with the holy Ghost Where we see hee playnelie layeth togyther and compareth sacramentallie him self as God his Minister representinge Christ with the Father the Sonne and the holy Ghost who doe inwardlie washe baptise and his outwarde washing with Christ his inwarde washing Nowe that his workes are to put apart or sanctifie by declaring Gods ordinance by praying for his blessing by giuing thankes is playne not onely because that is required of euery one who giueth ordinarie foode to his but especially because these creatures hauing no naturall properties giuen of God in them to worke such an heauenlie worke of representing and offringe vnto all truely applying to the faythfull Iesus Christ it must needes haue this propertie from the worde of God it must bee receyued by prayer acknowledged with thankesgiuing otherwise howe shoulde it come if the worde gaue it not and howe giuen by the worde if by him not asked and conueighed and howe can the assurance of this bee witnessed to the glorie of GOD but with thankes-giuinge and who is here the common mouth of God and the Church but the Minister Therefore he sayth the washing of the
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
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
iudgement seate that we haue here grace to forsake our sinne to die vnto sinne and to burie it cōtinuallie whiche benefites when they are sealed vp here to be with vs for euer how wicked is that distinction of the papistes that baptisme is for remission of sinnes life sanctification but confirmation for corroboration and strength to fight against spirituall enimies as though there were any sanctification without strength to fight against spirituall enimies and as though when wee haue hence comfort against terrours and temptations 1. Pet. 4. we are not strenghtned against them when Paul sheweth that by the power of Christ sealed vp in bapti we are made able to kill sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to saye We haue strength in sanctification to fight against sinne we kill it yea burie it yea rise vp to all newnesse of life Doeth not Saint Peter make it a piece of sanctification whē he sayeth Sanctifie the Lord God in your hartes and be readie alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a piece of sanctification howe can they separate this from spiritual corroboration and strengthening and can they denie this to be sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion seruice of the same God and to haue fellowship for euer with him Let vs cast away therefore these fantasies and let vs knowe that we are by faith in Christ for euer put into possession of all his merites and benefites whiche is sealed vp in baptisme and also we shall euer hereafter be nourished and kept by the same faith and that which is sealed vp in the next Sacramēt Thus much of Baptisme Now of the right vse of the same according as it is proper to it in which as there is diuersitie in those who must vse it so there is diuersitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptised infantes men of discretion others the parents of the infantes the whole body of the Cōgregation OF infantes in their infancie nothinge is required but that they be borne vnder the couenant of God as hath bin shewed before after when they come to discretiō they are to make that especiall vse which others doe For those of discretion it is prescribed that they besides their preparation in generall ought to haue this especially that they feele Christ to be there for euer and in him to be begotten to an euerlasting fellowshippe with God and his Church a communion of all benefites with them and this preparation S. Peter being asked teacheth Act. 2.38 39.40 and so the nature of this Sacrament requireth In the worke it selfe they are by faith liuely to behold and applie in the outwarde and inward relation of washing Christ giuen to washe them in their newe birth for euer vnto iustification and sanctification as is cōmaunded to Paul Act. 22.16 In the vse they are alwayes afterward to be strengthened that they are one with God for euer that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paul vrgeth to the baptised Rom. 6.2.3 c. and 2.2.11.12.13.14 this therfore must alwayes be before vs to comfort vs. The parentes of the infantes before they bring their children to be baptised must call to minde the merciful couenant of God toward them and their seede and by their experience they must assure thē selues of their childe and they must also remember the ordinance of God who they hauing brought their children in his couenant and holy seed by grace will haue it also sealed vp in their fleshe for which cause they must earnestlie desire it and with all speede that may stande with order publike assemblie of the churche to hasten it Gene. 17.10.11.12 and the wrath of God against Moses for deferring it doeth shewe this duetie Exod. 4.24.25.26 In the worke it selfe they are reuerentlie to offer it to God his Church and by his Minister with the publike prayers of God his Church receyue that seale in the fleshe of their childe as is prescribed and in the mother tongue giue such a name as may stande with the reuerent worke of baptisme the solemne inuecting of the childe into the fellowship of the church Luk. 1.59.60.61 c. after they are to applye this work vnto them selues to make them diligent in catechising nourishing vp their children in discipline fit for children and admonitiō of the Lorde because they haue once receyued that seale which doeth seale vp that God will circumcise the hart of their childrē as well as theirs Gen. 17.13 Deu. 30. The whole body of the Church ought with knowledge of Gods couenant and ioy of a member to be added to the church adresse them selues to this work Luk. 1.59 In the work it self they must with attentiō to the worke ioyning also earnestlie in prayer receyue assurance of a fellow-member so receyuing him with one cōsent and harte in which respect they were said to circumcise and may be now to baptise Lu. 1.59 Afterward it must stirre them vp to all loue vnitie fellowship and cōmunicating of giftes and priuiledges with the partie receyued Ephe. 4.1.2 3. c. ¶ Of the Sacrament of the Lords Supper 1. Cor. 11.23 c. For J haue receyued of the Lorde that which J also haue deliuered vnto you to wit that the Lorde Iesus in the night that he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eate this is my body whiche is broken for you This doe you in remembrance of mee after the same maner he tooke the Cup whē he had thanked saying This Cup is the newe testament in my blood this doe as often as ye drinke it in remembrance of me c. In this text concerning the Sacrament we must consider howe Paul here setteth downe 2. thinges First he setteth downe generallie what he deliuered which is declared by relation of Christ Then the particular that hee receiued is repeated where the Sacramēt is set forth by the circūstance of time in the night by the partes of it in Christes work the bread 24. the cup 25. That which J receyued out of this is gathered that nothing in the matter and forme of administration and order of the Sacraments should be altered nothing added nothinge taken away but all done as Christ hath prescribed as hath bin declared further afore The circumstance of the time was in the night he was betrayed and this was vpon especiall cause because the supper of the Lord was to be administred after the Passeouer in steede whereof it came that being abolished then ceassing at the death of Christ now this being done vpon a particular occasion
the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ⧠The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doeth liuelie set before vs that Christ was tormented for vs and for our nourishment and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the
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
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
bread accordinge as Saint Paule doeth expresse he did likewise in the cup. onely here is to be considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shewe a full nourishment a feast which is neyther meate alone nor drinke alone so hath it an exellent analogie with Christ crucified whom we receyue as one that hath bin slaine for vs whose fleshe we haue for meate in deede his blood for drinke in deede that we might haue ful and perfect nourishment in him as our Sauior Christ expresseth Iohn 6.54.55 c. which both are liuely representation sealing vp not of Christ alone but Christe crucified and giuen vp to be a full and perfect nourishment euen meate and drinke vnto vs. This the papistes destroy and cleane take awaye from the people to mainteyne their transubstantiation and they teach that the bread being turned into the body hath blood in it and as well might they make an other reason to giue the cuppe alone wherin also is the body for in Christe the one is no more the blood with the body then the body with the blood They alleadge in deed that it is saide Act. 2. and they continued in breaking of bread and Act. 20. they came togither to breake bread whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they can not see that as in the Hebrew phrase to eate bread by a parte for the whole is to receyue whole nourishment so in this maner of speach is noted the whole Sacrament as on the other side in the former place of the Corinthes that to be made to drinke into one spiritual drinke doeth note out the whole Supper none euer imagined yet that the cup might be administred alone And why maye they not imagine as well that they blessed not the bread as the cuppe 1. Corin. 10 26. because Paul sayth The breade which we breake and nameth not blessing This is therefore but a wicked shift to displace the playne ordinance of Christ Doe this in remembrance of mee vers 25. They doe contrarie to the custome of the Church when as they receyued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And agayne they destroy the doctrine of S. Paul concerninge the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are deliuered the one for fleshe the other for blood but not otherwise and therefore he saith as often as ye eate this bread and drinke this cup you shew forth the Lords death til he come Also they doe thereby destroy the properties of all nourishment mencioned before Let vs therefore holde fast and reioyce in the perfect most ful ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues whiche thing is proper and peculiar to this Sacrament and that which Paul vrgeth after in this place approueth the same A man must examine him selfe and so come to this table c. and in the Passeouer their children were not admitted but such as coulde enquire and be instructed of their fathers that the same might bee a frontlet before their eyes a signe vpon their handes that the doctrine of God might be in their mouthes In deede if we marke and waye the matter well the difference of the outwarde worke here from that in baptisme doeth by proportion require this For although those that are of discretion and are to bee baptised must make profession of their faith repentance because otherwise we can not know they are within the couenant of God and it is meete that they hauinge discretion to vse the seale of God aright should shewe they are so prepared to doe it yet for all that we see the verie washing of water doeth not require discretion in him who is to bee washed because we can washe and cleanse well those things which haue not onely no vnderstanding but not anie sence But where there is required a reuerent giuing hearing of that which is spoken and vnderstanding a reuerent receyuing and eatinge that we so cannot be in the outward worke euen with one discretion to consider of whō to take what to take to vnderstande what is saide what to be done which discretion if God wil haue in the outwarde worke what doeth he therby but playnlie declare that there is required vnderstanding of what Gods spirit doeth speake who giueth the true body of Christ what we shall receyue by faith what it is to eate it spiritually and be nourished by it Let vs therefore holde also this fast and therefore let none presume to come hither but seriouslie examining him selfe Let not the Pastours presume to prophane the holye things of God by admittinge any they hauing not prepared and tryed Zopho 3.4.2 Chron. 35.6 The outwarde worke of the Minister we haue seene there followeth the outwarde workes of the Church which are besides the hearing and beholding of the former as hath bin noted the especiall receyuing eating and drinking and these are commaunded of Christ haue bin alwayes performed of the Church that Christians might be partakers of the Table of the Lord 1. Cor. 9. and all might eate as the Israelites did one spirituall meate and drinke in this Sacrament wherein is confuted the madnes of the Papistes who doe shutt out many of the people from this worke and therefore destroy the Sacrament whiche without this is no Sacrament doe take away the forme of it and vse for cōfort which is that they might eate drinke receyue c. according as they are consecrated broken and deliuered to this ende as we haue seene before They I say wickedly take away this bidde them fall downe worship it acknowledge it the verie sacrificing of the body and blood of Christ none of all whiche they haue receyued of Christ and therefore should not deliuer it in his name but the cleane contrarie for to eate worship with not teaching are contrarie and to offer to another as a sacrifice which must be giuen to vs to eate for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all turned light into darknes But let vs remember that these actions are of the substance of the Sacrament commaunded of Christe preciselie and for the which all the other actions are as appeareth plainlie by the institution of Christ therfore may not be omitted vnlesse we will lose the whole comfort of the same The worke of receyuing hath his proportion with the true receyuing of Christes body and blood crucified which is done by faith for as hee dwelleth in vs onely and is vnited to vs only by faith Ephe. 4.37 Gala. 3.25 so the