THE Whole doctrine of the Sacraments, plainly and fully set down and declared out of the word of God.  
❧ Written by Master DUDLEY FENNER, and now published for the use of the Church of God.  
Imprinted at Middelborg, by Richard Schilders, Printer to the States of Zealande. 1588. Cum privilegio.   

¶ The whole doctrine of the Sacraments, plainly and fully set down and declared out of the word of God.  
The place out of which we will draw the general doctrine of both the Sacraments, is, 1. Cor. 12.13. For by one spirit we have been all baptised into one body, whether Iewes, Greeks, or servants, or free, and all have been made to drink into one spirit.  
The general declaration of a Sacrament drawn hence: A Sacrament of the eternal covenant, is a public and faithful work of the whole Church, wherein by the Ministers putting apart by the word and prayer, to an holy use, a visible sign, ordained of God in the order prescribed, by his delivery & their receiving of the same, the holy ghost doth offer & represent lively unto all, but more surely apply to the due receiver thereof, the offering and giving of God in three persons, & the Churches receiving of Christ crucified, and the covenant concerning justification, and sanctification unto eternal life, fully ratified and confirmed in him.  
Notes which show how every part is gathered out of this place with more full confirmation by conference of Scripture, which declareth the true use of every point.  
[A Sacrament of the eternal Covenant] so called, to put a difference between other signs, as the Rainbow, laying on of hands in ordination, and other such signs, so called of old, Gene. 17.10. and doth seal up the same, Rom. 4.11. 1. Corint. 11.  
[is a public] that is, to show the nature and true reverence of those works, because these are not at any time for one, by one, or concerning the dignities of one, as appeareth by this it is said here, all have been baptised into one body, all made to drink into one cup. Which showeth, that it is a work of a public nature, of public fruit and privileges to all, of public profession of the same, and therefore in regard of the dignity and reverence of it, to be publicly ministered with the prayers of all, & for the profit of all: so for this end Circuncision was ministered publicly, and they came together to it, Luke 1.59. and in the supper they continued together, Act. 2.42. it should be in the Church, not at home in the house, 1. Cor. 11. therefore there were convocations in the passover, Exod. 12.6.47. Act. 2.42.20. chap.  
[And faithful] this is gathered, because it is said, by one spirit we are baptized into one body, and made to drink into one spiritual drink, all which is done by faith, by which he doth dwell in our hearts, Ephe. 3.17. John 6.36. so in Baptism, Gal. 3. As many as are baptized, have put on Christ: by faith we are the sons of God. This is plain in those who receive, being of discretion, that make profession of their faith, Acts. 8.36.37. and Mark 16.16. Now in the baptism of infants, the Ministers ought to have faith in this work, the parents who offer the childen, in regard of the covenant of God made to them and their seed, Gene. 17.7. Act. 20.29. the Church even with their prayers to God, and witnessing do work with faith: and last of all, the child when he cometh to discretion, shall have comfort by it: only, if he die, the spirit of God doth work the effectual knitting of him to the body of Christ, by a secret working, as pleaseth him, in steed of that faith which cometh by hearing. Therefore he sayeth, that by one spirit all the members of the Church, are baptized into one body, etc. which is so general, as it comprehendeth infants, who have not faith. Of the Supper of the L. there is no doubt. This doth teach us, First, that faith is not secure, but careful to nourish & uphold itself by these means, when infidelity neglecteth it, Act. 8.36. Rom. 4.11. isaiah. 7.13.14. secondly, that it is not the outward work that will help, unless faith and the holy Ghost work inwardly, not the washing away of the filth of the flesh, but in that a good conscience maketh request unto God through the resurrection of Christ, 1. Pet. 3. & so the Papists are confuted, that say, that the work wrought outwardly in itself, doth give grace: for as the word profiteth nothing unless it be mixed with faith, Hebr. 4.2. so it is with the visible word which speaketh to all the senses, as it were: [Work] so it is called, because it is not only a sign, as a Rainbow, but a work wherein the Minister hath his part in declaring or preaching, praying, etc. and the people theirs in joining with him: not water only, but washing: not bread only, but giving, taking, eating, etc. Which is because the Lord would have the inward man more effectually moved, when not only the ear, but the eyes, hand, feeling, and such like instruments of the outward man, are effectual instruments of the holy Ghost to work withal.  
[The whole Church] This is added, to show that this appertaineth not to all, but to the Church only, none to be baptized, but those that are holy, 1. Cor. 7.14. and which are in the covenant: none meet for the Supper, but which know and believe according to Christian doctrine, 1. Cor. 5.11. and to such belongeth that saying only, which are Citizens, and not strangers from God, Ephe. 4.11.12. and therefore, these holy things must not be given to papists, profane and wicked persons, 2. Chro. 35.6. Act. 8.36. nor to dogs, Mat. 7.6. secondly, it is added to show that not the Ministers alone must work here, but the Church with him, in witnessing his work, in approving the same by one consent of the spirit of grace, by consenting in prayer, and thanksgiving, for which they are said to do the works of the Sacraments, Luke 1.59. 1. Cor. 11.5. In Baptism they receive not only comfort by remembering of the same work in themselves, but also as no member is cut off by excommunication, but in the presence of all, with prayers and consent of Christ's spirit in all, 1. Corint. 5.4.5. so it behoveth, that by the proper consent of the Spirit of God in all, the party to be baptized be solemnly received, and the whole Church to be assured by that work that he is a fellow heir to be partaker with them in the communion of Saints, and to whom they ought to render the same: so that this is also one good & sure ground for which they ought to be present. In the Supper likewise, when God calleth all to a banquet, why should any be absent which have faith and repentance, Act. 2.38? Why should they not show that they are one body, because they eat all of one bread? 1 Cor. 10.17. Wherefore the general body of the Congregation, if they may, or as many as may, aught to be present, and in the lords supper to be partakers.  
[Wherein by] In the whole Sacrament there are two parts: the one the outward work, set out by itself, the other the inward and spiritual work set out by itself: and both these as they answer one to another, so are they set down in this place, in both there is the person authorised, to put apart to that use, to offer, to give and to receive. In both there is the thing rightly put apart, offered, given, received, & applied to his proper use. The persons without, is first God his Minister, authorized from him by his Church: his works are to put apart, consecrate or dedicate to that holy use, by opening the covenant of god, by praying for his blessing promised to these creatures, by giving thanks for the blessed work of that action. Also to offer & deliver aright the creatures, the water to wash with it, the bread to be eaten, the wine to be drunk. Secondly, the persons without are the whole church, joining with the Minister in prayer, in quickninge their faith by the covenant of God, beholding the former works of the Minister, & ratifying them in their hearts: and last of all, by receiving & applying, or having applied aright the visible signs. The persons which are inward, is the giver, one God in three persons, who by this visible word in the Sacrament do offer, give & apply the inward matter set forth: and also the said Church, being inwardly strong by knowledge, faith, and repentance, do with joy receive that which is offered unto them, applying it to that fruit for which it was given. The outward matters are the creatures ordained of GOD, sanctified by the especial word and prayer, and so ordered in outward manner, as Water to wash, bread to be broken, wine to be drunken, as is prescribed: their fruit is to represent to the eye, ear, feeling, etc. secondly, to seal up and be an instrument more certainly to apply, for although it doth apply no more than the word preached doth, neither by other inward gifts than the working of the holy ghost by faith, yet because the instruments are more, and in the work GOD hath sanctified more instruments in his creatures to our seeing, feeling, receiving, etc. they do more provoke faith, kindle faith, strengthen faith, to the receiving of Christ. The inward matter is jesus Christ crucified, who was sealed up and consecrated by the Father himself and the H. Ghost: yea by his own prayer to the work of our mediation, neither is he here barely offered, but offered, given & received as the ratifier of the whole covenant of God by his death, especially to justification, and so full redemption for ever: he must therefore be so seen here, so received here by faith, being received, so applied, as we may feel these fruits conveyed to us from him, and this is the whole substantial order of Sacraments, set forth at large, and now followeth to be proved and applied to use.  
First therefore that there are these two principal and substantial things in the whole nature of the Sacraments, it is most plain, when he sayeth, You have been baptized into one body, you have been made to drink unto one spiritual drink: Lo then, not water but washing: you have been washed, and then so as ye came to be one body in Christ to communicate in all his benefits, and so you have been made to drink outwardly, but therewithal and thereby, as by an instrument, the spiritual drink is delivered out of Christ. Now to come to the particulars, that the Ministers of God must be the first outward person, here it is plain: for when the very nature of washing or giving drink, doth require a person to wash, and to give drink: a holy washing doth require a holy person, to put a difference between this washing & all other washings, and giving drink. By holy we mean that which is in a peculiar manner authorized and blessed from GOD, 
Mat. 23.25.  though the Minister peradventure be of an evil life. secondly, when as the being of this work dependeth upon the delivery of the word from God having his authority, which is solemn, as Paul saith, Ephe. 5.6. by the washing of water through the word, the Minister being only called of God, to be his Ambassador, to be in steed of Christ to beseech us to be reconciled unto God, 2. Cor. 5.20. it remaineth that he of necessity be required.  
thirdly, seeing they only are the disposers of God his mysteries, they only can preach and minister the Sacraments. fourthly, as the firmness of the seal standeth not only in the print or form it maketh, but especially that it be set on by one that hath authority thereunto: it is therefore much more in this case. lastly, as there is inwardly considered, not only the thing given and received, Christ, but also faith that eateth it given, and doth receive from him (unto whom this honour properly belongeth) even one God in three persons, especially in jesus Christ God and man, and to take this as offered from another, is to deny God: so in the outward work which must fully answer to this, is required he who beareth God's person in this work, and therefore can only consecrate, offer, and deliver with authority, the outward thing which answereth to the inward matter: So that to receive it from another, is to deny God's ministery, and to give the glory of it there, where he hath not given it, and to deprive ourselves of this comfort, that our heart may say, God's solemn voice speaketh, his solemn hand offereth and giveth, which is here the lively stay of our faith. And this is that that Saint john Baptist urgeth, Matth. 3.11. I (God's Minister) baptize you with water, but he that cometh after me, shall baptize you with the holy Ghost. Where we see, he plainly layeth together, and compareth sacramentally himself as God his Minister, representing Christ with the Father, the Son, and the holy Ghost, who do inwardly wash & baptize: and his outward washing with Christ his inward washing.  
Now that his works are to put apart or sanctify by declaring God's ordinance, by praying for his blessing, & by giving thanks, is plain, not only because that is required of every one who giveth ordinary food to his, but especially because these creatures having no natural properties given of God in them to work such an heavenly work of representing and offering unto all truly, & applying to the faithful jesus Christ: it must needs have this property from the word of God, it must be received by prayer, acknowledged with thanksgiving: otherwise how should it come, if the word gave it not? and how given by the word, if by him not asked and conveyed, and how can the assurance of this be witnessed to the glory of GOD, but with thanksgiving, and who is here the common mouth of God and the Church, but the Minister? Therefore he saith, the washing of the water by the word, Ephe. 5.6. Therefore the bread of blessing which we break, and the cup of thanksgiving, which is it thus blessed, is the communion of the body & blood of Christ, 1. Cor. 10. and not he that eateth that bread, but he that eateth this bread, that is, thus blessed and made holy, etc. eateth and drinketh his own damnation. And here we must learn against the Papists, that it is no magical witchcraft, which by the virtue of one word murmured in an unknown tongue, clean abolisheth the natural substance of things, but it is the plain and fruitful declaration of the promise of God and his institution, which (with their prayers) doth give these creatures another property than they had, although they keep their former properties and substance still, even that they might be such instruments as have been spoken of before: So we do not (as they belie us) put no difference between these creatures thus dedicated to God his service, & others: We do not deny a change, only we allow that change which is according to God's word, and hath fruit and commodity with it, that is, that it doth not only now nourish or wash the body, but is an effectual instrument of farther and more excellent things unto the soul. Here also we must further note, that although this dedicating of the creatures to their use, only be required of the Minister, as that being of such necessity, as if it be omitted, it destroyeth the Sacrament, yet the Lord requireth a further thing of him in regard of the greater glory, beauty, power, etc. of this whole work, which is the lively preaching of his word. For when the right order of the Lord hath been kept, the Church hath not been wont to shut up her solemn prayers, without this work: So that Solomon▪ sayeth of his time, When thou goest into the Temple, look unto both thy feet, and be more ready to hear, then to offer the sacrifice of fools, Act. 15. We see it hath been a custom from old generations, that every Sabbath when they prayed and Moses was read, there should be preaching in their Synagogues: and the Apostles have observed this, Act. 2.42.46. We must not marvel then if in this solemn work, when the outward things are more effectual, by the understanding of the word, this be required very straightly. As I said before, it hath been the continual order of God's Church: therefore in the passover, the first day, and seventh day, were days of holy convocation or assemblies, wherein we have showed this work was observed, and may further appear by Nehe. 8.14.15, 16. etc. Therefore when the Apostles celebrated Baptism, Act. 8.12.38. & Act. 9.17. &. 10. & 16.15.32. and when they celebrated the Supper instituted by Christ, Act. 20. this order was observed. And St. Paul expressly noteth it in john Baptist, that he first preached that they should believe in jesus Christ that was to come, & they hearing it, were baptized, etc. Act. 19.4. Where we may note also the duty of the Church, which ought to give especial good ear and heed, to hunger and thirst for it, and to be quickened by it. And this plainly meeteth with a common error, that many desire often to come to the lords Table, but care little for the preaching of the word of God, which is as great madness, as if one should look much upon the sealer of certain writings, but never care to know the conveyances of estate, the covenants and several bonds contained in them, the way how to come to the possession ratified and sealed up by those seals.  
The Ministers other works are, that he must offer, deliver, and apply according as is prescribed the outward creatures, so that the water he must apply to washing, the bread he must deliver to be eaten, not to be worshipped, kneeled unto, etc. so that herein they must keep the order which they have received from the Apostles, as they received it from Christ: therefore we see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinth's, with this reason, that which I received, I delivered: and that which is grounded on our Saviour his commandment, Do this, teach them to observe whatsoever I have commanded, Mat. 28. in the end. And therefore here all additions of new signs, especially as crossing, spittle, milk, salt, oil, of new actions, as lifting up, adoring, sacrifyzing, etc. do all abominably pollute these holy Sacraments of GOD, whose whole honour is, that they remain unto the Church of God in that simplicity he left them. And when no action here is worth any thing, 
Mat. 15. Mark 7. 1. Cor. 12.  but by reason of God's word, which is sanctified to a profitable use, and made an instrument of the working of the holy Ghost: it followeth, that to bring in such additions of orders with their significations and uses, or to bring in other actions or uses of the outward parts of the Sacraments, is to command the holy Ghost to be at our beck, to bless our instruments, etc. which is to make ourselves at the least equal to him in wisdom, clean contrary to that in Nomb. 9 We should not follow our own ways and eyes, after which we go a whoring.  
The other outward persons are the Minister and the whole Church, who must join in prayer, quicken their faith, by consideration of the covenant of God. For god hath not prescribed the former works of the Minister that the Church in them should be idle: which we may understand even by this, that the Scripture giveth the work of prayer, prophesying, sacrificing, and so now of administering the Sacraments unto the Church, because in the prayer their hearts join, in the opening of the ordinance and covenant, they are taught: and in remembrance they are confirmed, their hearts allow the work. In the action about the creatures, they make their use: In the putting apart the water, they behold the blood of Christ crucified, yea himself and all, his deserving put apart, as for a fellow member, so for them selves and their Baptism received long ago, now cometh fresh, and quickeneth a fresh, for as the Scripture teacheth us the fruit of that work, is not to be for a time, but daily, Rom. 6.1.2.3. so no doubt when our hearts join in this work, one for another, it shallbe then very fruitful unto ourselves. In the parents this is yet more, who receive after a sort the covenant of God, especially concerning one part, ratified in the flesh of their children. In the Supper all this is more lively to all, they ought to have their faith stirred up, provoked, confirmed, etc. by the putting apart of the creatures, by the breaking, noting out the bruising (as Esay saith) of Christ for our sins. The use of the delivering, receiving, etc. hath already been spoken of and shallbe further hereafter.  
Here therefore especially we must take heed, that we account not ourselves free to lean our minds to other matters than are done of the Church, till it come to us. And thus we have seen the outward persons with the inward answering to them, as hath been touched in the particulars: God to his Minister, and the inward matter to the outward in the Church: their works also have been considered in part. Now the matter followeth, which are the creatures of God put apart for that work which he hath ordained: as water put a part to wash, bread and wine put a part to nourish, refresh and make glad the heart of man. These having fitness in them to that work, can even provoke us to the right use of them, as in the Eunuch to desire to be bapt. as soon as he came to the water: in those to whom Solomon speaketh, Pro. 7. who ought to be provoked when wisdom hath made ready her wine, and furnished her table. Now these instruments are outward signs being so put apart by the Minister, as is afore declared, & being prepared, offered, delivered, & received, do lively represent & offer to all, and seal up the true believer by faith, God offering & giving, & the church receiving of Christ crucified, & the covenant of God & all the promises of the same ratified in him unto eternal life. Here first we must consider the proportion & relation of the outward matter, & the application of the same. The signs or outward things have relation unto Christ crucified, & the covenant of God ratified in him: so the water which is a matter apt to wash us, doth hold proportion with Christ, who is apt to wash and cleanse us, 1, Cor. 6.11. so the bread & wine being matter fit to nourish us, have respect to the flesh & blood of christ crucified, spiritually & fully to nourish us, as the words of the institution declare: This is my body, this is my blood, and the bread which we break is it not the communion of the body of Christ? We are made to be bapt. into one body, & made to drink into one spiritual drink. Then the offering and delivering of these signs, hath respect to the offering and deliuring of the things signified & noted before by one god in three persons. For as we are in bapt. baptized unto the name of the Father, Son, & H. Ghost, so to be (as shall appear) in & by Christ the spouse, children, & household servants of God: so this one God in three persons must offer & give jesus Christ God & man unto us, which is set forth by the Minister who beareth their authority, & doth perform this outward work, which hath relation to the inward. So the Son is said, Mat. 3. to baptize with the H. Ghost, when he by the H. ghost doth apply himself as he is god & man crucified to wash, etc. neither can the Father possibly be shut out, who by the Son through the H. ghost worketh as they are one, & as his work is especially noted, Col. 2. & all 3. jointly, Tit. 3. are comprehended for that work in bapt. the like is to be said of the supper of the Lord: for the Father hath sealed up the Son, the true bread from heaven, & doth teach us, draw us, and give us it, and power to receive it both in the word and Sacraments. And the Son also giveth his flesh to be meat in deed, and his blood to be drink in deed, both in the word alone, and also in the Sacraments, john 6.27.32.37.40.45.46.57. Which place is not proper to that given of Christ in the word alone, or in the Sacraments also, but common and general to both. Now as the outward offering and giving hath relation to his inward, so also the outward receiving or having applied, hath relation unto the inward. So in being baptized, we are said to put on Christ, to be washed with him, Gal. 3.27. So in taking and eating the bread, we are to receive & turn unto spiritual nourishment jesus Christ, and therefore it is here said, that we are all made to drink into one spirit, that is into spiritual nourishment out of Christ. And this is the true relation between the inward and outward matter, with the applying of the same.  
Now we must consider the effects or working of the holy Ghost, by outward signs in regard of the inward matter, to which they have relation. Where first it is to be noted we speak of the holy Ghost to declare that God hath not given the effects and workings following to these instruments, as faculties or properties which are naturally in them, as that water should as well by force inherent in it wash our consciences from dead works to serve the living God, as it hath virtue to wash our bodily filth away, and to cleanse us, but only that God hath chosen them as his instruments to work by, not by any property in them, but by virtue which the holy Ghost doth work by them, so that as Paul saith of the ministery of man generally, Paul is nothing in planting, nor Apollo in watering, but God which giveth the increase: the same must likewise be understood, especially of the Sacraments. And therefore it is said, We are baptized into one body by one spirit: so that in deed the whole cause that in Baptism we are set in the body of Christ, is from the H. Ghost. Therefore it is said, john doth baptize as the Minister with water: but Christ as the Lord with the holy Ghost, Mat. 3. therefore all this working of the inward graces is given to the holy Ghost, 1. Cor. 6. Tit. 5.5.6. and so Paul showeth he was exhorted to wash away his sins in baptism with calling on the Name of God, who only should work that work.  
This being learned against the papists, we may know that the work of the Sacraments, cometh not from the very work wrought, but from God his spirit working in and by the same, and that working is by the work of faith in God's children.  
Now the effects of working as they are seals: both which are distinctly noted of the Apostle as signs, 
Rom. 4.12.  in that by their relation with the spiritual matter, they do lively set forth to the understanding by many senses, as feeling, seeing, etc. the inward spiritual matter, to which they have relation, the doctrine of the word of God being annexed: so the passover was a sign upon their hands, a frontlet between their eyes, 
Exod. 13.9.  that the doctrine of GOD might be in their mouth. Whereby we see it is become a schoolmaster by the word, more excellent than the word alone, that even the doctrine of god may be more lively spoken of. Now, it is not a sign only to set forth and lively represent unto us these things by outward means: but also to offer from God in truth, all those benefits in Christ which are represented: for God doth not dally, but doth truly offer in his Sacraments, to all that are admitted unto them all that which is there signified. And therefore it is said of saint Paul, That all did eat of that spiritual meat, and all did drink of that spiritual Rock, which was Christ, 1. Corint. 10.23. etc. Because all did eat that spiritual meat which did offer unto them the spiritual Manna: all did drink of that Rock which did follow them, and was in show and representation a true and very offering in deed of Christ. But some of them receiving only the outward signs, did neglect or refuse the spiritual grace so lively represented, & truly offered them.  
The second effect and working, which is only in the children of GOD, and those which are of discretion by faith alone, doth seal up, that is, more surely, firmly, certainly and comfortably apply Christ unto us, and all his gifts necessary for us, according to the covenant and promise of God in him. So that this use of the Sacraments is plain, that although Christ be bodily absent, yet he is truly & in deed by faith present with all his benefits truly received, & so his communion & fellowship applied unto the true receivers. Only this is the difference, that in the word and by the word alone our faith is wrought, we truly receive Christ by faith, but in these Sacraments our faith is quickened, confirmed, and increased, & so doth more fully, lively, and comfortably apply Christ and his benefits. Both these are very manifest in the Scriptures. The first, that in deed Christ with his benefits is in and by these signs as by instruments received. For we are said to be baptized here into one body, that is by baptism to be engrafted into one body: and have been made to drink into one spirit, that is, one spiritual drink of the blood of Christ: so truly and in deed Christ is put on, we are truly planted into him, his death, resurrection, etc. Gal. 3.27. Rom. 6 3. We are washed, we are saved, not by the outward work done, as the papists imagine, not by the putting away of the filthiness of the flesh, but by the answer 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 break is the communion of the body of Christ, so that we which receive, communicate Christ in and by these signs, as the whole order and institution shall make this more manifest afterward.  
Now the other points, that these are seals, not first to give, but more firmly, surely & comfortably, to give and to apply, is plain, because in those of discretion, in Baptism faith to apprehend Christ and all his benefits, is first required, as appeareth by the Eunuch: only in children remaineth some show of doubt, but seeing the Apostle sayeth, they are holy, that is within the covenant of God, I am thy God and the God of thy seed. Christ and his benefits in this covenant of grace doth belong unto them, that living, by faith it may be applied, or dying, the spirit of the grace of GOD may work in them as he knoweth how, and hath not revealed. And this they have before baptism, even being alive, but not by any virtue of birth which bringeth death, and that only in respect of original corruption: but by the grace of God's covenant, that if the tree be holy, so should the branches also. So then this is the proper work of the Sacraments, more surely and strongly and comfortably to apply and seal up Christ crucified, and the covenant of God ratified in him to salvation. And thus much generally of a Sacrament: now followeth that which is gathered out of this general, which every one must do concerning the Sacraments. First before this work is required examination, 
Act. 8.37, Act. 19.4.5. 1. Cor. 11.  after the feeling of sin: Then our acceptable knowledge of GOD in three persons, as of Christ his person, perfect God, and perfect man, his office to save his people, to be their Priest by his sacrifice, perfectly to reconcile and justify, to make also continual intercession, that our obedience, prayers, etc. may be accepted, to be their King by the government of his Church, to kill sin in them, to sanctify them, and to apply the whole matter of salvation, wrought in his Priesthood. After, of a true faith & repentance, that being in one body with him, he come aright to the Sacraments, and the imperfections, weaknesses, etc. may be supplied. In the work itself by a right knowledge of the doctrine of the Sacraments, faith must work in every point, as hath been declared above.  
The use and end must finally be applied, that all the doctrine of God's goodwill here in Christ sealed up, may be in our hearts, and so in our mouths, to confirm and strengthen ourselves and others, in all temptations, both against justification and sanctification, Exod. 13. Psal. 50.7.  

Of the division of Sacraments of the covenant, gathered out of this place.  
The Sacraments are two 

Baptism.  
The Lord's Supper.    
THAT these two only are the Sacraments of the covenant of God, appeareth by the declaration of a Sacrament, gathered out of this place, with which none of the other five imagined of the papists, can stand: for they can not show us, 
Matrimony.  that Matrimony is an instrument whereby God doth apply Christ and his benefits, and this is not a common instrument of the common salvation and benefits which all have in Christ. 
Orders.  Orders only are proper to Ministers, and is not an instrument to apply any common grace of the Church, but to signify that which is proper to the Minister. And Penance hath not any visible sign ordained of GOD, 
Penance.  but is only one fruit and benefit of Christ, which is sealed up in both these Sacraments, as shall more fully appear afterward.  

Confirmation.  Confirmation is an invention of their own brain, taken from an apish imitation of the laying on of hands in the Apostles time, or those who received the gift of miracles, & therefore was proper to them. For Philip the Evangelist was above all Bishops, and yet could not administer it, but the Apostles, Saint Peter and john, Act. 8. and this wholly to derogate from Baptism, as shall appear after. Neither doth there any Oiling agreed to this definition, which was not a public work, 
Extreme Unction.  but a private: which was not for ever, but for a time whilst the gift of healing lasted in the Church, which was not of the covenant of God to salvation, but a temporal blessing, or at the farthest, if the party had committed any special sin, which was the cause of that correction, by being restored to health, he should receive assurance of the forgiveness of that sin, all which last of all doth not apply to the worthy receiver, the benefit of health there promised, no not with them: & therefore by the former declaration, can be no sacrament.  
secondly, we gather this division out of this place, because the Apostle plainly maketh it: for being about to show how that many are in one body of Christ, he proveth it by a full division of those pledges, both our being set into the body of Christ, and our nourishing in the same.  
Now if there had been any other pledges, he would never have omitted them. Last of all, the effect or use of both these Sacraments here doth prove it, for when as we can have no more inward grace applied unto us than Christ, and that is first to be borne in him, and to have all privileges of eternal life, and then after to be nourished in the same continually in him: both these being fully represented & sealed up unto us in these two, it followeth that Christ (who would have the fewest, but the best Sacraments that might be under the Gospel) would, nor did ordain no more, 1. Cor. 10.1.2.3. Exod. 12.48.   

Of Baptism,  The place of Scripture, Mat. 28.19. Go therefore and teach all nations, baptizing them into the name of the Father, the Son, and the holy Ghost. 
This place is taken to draw out of it the especial doctrine and declaration of the Sacrament of Baptism.  
Baptism is the first Sacrament of the covenant, wherein by the Ministers once washing or baptizing in water into the name of the Father, the Son, and the holy Ghost, there is represented, offered, and truly applied to the right receiver, his once setting into Christ for ever, to have fellowship with one God in three persons, for his glory, and with his Church, for partaking the washing of our new birth, & the benefits of Christ by the merits of his death, to hide, cover, & clean take away the guiltiness of our sin, & the merit of our righteousness and resurrection, to make us unblamable before his judgement seat, for justification unto eternal life, and by the power of the said death to the killing and burying of sin in us, unto righteousness for sanctification acceptable to GOD through Christ.  
[The first Sacrament] this appeareth plainly, both out of the division going before, and also now by the doctrine of Christ, willing his Apostles to teach all Nations: when they believe, he will have them strait way baptized, so we see the practice of the Church touching the same thing, Act. 2.38. Act. 10. in the end. The history of the Eunuch, etc. and it is plain by the effect or virtue of it.  
[By the Ministers once washing] that it should be the Ministers work, is proved generally in the Sacraments, and is plain here by the words of our Saviour, who speaketh to his Apostles, and giveth them the charge of this work, as dependent or hanging upon their preaching. This word once is added, as that which is gathered out of the iustitution of Christ, who willeth them to Minister to every believer, baptism, not baptisms: who sayeth not of this as of the Supper, as often as you do this. Also according to the plain example of the Apostles, who would not have the members of the Church baptized the second time, as appeareth by this, that those who believed, continued in the doctrine of the Apostles, in communication, breaking of bread, and prayer, but not in being baptized, Act. 2. And also that Paul, 
Act. 19.4.5.  finding these that were baptized of john, and had not received the gifts of the H. Ghost, doth instruct them of the doctrine of Christ, and the baptism answering the same, and doth not baptize them again, but laying on hands on them they received visible gifts of the H. ghost: and the reason of this is, because it sealeth up our washing in Christ, our once being borne again, our once setting into the body of Christ, our once spiritual marriage with him, as shall after more plainly appear. Washing or baptizing, both are added, because washing is necessary to the Sacrament, and yet there may be washing without baptizing, as it doth signify in his narrow and strait signification, that is, a washing with a whole plunging of them in water. So then we must know, that washing is of necessity, because so St. Paul declareth the nature of baptism, Ephe. 5.26. the washing of water through the word: and that is applied in the word baptize, used of our Saviour, which doth signify a plunging, to make clean and wash away the filth, and therefore this is necessary, because of the proportion & relation it must have with our spiritual washing of our new birth, Tit. 3.5. for the purpose of Christ is to set down before our eyes lively in this outward bare applying of water, the applying of Christ unto us in our new birth: that as we know in washing there is a being under the water, a soaking up of the filth, and leaving it behind, so this might be lively set forth in three things answering the same in our justification and sanctification, as shall after appear: which was also most lively noted in that plunging before. Now in that it is added, with water, that must needs be understood in the words of our Saviour Christ, as appeareth by the Apostle: The washing of water, etc. and in the words of john Baptist, I baptize you with water. And in Act. 10. in the end. He called for water and commanded them to be baptized, and by the story of the Eunuch.  
And in deed, because nothing is apt to set forth the blood of Christ and his merits, which is apt to cleanse and wash us, but water which leaveth no filth: herein therefore we learn plainly, that Christ would lively teach us, and make us see & feel in his outward work, that same which is inward. That which is further adjoined, into the name of the Father, the Son, and the holy Ghost, is that which pertaineth to the form of this Sacrament, that so we should be washed, that thereby it might be noted, we are segregated from the world to have fellowship with one GOD in three persons, as a wife with an husband, which is noted by this, into the name, that is to bear the name in being one with these three persons by faith, & by hanging on them for all government, blessing, etc. Whereof it cometh that as the wife is called by the name of the husband, and to bear the man's name, or to have his name called on a woman, is to be a wife, isaiah. 4.1. so to be into the name of God, to bear his name, is to be separated and dedicated to him as his spouse, to obey him & receive protection and nourishment from him alone in Christ, as Dan. 9.18. and Paul also sayeth, Into whose name were ye baptized? into the name of Paul? was Paul crucied for you? and I baptized none into mine own name, 1. Cor. 1. for none was by bapt. washed to bear Paul's name, to come as a wife in the Church to him, to have spiritual fellowship, nourishment, and government from him. And so this interpretation standeth the word (for it is the word unto, as 1. Cor. 10.) with the circumstance and conference of Scriptures, as also the Fathers their interpretation, to prove the Trinity of persons in one God, because every one is God, because we bear his Name, look for salvation, life, government, etc. as a wife from an husband.  
From these three persons, which are one GOD, and so we learn in this former manner of baptism, we are called from the fellowship of the world, of Satan, sin, etc. to have fellowship with God. Thus we see the outward part of this Sacrament plainly proved out of this place: Now it followeth that we come to the second or inward part, that which is represented, & offered to all, and applied to the true believer and receiver by the outward work, as an instrument, as hath been declared before. The inward matter is, first our once setting into the body of Christ for ever: then the end and fruit of the same applied in this Sacrament. Concerning the first, although it be not here expressed, yet it is to be gathered hence by the diligent consideration of the last words and conference of Scripture: for when this word doth clearilie say, We are joined with one God in three persons, to have all necessary benefits from him: And further, that we can not know God, or come to him but by jesus Christ, john. 17.2. That we can not be his sons, but by him, Rom. 8.9.17. Galat, 3.26. That we can not bear any fruit, except we be in him, who is the Vine, as john saith, chapter 15. that we can not be justified and sanctified but in the name of jesus Christ & the spirit of our god, 1. Co. 6.13. that the washing of our new birth can not be shed on us abundantly, but through jesus Christ our Saviour: therefore this is to be joined (once to God for ever) which must needs be, to be for ever once set into Christ: and seeing the other in baptism must needs be by the effectual applying of his benefits to us, we must needs be first in him, and therefore Saint Paul saith, Christ gave himself for his Church, that he might purge it, cleanse it, and might present it holy, perfit, without blame, spot, or wrinkle, by the washing of water through the word. Ephe. 5. therefore we are said in baptism to be engrafted into jesus 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 said in baptism to put on Christ, Gal. 3.27.  
Now it is said further, that we are set in him once for ever, because he that cometh to Christ once, he casteth him not away, john 6.37. he shall never hunger. 35. he shall not be lost, 39 he shall live for ever, 50. And john sayeth of those that came outwardly to Christ, and the fellowship of his Church: If they had been of us, they had not gone from us. And this, as it is true of our setting into Christ, that it is but once in Christ for ever, by the immortal seed of God that dieth not, 1. Pet. 2. and by the eternal working of the Spirit of God, which nothing can break: for what shall separate us from Christ, when we are by his working adjoined unto him? Rom. 8. in the end: as this is true, and doth rightly answer to the sign: so it is in all the other respects of Christ's application unto us in this Sacrament. This outward washing being but once, doth seal up our once joining to GOD in spiritual marriage, that God finding us dead in our own blood hath made an eternal covenant with us, that he will never turn from us to do us good, but we shallbe his people, and he willbe our God: he will give us one heart and one way, that we may fear him for ever, that it may be well with us and our children: and he will so put his fear in our heart, 
Eze. 16.8.  that we shall not departed from him: we have therefore sum of marriage once for ever, never to depart: 
jer. 32.  so likewise it is the seal of our new birth by the spirit and water, 
Hos. 2.  that is the Holy Ghost, which as water cleanseth us, and begetteth us again. Now we being borne of God can not sin, that is, be given over unto sin again. 
1. john 2.19  Whosoever is borne of God sinneth not, because the seed of God is in him, he can not sin, 1. joh. 3. so baptism doth seal up therein our once bearing again in Christ by his H. Spirit which shall remain for ever. And if we could clean fall from the grace of God again, we should have another bearing again, and another seal on the same: but because we are but once borne, and after nourished still: therefore we are once baptized and daily receive the Lords supper. And this plainly by David, 
Psal. 51.  who in his fall though much grace was hidden from him, so that he desired his heart might be created clean within him: yet he prayed God, not to take his holy Spirit from him. Thereby declaring plainly, that it was within him, even in his feeling.  
So we see in the incestuous person, excommicated, and delivered to Satan, the end was, that the flesh might be destroyed, and the spirit might be safe in the day of the Lord, 1. Corinth. 6. So that, as every one who is of the Church, is thought to be regenerate, so even in his excommunication, he is thought to have the spirit and flesh within him, though the flesh seem to have gotten the upper hand. Wherefore, this is a full comfort which is sealed up unto Christians in the Sacrament which maketh them take comfort in all temptations, and to assure them against the terrors and fear of conscience, to keep and strengthen them, that they have received the spirit to bear immortally: so that God's glory shall not die, but they have his power and his grace ready to defend them. And this confuteth the papists their fantasy in their imagined Sacrament of Penance: who imagining a clean falling from grace, so that we have no comfort by baptism, seek a restoring in penance, whereas (although every Christian risen from his fall repenteth unfeynedlie, and showeth forth the fruits) he did never fall from grace, neither needeth an outward seal, that he pertaineth unto God's favour and love, and his merciful covenant, because that hath been sealed up so in baptism, that it can not depart, and the fruit and comfort of it doth remain after: for the Lord Christ jesus, doth extend it as well to the time to come, as also the rhyme past: he that believeth and is baptized shallbe saved, Mark 16. And Peter saith, the baptism which now saveth us, speaking of those who were baptized. And Paul, 1. Cor. 6.2.3.4. doth plainly extend the fruit continually to continue all dying to sin and rising to righteousness. Their devise therefore is wicked, destroyeth the true use and nature of baptism: it maketh one to judge the grace of God and his favour is clean gone, and that a new birth (as it were) must be had, which discomforteth a man: whereas if after a great sin he see the filthiness and weakness of the flesh, with the horror of the same: he knowing that the grace of God is in him, will comfort him, strengthen him in repentance, hatred of sin, bringing forth the contrary fruits, etc. Neither this assurance, the root of all courage in temptations and will, to fight manfully against sin, doth pull away from us care to please God, and bring us to security, but doth strengthen us, and will make us nourish good works, as the fruits whereby we feel and are assured that God's seed is in us: Neither can any have a feeling of God's grace, when he shallbe by this means encouraged unto evil.  
Thus we see the first point of being set into Christ: Now the fruits follow. First, that to the glory of one God in three persons, we seek to have fellowship with one God in three persons; and that is the point which is given us to understand plainly in these words: We are baptized into the Name of the Father, etc. For (as we have expounded afore) this doth teach us, that we are consecrated, dedicated, and joined to God, that we may carry his name as his wife, that we may have fellowship, as Saint john sayeth, with the Father and the Son, 1. john 1.2.3. that this one God in three persons may hold as his own to be glorified in us for ever: which offereth such strong consolation, such great excellency to a Christian man, as can not be expressed: hereby our profession is sanctified to God, that it may be acceptable. The next end is, that we may from this fellowship with God, have fellowship with the Church, in the benefits which God doth bestow upon the Son, and are sealed up in baptism. First therefore, let us behold this fellowship, and then the benefits. This fellowship is fitly expressed of the Apostle, when he sayeth: We are built upon the foundation of the Prophets and Apoststles JESUS CHRIST, being the corner stone, in whom all the building is coupled together, and groweth to an holy Temple in the Lord, in whom also we are built together, to be the inhabitation of God by the spirit, so that as we come by Christ unto God, so to his Church, that we may have fellowship with it, and in it, in which alone all we have salvation, for none is saved out of the Church, but in Zion the City of the living GOD, we are partakers of all blessedness. Therefore this is a pledge of our being one body, though many members, 
Galat. 2.  1, Cor. 12.13. and this is the sign that we are begotten of one God and Father: have one clothing by faith of Christ his righteousness: one life, even his life, in us all, Ephe. 4.1.2.3.4.5.6. and therefore this is a first entering into public society, and as it were our solemn invecting into the Church & house of God. The benefits and privileges that are here, is the washing of our new birth, (which is so called of the Apostle in that place of Tit.) which doth spread itself into two especial branches, justification and sanctification, according to that saying: but you are washed, you are sanctified in the Name of JESUS CHRIST, and the Spirit of our God, 1. Cor. 6. Which washing in general hath the lively proportion with the outward work, but in special, we must see these benefits and their special proportion, which is to be seen in this, that as in washing, the water doth cover the filth, doth soak it up, & leave all clean, pure, and unspotted: so the merit of the death of Christ, who satisfied the wrath of God for our sins, by giving himself a sacrifice for sin: doth not only cover (as the Prophet sayeth) our sins, and hide them from God, but so drink up the guiltiness of the same, that God imputeth no sin, according to the saying of the Psalm, Blessed is the man, whose wickedness is forgiven, and to whom God imputeth no sin.  
Neither only is he made sin for us, that is, 
2. Cor. 5.21.  by imputation of sin unto him, but also an offering on the cross for sin, and this is that we might have the righteousness of GOD in him. That when as no flesh can be justified in the sight of God, we might obtain the righteousness of faith, which is free without all respect of works, even the righteousness of GOD, which he doth give us, inherent not in us but in Christ, that in him we may be holy and without blame: here therefore by faith cometh justification, from whence peace of conscience, standing in the grace of God, deliverance from the wrath to come, and full certainty of eternal life proceedeth. And this (as it carrieth full proportion with the washing and order of it: so it is said to seal up the full remission of our sins. Be baptized (saith Peter) into the Name of Jesus Christ, for the remission of sins, Act. 2.38. Act. 10.43.48. so sayeth Ananias: Be baptized and wash away thy sins, in calling on the Name of the Lord jesus, Act. 22.16. Which also is contained under the other point, seeing the forgiveness of sins was to justification, for it sealeth unto us the forgiveness of all trespasses, original & other, and hath put away the hand-writing against us. The other also concerning sanctification, is urged in many places of Paul, but prosecuted especially in Rom. 6.2. where we are said to be baptized to the similitude of Christ's death, being drowned, as it were, under the water, our sin being made clean by Christ's death. Also we are baptized to the similitude of his burial, as lying rotting in the water, in the tarrying of the water till it doth soak up the filth and carry it with it. So that we have not only the power of Christ his death to kill sin, but to bury it, and more and more to rot it: and not only that, but as he died for our sin, & rose for our justification, declared by this, 
Rom. 4. & 1. Pet. 5. &.  that all sin was answered for us, seeing he rose again: so likewise we do by his resurrection rise to righteousness and holiness of life, which is also signified by the washing which doth leave us clean & white. And although it be true in deed, that this holiness can never be perfect, and in that full measure it ought to be in this life, according to the law, and that it be as the Prophet sayeth, as a filthy cloth, and the flesh rebel against the spirit, and that in nothing we can do the good we would, so that if God enter into judgement with this holiness of ours, we can never stand before him: yet this worthiness wanting in itself, is accepted of God through jesus Christ, 1. Pet. 2.5. so that being washed in his blood, we be Kings and Priests unto God, and our works are acceptable: and this is also sealed up in this Sacrament, as is plain, Rom. 6.5.7.8. and so we see that in this Sacrament we are set into the body of Christ, into the fellowship of God and his Church, & all the privileges of the same, and that here is strong comfort against all temptations, our sins be forgiven for ever, God's wrath appeased, and we absolved before God's judgement seat: that we have here grace to forsake our sin, to die unto sin, and to bury it continually: which benefits when they are sealed up here to be with us for ever, how wicked is that distinction of the papists, that baptism is for remission of sins, life, & sanctification: 
See their note on Act. 8.17.  but confirmation, for corroboration and strength to fight against spiritual enemies, as though there were any sanctification without strength to fight against spiritual enemies, and as though when we have hence comfort against terrors and temptations, 1. Pet. 4. we are not strenghtned against them, when Paul showeth that by the power of Christ sealed up in bapti. we are made able to kill sin, to bury sin, yea in righteousness to cleave unto God: Is it not most intolerable boldness, to say, We have strength in sanctification to fight against sin, we kill it, yea bury it: yea rise up to all newness of life? Doth not Saint Peter make it a piece of sanctification, when he sayeth, Sanctify the Lord God in your hearts, and be ready always to give an answer to every 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, how can they separate this from spiritual corroboration and strengthening? and can they deny this to be sealed up in baptism, where we are consecrated to confess one God in three persons, the religion & service of the same God, and to have fellowship for ever with him? Let us cast away therefore these fantasies, and let us know, that we are by faith in Christ for ever put into possession of all his merits and benefits which is sealed up in baptism, and also we shall ever hereafter be nourished and kept by the same faith, and that which is sealed up in the next Sacrament.  
Thus much of Baptism: Now of the right use of the same according as it is proper to it: in which as there is diversity in those who must use it, so there is diversity of rules prescribed unto them, in the word of God.  
The persons therefore are of 2. sorts, 

the baptized 

infants.  
men of discretion.    
others 

the parents of the infants.  
the whole body of the Congregation.      
OF infants in their infancy nothing is required, but that they be borne under the covenant of God, as hath been showed before: after when they come to discretion, they are to make that especial use which others do. For those of discretion it is prescribed, that they besides their preparation in general, aught to have this especially, that they feel Christ to be there for ever, and in him to be begotten to an everlasting fellowship with God and his Church, & a communion of all benefits 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 work itself they are by faith lively to behold and apply in the outward and inward relation of washing, Christ given to wash them in their new birth for ever, unto justification and sanctification, as is commanded to Paul, Act. 22.16. In the use they are always afterward to be strengthened, that they are one with God for ever, that in their temptations they shall not fall away, that they shall stand, that their service to God is acceptable, etc. and this Paul urgeth to the baptized, Rom. 6.2.3. etc. and 2.2.11.12.13.14. this therefore must always be before us to comfort us.  
The parents of the infants before they bring their children to be baptized, 
The others not then baptized, but before and first of the parents.  must call to mind the merciful covenant of God toward them and their seed, and by their experience they must assure themselves of their child: and they must also remember the ordinance of God, who (they having brought their children in his covenant and holy seed by grace) will have it also sealed up in their flesh: for which cause they must earnestly desire it, and with all speed that may stand with order & public assembly of the church to hasten it, Gene. 17.10.11.12. and the wrath of God against Moses for deferring it, doth show this duty, Exod. 4.24.25.26. In the work itself they are reverently to offer it to God his Church, and by his Minister, with the public prayers of God his Church receive that seal in the flesh of their child, as is prescribed, and in the mother tongue give such a name as may stand with the reverent work of baptism, & the solemn invecting of the child into the fellowship of the church, Luk. 1.59.60.61. etc. after, they are to apply this work unto themselves, to make them diligent in catechizing & nourishing up their children in discipline fit for children, and admonition of the Lord, because they have once received that seal which doth seal up that God will circumcise the heart of their children as well as theirs, Gen. 17.13. Deu. 30. The whole body of the Church ought with knowledge of God's covenant and joy of a member to be added to the church, address themselves to this work, Luk. 1.59. In the work itself they must with attention to the work, joining also earnestly in prayer, receive assurance of a fellow-member, so receiving him with one consent and heart, in which respect they were said to circumcise, and may be now to baptize, Lu. 1.59. Afterward, it must stir them up to all love, unity, fellowship and communicating of gifts and privileges with the party received, Ephe. 4.1.2, 3. etc.   

¶ Of the Sacrament of the Lords Supper.  1. Cor. 11.23. etc. For I have received of the Lord, that which I also have delivered unto you, to wit, that the Lord jesus in the night that he was betrayed, took bread, and when he had given thanks, he broke it and said: Take, eat, this is my body, which is broken for you: This do you in remembrance of me: after the same manner he took the Cup when he had thanked, saying: This Cup is the new testament in my blood: this do as often as ye drink it, in remembrance of me, etc. 
In this text concerning the Sacrament we must consider how  
Paul here setteth down 2. things, 

First, he setteth down generally what he delivered, which is declared by relation of Christ.  
Then the particular, that he received, is repeated, where the Sacrament is set forth by the circumstance of time, in the night: by the parts of it in Christ's work, the bread, 24. the cup, 25.    
[That which I received] out of this is gathered, that nothing in the matter and form of administration and order of the Sacraments should be altered, nothing added, nothing taken away, but all done as Christ hath prescribed, as hath been declared further afore.  
The circumstance of the time was in the night he was betrayed, and this was upon especial cause, because the supper of the Lord was to be administered after the passover, in steed whereof it came that being abolished & then ceasing at the death of Christ: now this being done upon a particular occasion, the time is not to be held but upon 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 work, & for comeliness in the time of peace to do things which are solemn and public 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 parts of the Supper, as it is described by Paul.  
The supper of the Lord is a Sacrament of the covenant of God, wherein by the Minister's blessing, breaking, and delivering of bread, with saying, this is the body of Christ. etc. by his blessing and delivering a cup of wine, saying: This is the new Testament in Christ's blood, unto the members of the Church, which are able to examine themselves, by their receiving, eating and drinking of the same: is lively represented & offered to all: but truly applied to the receiver with faith, the giving & receiving by faith of the very body and blood of Christ crucified, and so whole Christ with unfeigned thanksgiving to God for the lively shewing forth and representing the death of Christ, spiritual applying of the same by faith, to the mutual and continual full nourishment together, in and by all the merits of Christ, and the promises of God in him, unto eternal life.   

❧ The further confirmation and opening of this declaration.  
HEre we see, first the outward work is to be considered, than the inward. The outward work in his parts, first of the bread, then of the cup. Yet this is general to both, that they are blessed, that is, expounding the institution of God and the use of the same: by prayer and thanksgiving are put apart from their common uses, to that which is holy, by God's ordinance receive a property they had not afore, to nourish our souls, as is at large declared above. Now that this is set down in the first place, it is the order that Christ hath observed, and we are to follow, & that which is fit for the works following. For when as the breaking, pouring forth, giving, etc. of the bread and wine are sacramental works, that is, such parts of this work, as have relation with the inward, do offer, represent, and seal up, it may not be that these or any of them should be first done, & then this working of blessing come after, because they have their form & force to be sacramental works from hence. In the first part the breaking of the bread cometh to be considered, which is so plainly set forth as a work, and hath relation to the torments of Christ on the cross for us: for in that bread is broken, that it may be eaten it doth lively set before us, that Christ was tormented for us and for our nourishment, and as the Apostle saith from Christ, my body which was broken for you, although it be true that not a bone of Christ was broken, and so breaking is not here taken properly, but by a similitude, for weeping, tormenting &c. as he was pierced, crucified, and on the cross made a curse for us, & as the Prophet sayeth, He was wounded for our transgressions, he was broken for our infirmities: the chastisement of our peace was upon him, and with his stripes we are healed, isaiah. 57.5. So then this is to be done plainly in the sight of all, and all aught to give diligent heed and weighty consideration with the meditation of these things with us.  

Mat. 26.26. Mark 14.22 Luke 22.19.  [Giving of bread] this is gathered, because he sayeth, take, eat, etc. and it is plainly expressed of three Evangelists, as that which may not be omitted, because, being the Ministers work to us, it doth represent the person of GOD in three persons giving Christ his body and blood to nourish us. For they are the dispensers of God's mysteries to dispense unto us the spiritual nourishment in these things.  
[Saying] this is added also plainly, according to the commandment of Christ, who willed them to do this, the ministers that which christ did, the people that which the Disciples did: and S. Paul showeth that that which Christ did, is to be done of the Church in this heavenly banquet, the Ministers doing that which appertaineth to them, & the people that which belongeth to them, & this is very necessary, for it is not meet for the Minister in delivering to be dumb, but he showeth us our duty: and he showeth what is offered and given by the outward signs, and what we are to receive by faith, as well as bodily. Now although the words here in Paul & some other Evangelists, do differ, yet this sense cometh to one, and the holy Ghost doth give us liberty to take which we will for edification, and to show that the force lieth not in the words, but in the matter signified by them: and yet therewithal to give us a certain rule which we might follow. Only this is to be noted in all that which our Saviour Christ JESUS prescribeth, that the words be spoken generally to all, and not specially to one: both because that is fittest to note out the fellowship and communion of the Church in this work, the person of Christ by the minister, bidding all his guests with one love as from him to be merry, and eat with faith one spiritual meat together, which also doth plainly confute the papists private communions of the Priest and his boy: which as it hath been confuted generally: so here it showeth that they go directly contrary to Christ's institution, and the Apostles practise, who would have it a banquet for all that were fit to receive. Neither is there profit in this order of Christ in this respect alone: but herein our faith is further succoured when we may together & with one heart apply ourselves to the meditation and fruit of this speech of Christ by the Minister, which in the particular speaking doth both lose that our working together, and maketh the minds of Christians hang the longer in the waiting for this sentence, & the comfort of it, and their minds are offered unto greater occasion of slips and withdrawinges by human infirmity, when these things are prolonged, which may more effectually be done together and speedily: wherefore this also is to be kept, and we to use it for our comfort, for although this be not that, which if it be done otherwise then it ought, doth take away the virtue of the Sacrament, neither is any to abstain from it because it is a blemish, not a plain deforming and destroying of the work, yet it is to be kept from the former occasion. The meaning of the other words, this is my body, shall upon more fit occasions be farther opened afterward. In the Cup the same order is to be observed, and that proportion of the outward work in giving, etc. as in the bread, according as Saint Paul doth express, he did likewise in the cup. only here is to be considered, that same analogy which the work hath in both these parts, that bread is given apart, & the wine apart, which as it doth show a full nourishment, a feast which is neither meat alone, nor drink alone, so hath it an excellent analogy with Christ crucified, whom we receive as one that hath been slain for us, whose flesh we have for meat in deed, & his blood for drink in deed, that we might have full and perfect nourishment in him, as our Saviour Christ expresseth, john 6.54.55. etc. which both are lively representation & sealing up not of Christ alone, but Christ crucified and given up to be a full and perfect nourishment, even meat and drink unto us. This the papists destroy and clean take away from the people, to maintain 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 give the cup alone, wherein also is the body, for in Christ, the one is no more the blood with the body, than the body with the blood. They allege in deed that it is said, Act. 2. and they continued in breaking of bread: and Act. 20. they came together to break bread: whereby they gather, it was ministered under one kind. But this is gross blindness of theirs, that they can not see, that as in the Hebrew phrase to eat bread by a part for the whole, is to receive whole nourishment, so in this manner of speech is noted the whole Sacrament, as on the other side in the former place of the Corinth's, that to be made to drink into one spiritual drink, doth note out the whole Supper, & none ever imagined yet, that the cup might be administered alone: And why may they not imagine as well that they blessed not the bread, as the cup, 1. Corin. 10, 26. because Paul saith, The bread which we break, and nameth not blessing? This is therefore but a wicked shift, to displace the plain ordinance of Christ, Do this in remembrance of me, vers. 25. They do contrary to the custom of the Church, when as they received from the Apostles, that Christ did so, so they practised it, as is plain by this chapt. 25.26. And again, they destroy the doctrine of S. Paul concerning the one principal use of the Sacrament, which is, to show forth the death of Christ, which is lively done when both are delivered, the one for flesh, the other for blood, but not otherwise, and therefore he saith, as often as ye eat this bread, and drink this cup, you show forth the Lords death till he come. Also they do thereby destroy the properties of all nourishment, mentioned before. Let us therefore hold fast and rejoice in the perfect & most full ordinance of Christ, and let us not forego the comfort we have in this point. There followeth, that this must be delivered, & this is spoken to those which are able to examine themselves, which thing is proper and peculiar to this Sacrament: and that which Paul urgeth after in this place approveth the same: A man must examine himself, and so come to this table, etc. and in the passover their children were not admitted, but such as could inquire and be instructed of their fathers, 
Exod. 13.8.9.10. & 12.26.27.  that the same might be a frontlet before their eyes, & a sign upon their hands, that the doctrine of God might be in their mouths.  
In deed if we mark and way the matter well, the difference of the outward work here from that in baptism doth by proportion require this: For although those that are of discretion and are to be baptized, must make profession of their faith & repentance because otherwise we can not know they are within the covenant of God, and it is meet that they having discretion to use the seal of God aright, should show they are so prepared to do it, yet for all that we see, the very washing of water doth not require discretion in him who is to be washed, because we can wash and cleanse well those things which have not only no understanding, but not any sense. But where there is required a reverent giving, hearing of that which is spoken, and understanding, a reverent receiving and eating, that we so cannot be in the outward work, even with one discretion, to consider of whom to take, what to take, to understand what is said & what to be done, which discretion if God will have in the outward work, what doth he thereby but plainly declare, that there is required understanding of what Gods spirit doth speak, who giveth the true body of Christ, what we shall receive by faith, what it is to eat it spiritually, and be nourished by it.  
Let us therefore hold also this fast: and therefore let none presume to come hither, but seriously examining himself. Let not the Pastors presume to profane the holy things of God, by admitting any they having not prepared and tried, Zopho. 3.4.2. Chron. 35.6. The outward work of the Minister we have seen: there followeth the outward works of the Church, which are beside the hearing and beholding of the former, as hath been noted, the especial receiving, eating, and drinking, and these are commanded of Christ, have been always performed of the Church that Christians might be partakers of the Table of the Lord 1. Cor. 9 and all might eat as the Israelites did, one spiritual meat and drink in this Sacrament: wherein is confuted the madness of the Papists, who do shut out many of the people from this work, and therefore destroy the Sacrament, which without this is no Sacrament, do take away the form of it, and use for comfort, which is that they might eat, drink, receive, etc. according as they are consecrated, broken, and delivered to this end, as we have seen before: They I say, wickedly take away this, bid them fall down, worship it, acknowledge it the very sacrificing of the body and blood of Christ: none of all which they have received of Christ, and therefore should not deliver it in his name, but the clean contrary, for to eat & worship with not teaching are contrary, and to offer to another as a sacrifice, which must be given to us to eat: for when they imagine to offer, they do clean contrary. Thus the spirit of Babel hath confuted all, & turned light into darkness. But let us remember that these actions are of the substance of the Sacrament, commanded of Christ precisely, and for the which all the other actions are, as appeareth plainly by the institution of Christ, & therefore may not be omitted unless we will lose the whole comfort of the same. The work of receiving hath his proportion with the true receiving of Christ's body and blood crucified, which is done by faith: for as he dwelleth in us only, and is united to us only by faith, Ephe. 4.37. Gala. 3.25. so the receiving which is inward and hath proportion with the outward, must be by these means alone. And so is the eating and drinking nothing but that work of faith, whereby Christ is so applied, as we feel ourselves to draw one spiritual nourishment by faith from him, as shallbe after declared. So then we do see, how excellent this outward work is, if we consider aright the parts of the same, & the proportion they have with this inward, whereunto now let us come and briefly touch the same.  
The work which is here represented and offered to all, and sealed up to the faithful, is, God giving in Christ, and our receiving of the body and blood of Christ crucified, and so of himself. When we say, that Christ his body and blood is not only offered and given, but of the faithful thereof is sealed up, thereby we said, that we acknowledged and held Christ to be present in deed, even as in baptism, and therefore his body and blood, because it is received & is our meat in deed, as we shall see afterward. But we do not hold that he is bodily present in & with the bread, or that the bread is turned into his body: for as we have ground of the former, because Paul sayeth, The bread which we break, is it not the communion of the body of Christ? The Cup that we bless, is it not the communion of the blood of Christ? that is, an instrument whereby truly is communicated by the working of the H. Ghost to our faith, the very body and blood of Christ: so the words, This is my body, that is, an instrument which offereth and representeth to all, one body, and sealeth up the true receiving of his very body and blood, as shallbe proved by and by in the confuting of the adversaries the papists, which hold, that the bread is turned into the body of Christ, because (this is my body) must be properly taken. The Lutherians say also, that the body is bodily and locally with, or in, or under the bread, because this word (is) must be taken properly. Now their reason why it must be taken properly, is, because in the Sacraments the speech must be proper and fit, which is a false and vain opinion. For what speech is more fit & effectual, where the bodily things are instruments of spiritual and heavenly things (signs are to deliver more effectual things signified) then these figuratives, which have more grace and effectualness in them. And when one receiveth liberty and season of land, or an house, or a city by a sign, who doth not know this speech is more effectual, I give this my land, this key of my house, then if he had said, This is a sign or token of my land, and my house delivered. And they are confuted by the Scriptures, which doth especially in Sacraments chose to use this speech, my covenant shallbe in your flesh, speaking of circumcision, which yet is but a sign, or Sacrament of his covenant, as he interpreteth there, Genesis. 13.11.13. when they are said to kill the passover, that is the Lamb which was a sign, seal, and remembrance of the passover, Exod. 13.21.11.13. etc. So the Ark is often called the Lord: so the Altar of Moses, Exod. 17.15. So the son of jaacok Bethel, Gene. 28.22. and to go no further, this place of the Apostle, when he sayeth, This is the new Testament in my blood, will they have it here proper, and not as we interpret it? Will the papist say, wine is transubstantiated into the covenant of GOD? which is not a substance, but a truth of promise only? And shall we have two transubstantiations, one into blood, another into the covenant? The Lutherians likewise, will they have the covenant to be there bodily remaining, as remaining locally, which can not be in a place? so then here the foundation is clean overthrown. And yet they stand not to their rule: for let them tell us, is this a proper speech, this bread is my body, that is, hath with it, or under it, or in it my body? Do they not find us out a strange and new signification of this word, That it hath in it, with it, or under it, which was never heard of before? And as for the Papists we say also, How can they say, this is a proper speech, bread is my body, that is, bread is transubstantiated into my body? that the proper signification of it is, that is transubstantiated? If they say, the bread is not understood in this word, this, but the body, than they make Christ to say, This body is my body, which besides the unfitness it hath with the Sacrament, what shall become of the express text for transubstantiation, for here is no word where it is expressly said, The bread is transubstantiated into my body, so that they must be driven to their wooddon collections, from express and proper words which they cleave so much too.  
But because this point is a ground for many arguments, let us make the truth of this apparent: First we see the plain following of the text in speech and reason, doth plainly show, that this word this, is referred to the bread, for when he sayeth, He took bread, he broke it, and gave it to them, we ask, whether he gave not bread, and that it be here to be understood? If not, he gave not that he broke, and he broke in vain.  
Again, when there is a plain word bread going before, which is necessarily to be referred to break and give out, how can they refer this, to that went not afore, and leave out that which did?  
secondly, this word eating, which noteth the work of the mouth, in grinding and preparing to digestion, how can it be referred, except they change the proper significaton to another than bread?  
thirdly, when as in the second part, this is not referred to blood, but to the Cup which he took & blessed plain by Saint Luke and Paul. Let them show how it can be otherwise in the bread? If they say, the Cup is put for that in it, which is blood, that is, to beg the question: and when as the adjoints of colour, taste, strength is there, as in a subject, will they say, that also is turned into the blood of Christ?  
fourthly, when Paul calleth it bread, after it is received, saying: He that eateth this bread, and drinketh this cup: is it not here plain that this is referred to bread? I know their slip, that he called it bread by a figurative speech, for spiritual nourishment, 
See the note john 6.32.  as in john Christ sayeth, I am the bread which came down from heaven, etc. to this I answer, They are blind if they can make no diversity betwixt that speech which is in john, where the circumstance is of Christ, when he sayeth, I am the bread of life, and then that he sayeth not simply bread, but bread of life, the bread which came down from heaven, etc. and between this of Saint Paul, who having made mention of bread, blessed, and consecrated, sayeth, He that eateth this bread, simply, that is, this bread so blessed, broken, etc. secondly we say, when he sayeth, He that eateth, seeing he joineth the proper subject bread, to eating, the proper work of it, & the body of Christ can not be properly eaten, as is showed before. It remaineth that we must call it properly bread, and so chap. 10. when he saith, The bread which we break, is it not the communion of the body of Christ? Where note, that bread before consecration, can not be the communion of the body of Christ by your own judgement. secondly, that metaphorical bread can not be broken, Christ's body can not be broken: therefore very bread must here be understood. Wherefore we conclude, that bread remaineth, and this word, this, must be referred to the bread, and therefore they can not stand to proper significations of words, they (I say) who urge it so much.  
Now we will come to the reasons which prove, that these words (this is my body) must be figuratively taken, and so consequently in that interpretation and figure, which we have showed to be proper: neither yet will we (for shortness sake) bring all the reasons that might be brought, but these which are plainly gathered out of the text.  
First, Christ is said to give that which he saith was his body: now if this is my body be properly understood, Christ had one body which gave, and another which was given. But that is absurd, therefore it must not properly be understood.  
secondly, if the speech be proper, they are not divers things, as bread may be said properly of an other as of a body: but that can not be, ergo.  
thirdly, if that be properly understood, than Christ may be said to be bread, as well as bread Christ, but that is false, ergo. etc.  
fourthly, if that be proper, then that which is true of the bread, that it is of wheat, is true of Christ: and that which is true of Christ must also be true of the bread: then also the bread shallbe united personally unto Christ as his body, which is false and wicked, therefore it must not be so understood.  
fiftly, if bread be the body, than there are meant two substances: one for a sign, the other for the spiritual matter, and the accidents, as colour, taste, etc. must signify and seal into the body of Christ, which is false.  
sixtly, if bread in deed be turned into the body and wine into the blood: then they be separated truly, or else the bread is blood and the wine is his body, which is false: if they be separated truly, than it was not only separated truly in his death upon the cross, which is false: if sacramentally, than it is his body and blood only sacramentally, that which doth aptly seal up the body and blood of Christ, which is that we hold.  
seventhly, if the bread be his body in deed, and the wine his blood in deed, than Christ every time the Supper is administered being alive in heaven truly, is dead in earth truly and bodily in deed, which is blasphemous: therefore it must not be understood properly.  
eightly, if bread be turned into his body in deed, or his body in deed be locally with it, than Christ's body which always hath his parts, is visible, etc. hath a hand, a foot, etc. differing from itself, it shall the same time be invisible, yea no hand, differing from foot, etc. and there shallbe a contradiction, his bodies visible, & his bodies not visible, and so the truth shall lie: all which is abominable.  
Ninghtlie, it is said, the bread broken is his body broken, and the pouring out of his blood, which is a sign, seal, etc. of it, so must the bread and wine be his body and his blood, as it representeth, sealeth, etc.  
10 If the wine be his blood in deed, than blood is still powered out, which is false.  
11 As the wine or cup is the new Testament in his blood, so the bread 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 plain difference betwixt that in the cup which is said to be the new Testament, and between that wherein the Testament is, that is his blood, for these are distinguished, therefore it is not properly said his blood.  
13 He sayeth, Do this in remembrance of me, therefore he is not here eaten.  
14 We are said to show forth his death till he come, therefore bodily he is not come, nor is not there, nor can not be properly said, to be so, only by these manifest and plain reasons out of the text agreeing with the proportion of faith, we have proved our judgement.  
Now then having showed how JESUS Christ his flesh and blood is here in deed, not bodily, how it is received in deed not bodily but spiritually by flesh: we must consider of that we say, that we receive his flesh and blood, yea and so whole Christ, which is in deed true and must necessarily be understood as a ground and foundation of our whole comfort here, and in deed it can not be otherwise, for if we receive him flesh and blood, we must thereby needs receive him God and man, which is not separated from him & whole Christ doth dwell in us, Ephe. 3. neither can the flesh of itself justify, fructify, quicken, etc. For these things being more excellent than the first creation are proper to the Godhead: So than Christ doth only quicken us by his flesh and blood, as by a mean or matter whereby he doth convey the virtue and power of his Godhead, in his sacrifice & sufferings, whereby he overcame death and all principalities and powers, in his resurrection by which he rose again: so that we must become one with Christ, and he must be in us and we in him, and he dwell in us and we in him, which is by the virtue and power of his divine working, and the natural uniting of his natural humanity to us, to whom we be knitten. Therefore in that seventh chapter of Saint john, he sayeth, That not only his flesh, but he was the bread of life, vers. 35.  
We must come to him, believe in him, that we may never hunger nor thirst. And verse 46.47.48. etc. Then this foundation of strong comfort and consolation being laid, let us consider the ends and fruits of the receiving of Christ. first to God's glory, than our good.  
For God's glory, that this heavenly and excellent work of the possession of Christ, decread and brought to pass by one God in three persons, might be remembered, according as it is said, Do this in remembrance of me. And again, You shall show forth the lords death, till he come, and that to the glory of God's wisdom, power, mercy, etc. which in the same may always be remembered, praised, glorified, etc. which is with unfeigned thanksgiving & praying to GOD, as we have seen the Evangelists mention of our Saviour Christ, and when GOD doth liberally preserve and defend us, etc.  
How can we be unthankful even at this present for his merits? The other end is that we apply him to spiritual, mutual, and continual nourishment, and growing in grace with the whole Church. For this is in deed that same which giveth a most lively difference between Baptism & the lords Supper. For in baptism we are set into the body of Christ, & are washed with the washing of our new birth in him, and have an assurance of all privileges, are set into the right title of possession of them, with the rest of the Church.  
But here Christ is so applied and his benefits, as we do grow, increase, and wax strong more and more, in the forgiveness of all our sins, as assured more and more, we feel the righteousness of Christ, ours, our consciences more and more appeased, our peace greater, also our killing and burying of sin, our quickening and freshing in obedience greater, and that not only in ourselves but in communion and fellowship with the whole Church.  
Therefore Paul sayeth, As in baptism we have been set into one body, so we have been made to drink into one spirit, that is, spiritual nourishment. So he sayeth, we have together communion of the body of Christ and of his blood: we are at his table and fed together: we come one body together, so many as are partakers of one bread, 1. Corint. 10.4.16.17. We come together in unity of faith, of joy, of obedience, as the household-seruauntes of one master, and Citizens of one God and Lord. So we daily increase and grow against all our temptations, and daily wants. Where we see again the wickedness of the papists, who as before, by their confirmation, they derogated from baptism, so hence more from the lords Supper: seeing as strength is there given, so here maintained, nourished, and increased, as spiritually we grow fat and in good liking. Therefore Paul teacheth, that this must make us cast away all show of idolatry, overcome all temptations, serve God soundly, 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 than receiving: for it is not only to take it into one, but being received, so to apply it, as it be digested and turned into good nourishment for the body. So I do not here only receive Christ by faith, but so apply him and his merits received by my faith, as I feel myself to grow with the Church in all the former benefits unto the assurance of immortality and eternal life. And hitherto of the Sacrament itself: Now followeth the use.  
First, all the whole Congregation, even as many as are able to come, and examine themselves, ought afore hand not only to examine generally, as hath been taught generally in the Sacrament, but here they must see and feel their faith, not only to receive Christ, but to apply him for increase of strength and growing in repentance. Likewise, what be their several wants, weaknesses of faith, terrors of conscience, weakness to resist sin, and follow obedience, & so here to seek increase of strength and comfort: for this is the examination urged of the Apostle, as answerable to the nature of this Sacrament, 1. Cor. 11.26.27. In the work itself, men's hearts must be occupied in the whole variety of the works mentioned and opened above, and so must feel strength and comfort to be ministered to stir us up with the whole Church, in the fellowship of this banquet, sweetly to offer praise to GOD, in Psalms and spiritual songs, 1. Corint. 10.13. Mar. 14.24.25.26. The continual profit after, is always hence to have increased strength and spiritual might, and here in all fruits to have refreshing, that even as Elias well refreshed, went in the strength of that nourishment a long time: So here we being refreshed, must walk forward in spiritual comfort, by the strength thereof, which we have received, sealed up by this seal already, 1. Cor. 10.3.4.5.6.7.8. and further, because we are so encompassed about, this profit must make us to come often to this banquet, to seal up our daily nourishment in CHRIST daily.    
FINIS.