£ibrarjpof tlvc trhcological 3cttutiarv 
 
 PRINCETON . NEW JERSEY 
 PRESENTED BY 
 
 The John M. Krebs 
 Class of 1832 
 
 38 
 
 350 
 A5s 
 
SEEMONS 
 
 SACRAMENTS, 
 
 HENRY BULLINGER, 
 
 MINISTER OF THE CHURCH OF ZURICH. 
 
 CAMBRIDGE : 
 
 PRINTED AT THE UNIVERSITY PRESS, 
 
 FOR T. STEVENSON. 
 
 LONDON: 
 
 JOHN WILLIAM PARKER, WEST STRAND. 
 
 M.D.CC<;.XI.. 
 
PREFACE, 
 
 Henry Bullinger was regarded as one of the most 
 learned men of his time ; and was distinguished, also, for 
 his piety, christian wisdom, and moderation. All the 
 Fathers of the English Reformation held him in great es- 
 teem ; and to many of them he afforded a hospitable re- 
 fuge from the Marian persecution'. He afterwards did 
 good service to the Church of England by the letters 
 which he addressed to different individuals in this country, 
 during the disputes which grew up in Queen Elizabeth's 
 reign, respecting Ecclesiastical affairs. For although 
 Bullinger himself, in common with many of the conti- 
 nental Protestants, preferred the disuse of the sacerdotal 
 Habits^, and had acquiesced in the presbyterian Disci- 
 pline, yet he constantly exhorted those of the Puritan 
 faction in England to abstain from dividing Chrisfs Church 
 merely for the sake of their scruples respecting a particular 
 kind of dress ^ : and he, moreover, counselled the English 
 Bishops that " it ought especially to be provided that 
 there should not be any high authority given" to those of 
 the " Presbytery." By this decided expression of his 
 
 ' Strype, Mrm. II. i., pp. 531, o32. Oxf. Edit. 
 * See p. 21!) of these Sermons. 
 3 Collier, Chtnch Hist. II. 501. 
 
opinion. BuM.iNGER greatly 8en'e<l the cause of Order; 
 insomuch that in a joint Letter written to him by Hishojis 
 Ghindai, and Hokn, those eminent persons attribut*' <'hiefly 
 to his instrumentality the favorable chan^'e which, they in- 
 f«)rm him, had taken [»lace in the feulinp» of the people 
 toward the Church'. I)i:i.M.\<iKU, in fact, was one of 
 those who had offered to maki' Edwauk W. the temporal 
 Defender of the refonned continental Churches, and had 
 expressed a willinpiess to have Bishops after the mmlel 
 of the Anglican Church-. lie, therefore, re^rded those 
 restless pei-sons who were for abolishing Episcopacy in 
 England, as no better than selfish innovators who, like the 
 " 8e<iitious Tribunes of Rome," wt're, " by virtue of the 
 Agrarian Law," for so Ix-stowing " the public goods that 
 they might enrich themwlves." 
 
 \Vr nee<l not, theref<»re, Ix* sur]>ris<^^l to find that 
 among the writings of the continental Kefonnern, those 
 of BuLLiNc.ER were In Id in markcnl estimation by the 
 Anglican Divines, An example of this occurs in the 
 circumstance, that the University of Oxford selected lit i.- 
 linger'^s Catechism a« one of those lx>okM which the 
 Tutors there were re<juiretl to use, for the [lurpose of 
 imparting sound religious principles to their Pupils *. 
 Several of Bi'lli.ngeb's works were, moreover, translate<l 
 into our language ; and among other productions of his 
 pen, " Fiftie godly and learned Sermons, divithd into 
 
 ' Strype's Griudal, p. 15(J. Oxf. Ediu 
 » Strype, Pntker, I. 139, 140. Oxf. Edit. 
 ' Strype, Ann. II. i. 469. Oxf. Edit. CoUitr, J I. :,rj. 
 *"Ad inforrnandum in vcru rvligione juvcntutem." WikhI, //n^ rt Ant. 
 Vnh. Oron. Lib. i. p. 29(i. 
 
five Decades, containing the chief and principal points of 
 Christian Religion," were rendered accessible to the English 
 reader by a translation which appeared in 1577. From 
 the title page of the Book we learn only that the Ser- 
 mons were " translated out of Latin into English by 
 H. I. Student in Divinitie," but Strype^ informs us that 
 the translator was a " person of eminency in the Church." 
 The object of the translation professedly was to furnish 
 the younger and less learned portion of the Clergy with 
 sound Divinity, " that the Ministerie which now is in 
 place may be better able to do their dutie." The reason 
 given in the Preface for selecting the Sermons of Bul- 
 LiNGER for translation, in preference to the " worthie 
 works" of other " famous Divines" of that time, is, that 
 some of the " sort" of Ministers for whom that labour 
 was undertaken complained "that Calvin's manner of 
 writing in his Institutions is over deep and profound for 
 them, MuscuLus, also," it is added, " in his Common Places 
 is very scholastical ; the Commentaries of Marlorat upon 
 John, of Peter Martyr upon the Judges, of Gualter 
 upon the small Prophets, and other many are translated 
 and extant, which altogether do handle most points of 
 Christian doctrine excellently well : but this sort of Mi- 
 nisters for the most part are so bare bitten of their 
 Patrons, that to buy them all would deeply charge them^ 
 Therefore questionless no writer yet in the hands of men 
 
 * Strype, Ann. 11. ii. 144. 
 
 6 Burton similarly complained, in his odd way, that " if our greedy Patrons 
 hold us to such hard conditions as commonly they do, they will make most of us 
 work at some trade, as Paul did — at last turn taskers, maltsters, costermongers, 
 grasiers, sell ale, as some have done, or worse." — Anatomi/ of Melancholy. 
 Preface. 
 
can fit them better than Ma*iter Billixgkr in these his 
 Decades, who in thcni .innndeth iimeh Calvin's obscurity 
 with singular perspicuity; :in(l Mis<,ii.ih"' scholastical suIh 
 tilty with great plainnes** and even popular farihtie." The 
 translator adds, that " the Decades of Master Hi i.i.i\(;kk" 
 possess this further reconunendatinii to the Clergy that they 
 are " Sennons in name and in nature : — fit to be read 
 out of the pulpit unto the simplest and rudest people of 
 this land : — th»' doctrine of them very plain, witlmut os- 
 tentation, curiosity, perplexity, vanity, or superfluity ; ver)' 
 sound also, with(»ut Popery, Anabaptism, Senetianism, or 
 any otli<r Ihtisn." 
 
 That the translator had not too iiighly estimated this 
 work of Hri.i.iNdKR may be concluded from the important 
 fact that, on the Hiid <>f Deemiber l.'S«!, the Con\ oration, 
 among other ''OnlerH for the better incre.'ise of learning 
 in the inferior Ministers, and for more diligent preaching 
 and catechising," enjoined that 
 
 I. Evcrj' minister having cure, and iH-iiig under the dej^reet* of 
 Master of Art.o, and luitchi-lon) of law, and not Iki-n.'icd to be a public 
 preacher, shall, l)efore the second day of Fehruar}- next, provide a 
 Bible, and BuUinj^er's Decuds in I^tin or KukIIsIj, and u puiR-r-lKM^k: 
 and sluill everj- day read over one chapter of the holy Siriptures; and 
 note the princijuil contentes thereof briefly in hia poper-lxjoke: aiid 
 shall everj' wivkc read over one Sennon in the Haid I>eca<ls, and note 
 likewise the chief matters therein conUiini-d in the said pajK-r [Injok] ; 
 and shall once in every quarter, (viz. within a fortnight Ix-fore or 
 after the end of the quarter) shewe his said note to some i»rcacher 
 nere adjoj-ninge to be ossijjned fur that purpose. 
 
 II. Item, The bushop, archdeacons, or other ordinarj', being a 
 public preacher, shall api>oint certaine grave and learned preachers, 
 who shall privately examine the diligence, and view the notes of the 
 said ministers, assigninge sixe or seaven ministers, as occasion shall 
 require, to every such preacher, that shall be next adjoyninge to him, 
 
so as the ministers be not driven to travail for the exhibitinge of their 
 notes above sixe or seaven miles (if it may be) and the said preacher 
 shall, by lettere or otherwise, trulie certifie to the archdeacons or 
 other ordinarye of the place, themselves being public preachers, and 
 resiant within, or nere to their jurisdiction, and for want thereof to 
 the bushop himself, who do performe the said exercises, and how they 
 have profited therein, and who do refuse or negiecte to perform the 
 same ; the archdeacons, and others receiving the said certificates, shall 
 signifye the same, once in the yere, to the busshope, and that about 
 Michaelmas. 
 
 III. Item, Such as shall refuse to perform the exercises, or 
 shall be negligent therein, and shall not after admonition by the bishop* 
 archdeacon, or other ordinary aforesaid, reform himself, if he be 
 beneficed, shall be compelled thereunto by ecclesiastical censures; 
 if he be a Curate, shall be inhibited to serve within the juris- 
 diction '. 
 
 One result of these " Orders" was that a new Edition 
 of the Decades was put forth in 1587, " Cum gratia et 
 privilegio Regiae Majestatis," 
 
 Independently, therefore, of any value that may attach 
 to these Sermons of " Master Bullinger" considered as a 
 work in which (as the translator affirms) " there will be 
 found such light and instruction for the ignorant ; such 
 sweetness and spiritual comfort for consciences ; such 
 heavenly delights for souls" .... that " the more diligently 
 you peruse them the more delightfully they will please;" 
 they come recommended to us as expressing the religious 
 opinions of the Anglican Church. For since the Decades 
 were selected by competent Ecclesiastical Authority as a 
 Manual for preachers, they were invested by that act 
 with the character of a Church-exposition of such points 
 of Christian doctrine as are therein discussed. To re- 
 print these Sermons, therefore, can never be regarded as 
 
 ' Wilkins, Cnunlia, &c. Vol. iv. pp. 321, ^22. 
 
an ungca^onal)l<' undertaking: IV>r altlmuph by HchVb good 
 Providencf the Cliunli of tlvsi- K<alnis may bo so 
 abundantly suppli<<l with tit and ahlr I'astm-s, that there 
 be no longer octwion to enjoin uur I'reaehers t(» copy 
 out weekly " an Iloinilie or S-nnon of" Hri.i.iMiKK, or of* 
 " some*" other " excelltnt cl<rk ;" yet the judgement pro- 
 nounced u|K)n the Decades by our (hunh nmaius in all 
 itH authority and importance. 
 
 It ha.-^ now oidy to be Ktate<l that the following Ser- 
 moUH have Im.mm reprinted frtun the e«lition of ir».s7 ; 
 the orthography having been mmlennsed ; corrections, when 
 neces.'iarv, supplie<l ; ami tin- .'•idr .Not<'s coll»'ct»'<l into a 
 Table of Contents. 
 
TABLE OF CONTENTS, 
 
 SERMON I. 
 
 PAGE 
 
 Signs 1 
 
 Division of Signs out of St Au- 
 gustine — 
 
 Signs distinguished according to 
 
 their times 2 
 
 Of Signs, some are given of Men, 
 
 other some ordained of God... 3 
 
 Signs given of I\Ien — 
 
 The diversity of Signs given of 
 
 Man 4 
 
 Signs given of God 5 
 
 The diversity of Signs given by 
 
 God — 
 
 Signs and Wonders — 
 
 Miraculous Signs 6 
 
 Signs paradigmatical, or for ex- 
 ample 7 
 
 Sacramental Signs are severed from 
 other Signs, with which they 
 
 have many things common — 
 
 Sacrament 8 
 
 What a Sacrament is 9 
 
 Sacrament taken for an Oath — 
 
 Soldier's Oath 10 
 
 What a Mystery is 11 
 
 Whata Symbol is 12 
 
 Only God is the Author of Sacra- 
 ments 14 
 
 Sacraments are to be received as it 
 
 were at the hands of Christ 15 
 
 Why Sacraments were instituted 
 
 unto us in visible things 17 
 
 PAOE 
 
 Chrysostom, touching the cause of 
 Sacraments 18 
 
 The Lord is to be praised for in- 
 stituting Sacraments 19 
 
 The Wisdom of God shineth in 
 the institution of Sacraments..,. 20 
 
 The manner of making Leagues or 
 Covenants — 
 
 The number of Sacraments 21 
 
 Wholesome Rites of the Church 
 are not contemned 24 
 
 In what things Sacraments con- 
 sist 25 
 
 Signs external and inward things. 27 
 
 Signs earthly and visible: things 
 heavenly and invisible 
 
 The Word and Rite 28 
 
 Promise and Ceremony 
 
 What is understood by the Word 
 in Sacraments 31 
 
 In the Name of the Lord Jesus 
 Christ the feeble are healed 32 
 
 The place of Paul in the 5th chap- 
 ter to the Ephesians is expound- 
 ed 33 
 
 The words spoken do not form and 
 make Sacraments effectual 37 
 
 Whether by blessing the nature of 
 things are changed 39 
 
 The Omnipotency of God 40 
 
 Of the word of blessing 41 
 
 Thanksgiving and blessing 42 
 
rONTKNTM. 
 
 For what purpose Words are in- 
 •titulcd, and of what force they 
 are 
 
 How the power of Almi(;hty (»od 
 is attributed to the Word 
 
 Of true Sanctification or Conitecra. 
 lion 
 
 How our Sacnunenta are conac. 
 crated 
 
 The Si)(ns and the thing iii(;niKi-d 
 do retain their several natures in 
 the Sacrainenta 
 
 The wicki-d arv not partakers of 
 the thing* signified in the Sarra- 
 nients 
 
 The affinity of the Word of (fod 
 and Sacranienu 
 
 The Scripture niaketh difTerence 
 between the ministry of Man 
 and the o]H-ratinn of the Spi- 
 
 The opinion of the I'apisu touch, 
 ing Transubstaniiation it con- 
 futed 
 
 That Bread and Wine mnain in 
 their lubatanoea aAcr Cooaecrm- 
 tion 
 
 M'hethcr the Bnad and >Vine for 
 their fonni-r substance are so 
 railed after Consecration 
 
 The Council of Lauran was in the 
 year of our I /ord 121 'i 
 
 Of the SacranivntAl union 
 
 It is declared how in Sacraments 
 
 56 
 
 the Signs and the things signiHi-d 
 
 are joined together 5U 
 
 Signs borrow the names of things 
 
 signified 60 
 
 Circumcision — 
 
 The Paschal l^nb 61 
 
 Sacrifices 6*2 
 
 Itaptism 62 
 
 The Supper of the Ixird 63 
 
 Sacramental and figurative 
 
 Speeches — 
 
 The manner of Speech which we 
 
 U!.e 64 
 
 The ancient Fathers used no con- 
 
 ti-ntion about the Sarrainenis... — 
 It IS not said the Kock signified 
 
 Christ: but the Kock is ( hrist. 68 
 Their error which will not have 
 
 sacrantrntAl spcccheii expounded 
 
 sacramentally — 
 
 Carnal bondage and acrvile weak. 
 
 67 
 
 How a figurative Speech is re. 
 
 reived and acknowledged 66 
 
 The wonls of our Saviour in John 
 
 vi, do make much for the inter. 
 
 pretation in the words of the 
 
 Supper 6!) 
 
 Some argue front the SacramenU 
 
 of the ( )ld Testament to ours of 
 
 the New 70 
 
 We may use sacramental speeches — 
 Sacrament*! speeches aic to be ex- 
 
 poundol 71 
 
 SKKMON II 
 
 We must use rcvervncc in disputing 
 of Sacraments 
 
 The Ark of the Covenant 
 
 To attribute too much to Sacra- 
 ments 
 
 It is a great Sin not to attribute so 
 much unto Sacraments as the 
 Scripture doth attribute 76 
 
 It is taught that Sacramenut give 
 iiracc 7R 
 
Of the likeness and difference of 
 the Sacraments of the Old and 
 New Testament 79 
 
 Augustine teacheth that the Sacra- 
 ments of the Jews and ours are 
 aUone 81 
 
 Grace, what it is 82 
 
 Sacraments do not confer or give 
 Grace 83 
 
 The error in the Apostolic Church 85 
 
 That Grace is given freely, and re- 
 ceived by faith 86 
 
 Their fantasy which fain a general 
 and special faith is here con- 
 futed 87 
 
 AVTiether the grace of God be con- 
 tained in the Sacraments 88 
 
 WTiatissung in the Easter Holidays 
 at their Consecration of Baptism 89 
 
 Bonaventura saith that Grace is 
 not contained in the Sacraments — 
 
 The seat of the grace of God 90 
 
 The Canon of the Nicene Council 
 touching Baptism 92 
 
 The Apostles baptised in water 
 not consecrated — 
 
 To include grace in the Sacraments 
 causeth idolatry 93 
 
 The godly are first justified and 
 received into favour before they 
 be made partakers of the Sacra- 
 ments — 
 
 To evacuate the Sacraments and 
 convince God of a lie 97 
 
 Sacraments are holy and not pro- 
 phane things — 
 
 Sacraments are witnesses of the 
 truth 100 
 
 The Gospel is a witness 101 
 
 Sacraments do visibly confirm the 
 good- will of God to us ward — 
 
 Sacraments are Seals, and where- 
 unto Seals do serve 102 
 
 The place of Paul, Rom. iv., is 
 expounded, " And he received a 
 Sign of the Circumcision," &c. 103 
 
 PAOK 
 
 The matter is made plain by a 
 Parable 105 
 
 Sacraments have a more effectual 
 force than any sealed Charters 106 
 
 How Baptism sealeth 
 
 Infants which believe not are Bap- 
 tised 108 
 
 How the Lord's Supper is a Seal 
 of the righteousness of Faith... 109 
 
 Zuinglius of the Sacraments which 
 certify and bear witness 1 10 
 
 The Holy Ghost doth properly 
 seal Ill 
 
 The Sacraments seal nothing to 
 the Unbelievers 112 
 
 Sacraments represent things 113 
 
 Sacraments do stir up and help 
 Faith _ 
 
 Of the analogy in Baptism 114 
 
 To give and take Names in Bap- 
 tism 115 
 
 Of the analogy in the Supper 116 
 
 Synaxis-Communion II7 
 
 How the Sacraments do stir up 
 Faith _ 
 
 The efficacy or force in the preach- 
 ing of God's word ng 
 
 Zuinglius of the Sacraments up- 
 holding faith 
 
 A conjvmction with Christ and 
 with the Church 120 
 
 By Sacraments we are visibly ga- 
 thered together into one religion 
 and distinguished from others... 
 
 The place of Paul, 1 Cor. x., 
 " The Bread which we break," 
 &c., is expounded 121 
 
 They are members of the Devil 
 that are partakers of unlawful 
 Sacraments 125 
 
 Zuinglius of binding Sacraments, 
 &c 126 
 
 Sacraments put the Faithful in 
 mind of their duty 127 
 
 That the Sacraments profit nothing 
 without Faith 128 
 
Augustine doth teach that Sacra- 
 nicntx rfccivwl witliout faith arc 
 unpruKublc to the Iteceivers.... 130 
 
 Sacranietii.H depend not on our wor- 
 thiness or unworthinefts 131 
 
 Of Itttptiftiii of Infanta \'.i2 
 
 That Sacraments are not sujnr- 
 
 PiUI 
 
 fluous or void to them that have 
 
 faith 133 
 
 SacranienLs are indifferent 135 
 
 Many are nanctified without visible 
 
 Siicrainents I3(! 
 
 Cyprian's error touching the Sacni- 
 
 nien' of Baptism 1311 
 
 SERMON 111 
 
 lUplinm Ill 
 
 What Ilaptism i* 1 1- 
 
 Who in»tituted Baptiam — 
 
 M'hiM Ilaptism waa instituted... 14S 
 
 Of what Hnptism cnnsiKlrth — 
 
 One only Ilaptisni — 
 
 The lUpti<tm of John, of C^riat, 
 
 and of the Apostle* ia one and \ 
 
 the S(.lf-Kainc 144 I 
 
 Of the Baptism of Christ which ia j 
 
 also the Baptism of fire 146 
 
 Of the Rite or Cerenionjr of Ifap. 
 
 dam 147 
 
 Mlut it ia to Baptiae in the Nunc 
 
 of the liord 148 
 
 Ceremonie* added in time* paat to 
 
 Baptism ISO 
 
 MTiether we ought to baptiac with 
 
 Water not consecrated I&S 
 
 M'hy the Ix>rd ctmimanded to bap- 
 tise with Wau-r I.VI 
 
 Whether once or thrice the Infant 
 
 ought to bedippeil in the Water. l.Vi 
 
 Of the i)laci' of Baptism 1 .Vj 
 
 The time of Itaptism — 
 
 What the Baptism worketh I."»« 
 
 Whether Mid wives may baptiae... IW) 
 
 Zipporah circuniciseth Ifil 
 
 Of Salvation of Infants departing 
 
 without Baptism 162 
 
 The Pelagians deny the Baptiam 
 
 of Infant.s and why? Ififi 
 
 The exposition of the place '• The 
 
 .*vnil of the uncirciimrised shall 
 
 be cut off"" ten 
 
 The exposition of the place " Kx- 
 
 cept a man be bom of Water," 
 
 A.C ujy 
 
 Who are to be baptised 1/3 
 
 Who be the people of (tod — 
 
 Infants confessing or believing... 177 
 By what argumrnts the Anabap- 
 tists teach that Infanu ought not 
 
 to be baptised 
 
 Infanu underiiand not the mystery 
 
 of Baptism IHI 
 
 That the Baptiam of Infanu is of 
 
 (fod, and that the Apostle* bap. 
 
 tised Infants 
 
 TIk- Baptism of Infanu hath lasted 
 
 from the time of the Apostles... IK,'i 
 
 The History of Anabaptism HiG 
 
 Imperial I^aw against the Ana- 
 
 baptisu lJr7 
 
 The placi-s alleged to prove Ana- 
 
 baptism arv confuted 189 
 
 The twi-lve men of Kphesus not 
 
 n-baptiscd — 
 
 Of the force of Baptism I;)I 
 
 ^Ve are baptiaed into the remission 
 
 of Sins 111-2 
 
 Bapti.sm ia effectual for Man's 
 
 whole life 193 
 
 By Baptism we are gathered togc- 
 
 tiier to be the people of («o«i. — 
 Baptism scrvcth forour ConfesAion. iD.'t 
 
SERMON IV. 
 
 Sundry names of the Lord's Sup- 
 per 197 
 
 The Lord's Table — 
 
 Communion 198 
 
 Breaking of Bread — 
 
 A memorial of the Lord's Passion — 
 
 A Thanksgiving — 
 
 A Sacrament — 
 
 Synaxis — 
 
 An Assembly — 
 
 A Testament — 
 
 What the Lord's Supper is 199 
 
 The Supper of the Lord is an holy 
 
 action — 
 
 Who is the Author of the Supper 200 
 When the Supper was instituted. . 201 
 
 'Whereof it consisteth — 
 
 The Words of the Supper 202 
 
 After what manner the Supper was 
 
 celebrated and instituted — 
 
 Whether it be lawful to add any- 
 thing to the Rite, &c 204 
 
 How in old time it hath been cele- 
 brated in the Church 205 
 
 The performing of the Lord's Sup- 
 per changed 207 
 
 Why it was instituted in the form 
 
 of Bread and Wine — 
 
 Whether the Bread ought to be 
 
 leavened or unleavened — 
 
 "WTiether Water is to be mingled 
 
 with the Wine 208 
 
 In celebrating the Supper, nothing 
 is to be followed but that which 
 
 we have received of Christ 209 
 
 Of both kinds to be given and re- 
 ceived in the Supper 211 
 
 Of the Consecration of the Bread 
 
 and Wine 214 
 
 Whether there must be one chief 
 dealer in the action of the Supper — 
 
 PAOK 
 
 Of the place where the Supper is 
 
 to be celebrated 21C 
 
 Of the Lord's Altar or Table 217 
 
 Of vessels belonging to the Lord's 
 
 Supper 218 
 
 WTiat Garment is to be worn at 
 
 the Supper 219 
 
 What Tongue is to be used 220 
 
 WTiat Gestures — 
 
 Of taking it in the hands — 
 
 The remnants of the Supper 221 
 
 Whether to be shut up and adored — 
 
 What time to be celebrated 222 
 
 How often to be celebrated 223 
 
 For whom the Supper is instituted 224 
 The Supper was not instituted for 
 
 Infants 226 
 
 Whether it is to be celebrated 
 
 against imminent dangers 227 
 
 The Supper not to be celebrated at 
 home or privately for the sick 
 
 nor the whole 228 
 
 The Sacrament not to be offered 
 
 for the dead 232 
 
 Sacrifices of two sorts of expiation 
 
 and confession 233 
 
 Of the ends of the Lord's Supper . 235 
 The Lord witnesseth unto us his 
 
 promise and communion — 
 
 Opinion of bodily presence con- 
 futed 237 
 
 Of the true understanding of the 
 Lord's words, " This is my 
 
 Body" 238 
 
 When to depart from the letter .... 240 
 The ancient exposition of the words 
 of the Supper, " This is my 
 
 Body" — 
 
 A demonstration of the figurative 
 words of the Supper, " This is 
 my Body" 243 
 
TAOt 
 
 To ascend into Heavi-n 2.'jI 
 
 Miracles and the Omnipou-ncy of 
 
 God *25fi 
 
 Of Christ'ii prenence in the Supper 257 
 
 ("hrint in not divided 26«» 
 
 Of the true eating of Christ'* 
 
 body 261 
 
 How t'hri«t hath given hi» flc«h 
 
 unto u» 262 
 
 How {'hrint'n body i» eaten and 
 
 hiH blood drunken 2<»3 
 
 The HtJih profiu-th nothing 26H 
 
 The I»nl\ wonls in John vi. are 
 
 >illy to be applied to the nuttter 
 
 of the Supper 26!l 
 
 Of two kinds of eating the Ixird'« 
 
 Supper 270 
 
 The third kind of eating 271 
 
 r&ai 
 
 That Judas was present at the 
 
 liOrd's Supper 271 
 
 \\'hat Judas received of the Ixird 
 
 at the Supper 272 
 
 How the I'nbelievers are made 
 
 guilty of Christ's body and 
 
 blood -273 
 
 Of the other ends of the I/ord's 
 
 Supper 27ft 
 
 Of worthily and unworthily eating 
 
 and drinking the Ixtrd's Supper. 277 
 To make diffltvnce of the Ixml's 
 
 b«ly 279 
 
 The punishment of thoac that eat 
 
 unworthily 381 
 
 How we should prepare ouraclvea 
 
 for the liord's Supper S83 
 
 A comfort for afflicted conaciencea S86 
 
ADDENDA. 
 
 PAGE 
 
 LINE 
 
 1 
 
 19 
 
 10 
 
 19 
 
 Fabius saith, &c.", add. Lib. v. c. 19. 
 
 as Vegetius saith in his book de lie Militare," add. 
 
 Lib. II. c. 24. 
 11 18 " Coelius (in Led. Antiq.) &c.", add, Lib. xvi. c. 9. 
 
 Francof. 1666. 
 15 18 " that saying of St Augustine which is in every man's 
 
 mouth, &c.", add. In Joan. Tract. 82. 
 23 16 " Augustine elsewhere maketh mention of the Sacrament 
 
 of Orders," add. Contra Epist. Parmenian. Lib. ii. 
 
 c. 12. Be. Baptism, contra Donat. Lib. i. c. 1. 
 92 16 " The Canon of the Council of Nice," add, Concil. Sacr. 
 
 Labb. et Cossart. Tom. ii. p. 234. 
 
 ERRATA. 
 
 20 
 
 9 
 
 "In this" 
 
 
 
 read In the. 
 
 68 
 
 12 
 
 " that this meant ' 
 
 ■' 
 
 read that this is meant. 
 
 160 
 
 10 
 
 "Uteris" 
 
 
 
 read liter as. 
 
 171 
 
 1 
 
 "That" 
 
 
 
 read that. 
 
 187 
 
 Note 
 
 " i.e." 
 
 
 
 read Vide — This Treatise is 
 however falsely attributed 
 to St Augustine, though 
 sometimes printed with his 
 works. 
 
 270 
 
 18 
 
 " what was 
 
 delivered" 
 
 read that was delivered. 
 
SERMON I 
 
 Of Signs, and the manner of Signs. Of Sacramental Signs. What a 
 Sacrament is. Of whom, for what Causes, and how many Sacraments were 
 instituted of Christ for the Christian Church. Of what things they do consist. 
 How these are consecrated. How the Sign, and the thing signified in the 
 Sacraments, are either joined together, or distinguished: and of the kind of 
 Speeches used in the Sacraments. 
 
 In speaking of Sacraments delivered by Christ our King 
 and High Priest, and received, and lawfully used, of His holy 
 and catholic Church; I will, by God's grace and assistance, 
 observe this order : first, to entreat of them generally, and 
 then particularly or severally. And here beforehand, I will 
 determine upon the certain signification of a Sign or Sacra- 
 ment : wherein if I shall be somewhat long or tedious, I crave 
 pardon (dearly beloved) therefore ; for I hope it shall not be 
 altogether fruitless. Signum, a Sign ; the Latin writers call, 
 a token, a representing, a mark and show of some thing that 
 hath signification. So say TuUy^ and Fabius. Fabius saith, 
 " Some call Signum <rtjneiov, though some term it Indicium ; 
 other some Vestigium^ — a mark or token whereby a thing is 
 understood, — as slaughter by blood." S. Aurelius Augustine, 
 the famous Ecclesiastical writer, {De Magistro c. 4,) saith, 
 " We generally call all those things Signs which signify 
 somewhat, where, also, we find words to be.'" Again {De 
 Doctrina Christiana, lib. ii. c. 1) he saith, "A Sign is a 
 thing besides the semblance which it layeth before our 
 
 ' The sixth Sermon of the fifth Decade. = De Invent, i. W. 
 
 1 
 
OK HACnAMEVTS. 
 
 senses, niakiiipj of itself something; to come into our mind 
 or thought ; a.s by seeing smoke we beheve there is fire." 
 The said Aurehus Augustine doth divide signs into Signs 
 natural, and Signs given. Natural, he calletli those which, 
 without any will «tr affection to signify k'sides themselves, 
 make something else to Ik> known ; as is smoke signifying 
 fire. For .smoke hath not any will in it.s«'If to signify. 
 Signs given, are tlniM^- uhicji all Ii\iiig creatures do give one 
 to another, to de<'lare, as well us they can, the aflVvtions of 
 their mind, or any thing which they conceive, mean, or 
 understand. And Signs given, he dividetii, again, by the 
 senses. " For some l)elong to the eyes, as the ensigns or 
 bannera of Captains; moving of the luinds, and all the 
 meml)ers. Sonie, again, lx'l(»ng to the ears, as the tnun|>et 
 and other in.strununts of music ; yea, and words them- 
 selves, which are ehiif and |irinci{>al among men when they 
 intend to make their meaniiifj known.'' I'nto smelling he 
 referreth ••that swei-t savour of ointment mentione<l in the 
 gospel '. whereby it |)le;».'«eth the I>)nl to signify somewhat." 
 To the taste he referreth "the supjier of the I.Kird ;"' For 
 (saith he) "by the tasting of tho Sacrament of His body 
 and blmnl. He gave or made a Sign of His will '.*^ He 
 addeth, also, an example of touching, -*' And when the 
 woman by touching the hem of His garment is made 
 whole', that is not a Sign of nothing, but sijjnitieth some- 
 what.'" In this manner liad Augustine entreated of the 
 kinds, and differences of Signs. 
 
 Other, also, whose opinion doth not nmch <liffer from 
 hi.s, distinguish Signs according to the order of times. For 
 of Signs (say they) some are of things present, .some of 
 things past, and some of things to come. They think them 
 
 ' Johnxii. a. " .Mark xiv. 2.V ' .Mitth. ix. 20, .'I. 
 
OF SACRAMENTS. 3 
 
 Signs of things present, which signify those things to be 
 present which are signified ; as the Ivy garland hanging for 
 a Sign, doth give us to understand that there is wine to 
 be sold where it is hanged up. The Signs which our 
 master Christ wrought, did signify that the Messias, and 
 the kingdom of God promised by the prophets, was come*. 
 Under Signs past they comprize all tombs, monuments of 
 the dead, and those stones pitched of Joshua in the midst 
 of Jordan * ; signifying to them which came after what was 
 done in times before. The fleece did give to Gideon a 
 figure of things to come* : that is to say, a Sign of the 
 victory which he should have over his enemies. 
 
 But these Signs being well considered and not neglected, 
 may more amply and plainly be divided into other Signs ; 
 whereof some are given of men, and some ordained of God 
 Himself, Signs or tokens are given of men, whereby they 
 show and signify some thing ; and by which, also, they 
 keep some thing in memory among men ; or do, as it were, 
 seal up that which they would have certain and sure. 
 After this manner is every description, or picture demon- 
 strative, called a figure. For in Ezekiel (ch. iv.) Jerusa- 
 lem, which was pourtrayed in a tile, is called a Sign. They, 
 also, in ancient time teniied the images of the dead Signs, 
 because by those images they would renew afresh the me- 
 mory of them whose Signs they were called ; and keep 
 them in remembrance as if they were alive. Yea, and the 
 holy scripture calleth idols Signs, as it appeareth in Isaiah 
 xlv. and 2 Chron. xxxiii. So stones being set or laid to 
 mark out any thing, as land-marks, and all tombs, and 
 monuments, are Signs. Rahab of Jericho said to the Is- 
 raelites, — Give me a Sign by oath that you will shew mercy 
 
 * Matth. xii. 6. "^ Josh. iv. 5, 6. " Judg. vi. 37— 40. 
 
 1—2 
 
•* OK SACRAMKNT^. 
 
 to nic ' : aiul they gave her a rope to hang out of her 
 window. Hiliold, the rope was a Sign of their faith and 
 truth, wherewith they did (as we should say) seal them- 
 sclvi's surely and without all dissimulation, to take diligi-nt 
 hcfd that Kahal) should not he «K'stroyed. We Switzi-rs 
 tcnn Much Signs giv«'n or nvcivi'd in continnation of faith 
 and tnith, \Vnrtzfichen„ Ix'cause thcv an- added to the 
 wctrds, and do, as it were, seal thmi : and Wahrz^ichen 
 also. beeaus4' by them wi* do, as it \\vn.\ give witness that 
 in good faith, and witlu»ut all fraud or guile, we will per- 
 form that in deed which we promis«'d in wnrd. 
 
 Now these kinds of Signs an* of divers s«»rts. For some 
 are mute or dumh, and [K-rtain to the .scitse of the eyes; 
 of which sort are standards iisetl in war, enisses, haiinerH, 
 Haming fires, whereof mention is made Numb. ii. 2. I'sal. 
 ixxiv. 4. &c. Neither is a man able to reckon up all of this 
 sort: for ever and anon new come in as pleaseth men. Jud;Ls 
 gave a Sign unto his conijiany, '' Whoiasoi'ver" (saith he) 
 " 1 shall ki-vs that same is he, take him." ( .Matth. xwi. 48.) 
 The joining of right Ixands, which |»ertaineth to the sense 
 of feeling, is a Sign of faithfulness, help and fellowship; 
 yea, it is the dumb Sign ; which sign Paul calleth " the 
 right liand of fellowship.'" ((tal. ii. 9.) Hitherto Ulong divers 
 inovings and gestures. Some of them are j>ertaining to the 
 voices which are conceive<l by hearing, and are uttered by 
 man's voice, or by the sound of things which liave no life. 
 |{y man's voice are uttered words, whistling, and wliatsoever 
 other things are of this kind : whereunto watch-words uttered 
 by the voice, niay be adde<l. as Shilx)leth in Judges xii. fi. 
 Moreover, voices without life are they which are made by 
 trumpets, flutes, horns, gmis, drums, ringing of Ix^lls, and 
 
 ' )o«h. ii. 12. 
 
OF SACRAMKN'TS. O 
 
 sounding instruments: which, also, extend very far and 
 largely. 
 
 Now Signs are given of God to this end,— to teach and 
 admonish us of things to come or of things past; either 
 that they may, after a sort, lay before the eyes of the 
 beholders and represent, in a certain likeness, the things 
 themselves whereof they are Signs ; or else, that they may, 
 as it were, seal the promises and words of God with some 
 visible ceremony celebrated of men by God's institution. 
 To be short : — that they might exercise our faith, and gather 
 together those which are scattered into one assembly and 
 company. And these are not all of one sort, but do much 
 differ between themselves. For some have their beginning 
 of natural causes, and yet, nevertheless, are given as Signs 
 of God to put us in mind of things, or to renew His promises, 
 and to teach men things that have been done : of which 
 kind is the rainbow mentioned by Moses, (Gen. ix. 16). 
 For when the flood ceased, that God made a new league 
 with Noah, and ordained the rainbow for a Sign of His 
 covenant. He made it not anew, but being made long afore, 
 and appearing by natural causes, by a new institution He 
 consecrated it, to the intent it might cause us to call to 
 our remembrance the flood; and, as it were, to renew the 
 promise of God, that is to say, that it should never come 
 to pass again that the earth should be drowned with water. 
 Now this Sign hath not any ceremony ordained whereby it 
 might be celebrated among men; neither doth it gather us 
 together into the society of any body or fellowship. But 
 this Sign is referred chiefly to God, saying, " I will set my 
 rainbow in the clouds, that when I see it I may remember 
 the everlasting covenant made between me and you." (Gen. 
 ix. 14, 15.) Not much unlike to this are signs and won- 
 
6 
 
 OK VAC'KAMKNTd. 
 
 ders: — Signs, I say, in the sun, the moon, and the Mtars' ; 
 which do fon'wam men of destruction and cahimities to come, 
 unless by repentance they amend. But neither have these 
 any ceremony ordained to celebrate the remembrance of 
 them, or to gather us together kc. Again, there be other 
 signs altogether miniculous, not natural, though there be 
 natural things in them; of which sort (Jideon's Heece is; 
 and the shadow of the sun going Iwick in the Disd' of King 
 Hezekiah. These Signs as we read them to have Inn-n once 
 shown, HO by no institution are they conunandcd to l)e fol- 
 lowed or f<tr some certain end to Ix- celebrateil. T«) Ilezckiali 
 they were given, at that tinu', to signify and witness the 
 victory which he should have against his enemies, and the 
 recover)' of his health. .Mtogether and merely mar>ellous are 
 those things which, in the last of .Mark, by our Lord Jesus 
 Christ, an' calle<l Signs, gifts, ami means of healing, and 
 speaking with toni^ies, given unto, and Ijestowcd u|Min men ; 
 not by any j)ower of man, or virtue of healing in him, but 
 by the power and virtue of Christ only. These Signs declared 
 unto men that that was the tnie and undoubte<l |)reaching of 
 the (lospel. when^by Christ is d<'clare<l to Ik* Lord of all; — 
 Lord of life and death, of Satan, and of hell also itself. For 
 now when through the name of Chri.st the dead <lo ris<', and 
 di.sea.<5es l)oing driven out go their way, by these ver}' Signs it 
 is proved that that is tnie which is said, tliat (.'hrist is Lord 
 of all things. So the wonders which Moses and Aaron 
 wrought in Eg)-pt, (Exod. iv.) are called, in the scripture, 
 Signs. For they were witnesses Ixith of (Jml's lawful sending, 
 and tokens of His mighty power to be executed against Eg}-pt; 
 but neither had the.<?e any ceremony, neither gathered to- 
 gether into any society. Now, also, we read that some Signs 
 
 ' Luke xxi. 2f>. -' Ivii. xxxviii. B. 
 
OF SACRAMENTS. 7 
 
 are paradigmatical ; that is, used indeed of men, but liot 
 without God's commandment ; that these also may be said to 
 be Signs from God. Those be altogether free from miracles, 
 and indeed not only fetched from natural things, but also 
 from things mere common and usual, as were the bands, 
 pitcher, and chains, of the holy prophet Jeremy, whereby, 
 being willed of God so to do, he laid before them those things 
 in a certain evident form and figure^: I mean, in a visible 
 Sign to be seen with men's eyes, which, by his preaching, he 
 prophesied should fall upon them. The like we may see in 
 Ezekiel, chap, xvii, xxiv. These Signs paradigmatical or for 
 example, are in some things like to those exercises of Rhe- 
 toric, called Chriw Activce : yea rather they ai-e certain mixed 
 Chrice^ so termed ; for that they consist partly in words, and 
 partly in deeds. Aphthonius defineth an Active Ghria to be 
 " that which declareth and plainly sheweth a thing by action, 
 deed, or gesture*," As when Pythagoras was demanded how 
 long man's life lasted ; he for a while stood still, that they 
 might look upon him ; but anon he shrunk away, and with- 
 drew himself out of their sight : after that manner and action 
 signifying, that man's life is but short, and momentary. But 
 in the scripture for the most part are set down Chriw^ con- 
 sisting of word and deed : as when Christ took a child and 
 set him in the midst of His disciples, and spake these words : 
 " Verily I say unto you, except ye shall tm-n and become as 
 little children, ye shall not enter into the kingdom of heaven." 
 (Matth. xviii, 3.) But these actions or Signs have not the in- 
 stitution, and commandment of God, charging us to renew 
 this very action by solemn celebrating the same. Nevertheless 
 sacramental Signs have some affinity with these, namely, 
 
 ^ Jer. xix. 1 : xxvii. 2. 
 
 * Apthon. Pragymnasmai. a .Joachim. Camerario Papeb. pt 5. 
 
iAlKA.MEM>. 
 
 IJaptisin and the Lord's SupiKT. P\)r they are jriven to U8 
 from alxive, and are taken fn»in natural thing's without any 
 miracle: yea, they are institutetl under the form of natural, 
 and sensible thinpj, and in such thini^ as are ver)- conunon — 
 Water, Bread, and Wine. This they have common with 
 other Si^is piven of Go<l, in that tliey renew things past, and 
 shadow out things to eonie ; and, hy a Sit^n, do rei)re.sent 
 things signified. They (liHir |K(iiliarly fntiii other Siirns, in 
 that they have ceremonies j(iine«| with the coininandinent of 
 (jtxl ; which cerenionii»s He luith (ommanded His chunh to 
 solemnize. And this, also, is |N?culiar to them. — tluit iMing 
 seaLs of (lod's promise's, they couple as visibly t«) (Jod, and 
 to all the saints : antl they an' de<licate<l to the niost holy 
 mysteries of (mmI in Christ. Of tlies*- I will iiitnat more 
 largely and diligently hereafter. 
 
 The sacramental Signs of Christ and of Christ's cliiirch, 
 namely, which Christ our Lord hath delivire<l to His church, 
 and which His church hath n'ceive«l of Him, ami doth law- 
 fully use, the same an* called of Latin writers by the name 
 of Sacra mt'tih. Hut the won! is not found in the whole 
 scripture, .saving that it is read to be use<l of inteq)rc- 
 ters. Howl)eit the word Sipn is oft in the scripture : and 
 that which helpeth for our puq)osc is most significantly set 
 down in (Jenesis xvii. and Romans iv. In the mean while 
 we do not n-ject the l^tin word Sacra i/ieitt urn, a Sacrament, 
 as lightly regarding it ; neither yet rejecting it, do we forge 
 or devise a new. I like well enough of the word Sacrament 
 so it l)e iLsed lawfully. St Augustine, in his ')th Kj/iftle to 
 MarccUlnus .saith '■ It were too long to dispute of the diversity 
 of Signs, which, when they pertain to holy things, are termed 
 Sacraments." From whence, doubtless, sprang that common 
 definition, or description. • A Sacrament is a Sign of an 
 
OF SACUAMENTS. 
 
 holy thing:" which as it cannot be rejected, so there is 
 none but seeth that in it the nature of the thing is not 
 fully comprehended, or expressed ; neither is it separated 
 from these things which also are holy Signs. There is another 
 definition, therefore, brought forth and used, which indeed is 
 more perfect than the other. " A Sacrament is a visible 
 Sign of an invisible grace." But because this also, doth not 
 in all points express the nature of the thing, this definition 
 following seemeth unto many more allowable, which is after 
 this manner : " Sacraments are Ceremonies wherewith God 
 exerciseth His people, first to stir up, increase, and maintain 
 their faith ; then, to the end to testify before men His reli- 
 gion." This is a true and right definition. But what if you 
 define a Sacrament somewhat more fully and largely in this 
 manner ? " Sacraments are holy actions consisting of words 
 or promises of the Gospel, or of prescript rites or ceremo- 
 nies, given for this end to the church of God from heaven, 
 to be witnesses and seals of the preaching of the Gospel ; 
 to exercise and try faith ; and, by earthly and visible things, 
 to represent and set before our eyes the deep mysteries of 
 God : to be short, to gather together a visible church or 
 congregation ; and to admonish them of their duty." This 
 definition, truly, is far fet', large, and manifold; a definition, 
 I say, gathered of many parts; but we mean to go to it 
 simply, and plainly ; and to lay forth the whole matter be- 
 fore your eyes to be seen. Then will we make manifest 
 every part thereof, and confirm the same with testimonies of 
 scripture. 
 
 Now, that I may fully intreat of the names that are 
 given to this thing, I find that Latin writers call Sacra- 
 ment, an oath, or a religious bond : because it was not done 
 
 • Extensive : so below, " Signum, the word Sign stretclieth very far." 
 
10 
 
 \l J{\MKN I-. 
 
 (as I think) thorouprhly and to the proof, without certain 
 ceremonies. M. \'arrn. in his fourth book f/'- Linniut La- 
 tina, dcclariuir what it Ls to contend with an oath, saith, 
 " The plaintiff and the defendant paged down, at the place 
 ap|K>inted for that purjKJse, five hundred pieces of silver, and 
 also in other thin;^ a set nunilx^r of ounces ; so that he 
 wliieh recovered in judjrmcnt should have his ^ipe ai^in ; 
 but he which was cxst should forfeit it to the treasury." 
 Since, therefore, by interineddlintr of holy thinp< through 
 partaking of the Sacraments, we are ImuukI to <mm1, and all 
 the saints, as it were, by obligation; and timt (Jod himitelf, 
 also, by the testimony of the Sacraments, liath, Jis it were, 
 by an oath I)ound Himself to us; it ap|>eareth that tin- name 
 of Sacrament is very ajitly. and prf>|H'rlv applie<l to our Signs. 
 \N'e read, also, in Latin writers, nf an oath that wildiers 
 used tn take. I'or it was not lawlul for tlxiii to litrlit un- 
 less they were put to their tttith, and sw(»rn. They to«»k a 
 solenni oath, having one to rwite the fonn of the oath to 
 them wurd by woril, (as \'egetius saith in his book d^ R« 
 M'ditari) that they would stoutly ami readily do whatsoever 
 their Captain demande<l them: and tliat they would never 
 forsake the field in the defence of the conunon weal of 
 Kome. They had a donation given unto each of them, as 
 it were a ple<lge or earnest: they gave up thefr name to be 
 enndknl ; and wen' marke<l, that they might Ix' known from 
 other soldiers. Now IxTaiLse we by our Saeraments, h|)eci- 
 ally by Jiaptism, are nceivecl and enroll(Ml to Ik^ Chri.st's 
 soldiers ; and by receiving the Sacraments do profess and 
 witness ourselves to be under f'hri.st our (captain's banner, 
 therefore not amiss, nor without reason, are the Signs of 
 Christ and His church called Sacraments. In the mean 
 while, I will not stoutlv stand in contention that the word 
 
OF SACRAMENTS. 11 
 
 Sacrament was for that cause chiefly attributed of them in 
 ancient time to their own Signs. For Erasmus of Rotter- 
 dam, a man very well seen in the tongues, and thoroughly 
 tried in old and ancient writers, none better, (in Catech. 
 sua Spnb. 5) saitli ; — " They which speak most exquisitely 
 call Sacramentum, an oath or bond confirmed by the autho- 
 rity of God and reverence of religion. But our elders used 
 this word to express that which the Greeks call a Mystery ; 
 which a man may call a religious Secret, because the com- 
 mon people were excluded from meddling with them'." Thus 
 far he. Therefore the old writers did call those signs Sa- 
 craments, instead of mysteries. For the self-same Signs are 
 called of the Greeks nva-rtjpta, Mysteries, which the Latin 
 writers, for the most part, interpret holy and religious Se- 
 crets : holy secrets, I say, from the celebration of which 
 secrets the profane, common people were excluded, and de- 
 barred. For Coelius (in Led. Antiq.) supposeth that they 
 are called Mysteries, oti lei juuo-ai/Ta? rripeiv evcov, because it 
 behoved them which hid them, or which ministered them, to 
 keep them close, and to show them to no common person. 
 Whereupon Mysteries may be called separated, and holy se- 
 crets, known to them only which were ordained for that 
 purpose ; and to be celebrated only of saints or holy men. 
 Yet it may seem that nvanjpiov is derived of fiva-Trj^ and 
 
 ^ The following is the translation of this passage as given in "A playne and 
 godly Exposytion or Declaration of the Commune Crede, &c." by " Mayster 
 Erasmus of Roterdame." Imprinted at London in Flete Strete by Robert 
 Redman. " Those men who have spoken more exactely and perfytely doo call 
 Sacramentum an othe, or an obligacion or bonde confirmed and strengthened by 
 the comyng betwen of God or of religion. But our forefathers have applied and 
 vsed the sayd word to signify that thyng which the Greeks doo call a mystery, 
 
 and thou mayst call it a religiouse or holy secrete or priuyte Because the 
 
 commune sorte of people was secluded and kept a part from the medlyng with 
 those thynges." p. 117- 
 
12 
 
 nvw, as uvo'cvTtjpuw is of (iiro and ivu; that the etymon 
 thereof with the Greeks, niay be of no more force tlian 
 Testanwndnn anion^ the Litins, which is ;i witness Ix'aring of 
 the mind: ahhou^h I am not ipnonuit what some also do 
 reasdii in this case. Sacraments, therefore, are called Mys- 
 teries, lKrans<\ in a dark sjM-ech, they hide other things 
 which are more holy: an<l Paul \\illini,dy UM'th this word in 
 his Epistles. And why this word was attrilmtcd to the holy 
 .Signs of the christian church, then' is a plain rea.snn : for 
 these things are (ndy known to tln' faithful, and are hid to 
 those that aro profane and unholy. And sundy the preach- 
 ing of the (;«)si>el its(df is calle<l "the My.sterk- of the king- 
 duni (tf (i<«l ." to t<ach us that, the unclean In'ing .shut out, 
 it is H'vealeil only to the childn>n of (mmI'. I'nr tiur chirf 
 interpreter of mysterii-s. saith : "Cast not your jK-arLs l)cfon« 
 Kwne, neither give that wliicli is holy unto dogs." (Matthew 
 vii. <I.) And Paul, "if our (Jos[>el lie hid jis yet (saith 
 he) it is hid in them which are lost, in whom the (j(mI (»f 
 this world hath lilindcd tiii' minds of thnu that iKJi.vc not." 
 (•J Cor. iv. .*{. 4.) 
 
 Furthcnnorc. many r»f the (Jntk DiKt^trs of the church 
 have calUnl our Sacraments <rv,tfioXu, Sipnhola, which word 
 is al.so receive<l and used ver)- often of the I-.atias. It is 
 derived of avfifiaWm. that is to sav, Confero, to confer, or 
 compare together. For hy comparing one thing with another 
 synil)oIs are made apparent, and rightly perceived. St/inbo- 
 I'lm, therefore, signifieth a Sign which hath relation to .some 
 other thing ; as we said of the .standard, &c. And. trulv, 
 among the (Jrei-ians in old time the iLse of SmuIxAs or Signs, 
 was diverse ; for in their sacrifices they had their .s\inlx)ls : 
 Signs, (I .say) allegorically meaning some thing, as in the 
 
 ' Malth. xiii. II. Kj.h. iii. 
 
OF SACnAMEXTS. 13 
 
 sacrifices of Bacchus, a sieve was their Symbol or Sign ; 
 and the same they carried about when they were well 
 tippled; thereby signifying that such as be dmnken are 
 blabs, and can keep nothing in secret. What if I can 
 prove that opinions of men containing somewhat of deep 
 understanding, by an allegory or dark speech, are called 
 Symbols? For Pythagoras's symbols are well enough 
 known. So mystical divinity began to be called symboli- 
 cal, because it was inwi-apped in more hid and secret mys- 
 teries. So that is mystical which is darkly uttered, and in 
 manner of a riddle ; having in it a far more contrary mean- 
 ing than by words it seemeth to offer. Again, the gift 
 and token of faith and truth, which, by mutual consent, 
 passeth between the bride and the bridegroom, whereby it is 
 not lawful for them to shrink or go back from their word, 
 promise, or covenant, is called a Symbol. Furthermore, to 
 soldiers also serving under one and the same banner Sym- 
 bols or Badges were given. Unto certain confederate cities, 
 in like maimer, and joined together in league of friendship, 
 to the end that they might go safely to the bordering 
 cities ; and to those which took parts with them. Symbols 
 or mutual Signs were given : that is to say. Tokens which 
 being showed and seen, they gave each other gentle and 
 courteous entertainment, as to their league-fellows, com- 
 panions, and singular friends. The ancient writers, there- 
 fore, hereupon have applied this word. Symbol, to our sa- 
 craments, because they represent and show unto us, the 
 exceeding great, and deep mysteries of God. They are al- 
 legorical and enigmatical, hard and dark to understand, be- 
 cause the Lord himself, by the institution of His sacra- 
 ments, hath bound Himself unto us ; and we, again, by the 
 partaking of them, do bind ourselves to Him, and to all 
 
14 OK HAPRAMKNTS. 
 
 the saints: testifying and o|K'nly professing to fight stoutly 
 and valiantly under the L»»nl\s lianner. Moreover, these lioly 
 S^inbols and Signs do aihnonish and put us in mind of 
 brotherly love, and eoncord : ami that we remember to love 
 them most entirely, and with all our heart, as (iod's children 
 and our brethren, which are eonnnunicants or partakers with 
 us of the same table, and are washe<l clean by the .s:ime 
 IJaptisni. Thus nuich couccniini; Sacraments, what they 
 are ; — by what names they are called ;— and why they are 
 so called; — let it U- sufficient that we have briefly notetl. 
 
 Setting asidi' all other things it seemeth ncvessiiry. first 
 of all, to declare and show who was the Author of the 
 Sacraments; and for what causi-s they were instituted. All 
 men. in a maimer. conf»»ss that (io<l alone is the author 
 of Sacraments ; and not men. nor vet the church it>4'lf. 
 An odd man there is ainoiii; the Scho<iImen. which teacheth 
 the chun-h this lesson. t«» wit. that she should n'meml)er 
 that she is no I^ady. or Mistn'ss over the Sacrament ; but 
 a Ser>ant or Minister : an«l that she hath no more |»ouer 
 or authority to institute any form of a Sacnmu-nt, than 
 she hath to abrogate am law of (JikI. A(|uinas. also, 
 (Part. W. Sumui. Quattt. <»+. Art. 1) saith. "lie institu- 
 teth or is the author f»f a thini;, which giveth it force 
 and \irtue: but the virtue and |)ouer of the Sjicranients 
 cometh fnmi (J<h1 alone; theri'fore (iod alone is of |K)wer 
 to institute and make Sacraments." And. indeed, (i(Kl 
 alone is of power to institute the tnie .ser\ice and worship: 
 but Sacraments In'long to His .senice and worshij). therefore 
 (iod alone doth institute Sacraments. If any one in the 
 Old Testament had offeretl sacrifice which God conunanded 
 not. or oft'ered it not after that manner that (iml wille<l 
 it to l>e oft'ered. it was not onlv nothini; available unto 
 
OF SAPRAME.VTS. 1 5 
 
 him, but, also, his offence in so doing was rewarded with 
 most terrible and fearful punishment'. Who knoweth not 
 that the sons of Aaron, for offering strange fire, were 
 horribly burnt and scorched up with fire which fell down 
 from heaven"? Such sacrifices, therefore, displease God as 
 profane or unholy ; neither deserve they to be called law- 
 ful Sacraments which have not God himself for their author. 
 Hereunto is added that. Sacraments are testimonies, and, 
 as it were, seals of God's good will and favour toward us. 
 And who, I pray you, can better, more uprightly, or more 
 assuredly bear witness of God's good will to usward than 
 God himself? In no wise deserveth that to be called or 
 counted the seal of God, whereto He neither set His hand, 
 nor printed it with His own mark : yea, it is a counter- 
 feit seal, because it cometh not from God, and yet, in the 
 mean time, beareth a show outwardly of the name of God, 
 In this behalf is read that saying of Saint Augustine, 
 which is in every man's mouth " The word is added to the 
 element, and there is made a Sacrament." AVhereby we 
 gather, that in the institution of Sacraments, the word of 
 God obtaineth principal place, and hath most ado. The 
 word, I say, of God, not the word of men, nor yet of the 
 church. Whereupon it followeth, that the Sign ought to 
 have its proceeding even from God himself, and not from 
 any manner of men, be they never so many, be they never 
 so clerklike or learned, be they never so harmless and holy 
 of life : of that now there can be no other author of Sacra- 
 ments than God himself alone. 
 
 As we do receive the word of salvation and grace, so 
 it is needful, also, that we receive the signs of grace. Al- 
 though the word of God be preached unto us by men, yet 
 
 1 Isai. Ixvi. 3, 4. -' Ix;vit. x. 
 
IG 
 
 II s\IKAMI 
 
 WO n'ccivf it iiui -.is tin- word of iiuin. Imt :is tlii' wnnl ni 
 (J()(l; acc-onlin^ to the s.'iyiiii^ of tlir Apostle :—" When y«- 
 had received tlie \vi»ril dl' (ind \vliii-!i nc licanl n\' us. \v 
 received it not as tlir \snnl of men (hut jus it is indee*!) 
 the word of (iod." (1 'Vhvs. ii. i;i.) It is Ix-hoveful for us to 
 have resjK'ct to the tirst Author thereof; who. when He sent 
 ahn)ad His disciples, s'lid "(io into the whole world, and 
 [•reach the (i(is|)c| to all ereatures ; teachiiiL,' them to fihsiTve 
 whatMM'ver I have conunajxied you ; and Imptizintj them in 
 the luinie of the Father, and of the Son, an«l of the llolv 
 (ThoHt. He that heareth you, heareth me ; and he which 
 despifioth y(»u, despiseth me." (Mark xvii. 1'); Matth. xxviii. 
 ID, 20; Luke x. Mi.) And. therelnre. alln-it hy th*- hands 
 of men the Sacraments are mifiisteretl, yet an' they not re- 
 ceived, of the i^tHlly and reliirioim, as proceetlin^ from men, 
 hut, as it were, from the hands of iiw\ himAcIf, the first 
 and princi[>al author of the same. To this U'lonj^eth the 
 (juestion which Christ our I/onl n.ski'<l in the (;os|h'I, say- 
 in;;: "The Itaptism nf .I(»hn. was it froni heaven or of 
 men'" (.Matth. .\xi. 21.) Tnily, .John who did haptizi' was 
 a mail ; hut in that lie haptiz;i'<K he l)aptize<l a<'cordin^' to 
 (f(Mrs in.stitution and ordinance: and then>fore the luiptism 
 of John was from heaven, thou^li the water, wlierewith he 
 I)aptized, How(h1 out of the l>ottomless depth into the river 
 .Ionian, and .John himself c<tnversant on the earth. To 
 this, al.so. notahly aijrtH'th that which I'aul saith : — "that 
 which 1 delivered imto you 1 received of the Lord." (I Cor. 
 \i. 2.').) Then^fore, .althou;;!! Saint l*aul were a man. yea 
 and a sinner too. yet that which he delivered to the 
 church, he did not deliver it as from himself, or as anv in- 
 vention of man, hut as Chri.st hath delivered the same ; .so 
 that it is not his. or man's, hut (^'hrist's tradition. — a divine. 
 
OF SACRAMENTS. l7 
 
 and heavenly tradition. Besides this, our High Priest and 
 everlasting Bishop worketh, even at this day, in His church, 
 whose ministry they execute ; that is, at whose command- 
 ment they baptize ; and according to whose institution they 
 which are the stewards, or disposers of the mysteries of God, 
 minister the holy Sacraments of the Lord's Supper. The in- 
 stitution, therefore, of the Sacraments must be acknowledged 
 of us to be the very work of God. And thus far touching 
 the Author of Sacraments. 
 
 Peter Lombard, in his Sentences', reckoneth up tlii-ee 
 causes why Sacraments were instituted, that is to say, why 
 spiritual and heavenly things were delivered and committed 
 unto us under visible signs, forms, and ceremonies : the first 
 of which is so cold and weak, that I am loath to move it 
 to memory. He placeth merit in that that by God's govern- 
 ment and direction, (as he affirmeth) man seeketh salvation 
 in things baser and inferior to himself. Unto the which he 
 addeth this afterward : — " Although not in them, yet in God 
 through them" he seeketh salvation :— which also, unadvisedly 
 enough he hath uttered, and not sufficiently considered. 
 The other two causes, to wit, that Sacraments were invented 
 and ordained, under visible signs, for our instruction and 
 exercise, seem not altogether absurd or disagreeing from 
 reason. The truest and most proper cause why Sacraments 
 be instituted under visible signs, seemeth partly to be God's 
 goodness, and partly, also, man's weakness. For very hardly 
 do we reach unto the knowledge of heavenly things, if with- 
 out visible form, as they be in their own nature pure 
 and excellent, they be laid before oiu* eyes. But they are 
 better and more easily understood, if they be represented 
 unto us under the figure of earthly things ; that is to say, 
 
 ' Lib. IV. Dist. 1. 
 
 2 
 
ItJ UK SAfKAMK.N l>. 
 
 under Mgna familiarly kuuwn unto us. As, therefore, our 
 bountiful and j^rat'iou^ l^onl «lid covertly and darkly ; — nay 
 rather evidently and notably, set before us to view the king- 
 dom of (lod in j»arables, or dark K|)eeehes ; even so by signs 
 it pleased llini t<> lay lM.'fore our i-ycs. after a sort, the very 
 same thing ; and to point out tlu' s,iiiu' unto us as it were 
 {minted in a table ; to renew it afn'sh ; and, by lively re- 
 presentation, to maintain tlu- ri'membrance of the same 
 among us. This cause dnili .Jdhn ( 'hnsostuni allow ;is a 
 chief and prop'r caus*- ; who. in his rij^rhty and third H(» 
 mily u|)on Mattliew, .saith ; • The Lonl liath lUliveri'd unto 
 UH nothing that is seitsiblc The things. indec<l. an* sensible. 
 howU-it they have altt)gether a spiritual understanding or 
 meaning. So Ikiptism is ministered under a sensible ele- 
 ment, nanu'ly Water ; Init that whi<'h is wrought thereby, 
 tliat is to say, regeneration and tin- nt-w birth. «lt»th s|)iritu- 
 allv enti-r int<» the mind . I'or if thuu uert a iKMlyleus 
 creature, lie would liavc delivcriHi unto tluf all thi'sc gifts, 
 bare, naked, and lunlyless, according to thy imturc ; but 
 since thou liast a reasoimble soul coupled and joined tt) thy 
 body, therefore liath He dehvered unto thee, in sensible signs 
 and substances, those things which are perceived with a 
 spiritual understanding." Which I do not allege (toj this 
 end as if 1 would take the testimony of man for my stay ; 
 but Ueaus*^' 1 s^i' Saint John < hrysostonrs Speech accord- 
 ing to the jnaiuier ul>s<'rved and u.sed in the scripture. 
 
 For who knoweth n(»t that the scripture is full of jjarables, 
 similitudes, allegories, and figurative speeches, which the 
 Holy (Jh(«t uscth. not for His own, but for our sakes? The 
 talk which Christ had in the Ciospel with Nicodemus touch- 
 ing heavenly regeneration, is verj- well known ; where He. 
 
 ' John iii. 
 
OF SACRAMENTS. 19 
 
 by hidden and covert kind of speeches of air, wind, water, 
 &;c., reasoneth saying : — " If I have told you of earthly 
 things and ye believe not, how will ye believe if I shall tell 
 you of heavenly things?" (John iii. 12.) He calleth "earthly 
 things," that His doctrine of heavenly regeneration, or new 
 birth, figured to us under earthly signs of water and the 
 spirit, or of air and the wind. And by " heavenly things", 
 He meaneth that self-same doctrine of heavenly regeneration, 
 nakedly delivered to Nicodemus without any imagination, 
 without similitude, or sensible signs. The Lord, therefore, 
 signifieth hereby that men do more easily conceive and un- 
 derstand the doctrine of heavenly things, when it is sha- 
 dowed out under some dark and covert sign of earthly things, 
 than when it is nakedly, and spiritually indeed dehvered : 
 that by comparing together of things not much unlike, it 
 may appear that the Sacraments were for none other cause 
 found out or instituted, than for demonstration sake ; to 
 wit, that the heavenly things might become more familiar 
 and plain unto us. In which thing we have to mark the 
 analogy, which is a certain aptness, proportion, or (as Cicero'' 
 termeth it) a convenience, or fit agreement of things, I say, 
 known by their signs ; that if they be slightly passed over 
 without this analogy, the reason of a Sacrament cannot be 
 fully and perfectly understood : but this analogy being di- 
 ligently discussed, and observed to the full, offereth to the 
 beholder, without any labour at aU, the very dvaywy^, that 
 is to say, the hidden, and secret meaning of a Sacrament. 
 We will, when we come to intreat of these things, do what 
 we can to make them manifest by examples. 
 
 Whosoever, therefore, shall thoroughly weigh the institu- 
 tion of Sacraments, he cannot choose but extol with praises 
 
 ' Timaeus, iv. 
 
 2—2 
 
20 <-»►" XAlKAMKNI^ 
 
 the exceeding c^eat goodness of the l.(»r(l. who doth not oiil> 
 open unto n.s miserahlo men the niystfrics of His kingdom. 
 hut hatli a singular ran" of man's intinnitv ; whiTilty \\v, 
 framing Himself to our capacity, doth, after a sort, stut and 
 stammer with us; whilst Ho. having respect to our dulness 
 and the weakness of our wit. iloth. a.s it were, clothe and 
 cover heavenly mysteries with earthly sMiibols or signs : 
 thereby most plainly and pithily o|)ening thrm unt«) us. and 
 laying them before our eyes evidently to ]**- iM-hrld. In this 
 same institution of the Sacrament.s, we have canst* to extol 
 and [)rais<' the wisdom of (J<mI; if so Ik> wc take in hand to 
 compare gnat and small things together. I'or this custom 
 is re<*eived as a law throughout the world, that all the wisest 
 men, when they had occa-sion to s|H'ak of high mysteries of 
 wisdom, they did, not by wortls only, but by signs and words 
 together, commend them to their hearers, to the end that the 
 two mo«t noble senses in man, to wit. hearing and weing, 
 might Im? Ixith at once vehemently move<l, and forcibly pro- 
 voked to the coitsideration of the same. The vohnnes of 
 heathenish philosophers an.- full of exaiiiphs. What s<iy y<»u 
 to the Jews. (ukI's old and ancient jK^ople : did not (m»<1 
 him.self shew among them wrs many such kind of examples '. 
 Again, as in making leagues, or in confirming promises in 
 earnest and weighty matters, men ilsc signs or tokeas of tnith. 
 to win credit to their words and pmmises : even so the Lonl, 
 doing after the manner of men, liath addtnl signs of His faith- 
 fulness and truth in His everlasting covenant and promises of 
 life, the Sacraments I mean, wherewith He sealeth His pro- 
 mises, and the verv- doctrine of His Gospel. Neither is this 
 rare or strange unto Him. Men swear even by the Lord 
 himself when they would make other believe certainly, and 
 in no ca.«ie to mistm.st the tnith of their promises : yea. it is 
 
OF SACRAMENTS. 21 
 
 read in the holy scriptures that the Lord himself took an 
 oath, and sware by His own self, when He meant " most 
 abundantly to shew to the heirs of the promises (as the Apostle 
 saith) the stableness of His counsel." (Heb. vi. 17.) 
 
 Moreover, it was the accustomed manner among them of 
 old, as they were making their league or covenant, to take a 
 beast and to divide him in pieces, and each of them to pass 
 through and between the pieces so divided ; testifying by that 
 ceremony, that they would yield themselves so to be divided 
 and cut in pieces, if they did not stedfastly stand to that which 
 they promised in their league or covenant. After the same 
 manner the Lord making, or renewing a league with Abraham, 
 (which Moses describeth at large in Gen. xv.) He commandeth 
 him to take an heifer, a she goat, and a ram, each of them 
 three years old, and to divide them in the midst, and to lay 
 every piece one over against another : which when Abraham 
 had done, the Lord himself in the likeness of a smoking 
 furnace or firebrand, went between the said pieces ; that 
 thereby Abraham might know that the land of Canaan should 
 of a certainty be given to him, and to his seed to possess ; 
 and that all things which He hath promised in that league 
 should be brought to pass. Since, therefore, the good and 
 true Lord is always like unto Himself, and frameth Himself 
 after the same manner now to His church, as we said He did 
 then ; what wonder or strange thing is it (I pray you) that 
 He hath left unto us also at this day, under visible things, 
 signs and seals of His grace, and mysteries of the kingdom 
 of God ? And hitherto have we entreated of the chief causes 
 of Sacraments for the which they were instituted. 
 
 Touching the kind, and number of Sacraments, which 
 hath the next place to that which went before, there are 
 divers opinions amongst the writers, specially of later time. 
 
22 
 
 OK bALKAME.NT*. 
 
 Fur. among tlie old and ancient, this question, as an un- 
 doubted and well known [H'riect principle, drew quickly to an 
 end. liut he which shall diligently search the .scriptureb 
 shall find, tliat they of the Old Testament liave Sacraments 
 after one kind, and they of the New Testament Sacraments 
 after another kind. The Sacraments of the |>eople under the 
 Old Testament, were C'ircumci.sion, and the Paschal l..amh ; 
 to which were added SacriHce.«> ; whereof 1 Imve abundantly 
 spoken in the third Decade, and the sixth Sermon. In like 
 maimer, the SacramenLs of the {H^jple under the New Te»- 
 tament. that Ls to say, of christian.s, b\ the writiiigs of the 
 Apostles, are two in number, liaptLsm. and the Supper of the 
 Lord. Hut Peter Lonilwinl' nrkoneth seven; — Baptism, 
 Pcniinci-. tilt' SupjRT of the I^ord, CVmfinnation, Ivxtri-mc 
 Unction, Ortlers, and Matrimony. Him foUoweth the whole 
 rabblement of intcrpn-ters, and rout of Schoolmen. Ihit all 
 the ancient I)«K'tore of the church. f(»r the most jmrt. do 
 reckon up two princifwil Sai-raments : among whom 'I'ertul- 
 lian, in his first and fourth li«u»k. Contra Marriotu-in ; and in 
 his IxMik, Ih' Corona Militi-g, ver>- plainly niaketh mention but 
 of two only : that is to .say, liaptism, and the Kucharist f>r 
 Supper of the Lord. And Augu.stine, also. (/>»- Dortr. Chritt- 
 iana lib. iii. c. J».) saith, "The Lord hath not overburthencd 
 us with Signs, but tlie Lord himself and the doctrine of the 
 Apostles have left unto us certain few things instead of 
 many; and those must easy to l)e done, most reverend to 
 be understood, most pure to be ob8er\'ed ; as is Baptism, and 
 the celebration of the Ik)dy and Blood of the Lord." And, 
 again, {ad JuMuarlunK ICfmt<tfo I IS.) he saith; — "He hath knit 
 and hid together the fellowship of a new |>oople. with Sa- 
 craments ill number very few. |iii| (»l).serving verv ea.sv, in sig- 
 
 ' Lib IV. l)i>t. •_>. 
 
OF SACRAMENTS. * 23 
 
 nification very excellent ; as is Baptism consecrated in the 
 name of the Trinity, and the partaking of Clirist's Body and 
 Blood; and whatsoever thing else is commended unto us in 
 the canonical scriptures ; except those things wherewith the 
 servitude of the old people was burdened, according to the 
 agreeableness of their hearts, and the time of the prophets." 
 Which are read in the five books of Moses. Where, by 
 the way, is to be marked, that he saith not "and whatso- 
 ever things else are commended unto us in the canonical 
 scriptures :" but, " and whatsoever thing else &c. ;" which 
 plainly proveth that he speaketh not of Sacraments, but of 
 certain observations both used and received of the church ; 
 as the words of Augustine which follow do declare. How- 
 beit, I confess, without dissimulation, that the same Augus- 
 tine elsewhere maketh mention of the Sacrament of Orders : 
 where, nevertheless, this seemeth unto me to be also consi- 
 dered, — that the self-same author giveth the name of Sa- 
 craments to anointing, and to prophecy, and to prayer, and 
 to certain other of this sort, as well as he doeth to Orders. 
 And, now and then, among them he reckoneth up the Sa- 
 craments of the scripture : so that we more easily see that 
 in his works the word Sacrament, is now used one way, and 
 sometimes another. For he calleth these Sacraments, because, 
 being holy, they came from the Holy Ghost; and because 
 they be holy institutions of God, observed of all that be 
 holy; but yet so that these differ from those Sacraments 
 which are holy actions, consisting of words and ceremonies, 
 and which gather together, into one fellowship, the partakers 
 thereof. But Rabanus Maurus also, Bishop of Mentz, a 
 diligent reader of Augustine's works, {de Institutione Cleri- 
 corum, lib. i. c. 24,) saith " Baptism and Unction, and the 
 Body and Blood, are Sacraments, — which for this reason are 
 
24 
 
 OK HACHAMKNTS. 
 
 called Sacraments, — becauHc uiuK-r a covert of corporal things, 
 the power of God workcth more secretly our salvation sig- 
 nified ljy these Sacnuneiits : whereupon, aim, for their secret 
 and holy virtue, they are called Sacranient«." This HalumuK 
 Maunw was famous about the year of our Lonl eight hun- 
 dred, and thirty : so that even by this we may gather, that 
 the ancient Ajxjstolic Cluin-h ha«l no more than two Sacni- 
 nient-s. I make no mention here of Ambrose. --although he, 
 ill liis books of Sacraments. mimlxTetb not so many as the 
 companv of Schoolmen <lo, — l>ei*aase S4»me of tliose works set 
 forth in his name, are n(»t reccivinl of all learned men, as 
 of his own doing: H4), 1 little force the authority of the 
 works of Dionysius, which of what price and estimation they 
 Ik? among Ieame<l and g<MKl men, it is not needful to de- 
 clare. Hut however the ca.se standeth, the holy Hcrijitun', 
 the only and infallible ni\v of life and of all things which 
 are to be (lone in tin- church, conuuendeth Baptism and 
 the Lord's Sup|M'r unto us, as s<tlenm iiLstitutions and Sa- 
 craments of Christ. The.s<' two are, then-fon', sutticient for 
 us; so that we nee<l not Ix' movetl what.s<K'ver, at any time, 
 the .subtle invention of man's bu.sy brain bring against, or 
 beside thest> twain. For why f Hm] never gave jiower to 
 any to institute Sacraments. In the mean while we do not 
 contenm the wholesome Kites, and healthful Institutions 
 of ( rod ; nor yet the religious obsenations of the church of 
 Christ. 
 
 NN'e have (UH-lare<l »'lst\Nliere touching Penance and Ec 
 clesia.stical Onler : of the n-sidue. uhich later writers do 
 authorize for Sacrament.s, we will speak in their convenient 
 jilace. So have we. also, elsewhere, so far forth a.s we 
 thought requisite, entreated of the likeness, and difference of 
 Sacraments of the people of Old. and New Testament. 
 
OF SACRAMENTS. 25 
 
 Now let us see in what things Sacraments consist. By 
 the testimony of the scripture, and of all the godly men, 
 they consist in two things, to wit, in the sign, and the 
 thing signified ; — in the word, and the rite ; in the promise 
 of the Gospel, and in the ceremony ; — in the outward thing, 
 and the inward ; in the earthly thing, (I say) and the 
 heavenly : and (as Irenseus ', the Martyr of Christ, witness- 
 eth) in the visible thing, and the invisible; — in the sensible 
 thing, and the intelligible. For hereunto belongeth that 
 which Saint John Chrysostom, upon Matthew, saith ovdeu 
 
 jdp ctta-driTov irapacwKev tifxTv o ■^pt<TTo<;, d\\ ala-OtjTa fxev tci 
 
 ■n-pdjuaTa^ irdvra de vor]rd. "Christ dclivereth nothing unto 
 US that is sensible, but under visible things, the outward 
 things are sensible, but yet all spiritual." But he calleth 
 those things ala-Otird "sensible," which are perceived by the 
 outward senses, as by seeing, hearing, tasting, and touching : 
 but those things he calleth uorj-rd, intelligible, or mental, 
 which are perceived by the mind, the understanding, consi- 
 deration, discourse, or reasoning of the mind, not of flesh 
 but of faith. 
 
 By the testimony of the scriptures, this thing shall be 
 made manifest. The Lord saith to His disciples in the 
 Gospel, " Go into the whole world, and preach the Gospel to 
 all creatures ; and he which shall believe and be baptized, 
 shall be saved. Ye shall baptize in the name of the 
 Father, and of the Son, and of the Holy Ghost." (Mark 
 xvi. 15, 16. Matth. xxviii. 19.) The same saith of John 
 Baptist, " John baptized in the wilderness, preaching the 
 baptism of repentance, for the remission of sins." (Mark 
 i. 4.) So, also, Saint Luke witnesseth that St Peter, said 
 
 • Lib. IV. 25. 
 
 ' The Bcncdicliniis read lao-fi/Tois- /ik' t&Is w/jci-y/iaui. Horn. In Matlh. !i.H. 
 
26 oy MAC RAMKNT*. 
 
 to the Israelites : "" Repent ye, and lie baptized every one 
 of you, in the name of Jesus Christ for the remission of 
 sias ; and ye shall receive the jjift of the Holy (ihost/' 
 (Acts ii. 38.) Therefore in IJaptism, water or sprinkling of 
 water, in the name of the Father, and of the Son, and of 
 Holy Ghost, and all that which Ls done of tlie church, is a 
 sipi, rite, ceremony, and outward tiling, eartlily and sen- 
 sible ; lying open and made plain to the senses : but n?- 
 miasion of sins, partaking of everlasting life, fellowship uith 
 Christ and HLs menilnTs. and gifts of the Holy (ihost 
 which are given unto us by the grace of (nxi thmugh 
 faith in Christ Jesus ; is the thing signified, the inward 
 and heavenly thing, and that intelligible thing which is not 
 perci'ivi'd but by a faithful mind. 
 
 After the same manner the scriptun' l)earing witness 
 also of the Supper of the Lonl, which is the other Sacra- 
 ment of the church, saith ; " The Lord Jesus when He had 
 taken bread. He gave thanks, and brake it. and gave it to 
 His disciplt^ and said, — Take ye, eat ye: this is my Inxly 
 which is given for yt»u. Likewis*- He t<K»k the cup, and 
 gave it to them, saying, — I>rink ye all of this ; for this 
 is my blood of the New Testament which is shed for 
 many for the romi-ssion of sins : do this in remembrance 
 of me." (Matth. xxvi. 26, et setj. : Luke xxii. 17. et soq.) 
 Now, therefore, all that action which is done of the church 
 after the example of Christ our High Priest. I mean break- 
 ing of bread, tlie (li.stributi(»n thereof, yea and the Ijanquet 
 or receiving of bread and wiiu- ; is the sign, rite, cere- 
 mony, and thi' outwanlly or earthly thing, and al.so tliat 
 self-same sensible thing which lieth open l)cfore the .senses. 
 But the intelligible thing, and thing signified, — the inward 
 and heavenly thing, is the vpr\ body nf Christ given for 
 
OF SACRAMENTS. 27 
 
 US, and His blood shed for the remission of sins ; and our 
 redemption, and fellowship which we have with Christ and 
 all His Saints, yea, which He chiefly hath with us. 
 
 By these things, it shall be easy to determine cer- 
 tainly of the names or terms now given to the Sacra- 
 ments, For they are called external or outward signs, 
 because they are corporal or bodily ; entering outwardly 
 into those senses whereby they be perceived. Contrarivdse, 
 we call the things signified, inward things: not that the 
 things lie hid, included in the signs ; but because they 
 are perceived by the inward faculties or motions of the 
 mind, wrought in men by the Spirit of God. So, also, 
 these signs are termed both earthly and visible, because 
 they consist of things taken from the earth, that is to 
 wit, of Water, Bread, and Wine; and because they are 
 manifestly seen in these likenesses. To be short, the things 
 signified are called heavenly and invisible, because the 
 fruit of them is heavenly ; and because they are discerned 
 with the eyes of the mind or of faith, not of the body : 
 for otherwise, the same body and blood of our Lord Jesus 
 Christ which, in the Supper, are represented to the faith- 
 ful, by the form of bread and wine, are not of their own 
 proper nature heavenly or invisible. For the body of our 
 Lord, touching His substance and nature, is consubstan- 
 tial, or of the same substance that our bodies are of. 
 Now the same is called heavenly for His deliverance from 
 corruption and infirmity ; or else because it is clarified ; 
 not by reason of the bringing to naught, or laying aside 
 of His own nature. The same body of His own nature is 
 visible, not invisible, resident in heaven : howbeit, it is 
 seen of the godly celebrating the Supper, not with the 
 eyes of the body, but with the eyes of the mind or soul; 
 
28 <*y HACIIA.MKNIS. 
 
 therefore in re.-sjHrt of us it is called iuvisihlr. which «if 
 itself is not invisible. 
 
 Now the word in the Sacranient.s is called, and is indeed, 
 a witnessing of God's will, and a remembrance and renewing 
 of the lx?nefits and promises of God ; yea, and it is the insti- 
 tution and conunan«hnent of CJfni which showeth the author 
 of the Sacrament, with the manner and end of the same. For 
 the word in JJaptism is the ver> same tlxat even now we liave 
 received, — "(io ye into all the world ice." In the Supj)er of 
 the Lonl, this is the word of GckI,—" Jesus t(M»k hreail vVc." 
 — And the rite, cu.stom, and m.imier how to cclehrate the Sujh 
 jM'r. is to Ih' souLrht (tut of the cxaiiiplc of the Lord going be- 
 fore in the holv action ; wherein we c(»mprehend Iwth prayers 
 and those thini^ which are recite<l out of the word of 
 Christ. F(»r as He brake bread and divideil it, and in like 
 manner, the cup, so likewi.s*' with holy imitation and sa- 
 cramental rite, wc folldw the same in this holy action. 
 As \\v ijave thanks, so als«» we <lo give thanks; we. by 
 certain prayers in IJapti.sm. df) rtHjuest the assi.stance and grace 
 of the Lord; we recite certain places out (»f the (ir>s|K'l, 
 which we know to be requisite in the a<lministration of 
 Baptism ; and we are wont to do the same, also, in the ce- 
 lebration of the Lord's Supper. . . . Hut it is not my intent, 
 at this present, to speak largidy, and exactly of the rites 
 of tlie Sacraments ; which, notwith-standing. we hold to be 
 best that are taken out of the holy scripture, and do nf»t 
 exceed : of which it shall Ik* sjK)ken in their place. 
 
 Some instead of the word, do put promise ; and instead 
 of rite, ceremony. .\nd. truly in the word ceremony. I 
 see no danger at all. if by ceremony be understood the 
 outward comeliness, and rite which the Lord hims<'H' hath 
 commended to us by His example, and left t(» Im- used iti 
 
OF SACRAMENTS. 29 
 
 the celebration. And in very deed sacramental signs, are 
 not simple or bare signs ; but ceremonies, or religious actions : 
 so, also, there seemeth to be no danger in the word promise, 
 so that by promise we understand the preaching of the 
 Gospel, and the commemoration or remembrance of God's 
 promises which we often use in the preaching of the Gos- 
 pel, and celebration of the Sacraments : that is to say, 
 that God doth receive us into His fellowship, for Christ's 
 sake, through faith ; doth wash away our sins ; endueth 
 us with divers graces ; that Christ was given for our sins ; 
 shed His blood to take away the sins of all faithful. For 
 in celebrating of Baptism we use these words of the Lord, 
 — " Suffer little children to come imto me, for unto such 
 belongeth the kingdom of heaven," &c. (Matth. xix. 14.) In 
 the celebration of the Banquet of God's holy children, we 
 use these holy words of our Lord — " And after supper 
 Jesus took bread ; and after He had given thanks He brake 
 it, and gave it to them saying. Take ye ; eat ye : this is 
 my body which is given for you. This is my blood which 
 is shed for you, for the remission of sins ; this do in re- 
 membrance of me, &c.*" For these remembrances and re- 
 hearsals, are premises of the Gospel ; promising forgiveness 
 of sins to the believers ; showing that the Lord's body is 
 given for them, and His blood shed for them ; which faith 
 verily is the only, and imdoubted means to obtain life and 
 salvation : Christ is the strength and substance of the Sa- 
 craments, by whom only they are effectual, and without 
 whom they are of no power, virtue, or effect. But if any 
 man by promise, do understand covenant, whereby the Lord 
 doth singularly bind, or, as you would say, tie Himself to 
 the signs; in which, or with which. He would be present 
 
 • 1 Cor. xi. 23—25 : Matth. xxvi. 26—28. 
 
30 UK BAt'KAMKMi. 
 
 bodily, esst^ntially, and really ; therein he saith more tliaii 
 he can show or [irove by the scTiptures. For in no place 
 hath Christ proniisetl to be present eor[)orally, tliat is with 
 His true body, in the si^s or with the sif]^: otherwihe I 
 am not ignorant how (iod appeared sometimes to our fa- 
 thers under a bodily Hgure, tliat is, in some visible form, 
 or 8haj)o ; as when He showed Himself to Jacob, which 
 was named Israel, leaning on a ladder ; and to Moses in 
 the hole of a rock, as it were in a gbiss'. Hut these do 
 not projK'rly jK-rtain to this pur])<>se whert> we intreat of 
 the coqmral presence of Christ, and of the sacramental 
 signs. Hut because many wrest these words of the Lord, 
 "This is my Ixnly ; this is my blood"; to pnne a coqx)- 
 ral presence of the Lonl's bo<ly in the supjK'r ; 1 answer 
 that those words of the Lord are not roughly to be ex- 
 pounded according to the letter, :is though bread and wine 
 were the IkmIv and blo(Kl of Christ, substantially, ajid eor- 
 p«»rally ; but mystieally. and sacramentally : so tlmt the Ixnly 
 and IiIikmI of Christ do abide in their suljstance and na- 
 ture, and in their plaee ; I niean in some certain place of 
 heaven : but the bread and wine are a sign or Sacrament : 
 a witness, or sealing; and a Uvely memory of His Ixxiy 
 given, and His I)1o<^m1 shed for us ... . Hut of this thing, 
 in place convenient, we will intreat mure at large. By these 
 things which wo have s|)oken of, it ap{)eareth sufficiently how 
 Sacraments, consist of two things, the .sign, and the thing 
 signified ; of the word of iioil, and the rite or holy ceremony. 
 There are some, notwithstanding, which think there is such 
 force grafted of God into the words, that if they he pronounced 
 over the signs, they sanctify, change, and, in a manner, bring 
 with them, or make present the things signified : and plant. 
 
 ' rjen. xxviii. 13. Exfxl. xxxiii. 2"2. '2'A. 
 
OF SArRAMENTS. 31 
 
 or include them within the signs ; or at the least join them 
 with the signs. For hereupon are these kind of speeches heard; 
 that the water of Baptism by the virtue of the words doth re- 
 generate; and that by the efficacy of the words, the bread 
 itself and the wine, in the Supper, are made the natural flesh 
 and blood of the Lord. But the Sacraments of Christ and 
 His church do consist of the word, and the sign. But it 
 seemeth that we must diligently search out what must be 
 understood by " The word." I said even now that " The 
 word" in the Sacraments, was a witness-bearing of God's will, 
 and the commandment of God itself, or institution of God, 
 which declareth unto us, the author, manner, and end of a 
 Sacrament. By this word, I say, and commandment of 
 God, — by this will and institution of God, — the Sacraments 
 are sanctified ; not that the words are so pronounced of the 
 ministers as they are read afore to be recited of the Lord 
 himself, or delivered by His Apostles : but because God so 
 would, so did, and commanded His Apostles to do. For 
 whatsoever God doth, or commandeth to do, is sanctified by 
 the very commandment or deed of God. For all things which 
 He hath done are exceeding good; therefore those things 
 which He commandeth to do cannot choose but be holy, be- 
 cause He is holy, and the only Sanctifier. Wherefore by the 
 nature, will, deed, and commandment of God, and not by the 
 pronunciation of any words, are the Sacraments sanctified. 
 To which will of God, that it may be applied unto man and 
 do him good, the faithful obedience of men is necessarily 
 required ; which altogether should make us put our trust and 
 confidence in the mercy and power of God, who in no wise 
 should despise or cast behind us the institution of God ; 
 although it seem, in outward appearance, base and con- 
 temptible. This will appear more plainly in the example of 
 
32 <J^■ HA( HAM K.MS. 
 
 Naaman', the captain of the king of Syria's band. He heard of 
 the propht't, undoulittnlly at the Lord's commandment, tluit he 
 8h(»ul(l wjLsh hiiitself .seven times in Jordan; for so it .should 
 come to paws tliat he should be cleanstnl from his k'pro.sy. 
 Here thou dost hear the word, the will, 1 say, and conunand- 
 ment of God ; but thou dost not hear tliat any words were 
 rehearseil either over Jordan, or over Naaman ; or that any 
 words were pre.scrilx*d (»f the pr(tj)lict to Naaman, that he 
 should rclifanM', svhcreliy (forsooth) then- mi^lit 1m' .-iny force 
 of purifying;, or ciraiusin^ jriven to the water. Naanuin by 
 faith oJHyeth the commainhuent of (lod, and is deaasid fn)m 
 his leprosy: not by his own nurit, or ]jy the Ix-neHt of the 
 water of Jordan, but by the j>ower of (Jod and faithful obe- 
 dience. Le|)ers also in the Gospel', and tliat not a few, arc 
 clean.sed by the |>ower and will of (,'hri.st, and through faith, 
 and not bv pronouncing; or speaking of wonl.s. The Lonl 
 indceti said, " I will, Ih- thou clean :" but if any ni.m at this 
 day should have re<-ite<l the same words a hundre<l tinii-s over 
 any lejK'r, he should have pn-vailetl nothing;. Whereby it is 
 manifest, tliat to wonls there is no force given of working 
 health if they Ik* pronounce*!. The AjhwUcs, indeed, said to 
 the sick, feeble, and lame, " In the name of the Lord Jesus, 
 ari.st^ and walk :" (Acti* iii. (J, 7.) And they rose up and were 
 healed; but they were not healed by the Ixnefit of the words, 
 but by the name, by the |)ower, 1 mean, and the virtue of 
 (•lirist. For Peter which sjiid unto the Lime man in Jeru- 
 salem, •• In the name of Jesus (.'hri.st of Nazareth, ari-si- and 
 walk" — said in the midst of tiu- cnuncil of Jerusalem — " If we 
 this day W examined of the detnl dt>ne to the sick man, by 
 what means he is made whole ; l)e it known unto you all, in 
 the name of Jesus Christ of Nazareth tliis man standeth here 
 
 ' 2 Kinf^s V. * Alatih. viii. 2, 3. 
 
OF SACKAMENTSi 35 
 
 whole.'"' (Acts iv. 9, 10.) And to the same people he saith, 
 '* and His name, through faith in His name, hath made this 
 man sound whom ye see and know ; and the faith which is 
 by Him hath given this man health \" Besides these, we 
 read in the Acts of the Apostles* that the sons of one Scaeva 
 a priest, being exorcists or conjurors, did call on the name of 
 the Lord Jesus over them that had evil spirits ; but these were 
 so far off from giving place to their exorcisms and conjurings, 
 that they ran on them, and overcame them, so that they had 
 much ado to escape alive. Where it is most apparent that 
 those exorcists used the same form almost in their enchant- 
 ments, which the Apostle used ; (for in the name of the Lord 
 Jesus they proved to cast out the foul Spirit) ; but since they 
 were not able so to do, who cannot see and perceive that the 
 words pronounced do prevail nothing at all? Neither is that 
 any let or hindrance at all, that those Exorcists were without 
 faith. For this is a thing very well known and received of all 
 men, that Sacraments are no less effectual when they were 
 ministered by wicked ministers, than when they are ministered 
 by the best ministers. 
 
 But here is objected against us this saying of the 
 Apostle, " Christ gave Himself for the church to sanctify it ; 
 cleansing it in the fountain of water by the word, or in the 
 word*."*' Behold, (say they) men are cleansed by the water 
 of baptism, which by the word hath the force of sanctify- 
 ing put into it : therefore it must needs be that words 
 have force to sanctify. But I will confute them by an evi- 
 dent demonstration that the Apostle did not so mean as 
 they suppose. The Apostle prescribeth unto married Christ- 
 ians their duty ; to the more plain, and pithier setting 
 forth thereof, he useth the example of Christ and His 
 
 ■ Actsiii. 16. * Acts xix. 13, tt seq. ' Ephes. v. 25, 2«. 
 
 3 
 
S4 
 
 church; commending tJiat exceeding love which Christ 
 beareth toward His churcli, wherewith being inrtan»e<l. He 
 gave Himself for it to thin end, to make it to Hiiusi'lf a 
 pure, and glorious Spouse : where, by the way. He scttetb 
 down the manner of purging. For the Lord Jesus himself 
 saith — He hath cleansed it : for it is only Christ's office to 
 purge, and to cleanse. Now the nuinner of purging fol- 
 loweth : "In the fountain of water by tlie word;" which, 
 because it is brieHy spoken, hath in it some obscurity. He 
 maketh mention of two things which the Lord usi'th to 
 cleanse those that Ik? Hi.s;- "the fountain (»f wat«'r", and 
 "thf word." •• Thr fountain of water", i.s IJajitism, which 
 IB tJie outward action an<l witncss-U'arin^, of the inward 
 purifying or cleansing wrought by the grace and Spirit 
 of God; as the Apostle ,sajth — "According to His mercy 
 He saved us, by the fountain of regeneration, and renewing 
 of the Holy (fhost which He shed upon us richly through 
 Jesus Chri.st our Saviour." (Titu.s iii. F>. ♦».) For he atldtth in 
 way of interpretation, ".And renewing of the Holy (ihost", 
 whereof the " fountain of water" is a sign. Moreover, the 
 "word" is the \or\ preaching of the Go8|h>1, testifying that, 
 by the grace and mercy of (mkI the Fatlier, His only Son 
 was given unto us; who being given for our sins, maketh. 
 them that lielieve in Him heirs of eternal life, so tliat now 
 these words of Paul to the Ephesians, the fifth chapter, 
 do ven,- wdl agree with tliis commandment of the Lord 
 mentioned in St Mark : " Go into all the whole world and 
 preach the Gospel to all creatures : he which shall believe, 
 and bo baptized shall be saved." For by these words, also, 
 the Lord shadoweth out unto us the manner, and means of 
 our salvation ; that it is He only which purgeth us by faith : 
 yet, in the moan while. Me willeth the believers to be signed 
 
OF SACRAMENTS. 
 
 35 
 
 with Baptism ; and that it should be preached openly in 
 the world that it is He which pardoneth sinners ; yea, and 
 which freely giveth everlasting life. But what do all these 
 things, (I pray you) make for their purpose who will prove, 
 by those words of Paul, that there is force and virtue in 
 the words to sanctify Baptism? These words of the Lord, 
 spoken to His Apostles, do yet make our matter more ma- 
 nifest : — " Now are ye clean," saith He, " through the word 
 which I have spoken unto you."" (John xv. 8.) Shall we say 
 here that through the words which Christ rehearsed, the 
 disciples of Christ were made clean? What then needeth 
 He the next day to be crucified, and to have died? What, 
 to the end that He might purchase power unto the words ? 
 Wherefore, all boasting in the force of words shall be clean 
 taken away. Doth not faith and godliness tell us, by " the 
 word" of the Lord, we should rather understand this which 
 is declared by the preaching of the Lord ; that is, the death 
 and redemption of Christ whereby, because they believed 
 it, "they are cleansed"? For in another place he saith, 
 "purifying their hearts by faith." Wherefore they err in 
 that, because they do not rightly judge of the word or 
 speech. For the Lord speaketh of the word preached and 
 believed ; and they understand Hira of the word pronounced, 
 as though being pronounced it had force from the Lord to 
 sanctify. Saint Augustine, also, maketh for us who, in his 
 eightieth Treatise upon John, saith, " From whence cometh 
 so great virtue and power unto the water that it should 
 touch the body, and wash the heart, but through the 
 working of the word? Not because it is spoken or pro- 
 nounced, but because it is believed. For, in the word it- 
 self, the sound passing away is one thing, and the virtue 
 which reraaineth is another thing. ' This is the word of 
 
 3-2 
 
36' OK H\<H\MK\I<. 
 
 faith whiofi \vp j)roaoh.' saitli tlic Apostle. ' Invause if thou 
 shall confess with thy mouth that Jesus is the Lord, and 
 believe with thy heart that (iod hath raised Him from 
 the dead, thou shalt Ix" save<l. For with the heart man 
 helieveth unto riphteousneas, and with the mouth confes- 
 sion is made imto salvation.' Rom. x. 10. Whereupon we 
 r*-n<\ in the Aets of tlu- Apostles. ' purifyinp (or clean.s- 
 ing) their hearts by faith'.' And St Peter in his ej)istle 
 saith : 'So also kiptism saveth us; not the putting; away 
 of the filth of the flesh. I»ut in that a j^od conscience 
 maketh request to (i(k1'.' ThLs is the won! of faith which 
 we preach, wherewith undouhteflly IJaptism is also con- 
 socratetl that it may have |)ower to cleaase. lM)r Christ, 
 which is the Vine, with His Father the husKindman, hath 
 loved the church, ruui -:-'iv<' Ilims4'lf for it. Kv.'nl tlir .\postle, 
 and mark what he ad<loth sayini^ : 'That Me mic^ht sanc- 
 tify it, cleansing it hy the fountain of water in the word.' 
 In vain, therefore, should cleansing Ik? attributed to a frail 
 and vaiHni; element, unless this were addc<l. ' In the word'." 
 And .so forth : For thus far I have recited St .\upiR- 
 tine's words ; not that I stay myself upon man's testimony, 
 or, that I would have any man to urj^ tlie same ; or, that 
 I am content to be nile<l bv the witness of man ; Iiut Ix^ 
 cau.se in the.<ie words he hath feathered together .some tes- 
 timonies out of the scripture, l>earinf; witness of the word. 
 Whereby wc may und<rstan<l that the word of faith preached, 
 and not the worrl spf»ken or pronounce<l, r)ught to be re- 
 ceived. This word. I say. doth tnily clean.se ; that is to 
 say, the fjrace of Christ only doth purify, to the which 
 both the word and faith are directed : and for that cause 
 he said expres.sly. •• Not because it is spoken, but because 
 
 1 Acts xr. ;». * 1 Pel. iii. 21. 
 
OF SACRAMENTS. 37 
 
 it is believed." Anon after he saith, '' The word of faith 
 which we preach." Furthermore he saith, " by the word of 
 faith baptism is consecrated that it might have power to 
 cleanse." Wliich what is it else than if he had said, the 
 very substance of faith maketh Baptism effectual. For it 
 followeth, " For cleansing, in vain should be attributed to 
 the vading and corruptible element, unless were added, ' In 
 the word'." 
 
 Now if a man do consider the mysteries of the Saints 
 or holy men in old time, he shall not find in the celebration 
 of circumcision, the feast of the passover, and sacrifices, any 
 words to have been spoken or pronounced, whereby they 
 were formed, and, as it were, created Sacraments, and were 
 made effectual. To which belongeth this, that John Baptist 
 did not only baptize the common people without respect of 
 person, but the Lord Jesus himself also in the water of Jor- 
 dan : no words, in the mean while, being pronounced, whereby 
 he called, and drew down the heavenly grace over, or upon 
 the waters of Baptism. Again, whilst Christ our high Bishop 
 did institute His Supper in the Gospel, He commanded no- 
 thing to be spoken or pronounced, by the virtue of which 
 speech or pronunciation, the elements might either be changed, 
 or the things signified, being drawn down from heaven, should 
 be present with, or joined to the signs : but what the Lord 
 hath simply done, and what His will was, we should do ; after 
 what manner, and to what end, He instituted His Supper, 
 the Evangelists have declared. We I'ead in no place that 
 the Lord said, " As often as ye speak, or pronounce these 
 my words, ' This is my body ; this is my blood' ; it shall 
 come to pass by the virtue o/ my words, that the substance 
 of the sign shall be made void ; and that in the same prick 
 of time wherein the words are spoken, it shall begin to be 
 
38 OF «A( RA.MKMh. 
 
 the true body, and the true blood uf tlie Lord, under the 
 fomw or hkeiu'sses of bread aiid wine ; or that the forms 
 and nivencs.ses and the truth uf the si^is reniaininj^, it slialJ 
 bopin at once with the bread and wine to l>o the very body 
 and blood of Christ." Wherefore in the pronouncing, or 
 RlH'aking of the words of the Ijord in the Supper, then? is 
 no power or virtue, either to call down the thingn .signiHed, 
 or to change the things present. Thes*- imaginations do ra- 
 tlier Bcem more to maintain superstition than religion. As 
 though tlie word pronnunctd according to the form conceived, 
 had power to cull down out of heaven ; to bring fn»ni one place 
 to another; to restore health; to draw to, to put from, or 
 to transform, or change. S. Augustine reckoneth up among 
 hu{)erstitiouH vanities, those things which, for remedies of 
 diseases, are tie<l or fastened alwut the l>ody ; which also 
 physic inaketh no account of, wliether it be in clianning, or 
 in certain siga«» called characters, or in hanging wrtain things 
 al)OUt some p.art of the IkkIv. The place is to 1m> seen D« 
 l>oc(. i'hrii>t. Lib. II. c. "10. And Chr»>o8tom IxMiig \eT\ angry 
 with them that haritj the written gospel about tlieir neck 
 hath tiiese words upon Matth. xxiii. " When-in consi.steth 
 the force, or power of the (jlospel f In the fonn and figure 
 of the letters ; or in the understanding of tlie meaning, and 
 sense of the same ? If in the form of letters, thou doest 
 well to hang it about thy neck : but if in the understanding 
 of the meaninrf. it is Ix-ttcr tiiev were laid up in tliv heart." 
 Thus saith he. Hut there is the same reason of the figures, 
 and of the pronunciation of the letters, or words of the (Job- 
 pel : for as the figure of the letters is of power to do nothing, 
 even so is there no force or virtue, either in the pronuncia- 
 tion, or soimd of words. Pliny, an heathenish writer, alleg- 
 eth many heathenish examples wherein he dedareth that words 
 
OF SACRAMENTS. 
 
 39 
 
 are effectual : but yet among other things which he bringeth, 
 he hath this : " It is a question" (saith he) " whether words, 
 or enchanting speeches, are of any force : but every one that 
 is wise is so far from believing it, that even man by man 
 they utterly deny it ;"" The place is to be seen Lib. xxviii. c. 2. 
 But most worthily is the true word of God itself preferred 
 before all these ; the which by Moses, Deut. xviii, with great 
 severity, forbiddeth and condemneth all kind of superstitions 
 and enchantments. 
 
 I know what the adversaries will here object unto me, 
 namely, that it is a blessing or consecration, and not a super- 
 stition which they use. Beside this, they bring many examples 
 out of the scripture, set down in their canonical Decrees, where- 
 by very foolishly and most unaptly, doubtless, they go about 
 to prove that by blessing, or consecration, (as they say) the 
 nature of the things are changed : whereupon they, also, 
 gather that the bread, by the words of blessing or consecrating, 
 is turned into flesh. Their examples are these, and of this 
 sort. The water flowing out of the rock, after it was smitten 
 with Aaron's rod'; the river Nilus turned into blood^; the 
 water at the marriage of Cana of Galilee turned into wine'; 
 the bitter waters of Marah changed into sweet water*; and 
 Moses's rod turned into a serpent*. But (I beseech you) 
 what make these to the Lord's Supper, wherewith they have 
 no manner of similitude or likeness I So that this must needs 
 be an unapt comparison and a doltish, which they make. The 
 river Nilus was turned into blood ; therefore the bread is 
 turned into flesh : the water at the marriage of Cana was 
 changed into wine ; therefore the wine in the Lord's Supper 
 is changed into the blood of Christ. For while that the water 
 
 1 Numb. XX. 8. ^ Exod. vii. 19. ' John ii. 9. 
 
 * Exod. XV. 25. * Exod. vii. 10. 
 
40 OK BAfRAMKNTJ*. 
 
 gushed out of the rock when it was smitten; while the river 
 Nilus was turned into blood ; while the water of the marriage 
 was chanjjcd into wine; while the bitter waters of Manih be- 
 came sweet ; while Moses's rod was turned into a seq>ent ; — 
 the water truly, the blood, the wine, the sweet water, and the 
 serpent, so turned and changed, were not under the form or 
 likeness of those things which they were before, neither were 
 they at once that which tliey were iK'fon'. luid that which they 
 were then made: l)ut the water of Nilus wa.s very Itlood, not 
 water and bl«MMi to^cllier; neither was then- invisible blood 
 under the visible form <»f water. And s<i stands the casi- also 
 in the other examples. Therefore they do nothing agree with 
 the Sacramental signs, but are so far fn»n» Ining like them that 
 they are aIto<rt'ther unlike them. Mnri'ovrr, who can will tell 
 bv what primunciation of wonls Moses made water burst out 
 of the hani nn-k : tunie<l the rivrr Nilus into bloinl : changed 
 the l»itter waters int4» sw«"et ? NNlio knowcth what fonn, also, 
 of wonls the Lortl us<'«l when He chanijtMl watJT into wine? 
 Tliert'fore wry unfitly dc) they apply thes<» examples to their 
 blessing or consecration changing the nature of things, since it 
 cannot Ix' showed what manner of blessings the s.'iints or holy 
 men use«l. Likewi.se, we n'ad not tliat Moses and Joshua' 
 pronoynced any words of blessing, whereby they divided the 
 channel of tlie Erv-threan Sea and the river Jordan. Kliseus is 
 n\id to have uttere<l no words of blessing when he made the 
 axe to swim, and reaches! it out of the water by the helve'. 
 In all these things the power of (lod did work : but we must 
 not imagine what we list to proceed from it. For it is weak- 
 ness and not power, which is repuc^nant to ju.stice, and taketh 
 things in hand which are contrarv to (iod's truth. Mut the 
 mighty works of (rod are of such sort, that any man nja\ 
 ' Kxod. xiv. 27: .'osh. iii. IW. •* 2 King* vi. C. 
 
OF SACRAMENT3. 41 
 
 understand, and manifestly see that they are such as they are 
 said to be. The Lord said " Let there be light, and there was 
 light ^" Such a kind of light, I mean, which was both called 
 light, and, according to the nature of light, gave light. It 
 was not called, or made light, which was light indeed and yet 
 gave not light ; as the bread is called the body of Christ, 
 which yet hath not so much as one jot of the body of Christ. 
 Furthermore, this word blessing, in no place in the scrip- 
 ture, is so used as they would make us believe. To bless, in 
 the scripture, is to thank, to praise, to salute, to bid farewell, 
 to speak well of any, to wish well, to rejoice, highly to extol, 
 to give thanks for a good turn, to increase, to enrich, to 
 multiply, or to make fruitful, T could, if need were, bring 
 examples to prove each of them. But a man shall no where 
 read that to bless, is as much as, to turn the nature of 
 things by the words of God, or otherwise by good words, and 
 prayers after a set manner pronounced. We read, (say they) 
 in the Gospel, that the " Lord took bread and blessed.""' Yea, 
 and Paul, also, calleth the bread and cup by that name, to 
 wit, "The bread and cup of blessing^" the bread and cup 
 undoubtedly of consecration, by which consecration the sub- 
 stance of the sign is miraculously changed. I answer, that 
 the words both of the Gospel, and of the Apostle, are wrong- 
 fully wrested to that sense which never came into the mind 
 of the Lord or His Apostles. For, to declare the meaning of 
 that place in the Gospel, to bless, is not with the gesture of 
 the hand to make the sign of the cross, or to lay one's mouth 
 to the bread and cup, and, in a low voice, to whisper oul 
 the set syllables of the words of consecration : but to sing 
 praises to God, or to give thanks for His benefits bestowed 
 on us. 
 
 ^ Gen. i. 3. * i Cor. x. 16. 
 
42 
 
 OK SACRAMKNT.H. 
 
 That which I have said I will contirm by the autlioritv 
 of the Evangelists and Apostles. For the AjM^stles and Kvan 
 p;elist.s use the word of l)lossing or thanksi^inng indiHen-ntly : 
 for where Mark hath fjAoyrz-rac', that is to say, " biefis- 
 ing," Matthew, Luke, and Paul* have (v-y(afii<TTrjrTn<:, that is 
 to say, " giving thanks" ; which word Mark, also, using 
 a little after writeth, "and when He had took the cup 
 fv^api<TTri<Tar," that Is, " When He liatl given thanks He gave 
 to them." "To bless," therefore, is, as the Apostles them- 
 selves do interpret it, to give tlianks, since that thev put 
 the one for the other. The dilitjent n*ader mav see them, 
 also, in tliat place of raul which is I Cor. x. ; which 
 place we will fully an«l wholly intn\'it of in that which fol- 
 loweth. Our adversaries, then-fore, have not as yet prfued 
 out of the scriptures, that " to l)les.s" is as much afl to 
 change the things ; or that by words, pronunciation, or re- 
 citing of wonls, the things themsi'lves signifie<l are hmughi 
 to. or made pnsent. The ancient writers, tnilv. made men- 
 tion of a mystical blessing, but in a far other sease than 
 the.se eonseorators. Of true consecration we will speak anon, 
 and will confute, also, in another place, what.'wx'ver things 
 they have brought concerning Itlessiiii;. nr con.secrating of 
 Baptism : now we will make an end of that which wo be- 
 gan. 
 
 Words of them.selves were in.stitute<l of (iod to this end, 
 to signify, and by signifying, to bear witness, and to ad- 
 monish ; neither have they beside any hidden force to change 
 the natures of things, or to cause the things themselves to 
 be corporally present ; neither do we read that holy men ever 
 used them after this manner : therefore they sin, and deceive 
 
 ' Mark xiv. 22. 
 
 * lyukc xxii. 19 : I lor. xi. 24. St Matthiw al»o has tvKoyijvai. xxvi. 2fi. 
 
OF SACRAMENTS. 43 
 
 men, which otherwise use them than they were instituted. 
 AureHus Augustine acknowledgeth the very same thing, 
 who, in his Enchiridion ad Laurent, cap, 22, saith, "And 
 verily words to this purpose are instituted, not that men 
 should deceive one another by them, but by the which one 
 might make another to know his meaning ; therefore, to use 
 words unto deceit and not to that end whereunto they were 
 ordained, is sin." The same Aurelius Augustine, gathering 
 a sum of his whole book intituled, De Magistro, asketh this 
 question : — " but now I would have thee tell me what thy 
 opinion is of all this that I have spoken unto thee V Which, by 
 and by, he answereth : "I have learned, being admonished 
 by thy words, that a man is taught no other thing by words 
 than to learn; and that it is a very small matter that, by 
 speech or talk, we know partly what he thinketh that speak- 
 eth : but whether the words which he spake were true, that 
 teacheth he only who admonished that he dwelt in the 
 heart, when the other spake with the tongue." Thus much 
 he, in the last chapter of his book De Magistro. To this 
 purpose pertain the words of Solomon the wise, in the 
 book of the Preacher, saying : " The words of the wise are 
 like pricks and nails that go tlirough of the authors of ga- 
 therings, which are given of one shepherd^." Where we 
 willingly acknowledge that there is a great force in eloquence, 
 and prayers of the just ; as the Grecians signified by that 
 Hercules of Gallia : also, Cicero very plentifully hath de- 
 clared the same. Lib. i. De Oratore. But that which they 
 do forge, and imagine of Pytho, or Suada or Suadela^ the 
 Lady and Mistress of Eloquence, that, verily, do we attri- 
 bute to the Holy Ghost ; which doth both give grace to 
 the speaker, and prepareth and stirreth up the minds of 
 
 ■'' Eccks. xii. 1 1 . 
 
44 Ol h\« KAMK.NTi. 
 
 the luarers. By Uieso tliiiii^ it is manifest unto all men. 
 I thiiiU, tliat it is a new forj^Tv of num, and nut a dix'trine 
 of Oracle, to say that in the celebration of the Sacraments 
 there Is such force grafted in the words recited, tliat tht'V 
 turn and change the things, or make tlie things sijjnified 
 t(» Iw |)re8ent ; and either put on, or join them with tht- 
 sign.s. Iliit we will show hereafter tluit the signs arc imt 
 changed, or iiiin;;lcd with the things signifitKl ; but that 
 both fif thciii do rciiiain still in their owTi naturf and jtro 
 jMTty It shall Ik- suflici»nt if we attribute that to the 
 words uliich the scripture doth attril)Utc ; to wit, the (»ffice 
 of signifvini; and admonishing; of moving and stirring up, 
 wliich thev liave from <mk1. I'\»r tlu'V do detile and blemish 
 the words of (jJml. whicli din-k them with strange and falsi 
 fietl titles. 
 
 \N'e acknowle<lgi>, indeed, that all the |>ower of Almighty 
 (lod is attributed to the word of (mkI; but who seeth not 
 that tliat is s|M)ken and meant <»f the everla«ting Son of 
 (mmI, who in the .scriptun* is called the \N'ord of iunl'. 
 NN'lio is such a dotanl that caimot rightly distinguish U' 
 tween the everlasting NN'ord of <iod, which is the Son (»f 
 (rod, the second |»er8on in the reverend Trinity, and the 
 «ord rehearsed sjKjken, or pronounct-d by nianf The ever- 
 hi-stinu \Ni»rd of (iod renmineth in His owii substance and 
 nature a Cri'ator, and not a creature: it is not mingled; 
 it is not grafted or incoq)orated into man's voice. Tin 
 word which pn^eedeth from man is a creature, not a Cn' 
 ator ; and remaineth still a creature : for it is a sound 
 whicli jias-seth away. NevertheK'ss it is a virtue whicli still 
 remaineth if it be sincere and not adulterated, and received 
 bv faith. For so it preserveth ; yet not of his own pro- 
 per virtue or power, or because it is pn»nounced by man. 
 
OF SACRAMENTS. 45 
 
 but through His power or virtue which revealed the word ; 
 who is true, and therefore preserveth those things which 
 by His word He promiseth to preserve : so that now indeed 
 God himself doth preserve, who said that by His word He 
 would preserve those that believe. The word, therefore, 
 which God hath revealed unto us by His servants the pro- 
 phets, and by His chosen Apostles, is not, neither is called 
 the word of God as if the sound of syllables, words, and 
 voices, are of their own nature the word of God; that very 
 same, I mean, which, of His own substance, is the Son 
 of God ; but because the revelation of the word was made 
 from God in the Holy Ghost, through the word, or wis- 
 dom of God. Wherefore, although the original be of God, 
 and not of man; yet the words which the prophets and 
 Apostles uttered are man's words ; neither can they do any- 
 thing else but give signification : with the which, notwith- 
 standing, I would not have the due force of the external 
 word of God, to be lifted up above that which is meet 
 and comely ; and those things imputed to the literal word 
 which is proper to God. I acknowledge all those things 
 which, with a sound understanding or judgment, are attri- 
 buted to the word of God. But of this thing I have else- 
 where discoursed more at large. 
 
 But now some will say ; — if by reciting the word of God, 
 Sacraments are not sanctified or consecrated, from whence 
 then have they this that they be, and are, called Sacraments 
 or holy Signs ? Is the consecration vain, and of no force ? 
 Surely vain and of no force is that consecration which the 
 Papists have feigned. But of consecration, or true sanctifi- 
 cation, I have spoken in the beginning of this chapter, which 
 now I will set forth a little plainer and more abundantly. 
 The holy scriptures when they make mention of holy things, 
 
+ <J OK 8A«KA.MF.NTi*. 
 
 thfv use very often this Hebrew wonl, ;in,-;, which the (ireek 
 inter|)reters commonly have translated by dyta(w ; the Latins 
 bv fianrtifit'o, ronstrro, and initio. The use of this word 
 ro.ichcth very far : for it Ritjnifioth to sanctify, to otfcr unto 
 (Jod. to j)urify or cleanse, and to justify; also, to sever, 
 or put apart, and to se[)arate ; to separate, (I mean), from 
 profane use, and to dedicate them to holy things ; to call a 
 thing by some name; to apply; and to appoint. Therefore 
 we say that to coasecrate. in this place, is no other thing 
 but to sanctify, to de<licate to (mmI. and. after a fashion, to 
 separate, or of a tiling profane to make an holy thing. Hut 
 who d(»etli tliis^ Or he which doeth it, by what means or 
 instrument (I j)ray you) doeth he it? Who, I be«eoch you, 
 consecrateth or holieth ? Is it (Jod, or i.s it man? V«rily 
 God, and not man. I'or (iod instituting any thing, and 
 testifvini; and (Ici'laring. by His word, what He hath instituted 
 and to what end; of His own holy, just, and gotnl will; by 
 His own only institution, (1 say) without any other mean. 
 He consecrateth the thing which He himself hath already 
 instituted. For as He is holy. just, and good, so whatso- 
 ever He conunandeth is holy just and gtKKl. And man un- 
 derstanding bv the word of (Iod, that (Jod hath instituted 
 anv thing to a hnjv just aii<l good iLse, accepteth, receiveth, 
 and useth that iastitution f(jr holy goo<l and just. Therefore 
 man doth not, bv uttering certain words, con-secrate and make 
 holy the institution. .\nd l)ecaiLSC he believeth that all the 
 in.stitutions of (tod are holy and goml ; therefore he also ce- 
 lebratoth this institution of God even as God hath ordained ; 
 and giveth God thanks, depending altogether upon God, 
 and the rule of the word. Of this manner of sanctification 
 the Apostle, speaking in another certain place, saith, '• Now 
 the Spirit speaketh e\-idently, that in the latter timt« there 
 
UK SACKAMENTS. 
 
 shall arise deceivers, forbidding to marry ; and commanding 
 to abstain from meats which God hath created to be received 
 with thanksgiving of them which believe, and know the truth. 
 For every creature of God is good, and nothing to be re- 
 fused, if it be received with thanksgiving. For it is sancti- 
 fied by the word of God and prayer." (1 Tim. iv. 1 — 5.) Lo ! 
 he saith, " Meat is sanctified by the word of God and prayer." 
 But the word of God is, in this place, (as Paul the Apostle 
 expoimdeth it), a testimony of the scripture, and will of God ; 
 whereby we are taught that all things which God hath made 
 are exceeding good ; and that they are clean and not unclean 
 which God hath created for to be eaten, and for our use. 
 In the Acts, S. Peter heareth, '"Arise, Peter, slay and eat" : 
 (for he saw in a vision before him all living creatures of the 
 earth, and the air,) " Peter answered. Not so Lord ; for 1 
 have never eaten any thing that is common or unclean." — 
 Therefore he heard again, " What God hath cleansed that 
 call thou not common." (Acts x. 13—15.) But where, I pray 
 you, did He make them clean ? When He made, and gave 
 them for the use of man. To the word is annexed prayer, 
 not a charming or an enchantment, but a faithful thanks- 
 giving. For the Apostle more than once or twice maketh 
 mention of thanksgiving, that by the general word, that is 
 to say, prayer, no other thing might be understood than the 
 special word, I mean thanksgiving. For prayer is, as man 
 would say, to invocation, and giving of thanks, as the root 
 to the branches. Therefore saith he, the meat is holy, be- 
 cause God, who is good, hath made and appointed the same 
 for the use of man ; and, also, because it is received of man 
 with faith and thanksgiving. For meat is not holy and good 
 to many men : not through any fault in the meat, which is 
 always the good creature of God, but in them is the fault 
 
4.^ OK SA«-UA.MK.\T!l. 
 
 wliich acknowledge nut by faith the benefits of God, or wtiich 
 abuse thorn, and glut thonLselves contran- to the word of the 
 liOrd. Kvcn so standetli the case with tlie matter of aaiicti- 
 fication, which we must also apply to the Sacraments : God, 
 of His own goml will, and for the commodity of men, or- 
 fiained Sacraments. Me chose unto Him.self out of His good 
 creatures, water, l)nad, and wine; and appointing them to 
 some certain end, lie laid a platform, and conuiianded ils to use 
 and celebrate them. Now, therefore, by the coiinn.indmtiit 
 and choice of (um\, the water, bread, and wine, are con- 
 secrated ; and IK* signeth them with His wonl, and divlareth 
 that He will have them counted for Sacramento; and sheweth 
 the niamur how He will have them celebrated. So tliat 
 the consecration of Sacraments is made through the will, 
 institution, choice, or commandment (»f (Jod, and seal of his 
 word. NN'hen-fon^ water, bread, antl wine, itsed sifter a com- 
 mon manner, or not so as they are cho.sen and iastituted 
 of (iod. the word of (Jo<l is, a^ it wen.', .slandered; and 
 they art> alt<»gether common and pnifane : but Ixing only 
 usihI. acconiing to the chuiee. or cominan<hnent of GikI, 
 holily ; and the word or sign In'ing added, they lx>gin to 
 Ite Sacraments, which thev were not l>efore. The same sub- 
 stance remaineth in them still which they had before : Itut 
 they an" in.stituted to another end and use ; for they are 
 .sealeil with the word and connnandment of (iod ; and, there- 
 fore, are hallowed : whereuntt) may. also, l>e added their 
 holy u.se, by a true faith .setting forth the lienefit of our 
 redemption, and giving of tlianks. by faithful prayers, to our 
 bojmtifnl Redeemer. To this purj>ose we may fetch e.vaniples 
 of civil government, wherein some things, for certain new 
 causes adjoined, ha\ing their substance remaining still, are 
 now made that which U'fore thev were not. For silver and 
 
OF SACRAMENTS. 
 
 49 
 
 gold being not yet coined with the magistrate's mark, is 
 notliing else but silver and gold. But if by the command- 
 ment of the magistrate a new form be added by a print, 
 it is made money, which it was not before, although it be 
 the very same substance which it was before. Wax be- 
 fore it be sealed, is common and usual wax ; but when, 
 by the King''s will and commandment, that which is en- 
 graven in the King's seal is printed in the wax, and is 
 set to Evidences and Letters Patents, by and by it is so es- 
 teemed that whoso shall deface the sealed Evidence is at- 
 tached as guilty of treason. Whereby I trust you see plainly 
 that the true sanctification or consecration of Sacraments, 
 doth consist in the will, and institution of God ; in a cer- 
 tain end, and holy use of the same, which are declared 
 unto us in the word. Of the which, peradventure, I have 
 spoken more at large than some may think needful : but the 
 godly reader will pardon me this my tediousness, since my 
 desire is to open all things faithfully, diligently, and at large. 
 
 Now that T have defended the lawful use of the word, 
 and declared the virtue of it ; and opened unto you, as 
 occasion served, the true sanctification or consecration of 
 Sacraments, I \vill return to that where I left. And be- 
 cause I taught that Sacraments consist in two parts, — the 
 sign, and the thing signified ; it remaineth to show that 
 those two parts retain their natures distinguished, not com- 
 municating properties ; by declaration whereof, both to those 
 things which go before, and to those which follow, yea, and 
 to the whole substance of the Sacrament, a wonderful light, 
 without doubt, shall appear. But of communicating of the 
 names and terms, I will speak in their convenient place. 
 
 That each part retaineth their natures distinguished, 
 without communicating or mingling of properties, it is to be 
 4 
 
50 
 
 OK MAI'KAME.NTS. 
 
 seen lierehv. that many b<- jiartaki'iN nf tin- si^n. ami y«'t 
 are barred from the thinj; sijrniHtHl. Mut if the natures of 
 the parts were united or naturally knit together, it must 
 needs be then that those which Ix- j)artakers of the sipns, 
 must be {tartakers also of the thing sipnifieil. Ivvamples 
 of scripture as they are ready, so are they evident. For 
 Simon Maijiis, in the Acts of tin* AjH)stles, received tlu' 
 siirn. ami was liaptiztil ; hut of the thing signified \u- liad 
 not, neither received so nuich as one jot. And Judas Is- 
 cariot, a cnicl and faithless traitor of His master, did 
 likewise eat the lin-ad of thr L<.rd. Imt In- did not eat 
 bread the I^)rd. otherwise he had livtnl happy, just, and 
 blessed for ever: for, "he which eateth me" (saith the 
 I^ord hims4'lf) "shall never <lie." Hut .ludas died everlast- 
 ingly; therefore he did not eat that UxhI of life. 
 
 To these evident testimonies of scripture. 1 will now adtl. 
 also, certain of Saint .Xugustine's jKTtaining to that pur|>o.se ; 
 who, in his 2(^th Treatis*' u|>on .lohn. saith, " Wv receive this 
 <lay vi.vilile meat ; Imt the Sacrament is one thing, and the 
 virtue of the Sacniment is another. How many dt> receive 
 of the things of the altar, and when they have received it 
 do die ! Whereupon tl>e AjMistle saith, ' he eateth and 
 drinketh his own damnation.' Was not the morsel i)oison, 
 which the Loni gave unto Judas f And yet he receive<l it, 
 and after he ha<l reoeive<l it the enemy entered into him ; 
 not because tliat was e\'il which he received, but liecause 
 he being e^ol, did receive that good thing unworthily." And 
 immediately after he saith, " Tlie Sacrament of the thing, 
 that is, of the knitting together of the body and Mood of 
 Christ, Is received at the Lortl's table, of some unto life, of 
 other some to destruction : but the thing it,self whereof it 
 is a Sacrament, is received i»f all men unto life, of none 
 
vACRAMFNTs 
 
 51 
 
 to destruction, whosoever shall be partakers thereof." And 
 again he saith, " He which dwelleth not in Christ, nor 
 Christ in him, without doubt he neither eateth His flesh, nor 
 drinketh His blood spiritually ; although carnally, and visibly 
 he chew with his teeth the Sacrament of the body and 
 blood of Christ ; but he doth rather eat and drink the Sa- 
 crament of so great a thing to his own damnation." And 
 so forth. He has the like words in his book De Civit. 
 Dei, Lib. xxi. c. 25. And in his book De Doctr. Christ. 
 Lib. III. c. 9, he showeth that "in the conjunction of natures 
 there had need to be a distinction, lest we should stick 
 too much upon the outward sign." 
 
 Now we come to the proofs of the scripture. The 
 Apostle witnesseth in 1 Cor. x. " that all our fathers 
 were baptized ; and did all eat of one spiritual meat ; and 
 did all drink of one manner of spiritual drink ; but the 
 Lord in many of them had no delight." Whereas if they 
 had eaten that spiritual meat, and drunk that spiritual 
 drink spiritually by faith, undoubtedly the Lord had de- 
 lighted in them. " For without faith," as he himself saith, 
 " it is impossible to please God :" (Heb. xi, 6.) therefore, 
 with them that have faith, God is well pleased. Where- 
 fore, our fathers truly were partakers of visible Sacraments, 
 but they were destitute of invisible grace : whereby it fol- 
 loweth, that the sign and the thing signified, do retain 
 their natures, not confounded or mingled, but distinguished 
 and separated. Besides this, the words of the Gospel have 
 some affinity, or, at the least, some likeness, with sacra- 
 mental signs. Otherwise the words are preferred far before 
 tlie signs, the Apostle saying, " That he was sent to preach, 
 and not to baptize." But many hear, with their outward 
 eai's, the words of the Lord, who for all that, because 
 
52 or HAl-RAMENTH. 
 
 they are void of faith, are also without tlu' inward fnut of 
 the word ; Paul saying yet again, " For to us w:ls tho 
 Gospel preached as well as unto them, but the word which 
 they heard did not pmfit them, because it was not coupled 
 with faith." (Heb. iv. 2.) For so it coineth to pass that 
 many receive the visible Sacraments, and yet are not jwir- 
 tAkers of the invisible grace which by faith only is reccivi-d. 
 Whereupon, yet again, it foUoweth that the sign is not 
 confoundiMl with tlie thing signified, but both of them do 
 retain the substance and nature distinguished. What, and 
 d(ttli not the scrijitun' expressly and pithily make a dif- 
 ference IntwiHii the outwartl ministn.- (»f man. and (liMlthe 
 inward Worker, and (Jiver of .spiritual gifts? I'or .lulni 
 Baptist saith •• 1 bapti/..- you with water, but llr (Christ) 
 shall liaptize you witli the Holy (ihost." (.Matth. iii. 11.) 
 Wherewith agnt'th tloat saying of Peter. " Hapti.sm saveth 
 us ; not the putting away of the tilth of the Hesh. but in 
 that a gmxl concienee maketh request U> (Jod." (1 Pet. iii. 
 21.) To this. now. jHTtaineth that evident testimony of Saint 
 Augu.stine, which Ls read Qmrtt. in Lerit. lih. n. qua-f. H'i, 
 in these words: * W'o nmst diligently consider as often as 
 He siiith • 1 the Lord «hich sanctify him,' tliat He speaketh 
 of the prii>st : when He. also, sjiake this to Moses, 'and 
 thou shalt sanctify bini." How, therefore, doth both Moses 
 and God also sanctify f For Moses doth not sanctify for 
 the Lord ; but Moses doth .sanctify in the visible Sacra- 
 ments by his ministr) : and the Lord by invisible grace, 
 bv His Holy Spirit ; where the wliole fruit of visible Sa- 
 craments also is. For without this sanctification of invisible 
 grace, w hat profit have we by visible Sacraments T Thus 
 far Augustine. As John Baptist made di.stinction between 
 his own mini.stry in bapti.sm, and the power of Christ ; even 
 
OF SACBAMENTS. 
 
 53 
 
 go inaketh he distinction between the ministry of preaching, 
 and the drawing of the spiritual teacher. " I am" (saith he) 
 " the voice of a crier in the wilderness : make straight the 
 way of the Lord." (John i. 23.) And again " He that 
 cometh from on high, is above all : he that is of the earth 
 is earthly, and speaketh of the earth ; He that cometh 
 from heaven is above all ; and what He hath seen and 
 heard, that He testifieth, &c." (John iii. 31, 32.), Saint Paul, 
 also, agreeing thereunto saith " Who is Paul ; what is 
 ApoUos; but ministers by whom ye believed even as the 
 Lord gave to every man ? I have planted, Apollos watered, 
 but God gave the increase. So that neither is he that 
 planteth anything, nor he that watereth, but God that 
 giveth the increase." (1 Cor. iii. 5 — 7.) Albeit the compa- 
 rison of ministers with the signs agree not altogether, and 
 in every part, (which I told you before) because ministers 
 are fellow-labourers with Christ according to their office ; 
 but the signs which are without life are not so, unless 
 Kor e^dx^P' we translate unto them that which is the mi- 
 nisters : yet, by other proofs, I suppose it to be made plain 
 that the sign, and thing signified, do retain their natures 
 distinguished in the Sacraments. 
 
 These things do specially disprove, and con\ince those who 
 are persuaded of that papistical transubstantiation of bread 
 and wine into the substance of the body and blood of Christ. 
 For these men utterly deny that the bread and wine being 
 consecrated in the mysteries, do remain in their own sub- 
 stances. For they contend, that the substances of bread and 
 wine are annihilated, and turned into the very body and blood 
 of the Lord ; so that, after the consecration, the accidents 
 of bread and wine do remain, and no part of the substance 
 thereof at all. For they say, that the Lord in express 
 
54 OK ^v^RAM^:^^w. 
 
 words pronounceil over the bread and wine, " This is my 
 bmly ; This is my l)lood ;'" and that the Lord can easily 
 brinj^ to pass, by His own onmii)otency. that that which He 
 said, niay Ik? as He siii<l. For protd" whereof, they allege 
 these, and such like placis : that the Lord, fors<M)tli, fjisliione<l 
 man out of the clay of the earth ; and by and by of the 
 HI) of man, made woman ; and, also, turned Lot's wife into 
 a jtillnr of salt : and therefore, tliat He, by the self-same 
 His |M)wer, can make of bn»ad His Inxly. and of wine His 
 bl(jod. And these, trulv. an* their bidwark.s. Hut we. in 
 another pl.u-f, have |)lfiitirullv di.sjiut«><l of thr in«>anijii; of 
 the Lord's words " This is mv iKnly f so that it is sujK'r- 
 fluoiLs to make lonj^ n»|Htition «»f them. I Imve. alst>, told 
 you that of the onmipotency of (Jod. ««• must not ^ther 
 and determine wliat.soever cometh into our bniin : and. also. 
 tliat (fod's |M>wer doeth nothing aj^ainst tnith. neither against 
 itself; and that no ;ro<Ilv man ou(;ht to take that in han<i, 
 under pretmcr of the |M»w»r of (mmI. which is repu^iumt 
 to the plain s<Tiptuns, ;iiid tin- articles of the Catholic 
 faith. 
 
 Now it is evidrnt and plain, that aftrr coii.st>«-nition 
 there remaiiuth in the Sacraments, the sul)8tanee uf Imad 
 and wine. .\nd herein we neeil n(i other witness than our 
 ver)- .senses, which [)erceive, see, taste and feel, no other thing 
 than broad and wine. Hut while clay was turned int<» a 
 man's botly ; the rib into a woman ; and Ia)Vs wife into a 
 pillar of .salt ; they were not, as the Sacrament of the Sup- 
 |)er, that which they were Ix'fore ; neither did there ajij»ear 
 unto the senses any jot of the clay, of the rib. of Lot's 
 wife. Very foolishly, therefore, and unaptly are these exam- 
 ples applied to the mystery- of the Lord's Sup|)er, where- 
 with tliey nothing agree ; which thing, also, we touched l»efore. 
 
OF SACRAMENTS. 55 
 
 The Gospel very diligently describing the most holy in- 
 stitution of the Lord's Supper, and the manner thereof, maketh 
 no mention of miraculous transubstantiation ; but calleth the 
 bread and wine, which the Lord took and distributed to His 
 disciples, and which they also received, by the names of 
 bread and wine, as well after the words of consecration, (as 
 they term it,) were spoken, as, also, before consecration. 
 Doth not the Lord, in the twenty and sixth chapter of 
 Matthew, call the wine, being consecrated, not wine only, 
 but the fruit of the vine, after a more vehement and signi- 
 ficative kind of speech ; lest any should be ignorant that the 
 wine was wine indeed, and so remaineth? In Mark we 
 read this of the cup, " And He took the cup ; and when He 
 had given thanks, He gave to them, and they drank of 
 it ; and He said unto them, ' This is my blood of the New 
 Testament,"* fee." Lo they drank all (saith he) of the cup, 
 before the words of consecration, (as they term it,) were 
 spoken ; therefore they drank wine. Now, if so be they 
 answer, that this place of the Evangelist, is to be expounded 
 by the figure Hysteronproteron^ that is, when any thing is 
 declared out of order preposterously, then admit they tropes 
 and figures in the celebration of the supper ; which, not- 
 withstanding, they have contended ought simply to be un- 
 derstood without the help of tropes or figures. But Paul, 
 also, the Apostle, in 1 Cor. x. calleth the bread of the 
 Lord, being now in the very holy use, and, (that I may so 
 say,) consecrated, by the name of bread ; and in 1 Cor. xi. 
 the third time he calleth it " bread." To this appertaineth, 
 that the Acts of the Apostles do testify, how that the 
 churches of the Apostles do call the whole mystical action, 
 " The breaking of bread," not " The breaking of His body, 
 or distribution of His blood." It is manifest, therefore, that 
 
56 OK SACRAMINTH. 
 
 the substance of bread and wine in the Sacrament of the 
 Lord's Supjier, do remain in their own nature ; and that 
 transubstantiation is a sophiHtical imagination. 
 
 Thia, also, is a sophistical and a notable papistical forj^ery, 
 in that they say, tliat the bread and wine consecrated in the 
 Sup|)er, is therefore calUvl of the AiM)stles, "bread and wine," 
 because thev wen* Im-ad and wine Ix'fore. For that is now 
 done which is read in Iv\o<lus vii. TJ. tn liavc Utii done 
 in times past, when' Aantns pkI Is said to devour the 
 enchanters' rods ; which, nevertluK'SH, thexo were not riKls, 
 but seqx'nts : but now they are iiame<l hkLs, because they 
 were rods l)efore they were so cliangiHl which now are ser- 
 pents and not rods. IJut, a^in, who doth not see this ex- 
 ample hath no similitude or likeness with the bread and 
 wine of the Lord? I'i»r the rixl truly w:i« calliMl a rod: 
 but, in the mean while, it w.xs, and seemed plainly to be, 
 not now a nnl but a .s<r|K'nt. Hut the brea<l, is callinl 
 bread ; neither doth it ap|)ear to l>e any thing else but bread : 
 here is no form of tlesh seen, as was seen there the fonn 
 of a ser|)ent. IJeside thi.s, the rod is Kiid to be turned 
 into a seqx.'nt ; and is showed for a wonder or miracle : 
 but ye shall read in no place tliat the bread was turned 
 into flesh, by any miracle : but a Sacrament is iiwtituted 
 which, indeed, loseth the name and nature of a Sacrament 
 when the sulxstance of the sij^n l)eing annihilated and made 
 void, nothing remaineth there but the thing signiHed. For 
 that whiili tluy trifling sjiy of accidents miraculously .sub- 
 sisting without their subject, and remaining instead of a 
 sign, is to no purpose. If we should go about to Ijoast 
 of our dreams for miracles, there will be nothing so ab- 
 surd and foolish which we shall not colour with our fancies 
 and lies. What if this word " tran.sul>stantiation," doth nia- 
 
OF 8ACRAMENTS. d / 
 
 nifestly prove, that this whole trifling toy is not fetched 
 from the simple and plain doctrine of the Apostles, but 
 from the subtle school of quarrelHng sophisters? But the 
 Apostle Paul' giveth us in charge to beware both of philo- 
 sophy, and strangeness of words; though, at this present, 
 we do not only entreat of new words, but, also, of new mat- 
 ter, and new doctrine, contrary, in all points, to the Apostles. 
 For this doctrine of transubstantiation, is clean contrary both 
 to the doctrine of the Apostles and Evangelists touching the 
 true incarnation of our Lord, and the true nature and pro- 
 perty of his human body ; and, also, the true raising up 
 again of our bodies. For they are constrained to forge 
 many things altogether miraculous ; as of the invisible body 
 of Christ, and of the subtle body of Christ piercing, by His 
 subtilty, through the gate, and the stone, — I mean that 
 which covered His sepulchre : or the Lord''s very body 
 being altogether, and at one time, in many places ; and fill- 
 ing all things : and other innumerable which are of this 
 stamp absurd and wicked. Now also John Scotus, a subtle 
 Doctor, in his work Sentent. lib. iv, distinct. 11. qucest. 8, 
 saith ; — That the article of transubstantiation is neither ex- 
 pressed in the Creed of the Apostles, neither in those Creeds 
 of the ancient fathers; but that it was brought in and in- 
 vented of the church ; (so saith he, meaning the Romish 
 church) under Innocentius the Third, in the Council of La- 
 teran. Whereby we gather, that the doctrine of transubstan- 
 tiation is of late time, and newly start up ; the history 
 whereof we have elsewhere more largely compiled. But by 
 this that I have said, I think it plainly and effectually 
 enough declared, that the signs are not mingled with the 
 tilings signified, or changed into them, but that each of them 
 ' Col. ii. 18: 1 Tim. vi. 3—5. 
 
58 
 
 OF SACRA. MEN I 
 
 remain in their .severul iiaturt'8. But, albeit either of the 
 parts \vithf)ut mixture do retain their own nature, yet those 
 two apree in one Sacrament ; and Ix'inj; joined tct^'ether and 
 not divided, do make one perfect, and lawful Sacrnment. 
 For water al(»ne hotli privately and ordinarily sprinkled, in 
 no Sacrament, unless it Ik' applied and usetl according to 
 the institution of Christ. I'urifyinj;. al.s<t. or washing away 
 of sins, and tin- enirraftint; or ri'oeiving into the league and 
 fellowship of (iod and all saints, nf itself is no Sacnuneut. 
 unless there Ik- also a sprinkling of water in th»' nanu* of 
 the bl«4Ho«l 'i'rinitx. In like manner, it is no Sacniment 
 if we eat bread in a eoinmon .assemlily. and drink wine of 
 the .self-same cup after the counnon maimer: neither is it a 
 Sacrnment if tbrnuirh a faitliHil remembnmce thou consider 
 that the Lord's 1m»<1v was IntraM-d for tluH-, and His blood 
 hhed for tliec. for the which, ako. tliou ^ivcst thanks; but 
 HO far forth as they an- all mysteries of <mmI and our sal- 
 vation, they are j^nerall> tenne<l Sacraments; that is, secret 
 and spiritual mysteries of (itxl and our salvation. For, in a 
 perfect and lawful Sacrament, there niust needs go tojrcther 
 both the holy action cor|>on»l or sensible, and the spiritual 
 ei'lebration thereof; for the which this sacnuiiciital action 
 was invented and put in practice. 
 
 But here, some move many and divers questions touching 
 tlie .sacmmental uniim ; whether it U- j»en4onaI, real, or ra- 
 tional. I, lKX\iu.se I .stH' nothing; of this matter doubtfully 
 delivered of the .VjM.stles. and. that the thing, being plain of 
 itself, by such manner of .sophistications is made dark, doubt- 
 ful, difficult, and okscure ; simply, and plainly .say. that the 
 sign and the thing signified are joined together in the Sa- 
 craments by God's institution : by faithful contemplation and 
 use : to be short, in signification and likeness of the things. 
 
OF SACRAMENTS. 59 
 
 But I utterly deny that those two are naturally united to- 
 gether, so that the sign in the Sacrament beginneth to be 
 that which the thing signified in his own substance and 
 nature : I deny that the thing signified is joined corporally 
 with the sign, so that the sign remaineth still in his own 
 substance and nature, and yet, nevertheless, in the mean time 
 hath the thing signified corporally joined unto it ; that there- 
 by whosoever is partaker of the sign, should be also by the 
 sign, or with the sign, partaker of the thing itself. The 
 reason why I do so constantly deny that, appeareth, I think, 
 sufficiently by those examples which I have hitherto declared, 
 and which hereafter shall be declared. Furthermore, I say 
 that the sign and the thing signified, are coupled together 
 by God's institution ; because He which instituted the Sacra- 
 ment of Baptism and the Supper, instituted it not to this 
 end, that with water we might wash away the filth of the 
 body as the custom is to do by daily use of baths ; neither 
 that we should take our fill of the bread and wine ; but that, 
 under invisible signs, He might coimnend unto us the mys- 
 teries of our redemption and His grace : and, to be short, 
 of our salvation, by representing them to renew them, and 
 by sealing them to confirm them. My saying is, that they 
 are coupled together in a faithful contemplation, because they 
 which partake the Sacraments religiously, do not fasten their 
 eyes on sensible things only, but rather on things insensible, 
 signified, and heavenly : so that the faithful have in them- 
 selves both twain coupled together, which otherwise in the 
 sign, or with the sign, are knitted together with no bond. 
 For corporally, and sensibly, they receive the signs; but 
 spiritually, they possess, comprehend, i-enew, and exercise the 
 things signified. In signification and likeness of the things, 
 I say, they are coupled together, because the sign is a token 
 
60 OK bACRA.MCMd. 
 
 of the thiiii? signified : and unless signs liave likenesses with 
 those things whereof thev are sigiLs, then could they be no 
 signs. They have, therefore, most aj)t and very near aflR- 
 nity iK'tween themselves. For. as water washeth away the 
 filth of the body ; as bread and wine sati.sfieth and niaketh 
 merry the heart of man ; even so by the grace of (iod the 
 people of (iod are purifieil : even so tlie ImkIv and blood of the 
 Lord which was given for us, being apprehended by faith, doth 
 both s;itisfy, and make m»m the wluile man ; tliat he may yield 
 him.self wliollv unto thank.sgiving, and oU-dient to (Jod-ward. 
 
 I would sjM'ak here more largely of the analog}-, or of 
 the sign ami thing signifieil, but that 1 see I may do the 
 same hcn-after in plaee more convenient. IJut I think I 
 shall not Mcccl aiiv more plan-s out *<\' the scripture to 
 o|H'n thes«' things mon* evidently ; since they f(»llow, of their 
 own acc<»rd. u[H»n that wiiich we have hitherto, by testimo- 
 nies of s<Tiptun'. confinninl. 'and will hen-after more at large 
 confirm. Mort-over, in res|>e<*t of the likeness of tlie sign 
 and the thing signified, the name of the one is given to 
 the other; as 1 will prove by most evident testimonies of 
 scripture. In (ienesis xvii. the Lord saith thus to Abraliam, 
 " Thou slialt keep my covenant, therefore. lK)th thou, and thy 
 si»ed after thee in their generations. This is my covenant 
 which ye shall keep U-tween me and y«iu : Ever) man child 
 among you shall l)e circumcised. Ve sliall circumcise the 
 flesh of your foreskin ; and it shall be a token of the co- 
 venant between me and you." The mouth of the Lord hath 
 spoken this. Who will irainsav the word of God' The 
 word of (iod calleth circumcision a covenant, therefore the 
 name of the thing signified, is given to the sign. For in 
 verv- deed circumcision is not the covenant itself, for the 
 covenant is the bargain, and agreement between Gwl and 
 
OP SACRAMENTS. Gl 
 
 men, which hath certain conditions and articles. Wherefore, 
 afterwards, by interpretation, the same circumcision is called 
 " A token of the covenant." And who will find fault with this 
 interpretation of God ? The signs, therefore, yea God being 
 the interpreter, take the names of the things signified. So you 
 may read in the twelfth chapter of Exodus. " Ye shall eat the 
 lamb in haste, for it is the Lord's Passover." Again, " And 
 the blood shall be unto you a sign in the houses where you are, 
 &;c." and again, " This day shall be unto you a remembrance, 
 fee." What can be spoken more plainly than that the lamb is 
 called the Passover ? But what is the proper meaning of the 
 Passover ? Let us give ear to the Lord, here again expounding 
 Himself and saying, — " I will pass through the land of Egyjit 
 this same night, and will smite all the first-born of Egypt, from 
 man to beast ; and when I shall see the blood (of the lamb) I 
 will pass over you, and the plague shall not be upon you to 
 destroy you." Behold, the Passover, God himself so interpreting 
 it, is that passing over whereby the angel of God, passing over 
 the house of the Israelites which were marked with the blood 
 of the lamb, spared their first-born, and slew the first-born of 
 the Egyptians. If thou art ignorant what, and what manner 
 of lamb it was, listen again to the Lord instructing thee, and 
 saying, — " In the tenth day of this month, every man take unto 
 him a lamb according to the household, and let your lamb be 
 without blemish, a male of a year old, which ye shall take out 
 from among the sheep and from among the goats." And here 
 the lamb is plainly called the Passover. And who doth not see 
 that the lamb is not the Passover 1 Yet because it is a sign, 
 or remembrance of the Passover, as the mouth of the Lord 
 saith, sm*ely it taketh the name of the Passover, or passing-by. 
 Again, you read in the nineteenth of Numbers, " Thus spake 
 the Lord unto Moses : Speak unto the children of Israel, that 
 
(;2 OF ."ArRAMENT.S. 
 
 they ljrin<^ tlioe a red cow without hleinish. Ami ye bluill gi\f 
 her unt(j VAvazar, the priest, tliat he may brinj; her witliout the 
 host, and caiL«k' her to be slain Ix-fore his face, and to Ix* burnt 
 whole. And a man that is clean, sludl gather up the ashes of 
 the cow, and lay them without the host in a clean place. And 
 it .shall \)0 kept for the nmltitude of the children of Israel, for a 
 water of separation (or sprinklin-^): for it is sin." Mark, a^ain, 
 the manner of the B]Miaking of tlie scripturea. A heifer or cow- 
 is sin: that is, a sacrifice for sin: as '* Chri.st is said to \>o made 
 sin for us," that for (or by) sin. He might condemn sin; which 
 is, that by the »me oblation of His IkmIv, He (mi^;ht| cleaas*' 
 a?id purge us from sin'. Hitlierto, al«o, belongeth that wliich 
 tilt' .\j>ostle, s|K?aking of sacrifices unto the Hebrews, saith, — 
 " Hut in these sacritices there is mention made of sins every 
 year; for it is not |»o.ssible tluit the blcMnl of bulls and goat.s 
 should takf a\\;iy sins." (lldi, x. .*>, 4.) As often, therefore, as 
 sacrifices, as heifers, goats, bulls, and bunks, are calk'd sanctifi- 
 cations, chansings, or sins, the signs take the iiaujes of the 
 things signified. For these were certain ty|>e« and figures of the 
 priest which was to come, and of Christ u|M)n whom all our sias 
 are laid : for He truly is " the I..ainb of God whieh taketh awa\ 
 the sins of the world." (Zech. iii : Isai. liii : John i. 2i>.) 
 
 Now we are come, also, to the Sacraments of the New 
 Testament, whose signs also bear the names of the things 
 signified. For Peter saith, in the second of the Acts, 
 " Let every one of you Ix* bapti.st-d in the name of 
 Jesus Chri.st, for the remission of sins." And I'aul. also. 
 in the Acts of the Apostles', heareth " Arise and Ix* 
 baptised, and wash away thy sins by calling on the name 
 of the Lord." Therefore, truly Baptism is called a cleansing, 
 or washing away of sins. And Peter, also, elsewhere saith, 
 
 ' 2 Cor. V. 21 : Rom. viii. :{. " AcU xxii. IG. 
 
OF SACRAMENTS. 63 
 
 " Baptism saveth you ; not that thereby the filth of the 
 flesh is put away, but in that a good conscience maketh 
 request unto God." (1 Pet. iii. 21.) And Paul, also, saith ; — 
 " Ye are washed, ye are sanctified, ye are justified, in the 
 name of the Lord Jesus, and by the Spirit of our God." 
 (1 Cor. vi. 11.) Therefore, in due and right comparing of 
 the places between themselves doth manifestly prove, that to 
 the sign of baptism, which is water, is given the name of 
 the thing signified. After the same manner is it to be seen 
 in the institution of the Lord's Supper, or Eucharist. The 
 bread is called the body of Christ, and the wine the blood of 
 Christ, But since the right faith believeth that the true body 
 of Christ, ascended out of this world, liveth, and is now in 
 heaven ; and that the Lord returneth no more into this world 
 until He come in the clouds of heaven to judge the quick, 
 and the dead ; — every man understandeth that to the sign, 
 to wit, bread and wine, the names of the things themselves, 
 to wit, the body and blood of Christ, are given through the 
 communicating of names. 
 
 Many other speeches used in the scripture, and in our 
 daily talk, are not much unlike to the speeches used in 
 the Sacrament. We read that Christ is, and is called, a 
 Lion ; a Lamb ; a Shepherd ; a Vine ; a Door ; a Way ; a 
 Ladder ; the Day ; the Light ; the Sun ; the Water ; the 
 Bread ; a Spring ; and a Rock ' : which if, at this day, any 
 should roughly urge, contending that Christ is a Lamb in- 
 deed, a door in substance, a natural vine, or such like ; who, 
 I pray you, could abide him so reasoning? We should 
 hiss and drive out from among us such a one, as a madman 
 and a perverter of God's oracles. We read, indeed, "And 
 
 - Rev. V. 5 : John i. 29 : x. 11 : xv. 1 : x. 7 : xiv. 6 : Luke i. 78 : John 
 viii. 12 : Mai. iv. 2: John vii. .37: Rev. xxii. 17: John vi. 35 : 1 Cor. x. 4. 
 
G4 
 
 OK SAt riAMEMS. 
 
 that rock was Christ ;'" in the nipan tiiiu' it is to be con- 
 sidered what should follow, for if that rock really, and in 
 verj' deed, ha<l l)een Christ, none of them that drank of 
 that rock had been reprolmtes. For they are acc»j)tal>le 
 unto (J(»d which are partakers of Christ. •• Hut in many of 
 thcni that drank of the rock, the I.ord had no dtlicrht :" 
 for they were .slain in the wildenu*ss. Therefore they which 
 drank *>f tlir rock which was Chri.st, were not made j)ar- 
 takcrs (»f Christ. Tlien-fore, the nn'k was not Christ rejilly, 
 and in viry d«rd. \N <•, .-dso, seeing the standards «»f Kings, 
 Princes, and Cities, we call the sigiLs by the luimes of the 
 Kings, Princes, and Cities, for we say. 'This is the king of 
 France' : ' This is the prince of (ieniiaiiy* ' This is Tiguro' : 
 ' This is Jk'me.' So, if we s«'e the marriage ring, or the 
 image of any prince, we call it the faith and tntth of wed- 
 lock, or man and wife ; yea, and we say by the image, ' This 
 is the Prince.' For matrons, showing their wedding ring say, 
 ' This is niv husliajul* : when we show to any man the picture, 
 or image of the Duke of Saxony, we say, ' This is the 
 Duke <»f Saxony.' If any should go oljstinately to aflinn, 
 that the sigii in very deed is the thing signified, lK'caus<» 
 it U'an^th the name thereof, would not all men cr}- out 
 that such a one were without wit or reason ; and that he 
 were to be abhorred bv all means as an obstinate brawler! 
 Those, therefore, that are skilful in the things, understand 
 that tliat is and hath l)een Catholic, received of all nun, 
 and, also, sound, which we .showwl even now at large ; to 
 wit. that the signs do borrow the names of the things, and 
 not turn into the things which they signify. 
 
 And, therefore, the ancient fathers moved no strife nor 
 contentions al>out the Sacraments, as an* at this day among 
 lis. For, as they did beautify the .signs with the names of 
 
OK .SACRA >rK.VlS. U.J 
 
 the things signified, so did the}' acknowledge the kind of 
 speech : neither did they roughly urge the words, as though 
 the very signs were really and corporally that selfsame 
 thing which they signified. Therefore, this canon or rule, 
 is so often repeated, and beaten upon by Aurelius Augusti- 
 nus : " that the signs do take, or borrow the names of 
 things signified." By the same canon or ride, he worketh 
 plain certain dark places ; of which thing we will now set 
 down some testimonies. In his Ejnsf. 23, ad Bonifacium de 
 parvulorum haptismate, he saith ; — "If Sacraments had 
 not some likeness with those things whereof they are Sa- 
 craments, no doubt they were no Sacraments : for of this 
 likeness, for the most part, they take the names of the 
 things themselves. As, also, the Apostle speaking of bap- 
 tism saith, ' We are buried ^vith Christ by baptism into 
 His death.' He doth not say we signify the bm-ial ; but 
 he doth flatly say, ' We are buried."* Therefore he called the 
 Sacrament of so great a thing, no otherwise than by the 
 name of the self-same thing." And in Tract, super Johan. 
 63 : " When the unclean person is gone, all which remain 
 are clean. Such a like thing shall there be when the world, 
 being overcome of Cln-ist, shall pass away, and there shall 
 no unclean person remain among the people of God : when 
 the tares being separated from the wheat, the just shall 
 shine like the Sun in the kingdom of their Father, The 
 Lord foreseeing this would come to pass, and now witness- 
 ing that it was signified when Judas fell away as tares se- 
 parated, the holy Apostles remaining as wheat, He saith, 
 'Now is the Son of man glorified:' (John xiii. 31.), as if 
 He had said, ' Behold what shall be when I am glorified, 
 where there shall be no wicked person, and where no good 
 man shall perish.'' For He saith not thus, ' Now is the 
 
66 UK BAOKA.MFNTS. 
 
 glorilying of the Son of man signified ;' but He saith, ' Now 
 is the Son of man glorified." As it is not said, ' The 
 rock signified Christ ;' but ' The ntck wits Christ." Nei- 
 ther is it said, ' The good seed signifieth the children of 
 the kingdom ," but He saith, ' The good seed these are the 
 children of the kingdom ; and the tares the children of the 
 wcked." (Matth. xiii. 38.) As the scripture is, therefore, 
 wont to s|K'ak. calling the things which signify as the 
 things that are signifitKl, even so n\iakv the Lord, siiying, 
 ' Now is the Son of man glorific<l.' After tliat wicked 
 (Juilas) was s(>{)arated. ami His holy A[M«tIe« remaining 
 with him. His jjlorification was signifitnl ; when, the wicked 
 being dividinl. He shall remain etenially with the saints.'' 
 Th(» sjune Aurelius Augastinas, in his i-'.pistle to Kucxlius. 
 102, saith, "The sound of a voice, and the Ixnlily shap(» 
 of a dove, and cloven tongues like unto fire, which came 
 upon every one of them, as those things in Mount Sinai 
 which were done in a most fearful maimer : and as timt 
 pillar of the chmd by day. and tliat pillar of fire by night, 
 were ortlaine<l and set for .some o|)eration which they signi- 
 fied. Herein we must sjKH-ially take heinl of this, that 
 none be |)ersuaded or believe that the nature and sulwtance 
 of the Father, or of the Son. or of the Holy (rhost is 
 clumgeable, or may Ik* turned. Neither let any man l)e 
 moved, for that sometime the thing which signifieth, taketli 
 the name of that thing which it signifieth. The Iloi\ 
 Ghost is .said to descend, and remain upon llitii in tiie 
 bodily .shajK» of a dove; for so. al.so, is the rock of Christ, 
 because it signifieth Christ." 
 
 By these examples alleged out of the scripture it is plain, 
 that the signs do Iwrrow the names of the things, and not 
 their natures and substances. Whereupon it is imdoubtediy 
 
OK SACKAMEXT.-i. 6/ 
 
 true that they err, as far as heayen is wide, whicli are per- 
 suaded that the sacramental speeches are not to be expounded 
 as figurative, and borrowed, but most properly and literally; 
 so that by that means the water, bread, and wine, are not 
 now signs, and tokens of regeneration, and of the body 
 of Christ given, and of His blood shed for us; but regene- 
 ration itself, and the very substantial body and blood of our 
 Lord Jesus, For, being of this opinion, they are offensive 
 unto the common manner both of speaking, and interpreting, 
 used in all ages : they are also repugnant to true faith ; yea, 
 and to common sense. Whereby it cometh to pass that by 
 their confounding of the sign with the tiling signified, they bring 
 in a servile weakness, and, that I may use S. Augustine's 
 words, '• A carnal bondage."" For he, {De I)oct. Chr. Lib. in. 
 c. 9.) entreating of the Sacraments of christians, saith; — 
 " The Lord himself and the Apostles in their doctrine, have 
 left us few things instead of many, and those most easy to 
 be done, most reverend in understanding, and most pure in 
 observing : as is baptism, and the celebration of the body and 
 blood of the Lord. Which Sacraments every man when he 
 receiveth, being instructed, acknowledgeth whereunto they are 
 referred ; that we should not worsliip them with carnal servitude 
 or bondage, but rather with spiritual freedom or liberty. And 
 as to follow the letter, and to take the signs instead of the 
 things which are signified by them, is a point of servile 
 weakness : so to expound the signs unprofitably, is a point 
 of evil wandering error.'** And yet he speaketh more plainly 
 (c. 5). "First of all, you must beware lest you take a 
 figurative speech according to the letter. For to this agreeth 
 that which the Apostle saith ; — ' The letter killeth, but the 
 Spirit giveth life\ For when that which is figuratively spoken, 
 is taken as though it were spoken properly, it is carnally 
 
C8 OK SArRAME.\T>. 
 
 uiiderstauded. Neither is there any thinj^ that may more 
 agroealdy l)e tennetl tiie death of the soul, tlian when that 
 wherein we excel beasts, which is understanding or know- 
 ledge, is made subject to tlie Hesh hy following the letter. 
 For he that foUoweth the letter understandeth words trans- 
 lated or borrowed, as proper or natural ; neither doth he 
 refer tliat which is signified by a projH.'r word to another 
 signification : but if, (for an example,) he shall hear men- 
 tion of the Sabbath, he understand«'th it no otherwise tlian 
 as one day of the seven which, by continual course, 
 come and \:;o. And when lie liean-th nicntion made of sa- 
 crifice, it will not out of his hea<l, but that this meant of 
 tliat which is wont to l)e done al)out otTering of U'asts, and 
 fruits of the earth. To In- short : this is the miserable 
 l>ondage of the soul, to take the signs for the things them- 
 selves, and not to be able to lift up the eyes of the mind 
 above the IxKlily cn'ature, for the obtaining of everljLsting 
 life." Thus far Augustine. Hy these words of Augustine we 
 do gather that they reverence the Sacraments by .spiritual 
 liberty, which neither stick to the letter; neither worship and 
 reverence the visible things and elements, as water, bread, 
 and wine. — instead of the things signifie<l ; but being rather 
 admonisheil and stirn'<i up by the signs, they are lifted up 
 in their minds to l)ehold the things signified. This .same 
 AugiLstine, in the same l>ook (c, 15.) teaching when, and 
 after what manner, a trojx; or figure Is to \ie receive<I, or ac- 
 knowledged, saitli, " In figurative speeches this manner of rule 
 .shall be kej)!, that so long you view with diligent considera- 
 tion what is read, until the interpretation come unto the 
 rule of charity. Fi>r if it \jc not repugnant to iliarity think 
 not tliat it is a figurative siK^ech." And yet more plainly 
 he addeth in the lUth tliaptcr following; — -If it Ix; an 
 
OF SACRAMENTS. 69 
 
 imperative speech, either forbidding any heinous offence, or 
 wicked deed ; or commanding any profitable, or good deed ; 
 it is no figurative speech. But if it command any wicked 
 deed, or forbid any deed of charity, then it is figurative. 
 ' Except ye eat the flesh of the Son of man, and drink 
 His blood, ye have no life in you\ He seemeth to com- 
 mand some horrible offence, or wicked deed ; therefore it is 
 a figurative speech, commanding us to communicate with 
 the passion of Christ ; and comfortably, and profitably to lay 
 up in our remembrance that His flesh was crucified and 
 wounded for us. The scripture saith, ' If thine enemy hun- 
 ger, feed him :' here no man doubteth but he commandeth 
 well doing ; but that which folio weth ; — ' for in so doing thou 
 shalt heap coals of fire upon his head', — a man would think 
 that a wicked and evil deed were commanded : therefore 
 doubt not but that is figuratively spoken." And so forth. 
 All these things do convince their error which interpret sa- 
 cramental speeches as proper, and reject all figures and 
 tropes ; especially in the institution of the Supper. Never- 
 theless, I am not ignorant what they set against this last 
 testimony of Saint Augustine ; — that the words of our Sa- 
 viour, in John vi, do make nothing to the interpretation of 
 the ministration of the Sacrament ; and, therefore, that the 
 place of Saint Augustine doth nothing agree to our purpose. 
 But it is manifest that, in the same book. Saint Augustine 
 disputeth of signs, and of the sacramental speeches. And 
 that is manifest, also, by many other places out of Saint 
 Augustine that he often allegeth these words of our Saviour 
 out of John vi, to expound the celebration of the Supper. 
 But why do they nothing pertain to the celebration of the 
 Supper? Doth He speak of one body in the Supper, and of 
 another in the sixth chapter of John ? Shall we believe that 
 
'0 
 
 -\« l( \MK.\ l>. 
 
 tin- l^ord had. uiul liuth, two bodies' Our l^ord Jt'sus liatii 
 but one body, the which a.s it profitetli nothing being eaten 
 coqiorally, according to John vi, even so that IkkIv being 
 corpondly eaten, doth nothing avail, according to St Mattli. 
 xxvi. Hut this matter we have eLsewlicre Iiandled. Ami of 
 its little force is this uasavory objtH'tion of theirs, which is, 
 that the consequence is false when we argue thus; — circum- 
 cision is the covenant; the Iamb is the I'ltssover; sacrifices 
 are sins; and simctifications or i-leansings an- sacnunentid 
 spci'ches mystical and figurative; thenfore, this also, ''This 
 is my bo<ly," is a mvstical and tigunitivj' sjM-ech. For .since 
 in Sacraments there is the like rtvisoii. why may we not frame 
 arguments from the one to the other J .\n<l that Sacnunent« 
 liavc the like n'a.son, it is receivinl of all them which ac- 
 knowledge the truth aright, and it sliall l>e jin)ved hereafter 
 to the full. Hut if it be nut lawful t»» rea.sou from the Sa- 
 craments of the ()\<\ Testament, and by tliem, after a certain 
 comitjirison. to interjiret ours ; and by ours to make them 
 plain; trulv then the .\|>ostIe did not well. who. b\ a false 
 cons<M|ueut by comjKirison. wf read to have argueil from their 
 Sacranu'Uts into ours in I Cor. .\. and to the Coloss. ii. 
 
 Hut now we return to our puqHise. That we may yet 
 at length make an end of thLs ])lace, — they arc sacramental 
 and figurative siK-eches, when we read and hear tliat the 
 bread is the body of Christ, and the wine the blcKxl of Chri.st ; 
 and, that they do eat and drink the body and blood of 
 Chri.st. which eat and drink the Sacrament of the l>ody and 
 blood of the Lord: also, that they are purge<l from their 
 sins, and regenerated into a new life, which are baptized in 
 the name of Christ; and that baptism is the w;ishing away 
 of our sins. And after this manner sjx'aketh the s<'ripture ; 
 and this form of speech kept the old doctors of the church ; 
 
OF SACRAMENTS. 
 
 71 
 
 whom, for so doing, none that is wise doth dispraise, nei- 
 ther can one discommend any man which speaketh after this 
 manner; so that he, also, abide in the same sincerity where- 
 in it is manifest that those holy men of God did walk. 
 For as they did willingly, and simply use those speeches ; 
 so did they not roughly, and rigourously strain the letter and 
 speeches. They did interpret them in such sort, that none 
 was so unskilful but what he might understand that the 
 signs were not the thing itself which they signified ; but 
 that the signs do take the names of the things : therefore, 
 they used words significatively, sacramentally, mystically, and 
 figuratively. 
 
 Now whereas some will not have the sacramental speeches 
 to be expounded, as though, being not expoimded, they 
 were of more authority, majesty and worthiness ; this draweth 
 after it a sore danger, and giveth a most grievous offence ; 
 and is repugnant to the rule of the Apostles, to sound 
 reason, and to the custom of them of old. For when these 
 kind of speeches are set forth and uttered to the simple 
 sort being not expounded, to wit, " That bread is the body 
 of Christ. When thou drinkest the wine of the Lord, thou 
 drinkest the very blood of the Lord, Baptism saveth us, 
 fcc," what other thing, I pray you, is set forth than a snare 
 of carnal bondage, and a most dangerous offence of idolatry ? 
 Many words need not in this matter, since experience doth 
 abundantly enough set forth in this place what hath been 
 done, and what at this day is done. 
 
 The rule of the Apostles commandeth the divine Oracles 
 to be expounded in the chiu-ch ; and to lay forth all the 
 mysteries of the scripture, that they may be soundly un- 
 derstanded as we may see in 1 Cor. xiv. And reason it- 
 self teacheth us that the mind of man is little or nothing 
 
72 
 
 ACKAMKM-. 
 
 iiutvcd. if the tliin^rs tluMiist'lvi's he not uiulerstood. W liat 
 fruit, therefore, Hhall tlie simple sort receive by the Sacra- 
 ments unto whom the meaning of the Sacraments hatli not 
 been openetl f Better, therefore, tWd the ancient Fathers, 
 not only in expoundin*; all the mysteries of the kinijclom 
 of (Jod,— and esjx-cially the Sacraments. — hut, in t<'achiii<4 also 
 that they oujrht to Ixj expounded. W liicli. although it Ik? 
 made plain eii«)ui;h hy those thiii^ which p) l>ef(»ri', yet 
 will I add two examples out of Saint Augu.stine touching 
 this matt( r. lie {/),• catachisandis rudibw, c. 6.) saith, • Let 
 the new christian man Ik> taiitjht conceniinij the Sacraments, 
 that they he visible sijrns of hea\(nly thinirs ; and that in- 
 visible tiling are to Ix' lionounnl in them ; neither that the 
 siijii. after it is l)lessed and sanctified, is so to h*- takm 
 as it is daily iiM-d. It must, also, Ih- told liiiii \sli:it tli.it 
 sjKcch si|rnifies which he heareth ; and what thin;; is ^iven 
 in the sii^i where«»f it is a repn'.M'ntation. Moreover, u[)on 
 this o<-ca.sion. hi> nuist Ik- taui;ht that if he hear anything, 
 even in the s<Tiptures, that .souikUhI canmlly, although he 
 imderstoiwl it not. yet tf» Ix-lieve that .s<»nu« spiritual tiling 
 is signifie<l thereby, which iK'longeth to holy maiuK rs. and 
 to the life to come." And it followeth. The same .\upis- 
 tine, {De Dortr. Chr. Lib. i\. c. S.), doth utterly forbid 
 the doctors and teachers of the church to think that they 
 on^ht therefore to spc^ak oljHcurely of the mysteries of the 
 s<Tipture, l)ecause they sec tliat these things are delivered 
 somewhat intricately and darkly in the .scriptun' ; but he 
 rather re(|uind liirlit anrl plainne.s.s in them. If any man 
 «lesire to hear his words they are these: "If we fetch ex- 
 amples of the manner of sjxaking out of the writings of 
 onr canonical authors and Doctors, which are easily under- 
 «-(oo«l ; vet we ouLjht not to think that wc should follow 
 
OK SACKAMENTS, to 
 
 them also in those speeches wherein they have used a pro- 
 fitable and wholesome obscurity to exercise, and as it were, 
 to quicken the readers"" minds; and to take away loathsome- 
 ness ; and to stir up the studies of the willing learners ; 
 and, also, to make the minds of the wicked zealous, that 
 they may either be turned to godliness, or else excluded 
 from the mysteries. For so they spake that those which 
 came after them and could understand, and rightly expound 
 them, might reveal a second grace unlike to the former, 
 but yet ensuing in the church of God. Therefore they 
 which expound them, ought not so to speak as if they, 
 by the like authority, would offer themselves to be ex- 
 pounded ; but in all their kind of speeches, first let them 
 labour chiefly and first of all, to be understanded, with as 
 plain kind of speaking as they can, that he be very dull 
 and slow witted which doth not understand ; or, at the 
 least, let not the fault of the hardness and subtilty of the 
 things which we go about to open and declare, be in our 
 own speech, whereby that which we speak should be some- 
 what longer in understanding." Thus far Augustine. And 
 let this that I have hitherto said of sacramental speeches, 
 be sufficient. The Lord be praised. Amen. 
 
SERMON ir. 
 
 Th»t wc muit rcmson reverently of the Sacnunctiu : Th»t they do not gi»f 
 gnce, ncithiT have ifx*ev included in thein. An*in, Whmt the virtue, and Uwful 
 end, and uw of SatraincntA is. That they proKt not without faith. That they 
 arr not nupcrfluouii to the faithful : and that tlity do not depend upon the 
 wortliiniiks or unworthincM of the Minister. 
 
 ^'tstikow (doarly l)eIovtHl) I told you what a Sacra- 
 ment wa-s; who was thf Author of tlu'iii ; and for wliat 
 cau.so Saoraincnt« were iastituttnl ; of wliat tiling they con- 
 sist ; tliat is to say. of the si^n and the thin;^ bipiified. 
 I told you, also, what a si;rn i.s, and wluit the thing sig- 
 nifitnl ; and by what names they are tenned ; Imw they arc 
 con.so<'rate<l ; that the si^ is not mini;le<l with the thinjr 
 sitjnified ; hut that Intth of them remain in their own nature 
 and projM'rty of nature: — tluit the .si^i is not taken away 
 or miracuioiLsly turned; neither that the thing significil is 
 so joinc<l with the same, tliat whosoever is |)artaker of the 
 one, is partaker also of the other. To be short; — I declared 
 how, and after what manner, the signs and the thing signi- 
 fied arc coupled together to make a full, jK-rfect, and lawful 
 Sacrament ; where, also, I intreate<l <»f sacnimcntal .sj>eeche8. 
 Now, therefore, it rcniaineth that I. also, coitsequcntly 
 speak of the nature, virtue, and efficacy of Sacraments; 
 and of those things which are joined, and of affinity 
 with them : for so the order which I used in my division 
 requircth. 
 
 ' The seventh .Scnnon of the fifth Decade. 
 
OF SACRAMENTS, 75 
 
 Touching the virtue and nature of Sacraments, that is 
 to say, what they work in man, writers have disputed 
 diversely, and plentifully. It seemeth unto me that reverence 
 must be used in this disputation; and that heed must be 
 taken, that I do not incline either to the right hand or to 
 the left: that is, that I do not attribute too much unto 
 them to the derogating of the doctrine of the Evangelists 
 and Apostles ; neither that I should diminish, or take from 
 them, to my own damnation, that which the scriptm*e, the 
 Avord of God, doth attribute unto them. But we shall plen- 
 tifully give great praise and glory to the Ordinances of God, 
 if we shall say that of them which the Spirit of God hath 
 set down in the holy scriptures: to be willing to attribute 
 more unto them, is not only an error in man, but a great 
 fault, which bringeth death and a horrible destruction. This 
 is declared unto us in the holy scripture by examples most 
 worthy of remembrance. The Ark of the Covenant given 
 by Moses to the people of Israel, was a witness of God's 
 presence among the people, and of the league and friend- 
 ship between God and man ; for in these words God made 
 a league with the people " I will make my dwelling-place 
 among them, and walk among them, and I will be their 
 God, and they shall be my people^." Of the ordinance and 
 agreement, the Ark itself was called " The Lord of Hosts 
 sitting between the Cherubims," as we may see 2 Sam. vi. 
 and in the Book of the Chronicles^ It was also called 
 " The Ark of the Covenant of the Lord*." For when the 
 Prophets of God did attribute these things to the Sacrament 
 of God, they both thought and spake plentifully and rever- 
 ently enough of the Sacrament of God ; but when the ig- 
 
 - Levit. XX vi. II, 12. ^2 Sam. vi. 2 : 1 (jhron. xiii. fi. 
 
 ' Numb. X. 33. 
 
76 
 
 <AniA.MK\r> 
 
 norant and malicious Priests, and the i>eople corrupted In 
 them, (Hd attribute far greater thinpjs to the Ark or Sacra- 
 ment of (fod, what (I pray you) came to pjuss J (iive ear, 
 first, what they attributed to the Ark; — ''The elders of 
 Israel s^id, wherefore liath the Lord cast us down this day 
 iK'fore the Philistines ? Let us fetch the Ark of the Cove- 
 nant of the Lord out of Shiloh unto us, tluit when it cometh 
 among us. it niav save us out of tlic hands of our enemies." 
 ^'ou have heard what they attribut»'d to the Ark : Now 
 give ear wluit they did. " So the jK'ople sent into Shiloh, and 
 brought from thence the Ark of the Covenant of tin- Lord 
 of Hosts which sitteth Ix'twet-n the Chenibims. And it iiinic 
 to pass that when the Ark of the Covenant of tin- Lord 
 came into the Host, all Israel shoute<l out a mighty shout, 
 so that the earth rang again. And when the IMiili.stines heard 
 the noiso of the shout, thev sjiid. 'uhat meaneth the noise 
 of this mighty shout f And they underst(MMl that the Ark 
 of the Lord was come int<» the host. .And the IMiilistines 
 cried. 'Woe Ik- unto us. (iod is conu' into the host. Who 
 shall deliver us out of the hands of those mighty (lods that 
 smote the Eg}-])tians' C But hearki-n now what hapjK'ned, 
 and how Oo<l did declare that the Ark was not God, as it 
 was calletl and counte<l of the un.skilful in holy things; and 
 how he punishe<l the sins »>f the people, l)ecau8e they attri- 
 bute<l too nuich to the Sacrament. It followeth therefore: 
 "And the Philistines fought, and Israel was smitten down, 
 and fled ever}- man into his tent ; and there was an ex- 
 ceeding great slaughter, for there were overtlu-own of l.srael 
 thirty thousand foot-men, Ix-sides tliat also, the Ark of God 
 was taken, and the two sons of Eli were slain." All these 
 things arc read in the first Book of Samuel, the fourth 
 chapter. Again, when the Sacrament of (Jod was unrever- 
 
OP SACRAMENTS. 77 
 
 ently handled of the swinish PhiHstines, they were smitten 
 with a loathsome and deadly plague. They did boast that 
 their gods and the religion of the Philistines, had overcome 
 the God and the religion of the Israelites ; but the gods 
 of the Philistines fell down and are broken in pieces, and 
 their heathenish religion is confounded'. What and did not 
 the Israehtes perish with a more grievous plague than be- 
 fore, when they lightly handled and contrary to the law of 
 God, (Numb. iv. 15.) looked into the Sacrament brought back 
 by the Philistines into Bethshemesh ? " For the Lord smote 
 fifty thousand and three score and ten men.'' (1 Sam. vi. 19.) 
 When Moses did negligently defer the circumcising of his 
 children, he fell into great danger % The Sichemites for 
 receiving circumcision rashly were destroyed^. And Simeon 
 and Levi, " for prophaning the Sacrament are cursed of their 
 Father." (Gen. xlix.) To this that agreeth which the Apostle 
 saith of them wliich celebrateth the Supper unworthily. " For 
 this cause many are weak and sick among you and many 
 sleep." (1 Cor. xi. 80.) Hitherto, also, belongeth the example 
 of Uzzah, a man not altogether evil, which touched this same 
 Sacrament that was not lawful for him to do. Wherefore 
 the Lord struck him with a sudden death, and that not 
 privately in the tabernacle, but in the sight of all the peo- 
 ple\ Of the which deed of God, David also speaking in 
 the congregation and church of the Israelites saith to the 
 Levites : " The Lord hath chosen the Levites to bear the 
 Ark of the Lord" (and not that kine shall draw it in a new 
 cart) "therefore see that ye be holy, that ye may bring in 
 the Ark of the Lord God of Israel unto the place which I 
 have prepared for it. For because ye did not this at the 
 
 ' 1 Sam. V. - Exod. iv. 24. ^ (Jen. xxxiv. 24, 25. 
 
 ^ 2 Sam. vi. fi, 7- 
 
78 u» riA(K\.MKMS. 
 
 lii-st, our Lurd ( iotl liatli made a rent among us, lor that 
 we sought him not as the fashion ought to lx'."\..Anil it 
 followeth immediately, '"The Priests and Levites siuutitied 
 themselves to fetch the Ark of the Lord (Jo<l of Isniel. 
 Ami the children and Levites hare tlu' Ark of (i(u\ upon 
 their shoulders with staves as Mos4s commanded according 
 to the word of the Lord." All thes«' things are to Ik- seen 
 in the first of the Chronicles, chap. xv. Whereby we gather 
 that the Lord will none of our good meanings or intents, 
 and |>omj>ous eelehrations in celebrating the Sacnunents : but 
 that He only refjuireth that we nhould .so judge and .sj»eak 
 of the Sacraments, as He judgeth and sj»eaketh by His 
 word; and that we should so use and celebnite them, as 
 He hims«lf hath institute*! and celebrateil them. Therefore 
 he .sufficiently setteth forth the dignity of Sacrament.s, who 
 attributeth that unto them, which (io<l himself, in the holy 
 soripture.H, vouch.safeth to give them. 
 
 Ix't us therefoH'. first «»f all, search out of \shat dig- 
 nity Sacrament.s ha\e l)een. for the m<»st |»art, in our time; 
 tliat thereby ue may the In'tter understand what is to l>e 
 attribute<K and what is not to 1h» attributed unto them. 
 The common sort of Priests and Monks luive taught, that 
 the Sacraments of the new I^iw arc^ not «»nly siijii.s of gnice, 
 but togethir, also, cau.ses of grace; that is, which have 
 jMjwer to give grace. For they .say, that they are as in- 
 struments, pi|)es, and certain conduits of Christ's {lassion, 
 by which the grace of Christ is conveyed and |xnired into 
 iLs: but that the signs of the Old Testament, given to the 
 Fathers, were signs only, and not causes of grace also ; 
 which have force to signify, but not to give grace. They 
 siK»m trulv to have sucked that error out of St Augu.stine's 
 words wrongfully understood : for he writcth u|)on the 73rd 
 
OF SACRAMENTS. 79 
 
 Psalm thus : " The Sacraments of the new Law are more 
 wholesome and happy than they of the old Law, because 
 they promise, these give," But Saint Augustine meant to 
 say no other tiling than that which, in another place, he 
 speaketh after this manner. " The Sacrament of the old 
 Law did foreshow that Christ should come, but ours do 
 show that He is come," For also against Faustus (Lib. xix. 
 e. 14.) he calleth the Sacraments of the old Law " Promises 
 of things to be performed ; but our Sacraments tokens of 
 things that are already performed." Wherefore, upon the 73rd 
 Psalm he saith : " The Sacraments of the old Law are given 
 to signify the very thing; but om-s do witness that it is 
 given, and signifieth that it is present." I confess that he 
 saith more than once, that our Sacraments ai-e more com- 
 fortable and effectual : but he said that by no other rea- 
 son than for that the Messias being already revealed, and 
 given unto us in the New Testament, our Sacraments are 
 more perfect, more lightsome, and more beautiful : for Christ 
 hath brought all signs to an end ; wherefore ours have a 
 more full signification, and, after a sort, are the more lively. 
 But if Augustine had been altogether of that opinion which 
 these men do favour and follow, w'ould not godliness itself 
 persuade us to forsake the authority of men, and cleave to 
 the word of truth ? 
 
 Let us see, therefore, what may be gathered out of the 
 word of truth, that is, out of the canonical scriptm-es, touch- 
 ing the likeness and difference of the Sacraments of the Old 
 and New Testament, This we hold for a certainty out of 
 the scriptures that there is but one everlasting and un- 
 changeable God and Lord of either church ; that there is 
 but one way laid down in either church to attain to the 
 promises of salvation : to be short, — that there is but one 
 
80 'M SA( KA.MKM--. 
 
 churcli of the only living (jod, gathLTed toirt-tliur out ul 
 either people, Iwth of the Jews and (Jentiles. I think tliere 
 necdeth no large continnation of tluso things out of the 
 scripture; l)ecause, in the eighth Dirade and third Sennon, 
 I have handled them at the full. 
 
 Now that I liave fortified and ('(»nfinned these things 
 before by the writings «»f the Apostles, thus I conclude, 
 not of mine own brain, but by the authority of Got! : Tliey 
 which always have one everlasting, and uncliangeable (tod; 
 one \\'A\ of salvation set forth for all in Christ from the 
 l)eginning ; onr faith; one church; one liaptisni ; the same 
 spiritual meat and drink ; — they cannot c1hm>s«- but have the 
 self-s;ime Sacraments as touching tlieir substance. Hut the 
 Jews and (liristians have one (jod, one faith, one way of 
 salvation (whirh is) by Christ; to 1h> short, one churcli; — 
 therefore have they also, the s<'lf-saine Sacraments, saving 
 tlmt ours are givt'U under other signs; an«l for that through 
 the revelation of the Sun <»f righteousness (I mean) Christ, 
 an' made more lightsome and manifest. 1 say, further, that 
 the scripture witnes.s4'th that the Sacraments of the Old 'r»*s- 
 tanient and ours, an- of the same force; insomuch that 
 Paul calleth them circumci.sed which are baptized, and them 
 Kiptizeil which are circumci-stni. And he, also, teacheth, 
 *• That our l-'athrrs <lid eat that spiritual meat uhieh we 
 eat, and drank «»f that spiritual drink," that is, "the Hock." 
 But anon he addeth. "and that Koi'k was Chri.st." The 
 words of the AjKistle are well known and are read in 
 1 Cor. .\. The same Apostle in the .second chapter to the 
 Colossians saith "In Christ ye are complete," (or ma<le per- 
 fect) " in whom also ye are circumci.sed with circumcision 
 made without hands, by putting off the body of the flesh, 
 subject to sin by the circumci.sion of Christ ; buried with 
 
OK SACRAMENTS, 81 
 
 Him in Baptism, &c." What, I pray you, can be spoken 
 more plainly ? " Circumcision made without hands" is the 
 circumcision of christians, which is Baptism. But in the 
 former place of Paul to the Corinthians, we must mark (as 
 elsewhere I put you in mind) that to be " baptized into 
 Moses," is not the same that it is to be baptized into Christ. 
 For to ])e baptized into Moses, is all one as if ha had said, 
 to be " baptized by Moses," or " through the ministry of 
 Moses" : for it is manifest that Moses brought the people 
 to God which were only committed to his charge. 
 
 In many places in Augustine ye shall read the like, how- 
 soever om* adversaries do father upon Augustine this differ- 
 ence between the Sacraments of the old law and ours, of 
 their own bringing in: for he (Cont. literas Petil. Lib. ii, c. 
 27.) saith, " The Sacraments of the Jews were in outward 
 tokens diverse from ours ; but in the things signified they 
 were equal and all one." Also {Tract, in Joan. 26.) upon this 
 place, " He is the Bread which came down from heaven." 
 he saith, " Manna did signify this Bread : the Altar of God 
 signified this Bread. Those were Sacraments. In signs they 
 are diverse, but in the thing signified equal." The like words 
 thou mayest read Contra Faustum Manichwum., Lib. xix. c. 
 13, 16, 17. And again {Tract, in Joan. 45.) " Before the 
 coming of our Lord Jesus Christ, when He came basely in 
 the flesh there were just and righteous men, who did so be- 
 lieve in Him then that was to come, as we do believe in 
 Him now that is come. The times were changed, but so 
 was not faith." And so forth. And anon, " In diverse signs 
 is all one faith, so in diverse signs as in diverse \\'ords ; 
 because words change their sounds by times, and truly words 
 are nothing but signs. For in that they signify, they are 
 words ; take away the signification from the word, and it is 
 6 
 
82 <»K SACUAMKNTS. 
 
 a vain noise. 'rhon-furo all wonls an- sij^niticatioiis. hul 
 not these that niinistfn-rl those simis in the did Laxs. Iw- 
 lievc those thin^ which wo now Ix'lieve were pnnthesied 
 before, and by them i No doubt they did l)elievi' them : but 
 they believed they should come ; and wf, that tin y are 
 come.'" Also uj)on the 77th Psalm, " The siune nu'at and 
 drink (saith he) had they in the Sacraments which we have 
 in ours ; hut in signification the same, not in likeness. Kor 
 the self-same (Christ was tij^ired to them in the rrn-k, but 
 manifested to us in the flesh. JJut with them all. <i<h1 was 
 not well plea.sed. All verily did eat one spiritual meat, and 
 drank one spiritual drink ; that is, which signifie«l some 
 spiritual tiling: but iu all of them <i(m1 had no delight. 
 And whereas the Sacnunents were conmion to all. y«'t gnice 
 was not connnon to all which is the pith of the Sacniments. 
 As even now at this day faith is n-vcaled, which then w.xs 
 hid ; the fountain <»f regeneration is connncm to all which 
 are l(aptize<l in the name of the Father, and of the Son, 
 and of the Holy (ihost ; but the inward grace whereof they 
 are Sacraments, whereby the members of <'hri.st with their 
 Head are lK)m anew, is not common to all." Thus far Au- 
 gustine : who teacheth that their Signs, or Sacraments are 
 not imtH^tial or unlike, which have the same faith and re- 
 ligion ; but that all the difference tliat i.s, resteth in tin- 
 diversity of the time : otherwise they differ not. 
 
 Now that I have made an end of the similitude and 
 difference of the .Sacraments of the < Hd and New Testament, 
 and that by occasion of a received opinion tliat the Sacra^ 
 ments of the new Law do confer, or give grace of themselves; 
 let us. also, consider what manner of thing the same is. 
 And, first, touching the word ' firace." I will give you 
 these few things to note. Grace is the favmir and good- 
 
OF SACRAMENTS. 83 
 
 will of God, wherewith (led the Father embraceth us for 
 Christ's sake; purifieth, justifieth, and endueth us with His 
 good gifts, and saveth us. For the writings of the Apostles 
 do plainly call that " Grace" whereby we are saved, and 
 justified, or made righteous by faith in Jesus Chi-ist. Of 
 this grace it is written, " I make not the grace of God 
 of no effect : for if righteousness come by the Law, then 
 Christ died in vain." (Gal. ii. 21.) Of this grace it is 
 written, " Christ unto us is become unprofitable, as many 
 as are justified by the Law are fallen from grace." (Gal. v. 4.) 
 Of this grace it is written, "If it come of grace, then 
 is it not of works, for else grace now is no more grace." 
 (Rom. xi. 6.) What, is not the Son of God himself called 
 " The Grace and Gift of God T (John iv. 10 : Titus ii. 11.) 
 Now to confer grace, what is it else than to give, or frankly, 
 and freely to bestow something on a man which he had not 
 before? Therefore, if the Sacraments do give grace to the 
 receivers of them, then truly they give those things which 
 they signify, to them which had them not; I mean Christ 
 with all His gifts : that is to say, they make them plea- 
 sant, and acceptable unto God ; they justify and save ; yea, 
 and that of themselves, insomuch as they are said to have 
 received virtue to sanctify from the passion of Christ ; and 
 not to signify only, or to help, to commend, or to further. 
 Yea, and they, also, attribute the receiving of grace to our 
 work whereby we receive the Sacrament. But how contrary 
 this doctrine is to the truth of holy Prophets and Apostles, 
 I will now declare. 
 
 It was an old error among the Jews, that Sacraments 
 did justify. Hereof cometh it, that the holy Prophets of 
 God reasoning, and rebuking the people of God committed 
 to their charge, yet savouring of false opinions, cried, that 
 
 6—2 
 
84 
 
 UK «AIH\MKNTS 
 
 their labour which thcv In'stowed iijK)n thrir i-crciixinirs ami 
 sacrifices was in vain: and that (m»<1 is dili«;htc(i with faith- 
 ful obodiencc' : with faith, I say, cliarity, innoccncy, and also 
 with true podlinoss. Atnonjj whotn Jcroniiah saith. 'Thus 
 sayeth the Lord «.f Hosts, the C'tu] of Israel, heap up 
 your burnt offcrin^js with your sacrifices, and eat the tiesh : 
 for when I broufht vou out of K;r>pt. 1 spake n«> word 
 unto thi'in uf Imriit otferiiitrs and s;icrilices : Imf this I 
 coiinnanded them, sayinj; : Hearken and oln'y my voice, 
 and I will Ih' your (ok!, wt that ye walk in all the ways 
 which I have coinmande<l y(»u. that yr mny pro.s|K'r." (.ler. 
 vii. '21 — :i.").) The like place is in is;»iah the first ('ha|»ter. 
 The Lord hath not d«'sj>is<'<l neither have His holy Prophets 
 contemne»l all sacrifices in general, since He hims<-lf in- 
 stituted them by Moses ; but they sought to suppress, and 
 l>eat down that false opinion, and vain confidence which 
 thev had in Kicrificj-s. It is a vain confi<lence. and a 
 false ojtinion (to U'lieve and think) that sacrificj-s of them- 
 selves, and for «iur works" siike. do make us acceptable unto 
 0ml; for faith maketh us acceptable unto (J«mI by the 
 Mes.sias. And, therefore, the L«»rd <lid not in.stitute Sa- 
 craments or Sacrifices, that, lx?inj^ offered, they mi;rht jjive 
 prace, or justify us; but to l)e witnesses of the prace of 
 (ro<l; and that by them His people mipht be kept, and 
 drawn in due onler from idols, and heathenish worshipj>inps, 
 and led to Christ the High Priest and only Sacrifice (or 
 Oblation) ft>r the whole world. For tliey were certain mIiooI- 
 ings or exercises, as Paul proveth, saying : " The Law was 
 our schoolmaster unto Christ, that we should Im' justified 
 throucjh faith : l)ut after that faith is come, we are no longer 
 
 ' Isaj. i. 11—14: Jcr. vi. 20: Am-w v. 21, 22: F»alni i. 2.» : i i. IT.. IJ: 
 Mic. vi. 8. 
 
OK SACRAMENTS. 
 
 85 
 
 under a schoolniaster." (Gal. iii. 24, 25.) Therefore the 
 sacrifices of the old Law did not give grace to them that 
 sacrificed ; neith.er wrought they their justification ; but were 
 tokens and testimonies that God doth sanctify and justify 
 by, and through, the Sacrifice appointed before all worlds, 
 the Messias, I mean : to faith in whom they did, as it were 
 a certain schoolmaster, by guiding us, bring us. 
 
 And truly, when the Apostles preached the pure and 
 sound doctrine of the Gospel, — that by the only grace of God 
 in Christ the faithful are saved, — this ancient error of their 
 elders had taken such deep root in the minds of the Jews, 
 that even they which had received Christ, stood, neverthe- 
 less, in contention, that Christ was not able fully to sanctify 
 and justify, without the help of the Jewish sacrifices. 
 Against whom the Apostles, disputing with great gravity 
 and invincible power of the Spirit, did plainly prove, that a 
 christian without any observations of the ceremonial law, or 
 help of any works, even by the only mere and free grace 
 and mercy of God in Christ, is sanctified, purified, justified, 
 and saved. Which undoubtedly is the helm, (as commonly 
 is said) and stern of the Evangelists"' and Apostles' doctrine ; 
 which whoso denieth he hath no part, doubtless, in the in- 
 heritance of Christ and his Gospel. Neither is it obscure 
 or doubtful which, even now, I have set forth in these few 
 words. For who is ignorant of that memorable dissension 
 between the chief Apostles of Christ, Paul and Barnabas, 
 kindled against those which taught, " Except the christians 
 were circumcised after the manner of Moses they could in 
 no-wise be saved?" Against whom Peter maketh this con- 
 clusion, " That our hearts are purified by faith, and that we 
 which believe shall be saved by the grace of our Lord Jesus 
 Christ." (Acts XV. 1, 9, 11.) 
 
8fi or HACRAMKXTU 
 
 Tnii' it i.s tliat tlie adversaries would brin^ back a^in 
 that wliicli the A|M)stli'.s abn)^'ate<l, and took away: hut in 
 the me.in while, this is alsi) undouhtedly true, — that the 
 Ai)OstIe8 with no other forcible engine more strongly bat- 
 tere<l, (as it were) and U-at down more flat to the ground, 
 their adversaries' bulwark, in defence of Sacraments that 
 purify than with this, "That we which U^lieve shall \>v saved 
 bv tlie grace of «)ur l.<)ril Jesus Christ." And wlnnas in 
 ever)- place almost thry add, " Not by tlu- Law. not by 
 ceremonies, or other ritiuti ol»servance.s," do we think that 
 tluv will admit Sacraments to the partaking of such power 
 and virtue, seeing they Ik- coniprehende<l under rites and cere- 
 monies, and Ko accountetl .' Christian faith doth attribute the 
 grace of (J<k1. remission of sins, sanctiHcation, ami justification. 
 fully and wholly to tliu fn-e mercy of (io<l, and to tlu- nurit of 
 ('hrist's pasHion ; yea, in such stirt doth chri.stian faith attri- 
 bute thes«> sjKrial iK-nefits unto it, tliat Inside it nothing at 
 all is admitted to taki' jiart with it. Tlunfore whenas Lom- 
 bard {Sent. i\. (liiit.^.) s.iilh. 'that Sacrainmt.s have ncciveil 
 power to confer or giv<' grace by the merit of th«' pa.ssi<»n 
 of Christ" it is of his own forging. For as Christ giveth 
 not His glor)' to any, either saint or mortal man, nmch less 
 to a creature without life : even so he that l)elieveth to Ik* 
 fully ju.stified by the death and resurrection of the Lord, 
 seeketh no further grace and righteousness in any other thing, 
 than in Chri.st only; u|)on whom he stayeth ; whom, also, 
 bv faitii, he feeleth in his ht-art or mind already to exercise 
 His force, by the Holy Ghost. For hereunto |>ertain those 
 things in the Gosjxil " Go in peace, thy faith hath .saved 
 thee.'" (Luke vii. 50.) And also "He which drinketh of this 
 water shall thirst again, but wha«*oever shall (b-ink of that 
 water which I shall give him shall never thirst, &:c." (John 
 
OF SACRAMENTS. 
 
 87 
 
 iv. 13, 14.) To this pertaineth the saying of Paul also, 
 " Therefore being justified by faith, we are at peace with 
 God through our Lord Jesus Christ. By whom also we 
 had an entrance by faith unto this grace wherein we stand 
 and rejoice in hope of the glory of Grod," (Eom. v. 1, 2.) 
 
 I am not ignorant of the crafty sleights of some, who 
 imagine there is a certain general, and also a special faith. 
 The general fai'h, they call that whereby we believe that we 
 are truly justified by the death and resurrection of Christ : 
 but that they call a special faith, whereby we believe that 
 by the Sacraments, and by our own works, the gifts of God 
 are applied particularly to every one of us one by one. But 
 to what purpose was it, being in a land where they might 
 be fed with manna, to look back to the pottage pots, and 
 unsavoury leeks of Egypt ? What, (I pray you) have christ- 
 ians to do with the distinctions of subtile sophisters I Or how 
 will they prove this distinction of theirs imto us? Verily 
 there is but one faith ; and the same is no other in the 
 use of the Sacraments tlian it is without the use of them. 
 Without the use of them we believe that we are sanctified 
 by the death and resurrection of Christ. In Baptism and the 
 Lord's Supper, we practice no other faith than [that] whereby 
 we believe, that we are purged from our sins by the grace 
 and mercy of Christ ; and that by His body given for us, 
 and His blood shed for us, we are redeemed from death, 
 and become heirs of eternal life. Not the Sacraments, but 
 faith through the Holy Ghost, applieth these things unto us: 
 which thing all the writings of the Apostles do witness, but 
 such feigned glosses do obscure and darken. To be short : 
 there is one God and Saviour of all ; one salvation ; one 
 redemption and purging; one faith whereby we receive sal- 
 vation offered unto us of God, in Christ, through the Holy 
 
88 
 
 OK ^.\n^A.^^K^■^s 
 
 Ghost. The same is Jeelartxl, or prejiohetl unto us in the 
 word, l)y the minister; and is represented, ami seaUd liy 
 the .'sacraments. 
 
 And now, who know»>th not what I'aiil the A]Mi>tl<' in 
 all his writinj^ only lalMniri'th to jtrovc. that those that Ik?- 
 licve are ju.stiH«'d hv faith, in tlu' Lord Jesus, and not hy 
 any works f Airain, who is ijrnorant that the reeeivini^ and 
 celebration of Sacraments, are also counte<l among our works ? 
 Whereunto I will add this,— that .*<aeniinent« ^ve n«)t that 
 whieh thrv havi- not thein.>*i'lvrs : hut they have not j^raee, 
 and righteousness, and hf.nmly jrift« ; — therctore tin-y do not 
 give them. 
 
 Hut henee sprini^'cth uj» anotlur di-sputation for us t<» 
 handle; — whether the ^nue of (Jod, and a certain heavenly 
 {K)wer, Ix' put in, or included in the Sacniments ; and, jls it 
 were, contaiiUMl in th« in ; so th.it from th»nj it niiudit he 
 conveved into the ni-eivers i The whole nii>hle of IViests 
 and Monk.H, as well in word a-s in deiil, have Ix'wrayi'd them- 
 selves that they think,— that in the l»are signs there i» hea- 
 venly grace includinl ; yea, and that (mhI him.self is com- 
 pri'hended in them. Ft>r fnim no other fountain sprang their 
 careful disputations concerning " What the mou.se eateth, 
 when it eateth the Sacrament of the Ixxly of Christ." Pope 
 Innocent, (Myst^r. Ecanqel. L^ms, &:c.. Lib. iv. c. 11.), .s;iith 
 " Miraculously doth the substance of bread n-tum ag;iin : not 
 that bread whieh was tunu'cl into Hesh ; but it conieth to 
 pa.ss. that in>teail of it other bre.id is niiniculously ertated, 
 which bread is eaten, \c." liehold here is certain witty 
 and miraculous kind of divinity. I jjass over, f>f purjMise, 
 many other which are of this kind. Add hereunto, that by 
 crossings, and certain secret words, gestures, and breathings, 
 they consecrate the water of liaptism ; all which things they 
 
OV SACRAMENTS. 89 
 
 beautify with the name of blessing. And {Ad Benedic. Foiitis) 
 among other tilings they sing thus : " God by the secret 
 mixtm-e of his light make fruitful this water prepared to rege- 
 nerate men withal ; that being sanctified, and born again of the 
 immaculate womb of the heavenly fountain, it may come forth 
 a new creature. Let this holy, and innocent creature be free 
 from all the assaults of the adversary. Let him not entrap 
 it in his snare. Let it become a living fountain, a regene- 
 rating water, a purifying river; that all that are dipped in 
 this wholesome laver, the Holy Ghost v^^orking in them, they 
 may attain to the excellency of perfect purification. Where- 
 fore, thou creature of water, I bless (or conjure) thee, 
 by the living God ; by the true God ; by the holy God ; 
 by the God which in the beginning separated thee by His 
 word from the dry land, fce." Again, breathing thrice on 
 the water he forthwith utteretli these words, " Thou, Lord, 
 bless with thy word these waters which make request unto 
 Thee ; that beside their natural cleanness, which in washing 
 they may give to our bodies, they may also be effectual to 
 purify our souls." Then the Priest taketh a burning wax 
 candle, and putteth it tlii-ice in the water consecrated to 
 Baptism, saying : " Let the power of The Holy Ghost come 
 down into this plentiful fountain." He addeth, " And let 
 it make the whole substance of this water fruitful with the 
 fruit of regeneration." And so forth. All these things they 
 understand and expound to be spoken simph', and without 
 tropes or figures ; which evidently enough declareth what 
 these men attribute to holy or consecrated water ; and how 
 they tliink that in the signs the holy things themselves are 
 contained. About this matter Bonaventura hath wonderfully 
 busied himself, who in his wTiting {In lib. \\. Magistr% distinct. 
 1, quest. 3,) among other things at the length saith, " ^Ve 
 
90 OK SArUAMKMH. 
 
 must not >viy. b) any UK-ans, that ^ruvv is containtMl sult- 
 stantially in the Sjicrameiits. ;us water in a visscl, or :is a 
 imnlicinc in a 1m)X ; yea, to un<Krst;u)(l it so it is erroneoUK. 
 Hut thoy arc said to contain j^nioo in that they sitrnify \rmvv ; 
 and l)ccaas(>, unltss there lie a want on the part of the 
 receiver, jrnice is always ^iven in them ; ho tluit ye nuist 
 understand that jrnice is in the soul, and not in the visihle 
 sicriis. For this cause they arc called also VcHsels of (J race. 
 They may 1h« also calle<l vcsiHeLs after another manner; Urause 
 as that which is in a vchhcI is no i«irt of it. neither cometh 
 of it, and yet. nevertheK'Ks, is dmwn out of it : so ^^ce 
 cometh neither of. nr)r hv. the Sacraments, hut spriiiijeth 
 from the eternal I-'ountain ; and is dniwn out from thence 
 by the soul in the Sacraments. And as a man when he 
 would have licjuor. j;«K'th straij^ht t»» tin* vi*s.sel, so he that 
 Boekcth after the liquor of prace, and hath it not, nmst 
 have nvourse to the SacnunentH." TIuls far Monaveiituni. 
 who riirhtly n'fern><l irnice unto (.mhI. the fountain of all 
 go<Kl thinirs. 1 would In- liad als4» more pun-ly and simply 
 m't down the re^t. lit- al.s4i Hai<i truly, that the S4»ul of 
 man was the seat and re<T|»taclc of j^ce, and of the 
 pift.s of (mmI; and not thinp* without seitse. For the 
 lufly s<'ri|)ture teacheth every wlu're, that the mind of man. 
 not aiiv clement, or whats<»ever is forj^cd liy man^ (K-sire, 
 is a mansion place of the prace of (kkI; and that it 
 Is not to Ik- sout^ht for, or worshipped, as include<l in J 
 any insensible thing."; '* If the heaven of heavens (saith 
 Solomon) l)e not al)le to contain Thee, how should then 
 this house do it that 1 have huilded J" (1 Kinjp viii. 27.) 
 When-unto the most constant mart>T of Christ Stephen 
 alludinpj, saith '* lie that is highest of all dwelleth not in 
 the temples made with hands, as saith the propjiet : Hea- 
 
OF SACRAMENTS. 
 
 91 
 
 veil is my seat, and the earth is my foot-stool, what house 
 will ye build for Me saith the Lord, or which is the place 
 of my rest ? Hath not my hand made all these things V 
 (Acts vii. 48—50.) Which that great Apostle of Christ, Paul 
 following, saith, " God that made the world, and all that are 
 in it, seeing that He is Lord of heaven and earth, dwelleth 
 not in temples made with hands, neither is worshipped with 
 men's hands, as though He needed of anything, seeing He 
 himself giveth to all life and breath and all things, &c." 
 (Acts xvii. 24, 25.) Whereupon Christ himself, in the 
 Gospel, speaketh more expressly, " The hour cometh, when 
 ye shall neither in this mountain, neither at Jerusalem wor- 
 ship the Father ; but the hour cometh and now is, when the 
 true worshippers shall worship the Father in spirit and truth." 
 (John iv. 23, 24.) The faithful, therefore, do hft up the 
 eyes of their mind from earthly and visible things unto hea- 
 venly ; whereupon our godly forefathers, when they celebrated 
 the Lord's Supper, heard that saying repeated or sung unto 
 them most agreeable to such holy mysteries : " Lift up your 
 hearts ;" all the people answered together — " We lift them 
 up unto the Lord." Doth not the very gross absurdity of 
 the thing plainly prove that grace is not contained in the 
 signs ? For if by grace you understand the favour and good- 
 will of God ; if pardon and forgiveness of sin ; cleansing, 
 I say, and justifying of the believers : if, finally, the gifts 
 and graces of the Spirit, — what, I pray you, can be imagined 
 more absurd, and senseless, than that such excellent things 
 should be kept inclosed in water, bread, and wine ? The 
 signs, truly, have no need of grace, nor any pardon and for- 
 giveness of sins. To what purpose, then, should grace be 
 contained within Sacraments ? What profit, I pray you, will 
 redound unto men? Or, who knoweth not that all the in- 
 
f)2 
 
 iACUAMKM*. 
 
 stitutions of (Jod wore ortlaiiieil i«)r the nmiintKlitv of man.' 
 Or, shall we sjiy that grace is therefore ke|)t inchided with- 
 in the Sacraments, that from thence it niiirlit l)e conveyed 
 unto US by channels '. Hut the scriptinx' s|)eaUeth not after 
 that manner. For i^jce, as hath lKH.*n often now re|)eate<l, 
 is the favour and ^xkI will of (io<l; wherelty He himself, 
 not hy sensilde matters, hut of I lis own accord, and through 
 His power an<l iiiiLjht, is l»roui;ht unto us. Thc^e things 
 are spiritual, and. therefon', an- hntught to jkuss hv tlu- 
 gift and me<liation «tf the Holy (Jhost. (hmI is joined unto 
 us liy His Spirit, and \\r an- coupltnl to Him liy laitli. 
 through the gift of the Holy (ihoKt ; which thing, in the 
 writings of the Kvangeiistx and A|)OHtIe«. is every win re to 
 1)0 seen. 
 
 .Moreover, the wonls of tin- Canon of tin- Council of .Nice, 
 an- not to In- undci>tood after such a gros-s ami vile man- 
 ner: — "Onr luiptism is not to U* consi<lered with the InMlily 
 oyc«, hut with the eyes of tin- mind. Thou sii'st water, 
 weigh the licavfidy force which lieth hid in the water, \:c." 
 F'or it is a .s.ncnunental siHivh which tnily every Inwly at 
 that time understo<Ml : as, also, at this <lay it is no new, mir 
 hard kind of s|Haking to .say, tliat in the seal, there is faith 
 and truth ; in a marriage ring, the faith and love of wxhI- 
 lock ; in a sce|itre and crown, the King's authority. For 
 no man is .so fiMili.sh that, hy n>;Ls<»n (»f the kind of .s|K>i'ches, 
 he will affinn that the things themselves an* containeil. and 
 inclostMl in the signs : over>- man knowith this kind and 
 maimer of .s|)oi»ch. 
 
 To this matter, alsr), ap|)ertaineth that John tin- Maj.tist 
 baptized in the river Jordan ; and. that the Apwtles also 
 themselves baptized with water neither con.socrated. nor pre- 
 \K\rvi\ with any enchantmentis. breathings, or crossings that it 
 
OF SACIIAMENTS. 
 
 93 
 
 might receive the grace of God unto it, and make them that are 
 baptized partakers thereof. The Ethiopian, in the Acts of the 
 Apostles, saw a fountain not mingled with oil; neither conse- 
 crated with any holy charms ; neither, moreover, prepared with 
 any breathings, nor putting in of wax candles, nor pictures of 
 crosses; yet, nevertheless, he said to Philip the Apostle - "See 
 here is water: what doth let me to be baptized f (Actsviii. 
 36.) But Philip required faith of him in the Lord Jesus; and 
 upon his confession, he forthwith baptized him ; no conse- 
 cration of the fountain first provided for, by the which, 
 forsooth, he might call down the grace of the Holy Ghost, 
 and the power of regeneration into the water ; and forth- 
 with might apply it to the purifying of the Ethiopian. 
 
 And if so be we proceed to include the grace of God 
 within the elements, and the things themselves within the 
 signs by the which they are represented, who seeth not with 
 how great danger we shall do the same, especially among 
 the simple sort ? For unto those we shall give occasion of 
 idolatry, and to cleave unto the visible signs : of whom, 
 also, they will require and ask that which ought to be asked 
 of God, the Author of all goodness, with minds lifted up 
 into heaven. For whereas it is objected, that by a certain, 
 heavenly covenant, it is so appointed by God, that Sacra- 
 ments should have grace in themselves ; and should from 
 themselves, as by pipes, convey abroad the water of grace 
 unto those that are thirsty;— that is alleged without warrant 
 of the scripture, and is repugnant unto true religion ; as by | 
 those things which have hitherto been handled and disputed 
 of, doth, as we think, sufficiently appear: whereunto, also, ' 
 we add this. 
 
 The holy and elect people of God are not then first of 
 all partakers of the first grace of God, and heavenly gifts. 
 
94 
 
 or *AI II VMKNT)*. 
 
 when tlu'V receivi' tin- Sarranuiits : lor tluy injoy tlu* tliiiiirs 
 before they Im> partakers of* the si<;i)s. I-Kr it is plainly 
 declared unto us, that Ahndiain, our lather, was just ilii-d U'- 
 fore he wa« circunicised. And who i;athereth not thereby, tluit 
 justification was not exhibited, and jjiven unto him by the 
 Sacrament of circumcision ; but nitlier that that riffhttnius- 
 ni-ss wliich he, by faith, Ufore |M»ss<'Sse<l, was, by the Sa- 
 crament, M'aled and conlirmed uiitu him.' And, moreover, 
 wlio will not thcHMtf jrather that we, which are tlie sons of 
 Abraham, an* after no otluT manner justiliiil, than it ap- 
 jieareth that our father was justifiinl ; and that our Sacni- 
 nients work no further in us. than they did in him : es|M'- 
 cially since tlie nature of tin- Sacraments of the jH'opJe of 
 the Old Testament, and ours is all one! \N'here<tf I will 
 sjK'ak a little afterward more at Iari;e. when 1 t'XjMiund 
 
 thf |.la. I th.' Apostir in tii.- jnurth t<. the Ib.mans. 
 
 The Kumich, of whom I s|iake even now out of the 
 Acts. a.s he jounieyed and saw water, he said to IMiilip, 
 " S«H'. here is watt-r : wliat letteth nie to Ik* l)a[>tiz(>d i 
 IMiilij) Hiiid unt«i him . If thou U'lievcHt with all thine heart 
 thou mavest. .\n<l he an.swere<l and said. I Ix'Iieve tliat 
 .Jesus Christ is the Son of (mmI." Afterward immediately it 
 followeth, "And they went down Intth into the water; and 
 he Iwiptizeil him." (Act.s viii. 'M^ — .SH.) The Kunuch (saith 
 the Kvan^jelist) U'lieved with all his heart, that is t<» say, 
 tmly, and without dissinudation. Now let us see what the 
 .scriptuH' siiith conceminp such a faith. St .John, the ,\j»ostle 
 and Evant^eli.st, saith, " Whosoever Wieveth that Jesus is 
 Christ, is born of CmkI." (1 John v. 1.) He apain .saith, 
 " WhoS(X^ver confe.ss^'th that Jt«u8 is the Son of (iod, 
 in him dwolleth (Jml. and he in God." (1 John iv. 1.').) 
 .Msn. Paul, that elect vessel and doctor of tlie Gentiles, 
 
OF SACRAMENTS. 95 
 
 saith, "If thou shalt acknowledge with thy mouth, the Lord 
 Jesus, and shalt believe in thine heart that God raised Him 
 from the dead, thou shalt be saved." (Rom. x. 9.) And 
 again, Saint John saith, in his Epistle, " He that believeth 
 on the Son of God, hath the witness in himself. And this 
 is the record, how that God hath given unto us eternal life, 
 and this life is in His Son. He that hath the Son hath 
 life, and he that hath not the Son, hath not life." (1 Joh. v. 
 10 — 12.) Briefly, of these things this we gather:— the Eunuch 
 believed before he received Baptism ; therefore, before he 
 received Baptism he was born of God, in whom he dwelled 
 and God in him; he was just, and acceptable in the sight 
 of God ; and moreover, had life in himself ; and therefore, 
 the Baptism which followed did not give that to the 
 Eunuch which he had before, but it became unto him a 
 testimony of the truth, and a seal of the righteousness 
 which came by faith ; and therewithal to assure unto him 
 the continuance, and increase of God's gifts. After the 
 same manner we read of Cornelius, the Centurion, in the 
 same Acts of the Apostles, that he, believing the preach- 
 ing of the Apostle Peter, received the Holy Ghost also in 
 a visible shape, as the Apostle did at Jerusalem in the 
 day of Pentecost. And that Peter, when he knew that 
 thing, said, " Can any man forbid water that these should 
 not be baptized, which have received the Holy Ghost as 
 well as we." (Acts x. 47.) Forasmuch, therefore, as Corne- 
 lius, with his household, received the Holy Ghost before 
 they were baptized ; it is manifest that he did not obtain 
 the Holy Ghost as given first by Baptism, or with Baptism. 
 Again, we read in the Acts of the Apostles, " They that 
 gladly received the words of Peter were baptized." (Actsii. 41.) 
 " Therefore, before they were baptized of Peter, they had 
 
96 
 
 olitaiiieil tlu' ^race of (Jo<l tlirou^li faith. Fur why, 1 [tmy 
 you, <lo we ba|)tize our infants.^ Is it Incauso thev bt'lievo 
 with their heart, and confess with their mouth .' 1 think 
 not. Do we nut therefore k'iptize tlieni. Uvause <m»(1 liath 
 conunande<l thmi to he hroui^ht inito Ilim.' Hecaus^- Ilr hath 
 promised that He will Ix' our (io<l, and the (lod of our 
 Hoe«l after uh { To Ik.' short: In'rause we believe tluit (ioil 
 of His mere ^u*e and nirrcv. in the IiI«mkI of Jesus Christ, 
 hath cleansed and adopttd them, and ap|M»inted them to \)c 
 heirs of eteriuil life.' We. therefore, Iwiptizing infants for 
 these cauM's, «lo ahuiuLintly testify that there is not first 
 ^iven unto them in Baptism, but that thin- is seal. d ami 
 confinniHl which the\ had Ix'fore. 
 
 Let us, als<», join unto tlu-se tiling, a tistimony ol the 
 SupiKT of the L(trd. The A|M»stle teaching; how the ^^iKlly 
 should prepan- thmist'lves to come to the Lonls tabic, sjiith, 
 " Let a man prove hims*'lf, and »«• let him eat of this 
 bread antl drink of this cup." (1 Cor. xi. 2H.) Hut to c.\- 
 amine or prove, signitieth to search, as nmch as lieth in 
 nuin, the heart or mind ; ami through diligi-nt inquisition 
 to sift one's conscience. ,\nd (J<m1 is .said "To pntve our 
 hearts." (P.sal. vii. U.) . and the same A|H)stle willeth u.s, 
 "To prove what is the gtMnl and acceptable will of (mkI." 
 (KoMK \ii. '2.) Mut this proof cannot be without kn«tw- 
 ietlge and judgment ; and the kni)wkHlge and judgment of 
 chri.stiajjs is faith : therefore, who.soever proveth him.self 
 before he come to the SupjKr. hath faith. If he have faith, 
 then he wanteth not tho.st' things that are coupled with 
 faith ; and, therefon.', in the Suj)|)er, those heavenly U'liefits 
 are not first receive<l ; but thanks are given for those tliat 
 are receive<l. I have hereby showed and proved. I sup|Mtsc, 
 that Sacraments do not confer grace. 
 
OF SACRAMENTS. 97 
 
 They object, I know well enough, against these things, 
 (who are persuaded that Sacraments give grace, and con- 
 tain included within them the things signified,) that we do 
 evacuate, and make of none effect the Sacraments : and, that 
 we teach that the faithful receive in them, or by them, no- 
 thing but bare water, and bare bread and wine : and that, 
 by that means, God by us is accused of falsehood and lying. 
 We briefly answer : if they set void, or empty tilings, (as I 
 may so say,) against full things, so as they be void or 
 empty which have not the things themselves included in 
 them; truly I had rather confess them to be void than full. 
 But if they call them void or empty, and mean profane or 
 unholy things ; that is to say, which differ nothing from 
 profane signs : if by bare, they understand things of no 
 force ; we openly profess that we have Sacraments which 
 are holy, and not profane ; effectual, and not without force ; 
 garnished from above, not naked ; and therefore full, not 
 void or empty. For tliey are holy things, and not profane, 
 because they are instituted of Grod, and for godly men, not 
 for profane persons. They are effectual, and not without, 
 force ; for in the church, with the godly and faithful, they 
 work the same effect and end whereunto they are ordained 
 of God. Whereof more hereafter. They are, also, worthily 
 said to be beautified, and adorned by God, and not bare 
 things, which have the word of God itself, wherewith they 
 are most beautifully adorned. And therefore, also, they are 
 full, and not empty Sacraments, because they have those 
 things which make a perfect Sacrament. 
 
 We will repeat here the parables, or similitudes which 
 above also, intreating of consecration, for the most part we 
 did allege ; to the intent to give things more clear light 
 unto this treatise .... All the while that wax for confirma- 
 
98 
 
 OK hACKAML.N 
 
 tion and uitiR'ss v»iike. in not handed on Ltttrrs I'aitiiis or 
 other pulilie lnstriiinents.it is conmion, void, and l>ari' wax ; 
 that is to say. nothing else Imt wax: Imt whin it is 
 Healed, and fastened to thf>se pnhlii- ln>trununt.s. it is now 
 neitlicr void nor bare wax; for it is calle<l the testimony of 
 the tnith. The anus of a Prince or of any (.'onnn<»nweahh. 
 if it he painted in a window, or on a wall, it is a bare sitjn ; 
 if but the sjinie Ik? fastened to NN riling, or set t«) Letters, 
 there is ^reat difli-rence Ix-twit-n this and th»' <»thi'r. For now 
 it deehireth. and witni-sseth thi' will of tlu* l'rin«'<-. or Coninion- 
 wealth ; therefon- it hath tin- estimation ainiiiiu: all men 
 that whoso «lefa<-eth it. or. contniry to the will of the 
 Prince and Common wealth, doth set it to any other (Imrter ; 
 is reputed iniihy «>f counterfeiting;, and of hii;h treason. A 
 stone as when it is not yet wt for a mark, or bound of 
 fields, it is a ban- and void ; that is to sjiy, a common stoni', 
 which to tread under f(M»t, «tr to nniove «)ut of his place, 
 is no otfj'nce : but U-ini; s«-t to |»art the bounds of fields, 
 it is no more a bare, and \oid stone, but a \N itness of l.-iw- 
 .ful division, and just |M»s.s4>sbion ; which to move out of his 
 place is accounte«l an heinous «tHence. And theri'fon' water, 
 bread, and wine, without the institution ami ase rtf the Sa- 
 crament, are iiothinjj iIm- but water, bn-ad. and wine ; but 
 being usotl in the celebration of the Sacrament, they diH'er 
 very far from that they were l)efore. and are Sacraments 
 signed of ("hrist by his word; ordaine<l for the .salvation of 
 the faithful. Therefore, they that are jiartakers of the Sa- 
 crament do not receive nothing, as these say. luiless the 
 institution of God 1h' to l)e esteemed as nothing. He in- 
 stituteti Sacraments to U- testimonies of His grace, and 
 seals of the tnith of His promises; (which thing I will 
 anon declare more at large), therefore as (rml is tnie^ 
 
SACKAMRNTt 
 
 99 
 
 and cannot lie, so the seals of His promises are most true. 
 He hath promised that He will be ours ; and that, in Christ, 
 He will communicate Himself unto us, with all His gifts. 
 He, therefore, of a certainty showeth Himself such an one, 
 and doth communicate Himself unto us : although He do it 
 not now first of all when we receive the Sacraments, as if 
 He should pour out of Himself into us by them as it were 
 |by conduit pipes ; and were included in them as in vessels. \ 
 For immediately upon the beginning of the world He pro- 
 mised His gmce unto us ; as soon as we first believed He 
 began to show Himself such an one unto us ; and doth 
 show Himself more and more through the whole course of 
 life : we receive Him, and comprehend Him spiritually, and 
 by faith. Therefore, when we are partakers of the Sacra- 
 ments, He proceedeth to communicate Himself unto us after 
 a special manner ; that is to say, proper unto Sacraments : 
 and so we, which before were made partakers of Christ, do 
 continue, and strengthen that communion or fellowship 
 spiritually and by faith, in the celebration of the Sacra- 
 ments ; outwardly sealing the same unto ourselves by the 
 signs. Now, who will hereafter say that they which think 
 thus of the Sacraments, and are by this faith partakers of 
 them, have nothing but empty shows ; and receive nothing 
 in them : albeit we neither include grace in the signs, neither 
 derive it from them i But if any man have any other opinion 
 of God and His ordinances, that shall no more be falsehood 
 in God, or accuse Him of untruth,, than if any one should 
 charge a just man with a lie, because he performeth not 
 that which he looked for : when, in the mean time, this 
 man promised not the thing which he looked for ; but he, 
 through his corrupt and false opinion, hath dreamed it was 
 promised imto him. 
 
 7—2 
 
100 
 
 OK HACRAMKMS. 
 
 And thus far, by iK-ca-sion, I liuvf shovviil what aj^H'- 
 mt'iit and diHlTfiuv then- is Iwtwccn the Sacraments of thf 
 Old and New Testament ; and that i»iir Satrainiiits d«» neither 
 roiiftr, nor ccintain ^niee. 
 
 Ndw we return to that whieh we lK-<r:in : 1 mean to thi' 
 |irinei|ial ^ound of this disputation ; timt forasmueli :».s wj' 
 have tau^lit what they do not work, so now. at len^^th, we 
 may set down what thev \sork in very detnl ; tliat is to sjiy, 
 exiM)undini; what is the power, end, and Liwful uw of tht- 
 Samiments, whereunto thev are onlaine<l of (J(m1. W f 
 handled, indeed, the pla»-e of the caiiMS why they were in- 
 stituted, in tlie lH'i,'innin'4 ahnost of the sixth Senium ; hut 
 now I will atld other things wjiieh {HTtain to this purjMwe, 
 and intreat of ea<'h thinj; hy its4lf, more fully and at lar;je. 
 
 The ehief end of Sacraments is this, that they are 
 tOHtinumies to confirm the truth. \>s \siii<h the Lord in His 
 church, even visibly, doth testify tluit the thinj^ now uttenni 
 hy pn-achinir the ^osjh'I, and hy the |)n>mi.s(>s assured to 
 the faithful fn>m the bei;innir>n of the world, an- in every 
 |M)int .HO ltrouj;ht to pa.ss ; and ore so certaiidy true .'ls they 
 are declare<l and promi.s*'d in the word ()f tnith. Kven w) 
 naj)tism is tlie heavenlv. ami puldic witne.ss in the church 
 of Christ, whereby the Lonl testitieth that it is He which 
 rcjceiveth men fnvly into favour ; and which cleanseth from 
 all blemishes; and. to i»e short, maketh us partakers, and 
 heirs of all His ^imkIiicss. For after the same manner cir- 
 cumcision, in times |>ast, was a puljlic, and heavenly testi- 
 mony, that it is (itnl that |»ur^eth, and adojtteth us : for 
 therefore Moses saith (Deut. xxx. fi.) "The Lord thy (iml 
 will cinnimcise thine heart, and the heart of thy seed, that 
 thou mavest love the Lonl thy (lod with all thine heart, &c." 
 After the .self-same manner the Lord himself, in.stituting tlie 
 
OF SACRAMENTS. 
 
 101 
 
 holy Supper in His church, by the present signs doth openly 
 be our witness that His body was certainly given for us, 
 and His blood truly shed for the remission of our sins : 
 that He, also, is that living food that feedeth us to eternal 
 life. Wherefore, we read in Chrysostom, his 83rd Homily 
 upon Matthevif, in these words, "As in the old law, so in 
 the same manner hath He here left with us a memory of 
 the mysteries ; stopping, and bridling, hereby the mouths of 
 hereticks. For when they say, ' Whereby appeareth it that 
 Christ was offered, and many other mysteries'? Then we, 
 alleging these things, do hereby stop their mouths. For if 
 Jesus be not dead, whose representation, or sign is the sa- 
 crifice V Thus far he. You perceive, I suppose, how this 
 writer doth bring against hereticks the Sacraments of the 
 Supper, for the testimony of the truth ; that is to say, of 
 the Lord's true death. Wherefore, as the Gospel is called 
 a witness, and the preachers of the gospel witnesses, even 
 so we call Sacraments witnesses of the same truth ; which, 
 though they be dumb, yet, nevertheless, are visible : after 
 which name, S. Augustine (Contr. Faust, lib. x[x. c. 16.) 
 calleth them " visible words'". For the preaching of the 
 gospel, consisting in words heard \vith the ears, is a speaking 
 witness : but Sacraments, which consist of signs, and are 
 seen with the eyes, are speechless witnesses ; and, as it 
 were, remnants, and remembrances of the preaching of the 
 Gospel. Yea, Sacraments were instituted by God to that 
 end, that they might visibly confirm unto us the ready good 
 will of God unto us, and, also, the preaching of the gospel, 
 and all the promises of life and salvation ; and, that they 
 should be, as it were, seals set and fixed to the gospel 
 and promises made by God ; which might testifv and con- 
 firm, that faith in Christ is true righteousness. 
 
102 
 
 •A< K \MK\ I •>. 
 
 That wliicli I have Nii<l. I will coiiHrin bv tlii' writinpp 
 of tlu- Ajwistli's. Milt 1 t;iti'4iit a little iK'tort-, that tlu'ri- is 
 all one ^ouikI i>r the SacranientH of the Old Testanu-nt and 
 of the New, a few things only exeejite<l : so that now, hv 
 very jjood right, by the conijKiring of l)oth together, we may 
 estimate and utter what the foree. and iwe of our Sacra- 
 inents i«. Paul, therefore, to tin- Romans (iv. 9— I'J.) sjiith:— 
 " Wo Hay that faitii wjus imputed to Abraliaiii for riglit«'((us- 
 neKS : how was it then imputed, when In- was eireumeised, 
 or when he was uneireuineLH«-<l ( Not when he was circum- 
 eisetl, but when he w.is uneireumeiseil. After he received 
 the sign of eireumeision, as the si-al of the righteoiisni'SH of 
 the faith whieh he had when he was uncireuineiHod ; that he 
 should l>e the father of all them whitdi JK'lieve, not iM-ing 
 eireumeise«l, tluit right«t»usness might \k' im|nited unto them 
 also: and the father of eireumeisioii, not unto them only 
 which are of the cinumcisid ; but unt»t them, alM». timt 
 walk in the stejw* of the faith of our father Abraham which 
 he had wliiii he was uncircunicised." All tln's«' are I'aul's 
 words. Among which, first of all, some words are meet 
 to be ex|K)unde<l : then, we must seek after the senfle, 
 and meJining of the Apostle's words: and, last of all, wc 
 nuist apply them to our puq)Ose touching the Sacramentfl. 
 
 The Apostle here u»eth two wortls ; that is to say, "The 
 sign", and "The .seal". Sipniim, the word "sign", is more 
 general, and stn'tcheth very far: but a "seal", is a word 
 that pr<i]K.'rly beloiigeth unto Sacraments, which are >seals 
 and conHrmations. For all .signs .seal not: for wime by 
 signiKcation only do accomplish their duty. JJut aippayi^nv, 
 ])roperly is, to seal for assurance, ami confinnation .sake of 
 faith, or credit : wherefore rr<i>fn,y,K, is a seal which is set to 
 kiH-'p. and confirm our faith and promise ; and to be with- 
 
OF SACRAMENTS. 
 
 103- 
 
 out all danger of deceit. And here, as elsewhere very often, 
 the Lord doth imitate the manner of men ; for we men 
 are wont, by setting to our seals, to confirm our writings, 
 covenants, and faithful promises, which we before had made 
 by word. And, that this hath always been the cause of the 
 instituting, and use of seals, appeareth plainly by these tes- 
 timonies of the scripture .... When the children of Israel, 
 under Ezra, made a covenant with the Lord, by and by they 
 set down their covenant in wi-iting ; and sealed the writing 
 to be a testimony of the truth ; as in Nehemiah (ix. 38.) 
 and Haggai (ii. 23.) thou mayest read : " T will take thee 
 my servant Zerubbabel thou son of Salathiel, (saith the 
 Lord,) and will make thee as a sign, or sealing ring; for I 
 have chosen thee." As if He had said, ' All men shall cer- 
 tainly learn, that in the son of Salathiel the continuance of 
 the posterity of the Messias doth consist, and remain.' Thus 
 \vriteth Jeremiah (xxii. 24.) " As sure as I live, saith the 
 Lord if Ooniah, the son of Jehoiakin, king of Judah, were 
 the signet, or seal on my right hand, yet will I pluck thee 
 thence." Which is as much as if He had said, ' Though 
 thou wert he in whom I will keep my promises, yet shalt 
 thou be led captive into Babylon.' To this agreeth that of 
 Matthew (xxvii. 66.) written of the Jews : " So they went 
 and made the sepulchre sure, and sealed the stone :" without 
 doubt, against deceitful practices they appointed a watch. 
 It appeareth, therefore, by these testimonies, whereto the 
 use of seals serve th. 
 
 These things being thus declared, let us now diligently 
 search out the counsel, and meaning of the Apostle's words. 
 Paul showeth, that justification happeneth unto men by the 
 power and virtue of the works of no ceremonies or sacra- 
 ments ; but by the only merit of Christ, through faith. To 
 
104 
 
 A( H \.MtM! 
 
 prove tliis, lit- Ijrin^cth tlic t\ain|il»' nl" Altraluini, of whom 
 the scripture hath pronounci'<l, - Ahniliani l)elieved (JimI aii<l 
 •it was iniputod unto him for righteousness." Thence he 
 gathereth, that Ahniham wiis justitied ]>y faith; yea. that 
 that wa« imputed mit<» him for rii^htcousness. XNIitrr. lM)th 
 hy the word, or force of iniputati(tn. and hy the whole sen- 
 tence of Mose«, he <lotli inrwt str»»nj;ly rejuson, showing; that, 
 tlirouf^h ^fracc, rightefiusness is iniputeil hy faith. Whcre- 
 unto he joineth, also, a testimony out of David touching 
 riphteou-sness hy imputation. I handlc<l that placf in the 
 first sennon of the fourth Det-ade. Then lie returneth aj^in 
 to the »\aniple of .\hniliam ; and appheth to his j(uri)ose 
 that place alle^eil out of (Icnesi.-*, weighint; the circum- 
 .stances of the mamier. and time of his justification, and 
 saith "How \va.s it. then, impute<l .' NN'hen he \va.s circum- 
 ci.se<l, or when ht- w;ls uncircuiiiei.M-d f Not when he wa-s 
 eircumciseil, hut wlien he wjls uncircunicise*!." Which 
 thini^, verily, an- plainer tluin that they n'<juire any ex|x)- 
 sition. Hut IxKrause the Jew inij^ht ohject,— - \N'hy, then, 
 the institution and u.h»- of circumcision was of no force; hut 
 void, unprofitahle, and vain. For. if Ahraliam were jastified 
 liefore he wa-s circumci.se<l, wliat c<»uld circumcision profit 
 him further.' And if it hrouijht nothing, .sunly it wsts su- 
 |ierfluous, and miprofitaMe." Paul, preveiitinir that olije<-tion. 
 maketh an.swer, *' And he received (saith he) the si^i of 
 circumcision, as the seal of the rij;hteou«m*ss of faith, Sec." 
 Circumcision (saith he) was neither void, nor unpn)fitahle. 
 For alheit it ju.stify not, neither cleanse nor apply the 
 gifts of tJod ; yet it follow eth not, therefore, that there i» 
 no further use of it : for it hath another end. For he re- 
 ceiveth the sign of circumcision for a certain seal of the 
 righteousness of faith ; that is to say, God in.stitute<l circum- 
 
OF SACRAMENTS. ^ *' 105 
 
 cision, that it should be a seal to ratify, and confirm, — yea, 
 and also visibly to testify, that faith is righteousness ; and, 
 that men are justified through faith ; I say in such sort as 
 faith is, also, imputed unto them for righteousness, as it was 
 imputed unto Abraham, For it followeth: — "That he might 
 be the father of all that believe, though they be not circum- 
 cised ; that righteousness might be imputed unto them also." 
 And so forth. And although these things be more clear than 
 the day light, yet I will endeavour, further, to open the same 
 by a parable. For suppose that a king, of his favour and 
 mere liberality, would entertain some servant into his court ; 
 yea, and make him partaker of all his goods : and, moreover, 
 would extend this benefit unto the children, and posterity also 
 of him whom he had adopted ; and would immediately com- 
 mand that that covenant, privilege, and favour granted by 
 lively words, should, also, be put in writing, which he might 
 confirm by setting to his seal : to the end that might be to 
 his posterity a sure testimony against all gainsayers, that the 
 same favour and adoption, doth pertain to them also ; and 
 that the prince would continue his good and favourable kind- 
 ness unto the posterity of him whom he had adopted, if they 
 also continue faithful unto their prince. For even after the 
 same manner Almighty God, the king of kings, and most 
 bountiful of all princes, freely, and not by any merit of ours 
 going before, chooseth Abraham upon whom He bestoweth 
 innumerable benefits, and unto whom He offereth a covenant, 
 and participation of all goodness : and not unto him only, 
 but to all his posterity also, saying : " I the Almighty God, 
 will be thy God, and the God of thy seed after thee : I will 
 bless thee and thy seed ; and in thy seed shall all the nations 
 of the earth be blessed." (Gen. xvii. 7: xxii. 18.) He sanc- 
 tified, also, this privilege, confirming it with an oath ; and 
 
MU] 
 
 A( liA.MKM> 
 
 by and liv. ciiiiimandrtli tu deliver tlu- s;\\\u- imtn tlii-ir chil- 
 dren, as it were fnim hand to hand in>t<:id ut' writing; and 
 la.st of all. He liinjsi'ir (hy institutini; circumcision) now, a^ 
 it were, settinir to His seal to the Letters I'atent.s, or 
 Charter, would have it confinned and nitilie«l to them that 
 should come after, to the end they niij^ht certainly know 
 that that also jHTtaintHl unto them. When', notwithstand- 
 ing, it scNMneth this must not l>e diswinhle*! of us, that 
 Sacniments jjave a ifreater. and mon» effectual force than 
 any sealetl charters can have. Kor privileijes which princes 
 give, are written in parchment, and their si-als an* st't to 
 parchment written; hut (JtMJ imprinteth His s«al into the 
 ver>' l)odies of thos*- that are His. For He causeth cir- 
 cumcision to Ik> on that memlH^r wherehy issue is raised, 
 increa.stHl, and contiiuied ; that as a iTiark, printinl in the 
 vcr>' IxxIicM, it mii;ht more than s4-al and witness that the 
 hle.H.sinu, and fwirtakintj of all ^rotnl things. jHrtaineth to 
 tlie circmncisiMl, if they abide faithfully to the Lonl (mm! 
 entennl into leai^ie with men. .\nd, then'fon*, ver)' signifi- 
 cantly, is circumcision calli-il of Paul. not. *' The seal of 
 righteou.sneH8 :" — but, "The wal of righteousness of faith:" 
 that is, a ratifying, and a.ssurance that faith is righteousness; 
 that it is faith wherelty we are justifij-d ; that riijhteousne.sH 
 is due to them that Ix'lieve ; that iJoil ;tssuredlv will bless 
 the faithful; and impute faith unto th<'m for righteousness, 
 as he, also, imputed unto Abraham. 
 
 Now since Sacrament.s have the like reason, we may 
 apply these things to our Sacraments. Christ, therefore, the 
 anointed of the Lord, after He had, by guiltless and unde- 
 served death, redeemed the world fn)ra the pf)wtr of ."satan ; 
 and being now ready to ascend into heaven to the leather. 
 He called His di.«;ciples abotit Him, and said. • (in into the 
 
OF SACRAMKNTS. 107 
 
 whole world, and preach the Gospel to all creatures : he 
 that shall believe and be baptized, &c." (Mark xvii. 15, 16.) 
 The preaching of the gospel doth lay open and abroad the 
 great, the precious, the healthful, the lively, the bountiful, 
 the royal, and divine privilege, that of the children of the 
 devil, we are made the children of God ; the heirs (I say) 
 of God, and joint heirs with Christ ; who, by the shedding 
 of His blood, hath purchased for us this inestimable salvation. 
 From this grace of God none is excluded, but he which, 
 through disobedience, by his own corruption and fault, doth 
 exclude himself. For, touching the children and infants of 
 the believers, the Lord in the gospel pronounceth saying, 
 " Suffer the young children to come unto me, and forbid 
 them not, for of such is the kingdom of God." (Mark x. 14.) 
 And again, " Verily, I say unto you, except ye turn and 
 become as little children, ye shall not enter into the king- 
 dom of heaven. Who shall receive such a little child in my 
 name, receiveth me. Take heed that ye despise not one of 
 these little ones ; for I say unto you that in heaven, their 
 angels do always behold the face of my Father which is in 
 heaven, &c." (Matt, xviii. 3, 5, 10.) Neither is it likely 
 now Christ is come, that God is more unmerciful than He 
 was before He came into the world. But then He said, 
 " I will be thy God and the God of thy seed after thee." 
 That, therefore, is now of more force, since the Lord is 
 come to seek and to save that which was lost : and, to be 
 short, to pour forth most liberally His grace, and good 
 gifts upon all flesh. Wherefore that royal, ample, and 
 divine privilege, is, first, by the very preaching of our Lord 
 Christ ; and then, by the doctrine of His Apostles, re- 
 vealed unto the world ; and afterward, the Lord so com- 
 manding, the same privilege was set down of the Apostles 
 
<Al KA.MKNT" 
 
 .Mid KvaiiLrelists in writing;. N«»w. the L<"r(l liimsrif iuMihI 
 tliis Sacrainont as a sijrn and seal untn lli> pnachini^, and 
 t<» the MTijitiircs ; (trdainini; Kiptisin in tlit' jtlacv «>f cir- 
 cnnicisinn ; the which, hi-caust' it was a hliKxlv thini;. and, 
 tn ciinchidc. a si<rn of the Messed M-rd which was to come, 
 which then was revealed, oujrht to \ni abroj^ited. And 
 hajttisni it.self, alst), sncee<><lin^ circumcision, is also a seal 
 <if the righteousness of faith ; an evidence and sealed charter, 
 that (Jod doth assurediv cleauM' us and make us heirs of 
 eternal life; and that tlu* whoh* grace of Iwiptism jK-rtaineth 
 to tilt in that are haptiztnl, if they stand st«><lfa-st in tnie faith. 
 Ihit (thou wilt say) the infants, of christians which an- 
 to Im- liapti/ed JK-lieve not. I irraiit. No more did the in 
 fants of the .I«'ws iK'lieve ; which nevertheless wt-re circum- 
 cised, and wen* in h-ai^ue with (mmI, and made partakers 
 of all g»MMl gifts: so that true gcKllini'ss l)iddeth us attri- 
 l»ute the same to our infants. When the ofrsjtring of the 
 Jews, waxe<l in age, and did wick«*«lly tran.sgn-ss, they fell 
 from tlu' covt iiant of (tod. So, likewise, the infants of the 
 christians, when they come to age and commit wicke<hiess, 
 do fall from the grace of the gospel : yet an* they nveivwl 
 again hy faithful rep«ntance into the same gnice from whence 
 fhey fell. 
 
 Ihit to our |mr|M>><-. Haj.tisni. the sial of the righte- 
 ousness of faith, is n(»t set to parchment, or to the writing 
 of till' go.s|M'l ; hut it is applie<l to the verj' Ixxlies of the 
 children of (Jod ; and is. as it were, marked and imprint- 
 ed in them. For we are wholly dip|>e<l with our lj(Mlies, 
 or wholly .sprinkknl with the water of l)apti.sni ; which tnily 
 is a vi.sihle sealing, contirming that the true (Jod is our 
 (Jod, which sanctifieth and puriHeth ; and that jturification 
 and ever>- good gift of (Jod. i> due unto us as the heirs 
 
OF SACRAMENTS. 109 
 
 of God. And to the setting forth of this matter pertain- 
 eth that evident place of Paul, which, in the epistle to the 
 Galatians is thus read, " For ye are all the children of God 
 by faith in Christ Jesus. For all ye that are baptised 
 have put on Christ." (Gal. iii. 26, 27.) And so forth. The 
 Supper of the Lord hath the like reason, which, also, is a 
 seal of the righteousness of faith. For the Son of God 
 died ; He by His death redeemed the believers ; also His 
 body and blood is oiu* meat and drink unto eternal life. 
 And truly this singular and excellent privilege, given unto 
 the faithful, is declared, and set down in writing by the 
 Apostles : but it is consecrated and sealed of the Lord 
 himself by the Sacrament of His body and blood, whereby 
 He sealeth us an assurance that we are justified by faith in 
 the death of Christ ; and that all the good gifts of Christ 
 are communicated unto us ; and that we are fed, and 
 strengthened by Christ. Moreover, that the sealing might 
 be the more lively, He setteth not the seal to written parch- 
 ment, but it is brought, and also given to be eaten of our 
 bodies ; that we might have a witness within ourselves that 
 Christ with all His gifts is wholly ours, if we persevere in 
 faith. For the Lord himself, in the gospel, saith : — " He 
 that eateth me shall live, by the means of me." But he 
 eateth which believeth : for in the same place the Lord 
 saith, — "I am the bread of life: he that cometh to me 
 shall not hunger; and he that believeth on me shall never 
 thirst." (Jolin vi. 57, 35.) 
 
 Hereby we gather the sum of tlie whole matter : that 
 the Sacraments do seal up the promises of God and the 
 gospel ; and that, therefore, so often mention is made in the 
 church of evidences, or letters patent, or charters, and seals 
 of the preaching of the gospel, and the promises of God; 
 
II" i»K xuHAMKNTs. 
 
 and that tin- uliolt- inv.strry of our salvation is hmh-wimI, uikI 
 continued, jus oft :is those ai'tions instituttnl of (i«xl (i nu-an 
 Sacrainints) are eelehrat«'(l in the church. 
 
 Hitherto, I tliink. doth that l>elon<,r, which the faithful 
 minister of Thrist /uin^lius, uj)on the SacrauHMits. hath de- 
 livered in these words; — ••Sacraments l)ear witness of a thintj 
 that hath heen done: for all laws. ciLstoms. and ordinance's. 
 <lo show their authors, and lH'<;inners. Theri'fore iiaptism 
 since it M'tteth forth in si^^nitication the death and resur- 
 rection of rhrist, it nmst nee»l« Ik* that those thinp* were 
 done indeed." Thesi' words ar«' to Im* I'ound In ej-jn>sit{oin> 
 ri(/( i in/ ixjua C/tn'jifiaiiuiu. The .s.inu' Xuin^liim (.!</ 
 /iriiirljifs dfnnanicp contra h'l'niim) saitli. '• When that 
 nohle man. takijij; his jrtiniiey into a far country, distrihut- 
 ini; hread and wine. f|i<l far mon* livelv anil |M'culiarlv tjivo 
 Ilim.M-lf unto us. when He siid. •• This is uiy l.ody ;*" than 
 if III' had s;ii«l, ••This is a token i»r siijn, of mv ImkJv ;" 
 althoui^h lie t(K)k away I lis natund IxHly and carrie^l it into 
 lnavcn ; yet, nevertheli-ss, hy those wonls, in that aj)|H'r- 
 taineth to faith and t^niee. Ho pivi'tli Hims«'lf wholly. ;is if 
 lie had si\'u\: .Now I i;(» to «lie for you. and. after a while, 
 vsill whollv de|kirt fmm hence. Hut I will not luive you 
 douht of my love and care to you wanl. How much so- 
 ever 1 am. I am alto.^cther yours: In witness whereof. I 
 cf)nunend unto you a siirn of this my Utrayin^ an<l ti-sta- 
 ment ; to the intent you mij^ht maintain the memory of mo, 
 and of iny henetits : that when yo .soi' this l)rea<l. and this 
 <u|) ministered unto you, in the .supj^or of my rememhninco, 
 ve may \)0 no otherwise mindful of me (that Is. that I de- 
 livered up my.solf for you) than if you should see me with 
 vour eyes face to face, as ye now see me lH)th to eat 
 with \(ni, and hy and by .shall se<' me to he le<i from you 
 
■iACKAMIiNTS. 
 
 li 
 
 to die for you." Hitlierto 1 have recited Zuinglius' words ; 
 and anon I will rehearse other words of his again ; not that 
 I stay myself upon them, or upon any testimony of man ; 
 but that it may be made manifest that this man did not 
 (as some have falsely thought) contemn the Sacraments. 
 
 In the mean while, we acknowledge these testimonies of 
 the holy scriptures : "And God it is which stablisheth us 
 with you in Christ, and hath anointed us : which hath, also, 
 sealed us, and hath given the earnest of the Spirit in our 
 hearts.'" (2 Cor. i. 21, 22.) And also: "After ye beheved 
 ye were sealed with the Holy Spirit of promise, which is 
 the earnest of our inheritance, unto the redemption of the 
 purchased possession unto the praise of His glory." (Eph. 
 i. 13.) And again : " Grieve not the Holy Spirit of God 
 by whom ye are sealed unto the day of redemption." (Eph. 
 iv. 30.) We acknowledge the truth of God to be sufficiently 
 sound, true, and certain of itself; neither can we from else- 
 where have a better confirmation than out of it. For if 
 our mind be not confirmed, on every side it wavereth, God, 
 therefore, framed Himself according to our weakness ; and 
 by His Sacraments, as much as may be, doth as it were 
 uphold us ; yet so that we refer all the benefits of our con- 
 firmation to the Spirit itself, and to His operation, rather 
 than to the element. Wherefore, as we attribute confirma- 
 tion to doctrine, and to teachers, even so do we sealing to 
 the Sacraments. We read in the Acts of the Apostles, (xiv. 
 22.) " The Apostles returned and strengthened the disciples' 
 souls again and exhorted them to continue in the faith." 
 Again, in the First to the Thessalonians, (iii. 9.) " We 
 have sent," (saith Paul) " Timotheus our brother and mi- 
 nister of God, to confirm or stablish you ; and to comfort 
 you concerning your faith." Nevertheless, unless the inward 
 
112 ol SM K^MKMS. 
 
 force nf tlif Spirit do ilrau ami (juirkni tlu- hearts of tin- 
 hearers, the uutwanl |>ersiiasi(tn of the teacher, thuuirh it 
 he never so foreihle and vehement, shall nothing avail. JUit 
 if the Holy Sj.irit <lo .sjiow forth His nii<,'ht, and work with 
 the word of the jtreacher. the souls of the hearers are most 
 mii^htily strent^thened. .\nd .so it standeth with the mysterj- 
 of the Sacraments. For if tin- inward anointing and seal- 
 int; of thf Holy (Jhost Im- wanting, the (lutward action will 
 lie counted hut a tov to the unbelievefH ; neither workrth 
 the .M'alinj; of the Sacnuueiifs any thing at all: hut wlnu 
 faith, the gift of the Holy (ihost. goeth U-fore. the sealing 
 of the Sacraments is very strong and sun*. Some, also, have 
 said ver)- well. • If our minds U- <l«stitnte of tin; Holy 
 (■host, the Sacniments do no more proHt us than it duth 
 a Itlind man t«) liHik (i|>on the bright Immiiis of the sun. 
 lint if our eyes Im* oih>iuh1 through the illumination of the 
 Sjiirit. they are wonderfully <U'lighte<l with the heavenly 
 >ight of the Sacraments."* And Zuinglius {in I/iIhUv <id 
 jiriuript'g ( n'rm<ini<r) .saith. '* It doth not offend us though all 
 tho.sc things which the Holy (ihost worketh Ik- n-ferred 
 t(» the external Sacrantent. a.>^ long aw wo understand them 
 to Ix' sjKiken Hgunitively. as the Fathers spake." Thus 
 saith lie. And although Sacraments s<'al nctt the promi.st's to 
 till- unbelievers, iRt-ause they mistni.st them ; yet. neverthe- 
 less, the Sacraments wore in.stitute<l of (khI that they might 
 Koal. The wicko<l and nngcnlly jK-rson receiveth not tlio 
 doctrine of the gt)S|)ol, yet no man therefore dotli gather 
 that this doctrine was not instituted nf God to teach. Some 
 one there is that will not give cretlit to a sealed charter ; 
 yet doth it not therefore follow that the seaKnl charter 
 served not to a.ssunu' or confirm one's faith. Therefore. 
 • ince the dcx-trine of the go.«.|H'l worketh nothing in him that 
 
or SAfRAMRNTS. I 1 S 
 
 is obstinate and rebellious ; since the Sacraments do nothing 
 move him that is profane and unlioly ; neither profit the 
 wicked by any manner [of] means ; that cometh not to 
 pass through Him that did institute them, or through the 
 word and Sacraments, but through the default of the unbe- 
 liever. In the mean time, of themselves they are instituted 
 to profit, and to seal ; and to have their holy use and end 
 in the holy. And thus much have I said of the principal 
 virtue of Sacraments : that they be testimonies of God's 
 truth, and of His good will toward us ; and are seals of all 
 the promises of the gospel ; sealing and assmnng us that 
 faith is righteousness, and that all the good gifts of Christ 
 pertain to them that believe. 
 
 There is, also, another end and use of sacramental signs, 
 that is to say, that they signify, and in signifying do repre- 
 sent : which were superfluous to prove by many testimonies, 
 since it is most manifest to all men ; at least by that which 
 we spake before. Now to signify, is to show, and by signs 
 and tokens, to declare and point out any thing. But to 
 represent, doth not signify (as some dream) to bring ; to 
 give, or make that now again corporally present, which some- 
 time was taken away : but to resemble it in likeness, and 
 by a certain imitation ; and to call it back again to mind, 
 and to set it, as it were, before our eyes. For we say that 
 a son doth represent or resemble his father, when, after a 
 sort, he expresseth liis father in favour, and likeness of 
 manners ; so that he which seeth him may verily think that 
 he seeth his father as it were present. And after this man- 
 ner do Sacraments stir up and help our faith, while we see 
 outwardly before our eyes that which stirreth up the mind ; 
 worketh in us, and warneth us of our duty : yea, that every 
 thing which we a while before comprehended in our mind, 
 
114 
 
 ^A( »\MK\l^. 
 
 is now, after a sort. visiMy (ift'eretl to our scnws, in a simi- 
 litiulo, parable, tyjx' or fijjiire ; to Ix* viewed and weii;lie<l in 
 our minds, that nuitually they niiplit help one another. The 
 Bimilitude, therefore, or analogy of the si^n to the tiling 
 sipiifitnl, is here, l)y the way, to he eonsiderod. 
 
 I told you hefiire that analajry is an aptness, projiortion, 
 and a certain cnnveyanc*' of the siirn to the tiling sipniHiil ; so 
 that this iiiav lie seen in that, as in a l<K)king-pla.s.s. The mat- 
 ter shall Ik' made manifest by examplen. . . . The Iniuntiful and 
 ^nu'ious Lord i>f His mere mercy nreiveth mankind into 
 the partaking of all W'w potnl ^ftH and graces; and adojUeth 
 the faithful that now they \>o not «>nly joincnl in leapie with 
 (tod, hut. als<», the childn-n of (ickI; which thinj; hy the holy 
 actii»n of Baptism, In-inf; in.stead of the hij^ii or the very si^i 
 it.self, i.s most evidently by npresentation laid lK'f(»re the eyes 
 of all men. For the minister of (iod standeth at the holy 
 font, to whom the infant is ofU're^l to Ik' l»aptiM^><l ; whom 
 ho receiveth and ba|iti.s<'th into the nanu-. or in the name, 
 of tlir I'.ithcr, !>{' the Sun. and of the Holy (ihn^t. I'nr 
 we may Hnd Imth. "Into the name." and. 'In the luune : 
 so that to 1h> i»apti.s»-d " Into the name of the Lord," is t«» 
 lx» .sealetl into His virtue and power; (for the name of the 
 Lord signifieth j)owcr) into the favour, mercy, and protection 
 of (fod ; yea, to Ik? prafted, and, as it were, to be fastened, 
 to 1)0 detlicattnl, and t(» 1)0 incorjKirated into (Jod. To be 
 baptiseil " In the name of the Lonl," is by the ctnmnand- 
 mont or authority of Ciod to l>e baptised: I mean, by the 
 conunission or apiuiintment of (iod, the Father, the Scm, 
 and the H(»ly (ihost, to Ik- rec«'ived into the com|»any of 
 the children of God; and to Ix- counted of God's house- 
 hold ; that they which are baptised, are, and l>e, called 
 christians ; and l>c named with the name of God ; beinj? 
 
OF SACRAMENTS. 
 
 115 
 
 called the children of God the Father, &;c. This speech, 
 therefore, doth somewhat resemble that which we read else- 
 where : " That the name of God was called upon, over some 
 one ;" which is, in a manner, as if we should say, that one 
 is called by the name of God ; that is, to be called, " The 
 servant and son of God^" They, therefore, which before 
 by grace invisibly are received of God, into the society of 
 God; those self-same are visibly now by Baptism admitted 
 into the self-same household of God, by the minister of God ; 
 and, therefore, at that time also receive their name, that 
 they may always remember that in Baptism they gave up 
 their names to Christ, and, in like manner, also received a 
 name. After this manner, by a most apt analogy, the very 
 sign resembleth the thing signified. To be short : Baptism 
 is done by water ; and water, in men's matters, hath a 
 double use : for it cleanseth filth, and, as it were, reneweth 
 man ; also, it quencheth thirst, and cooleth him that is in a 
 heat : so, also, it representeth the grace of God, when it 
 cleanseth His faithful ones from their sins ; regenerateth, and 
 refresheth us with His Spirit. Beside this, the minister of 
 Christ sprinkleth, or rather poureth in, water ; or, being dip- 
 ped, taketh them out of the water : whereby it is signified 
 that God very bountifully bestoweth His gifts upon His faith- 
 ful ones. It signifieth, also, that we are buried \vith Christ 
 into His death, and are raised again with Him into new- 
 ness of life. Pharaoh was drowned in the gulph of the Red 
 sea, but the people of God passed through it safe. For our 
 old Adam must be drowned and extinguished ; but our new 
 Adam, day by day, must be quickened and rise up again 
 (out of the water). Therefore is the mortification, and vivi- 
 fication of christians, very excellently represented by Baptism. 
 
 ' Isai. xliii. 1 : Ixiii. 10: Jcr. xiv. 0: Dan. ix. 1!). 
 
 S—2 
 
116 
 
 OK SACKAMENTS. 
 
 Now ill the Lord's SupjKT, bread and wine, represent the 
 very hodv and blixwl id" Christ. The reason hirt-uf is this : — 
 a-s bread nmirisht-th and strengtheneth man. ami <4ivrth Inin 
 abihty to labonr ; so the IxkIv of Christ eaten by faith, 
 fee<leth and satisfieth the .soul of man ; and furni.slieth the 
 whole man t(» all dutie.s of godliness. Ah wine is drink to 
 the thirsty, .nid niaketh num- the heart.s of men, .so the 
 bhxMl of our Lord .Ji-sus dnnikrn by faith, doth (jueneh the 
 thirst of the burning eonseii-nce ; and fillrth the hearts of 
 the faithful with unsjMakablf joy. Hut in the aetion of the 
 .'*^ii|i|>«r. tin- bnad nl tbr Lord is broken, the wine is |)ounHl 
 out; for tin- Innly of our Saviour wa.s broken, that is. by 
 all means afflieteil ; and His IiKhkI gushetl and Howt-tl plcn- 
 tifullv out of Hi-, i,ra|»in<; wounds: and we ours«'lves arr in 
 fault that He wa.s ttirn and tormrnt«'d. Our sins woun<le<l 
 liim; and we ourselves erucifit-d Ilim: tluit Ls t<j say. He 
 Wits erueificd for us, that by HLs death He might deliver 
 US fr«)m <Kath. I'urtlu'nnorr. we taki* the bread into our 
 hands, we. likiwise, take tin- eup into our luuuis, l)e<*aiLse 
 He said: 'Take ye. eat ye; take ye. and divide it among 
 you." Neither do we lay them aside, or hide them ; neither 
 do we give them forthwith to otju-rs : but wln-n w«' have 
 receivinl them, we cat and drink tluni. swallowini; them 
 down into our iMMlics: then afterward we do comnuini- 
 eate and offer them to otlu-r. For they wliicli law fully 
 celebrate the Lord'.s Supj)er. do not only lH.'lieve that 
 Christ .suffertHl ; or that He .suflrere<l for other, and not 
 for them : but they believe that Christ suffered for them- 
 selves : they believe that Christ doth [eommunicatej and 
 as it were, hath already eonununicated all His gift.s most 
 liberally unto them. Therefore, as the substanee of bread 
 and wine, passing into the bou»-|s. is fliau'jed into the sid»- 
 
OF SACRAMENTS. 
 
 117 
 
 stance of man's body ; even so Christ being eaten of the 
 godly by faith, is united unto them by His Spirit : so that 
 they are one with Christ, and He one with them. And as 
 meat plentifully prepared, daintily dressed, and only seen 
 upon the table, doth not assuage hunger ; so if thou hear 
 Christ reverently preached unto thee, and dost not believe 
 that Christ, with all His good gifts, is thine,— neither the 
 word though reverently preached, nor yet the board though 
 abundantly stored, do profit thee any thing. And it maketh 
 much to the reconcihng, renewing, and maintaining of friend- 
 ship, that we are all partakers of one bread ; that we offer 
 bread to our brethren ; and that we drink of the cup which 
 we receive at our brethren's hand. For upon no other cause 
 the ancient fathers seem to call the supper, Synaxis, a com- 
 
 niunion. But of that we will speak somewhat elsewhere 
 
 And this much have I brought for example sake, touching 
 the analogy of the sign and thing signified ; and would say 
 more but that I trust, to them that be diligent, this is 
 sufficient. For I have ministered occasion to think upon, 
 and to find out more and greater things. 
 
 By this short treatise touching the analogy, I think it 
 is plain that Sacraments stir up and help the faith of the 
 godly. For whilst our mind comprehendeth and considereth 
 the benefits of God, Christ's blessing, om- redemption, and 
 other good gifts; while it enjoyeth them with great pleasure 
 of the spirit ; whilst in them it is glad and rejoiceth ; — 
 Sacraments are now, also, outwardly given which do visibly 
 represent those things to our eyes, and, as it were, make 
 them to enter into all our senses; which the mind inwardly 
 comprehendeth, considereth, and meditateth upon. For be- 
 cause the whole action, which consisteth of the words and 
 the rite or ceremony, is counted with the sign, our eyes 
 
118 
 
 OK SArRA.MKNTS. 
 
 aee the Bi'prns and all thinj^ which are done in the wholo 
 action of the Hi^n.s, all which do, as it were, speak. Our 
 ears liear the words and institutions of Christ : yea, our 
 vcr}' touching and tasting, they, also, do feel ami iHTceive 
 how sweet and good the Lnrd is: so that now the whole 
 man, as it were, both Ixxly and s<iul caught uji into luavcn, 
 doth feel and jxTceive that his faitij is stirrrd up and hojpcn: 
 and. to Ih- short, that the fruit (»f faith in Christ is passing 
 .sweet and c«»nifortal)le. All these things have place in tliiin 
 that iM-lic'Vc : in them tliat U'lieve not, the signs renmin, as 
 they an-, without life. Therefore, these things are brought 
 to pass by the virtue or iM)wer of faith, and tif the Spirit 
 working in the lawful usi' of the Sacraments : without faith 
 and th«' Holy (Jhost tlu-y are not felt or jn'reciveil. Tiicn' 
 is not unlike efficacy or force, als4i, in the |»reaching of the 
 word of (tod. For where this word by parablt>s, by ex- 
 amples, and by dcs<*ription, is .set forth to the hearers; if 
 the Spirit and faith .shine in their min<l, by thes«' they 
 seem, not only to hear things exix)unde<l, but to .s^-e them 
 with their eyi-s. In consideration when-of, I think, I'aul 
 said: — "0 foolish (Jalatians, who hath Ix'w itched you that 
 ye .should not l)elieve the truth, to whom Jesus Christ w:is 
 describe<l Ix'fore your eyes, and among you crucified f ((jal. 
 iii. 1.) For it is certain tliat (Jhrlst was no where either 
 descrilxHl or cnicified among the (ialatians: he speaketli, 
 therefore, of his plainness of preaching the word, whereby 
 things indeed are showed, but yet with such force and effi- 
 cacy as if they were, in a manner, laid before their eyes. 
 There is the same reason, also, in Sacraments, wliich, for 
 that cause, were called of them of old, " visible words." 
 Of these things, in this manner, intreateth Zuinglius, in his 
 book. Ad principes Germania cuivtra Eccium, saying: '*Doth 
 
OF SACRAMEXTS. 119 
 
 not a faithful man desire when he feeleth his faith to fall, 
 to be upholder! and restored to his placed And where, in 
 the whole world, shall he hope to find that more conve- 
 niently than in the very actions of the Sacraments, so much 
 as belongeth to all sensible things! For, let it be that all 
 creatures allure and provoke us to the contemplation or 
 beholding of God's majesty, yet all that their allurement or 
 provoking is dumb : but in the Sacraments there is a lively, 
 provoking, and speaking allurement. For the Lord speaketh, 
 and the elements also speak : and they speak and persuade 
 that to our senses which the word and Spirit speaketh to 
 our mind. Howbeit, hitherto all these visible things are 
 nothing, unless the sanctification of the Spirit go before." 
 These things he handleth more at large; first, in his Anno- 
 tations upon the 27th chapter of Jeremy, and afterward 
 In exjpositione Jiclei ad reciem Christianum. 
 
 Furthermore, we read that S. Augustine, disputing against 
 the Manichees, {Contra Faustwm lib. xix. c. 11.) said: "Men 
 camiot be gathered together into any name of religion, either 
 true or false, unless they be knit together in some fellow- 
 ship, or visible signs or Sacraments, tfec." ^Ve acknowledge 
 this opinion of S. Augustine, fetcht from the scriptures, doth 
 teach touching the Sacraments that we by them are gathered 
 and knit together into the unity of the body of Christ ; and 
 are separated from all other religions, fellowships, and as- 
 semblies : and more too, we are bound by them, as by an 
 oath, to the true worship of one God, and into one sincere 
 religion, to the which we openly profess that we agree and 
 give our consent, with all them that are partakers of the 
 Sacraments. Where this is chiefly to be marked, that the 
 gathering or knitting together into the unity of the body of 
 Christ, hath a double respect : for, either we are joined with 
 
120 
 
 iK s\rKAMKMH. 
 
 Clirist tliat ilc is in us. and wc live in llini; or. v]sv wo 
 are coupltd uitli all tin- n»embt>rs of (.lirist,— to wit. with 
 Chri.st's faithful senants ; 1 mean, with the cathoHc church 
 it.self. Furthermore, we are knit together with Christ in 
 spirit and faith: hut ue are joinctl to the church or to the 
 memlH-ns of Clirist, hy the unity of faith and of the Spirit, 
 and l)y the IxMid of charity : all which, verily, are the in- 
 ward gifts of the Spirit which freely are bestowed on us l)y 
 the Lord only, not by any creaturej<, not by any elements. 
 Sacraments, therefore, do visibly ^aft u> into the fcllow>^hip 
 of C]iri.Ht, and His saints who were in\-isibly grafttnl by His 
 grace In'fore we were jwortakers <»f the Sacraments ; but by 
 receiving <if the Sacninn-nts. we do now o[K'n and make 
 manifest of whosi' Ixnly we should 1k', and an-, njemlnTs; 
 the Ix)rd with His siyiis or marks, by His ministers, also 
 vi.sibly nuirking us for His uwii household, and tur His own 
 |)e<)ple. Which things, bv the M-riptures. we will more fully 
 o|>en and make manifest. 
 
 They who, in time jwLst. by the force of the covenant, 
 by the grace, men-y. juid promi.s(> of (JikJ, were the |M>ople 
 of (lod ; were, by circumci.sion, visibly gathere<I together into 
 one church, aufl knit together into one IxKly: for the Ajw^stle 
 Saint Paul .saith unt<» the l^phesians : "Wherefore, remem- 
 Ix^r that ye, U'ing in time passetl (Jentiles in the flesh, 
 calknl uncircumcision of them which are caJle<l circumcision 
 in the flesh made with hands, — tliat at that time (I say) ye 
 were without Christ, and were aliens from the commonwealth 
 of Israel, and strangers from the cf)venant of promise. kvT 
 (Eph. ii. 11,12.) Whereby it is, alsf», easily understf>od 
 how the Jews, by circumcision, were distinguished from 
 other religions and fellowships : and that circumcision in an- 
 other place, for this cause, is put for them that are circum- 
 
OF SACRAMENTS!. 
 
 121 
 
 cised ; and why the name of uneireumcised was reproachful. 
 For those that were uneireumcised were counted for ungodly 
 and unclean persons ; that had no fellowship nor part or 
 inheritance with God and His saints. Of Baptism, which 
 was ordained in the stead of circumcision, (Phil, iii.: Rom. 
 XV.) something is spoken in my former sermons. And, also, 
 the Apostle setteth out most plainly, — " As the body " (saith 
 he) " is one and hath many members, and all the members 
 of the body, which is one, though they be many, yet are 
 but one body ; even so is Christ : for, by one Spirit are we 
 all baptized into one body, whether we be Jews or Gentiles, 
 whether we be bond or free; and have been all made to 
 drink into one Spirit." (1 Cor. xii. 12, 13.) We are, there- 
 fore, knit together by the Sacrament of Baptism into the 
 unity of the body of Christ, so that to have broken this 
 bond, and to yield ourselves into another fellowship of re- 
 ligion and brotherhood, may worthily be called sacrilege and 
 treason. 
 
 Hereunto the Apostle seemed to have respect when he 
 asked the Corinthians : Are ye not baptised into the name 
 of Christ ' I Declaring thereby that they which are baptised 
 into the name of Christ, have openly sworn and bound their 
 faith before the church of Christ ; so that now they neither 
 can, nor ought to rejoice in any other name than in the 
 name of Christ, into whose household they are received by 
 Baptism ; so, I say, we are separated by Baptism from all 
 other religions, and are only consecrated to christian religion. 
 He hath the like place, in all points, touching the Supper 
 of the Lord. (1 Cor. x. 14 et seq.) For when the Apostle 
 would declare to the Corinthians, that it is a thing far from 
 all godliness, unseemly, yea, and sacrilegious, that christians 
 
 ' Reference seems to be had to 1 Cor. i. 13. 
 
122 OK SACHAMENTS. 
 
 should tat, in the iiKiLs' temples, things offurtd l«t idols; and 
 Ixi partakers of tht.- (jciitiles' sacrifices; — reasoning from the 
 maimer and iiatiirt' of tlie Sacniments of tlie Loril's Su|tiK'r, 
 he s;iith : " Fly from idolatry. I speak as unto them that 
 have undtrstandinL;, jud^e ye what I say: Thi' cup of Mess- 
 ing which we bless, is it not the conununion of the Mood 
 of Christ? For we that are many an- one hread. and one 
 body, l)ecaase we are all jiartakers of one hnad. Hciioid 
 Israel which is after the flesh : are tiot they which tat of 
 the sacrifices partakers of the altar J W'luit K»y 1 then, that 
 the idol is any thin<r, or that which is sacrificed unto idols, 
 is any thing i Nay but nither this I say, that those things 
 which the (JentiK'S sacrifice, they sacrifice to devils, and not 
 to (mmI. And I would not that ye should have fello\\shi|» 
 with the devils. Ve cannot drink the cup of the Lord, and the 
 <-up of di'vils. ^'e cannot l»e partak«'rs of the Lord's table, 
 an«l of the table of devils, \:c." For all this is I'auls say- 
 ing: whieh, since it m-rveth ncjtably to our |»urj>ose and is 
 very plain. I will but briefly run ovir it. l''irst, he layeth 
 down the state and sco|)e of the matter, whereunto he im- 
 nu'«liately din-cteth his whole discourse: — "Fly" (.sjiith he) 
 '* idolatr>' :" and lu* meaneth by thi' word "idolatry" what- 
 soever [K'rtaineth to iilolatry ; es|>ecially the eating of meat 
 oHeretl to idoLs. Hut if vou know not what Idolotlitftuin is, 
 (which Witrd he there usi-th) understand that it is a (ireek 
 word which Paul useth in this c;i.se ; and it signifieth, a 
 thing sacrificetl to an idol, or a thing publickly in .sacrifice 
 consecrated to an idol. And it wjus the manner of the Co- 
 rinthians to .sacrifice at the .'Utiir of their GjkIs in idol-houses; — 
 that is to say, in their idol-templ(.«, — and to call christians 
 unto those their sacrifices : and they, when they came, .sat 
 and ate of that which was offered unto idols; eating, with- 
 
OF SACRAMENTS. 
 
 123 
 
 out difference, with the idolaters, thinking they might have 
 done that without any fault at all : because, by the bright shin- 
 ing of the gospel, it appeareth that neither the idol, neither 
 that god whom the idol represented, and therefore, also, the 
 things themselves that were offered to idols were nothing 
 else but vain names, and things of no price or estimation. 
 But Paul, disputing against these from the eighth chapter 
 unto the eleventh, teacheth, that it is far wide from Christ- 
 ianity to be partakers of the Gentiles'" sacrifice ; and saith, I 
 will speak unto you as unto them that have discretion, that 
 after I have shadowed out unto you which way to walk, 
 you, by the sharpness of your wit, may understand what is 
 true, and what is false : and, to be short, which way you 
 must incline. And then he scattereth certain grounds of 
 arguments, which they, afterward discussing, might by their 
 diligence polish and make perfect. They, (saith he) that 
 are partakers of the Supper of the Lord (in which the bread 
 of the Lord is broken, and the cup of the Lord is drunken) 
 are of the same communion, fellowship or body with the 
 Lord. For Kowajvla, which word Paul useth here, and which 
 interpreters have translated " communion or partaking," 
 (though " fellowship" is better than " partaking" : as, in the 
 German translation, Gemeinde is better than GemeinschafV) 
 is not taken actively, (as I may so say) for the distributing, 
 giving or reaching out Christ's body by the minister : but 
 passively, for the fellowship and society, for the body, I say, 
 of the chiu-ch : as when the church is called a communion, 
 that is, an assembly, a gathering together and society of 
 saints or godly christians. Furthermore, the church is called 
 Kow(ov'ia, or a communion of the body and blood of Christ, 
 because it is redeemed by the body and blood of Christ ; 
 
 ' Luther in his translation of the verse under discussion uses Ikvicinschaft. 
 
124 OK HACRAMKNTS. 
 
 and beinjf partaker <if Christ, livctli by Him: for lie livetli 
 in the g«Mlly christian.s, r(»iiuimnicating unto them all His 
 good «;ift.s of life. And that the partakers of the SupjHT of 
 the Lord, are the body <>r conununion of Clirlst, he declareth 
 by a reason which followcth saying, " liecausc ue that arc 
 many, are one bread and one InMly." Whereunto, by and 
 by, he addeth anotlier more evident nvison. for interpnta- 
 tion's Kiike, saving, " I-'or we arc all jiartakcrs of one Imail." 
 In that we are partakers of one bread, saith he. we do o|Hiily 
 testify that we are partakers of the s.'ime Inniy with Christ 
 and all His saints. In which wortls he liath a notable rc- 
 sj»ect to the aiuilogy. " For as by uniting together of many 
 grains, (as Cvj)rian saith) is made one breail or one loaf; 
 as of manv rlusters of gra|>es one wine is presstnl out ; so 
 nut of manv nu-nilM-rs gniweth up and is made the lj<Kly of 
 the cluirch. which is the ImmK of Christ." (IJp'tJSt.ad Mamum.) 
 Now, in the w(»rds of Paul, these things <»flrer thents«lves 
 unt<» iLs to 1k' nmrkeil ; — first, for that now he ealleth that 
 a multitude or many, by a word expressing his mind Ix'tter, 
 which Ix'fon' he named a communion. .\ conummion, then^- 
 fore, is nothing else but a multitude or congregation. For 
 be .siiid. •• The bread is the j>artaking of the body of Christ : 
 l)ut now he saith, " We In-ing many are one bread, one 
 IkmIv." •• We Ining many," saith he: that is, all ur which 
 an- a nuiltitudo, and a congregation or church, redeemed by 
 the body of Christ which was given, and by his blcMxl which 
 was shed for us. Afterwards he .saith. • NN'e iK-iii^ many 
 are one lunly :" he doth not say, ' are made one body'. F(jr 
 we are not first grafted into the Ixxly of Clirist, (as we have 
 often repeated already,) by partaking of the Sacraments : 
 but we, which were before ingrafted by grace invisible, are 
 now also visibly con.'^ecrated. Again : by the like reason (»f 
 
or SACRAMENTS. 125 
 
 Sacraments, or by an example of the scripture taken from 
 the Sacraments of the people of the Old Testament, he show- 
 eth that the partakers of the Sacraments are one body, both 
 with Him to whom they offer, and with them with whom 
 they offer, or with whom they eat of things offered to idols. 
 Behold (saith he) the Israelites which offer sacrifices after 
 the flesh : are not they that eat the sacrifices, Kotvwvoi, that 
 is to say, communicants, fellows or partakers of the things 
 of the temple or of the altar ? For under the word of the 
 things of the temple or of the altar, (dvfnaaTijpioi' is his 
 word,) he comprehendeth whatsoever doth belong to the 
 worship and religion of the God of the Jews : so that the 
 sense or meaning may be this, ^ A re not all they one body, 
 one communion, one people, both with the God of Israel 
 and with His people, which eat of the sacrifices offered to 
 the God of Israel, by the Israelitish people ? As if he had 
 said, — There is none that is ignorant of it, or that can deny 
 it, since it is confessed and manifest among all men. By 
 these things he leaveth to the Corinthians, of their own 
 accord, thus much to be gathered: — Therefore they that 
 are partakers of the Sacraments of the Gentiles are one 
 body and one fellowship with the gods of the Gentiles, and 
 the Gentiles which do sacrifice. Now by the figure, Ocm- 
 patio, (which is when in answering we prevent an objection 
 that may be made) he placeth these words between :— " What 
 say I then ? That the idol is any thing ? Or, that that 
 which is offered in sacrifice to idols is any thing?" Where- 
 unto, by and by, he addeth, " But this I say, that the 
 things which the Gentiles offer in sacrifice, they offer to 
 devils and not to God." Hereupon he might lawfully have 
 inferred, — Therefore if you continue to be partakers of things 
 offered to idols, ye shall verily be one body and one fellow- 
 
126 
 
 OK SAfRAMFNT; 
 
 ship, both with the devil himself and all his members. Hut 
 because this might have lieen taken t>i niaiiv t<> have l)een 
 bitterly spoken, he addetli another sjiying somewhat more 
 mild and jjentle. and saith, — " And I would not that ye 
 slioiild hi- Koivuvni,'''' that is, communieants, or " partakers, 
 ami have fellowship with devils." After whieh words, by 
 com|«irinj; the contniry parts, he brinift'th in the suni of the 
 whole matter, to whieh In- diri'ct<il all his rcusniis ami s;iith. — 
 " Ve eannot drink the cup of the I.onl, and the eup of 
 devils : ye eaimot Iw |«irtak«'rs of the Lonl's table, and of 
 the table (»f drvils." And so forth. 
 
 The Saeraments, tlu-n-fore, do separate us frmii all other 
 worshippinp< and religions; and do bind and cdnseerate, 
 yea, and also, as it were, make us of the same Inxly with 
 one tnie (iod, and sincere, ehri.stian r«'ligion ; iK-eauM- we. 
 beini; p.ut.ikers of them, d«» o|Mnly pnifi-ss that we Ik- the 
 mendK'rs of Jesus Thrist. whieh no man. that is well in bis 
 wits, will take an<l make them the memlM>rs of forni(ati(tn. 
 and of idnls. 
 
 That whieh /uinglius, that leam«-«l man, liaili. (Jn ,:.r- 
 ftogitloiw jif/i'i Christiana- ad rt'pt'in Chrigtianunt) is not n>i- 
 pertinent to this purjMKsc. "Saeraments" (s;utb be) -are 
 instea<l of an oath. For Sacrament uvi with the l.^itins is 
 us<'d, also, for an oath. For, they that use one and the 
 selt'-same Sacraments, are one fM'culiar nation, and an holv 
 sworn eon<rrec^tion : they are knit tog«.>ther into one bo<lv, 
 and into one {KMiple, whom whosoever betrayeth shall |»erish'. 
 i'herefore the |)eople of Christ, since by eating His Ixidy sji- 
 eramentally they are knit into one lx>dy : now he that is 
 faithless, and yet dare be so lx>ld as to make himself 
 one of this society or fellowship, betrayeth the Ixvlv of 
 ' " Pcrjurus est." Ijatin Exlit. and in Zuingliu!(. 
 
OF SACRA MKNTS. 1 27 
 
 Christ, as well in the Head as in the members, fcc." Thus 
 far he. 
 
 By this it is easy to understand, that Sacraments put us 
 in mind of our duty : especially if we mark in the writings 
 of the Apostle, how, considering the manner of Sacra- 
 ments, the Apostles frame their exhortations. Where, again, 
 the analogy being considered it hath very much light and 
 force in it. Trees are pruned, and all that which is dry, 
 barren, and superfluous in them is cut away. And so, 
 by circumcision, they that were circumcised were put in 
 mind to cut away, with the knife of the Spirit, whatso- 
 ever grew up in the flesh against the law of God. Here- 
 unto had Moses respect when he said in Deuteronomy, — 
 " Circumcise, therefore, the foreskin of yoiu* heart : and be 
 no more stiff'-necked." (Deut. x. 16.) Whom Jeremiah follow- 
 ing, in the fourth chapter, saith, "Be ye circumcised in the 
 Lord, and cut away the foreskins of your hearts, kc'' — 
 Those things which the Apostle hath taught touching the 
 celebration of the Passover, are more plain than that they 
 need here to be rehearsed : and I have already intreated 
 of them at large in the sixth Sermon of my third Decade. 
 The very same Apostle, in his epistle to the Romans, 
 saith, — " Know ye not, that all we which have been bap- 
 tised into Jesus Christ, have been baptised into His death. 
 We are buried, then, with Him by Baptism into His death, 
 that likewise as Christ was raised up from the dead, by 
 the glory of the Father : even so we should walk in new- 
 ness of life, Sjc." (Rom. vi. 3, 4.) So we are put in 
 mind, by the mystery of Baptism, to renounce and forsake 
 Satan and the world ; to mortify and subdue the flesh ; 
 and to bury the old Adam, that the new man may rise 
 up again in us through Christ. Furthermore, the Supper 
 
1 liH or HA< KAMKN In. 
 
 of the Lord duth iulmonish us of bnitlicrly love ami (•liarit>. 
 and of the unity tliat we have with all the ineinU'rs of 
 Christ : it wanieth us, also, of purity and sincerity in faith : 
 that because we have o|)enly professid that we are unite<i 
 to Christ anil to all His nienil)ers, we should have a 
 special care and retpird, that we Ik* not found faitliK-ss and 
 untme to our Lord Christ and His ehureh : that we should 
 not dtfilc ours«-lvfs with f<»nii;n and stnui^' saerificeH. \Vo 
 are, also, a(hnonishe<l of thankfulness, t<» nuit^ufy the grace 
 of C<m1, who hath nthvinetl us ; aeeortiing to that saying, 
 — "As often as ye shall eat of this bread, antl drink of this 
 cup, ye slmll shew forth the Lonl's tlcath until he ••onu-."" 
 (1 Cor. xi. i'<;.) 
 
 Thus far have I intreattil of the force, the en<l, and 
 the effect of Sacraments : inito the which 1 have, (as I 
 think,) attributed no more, nor !>o less than I ought ; (hat 
 is, as nmch as may l)e provinl out of the scripture to Ix* 
 due unto thnn. They are the iastitutions of Christ: there- 
 fori' they can- nut for cuuntcrfcit and .stnmm- pniis«'s. They 
 have prais*' suthcit-nt, if they liavc tho.s*- pnuM's. which He 
 that instituteil them, — namely, (iod and Christ Jesus, the 
 High Priest of the catholick church, — vouchsafe<l to attri- 
 bute unto them. Now, becaase tln-re is mention made verv 
 often of faith, in this whole Ixwik. I will, further, show als<» 
 that without faith Sacraments profit nothing: and, again, 
 that to those which receive them by faith, they are not .su- 
 perfluous «)r vain. For this seemeth, as yet, to l)elong tn 
 the full exposition and consideration of Sacraments. 
 
 That Sacraments without faith profit not, it is easily 
 prove<l. For it is said that Sacraments are .seals of the 
 preaching of the (io.s|K'l, and things appertaining to the 
 same. For if the preaching of the Go.s|)el Ik> heard without 
 
OF SACRAMENTS. 129 
 
 faith, it doth not only profit nothing unto hfe, but it turn- 
 eth rather unto judgment (to him that heareth) ; the Lord 
 himself bearing witness, and saying, — " If any man hear my 
 words and beheve not, I judge him not, for I came not to 
 judge the world but to save the world : the word that I 
 have spoken the same shall judge him in the last day." 
 (John xii. 47, 48.) To that saying of the Lord agreeth 
 this of the Apostle, — " For unto us was the Gospel preached 
 as well as unto the fathers: but the word which they heard 
 did not profit them, because it was not coupled with faith 
 to them that heard." (Heb. iv. 2.) Who is now such a 
 dotard which cannot gather, that Sacraments without faith 
 are unprofitable, especially since the same Apostle saith, — 
 *' Whosoever shall eat this bread, and drink this cup of the 
 Lord unworthily, shall be guilty of the body and blood of 
 the Lord?" (1 Cor. xi. 27.) But all our worthiness before 
 God doth consist in faith; the same Apostle, yet again, 
 witnessing out of the prophet, — " The just shall five by 
 faith." (Rom. i. 17.) And, — " By faith the elders (or fathers) 
 obtained a good report." (Heb. xi. 2.) Whereunto also be- 
 longeth that which is read in the Gospel, — " They which 
 were bidden were not worthy;" (Matt, xxii. 8.) Whereupon 
 it followeth, that worthiness consisteth in faithful obedience. 
 Hereunto also may be referred, (I think) those examples 
 whereof mention hath been made more than once already 
 before : — " All our fathers were baptised, and did all eat of 
 one spiritual meat : but in many of them God had no de- 
 light." (1 Cor. X. 2.) And Paul again saith, — " Without 
 faith it is impossible to please God :" (Heb. xi. 6.) There- 
 fore without faith Sacraments profit nothing. The example 
 of Simon Magus and Judas the traitor are very well known, 
 of which one was baptised, the other admitted to the Sup- 
 9 
 
\'.U) ov SArnxMEXTfj. 
 
 per; and yet lia/1 no fruit of the Sacraments, because they 
 wanted true faith. To thene pithy and divine testimonies 
 of (iod, we will now add some places of St Aup^Lstine out 
 of his nineteenth Inwk again.st Faustu«, and twelfth chapter. 
 " Peter saith, ' Ha{)ti.sm saveth us :' and lest they sliould 
 think the vi.'iihie Sacrament were sufficient, by which they 
 huil the fonn of ^(Klliness, and through their evil iu:inners, 
 by livin^r lewdly and despt'rately, should deny the |)owcr 
 thereof, by and by he addeth, ' Not the puttinj^ away of the 
 filtli of the flesh, but in timt a go<Ml coiwienre maketh 
 request to God'.'' 
 
 A^in, {Contra lit«ra* Pftilinni, lib. ii. e. 7.) lie .saith, — 
 " They are not. therefore, to be thought to U' in the Inxly 
 of Christ which is tJie church or conLrreipition, Ixrause they 
 are cor|M)raily partakers of lli.s .*^acraments. For they in 
 Mueb are also holy; but to tlieiu that use aiul receive them 
 unworthily, thev shall In? forcible to their i^reater judiruient. 
 Kiir they an- not in that s4K'iety of Christ'.s church, which, 
 ill tile iiummIhth iif Christ bv iM-iiij; knit t(>i;etliiT, and tiiueii 
 \\\\l one uitother. do grow into the fulne»vs of (itnl. For 
 that church is built on a HK'k, a.s .saith the l>onl. ' F|>on 
 tills rock will I build my church' :' but they build on the 
 sand. — as the Lord also saith, * lie that heareth my wttrds 
 and dt>eth them not, I will liken him to a foolish man"." 
 And, again, in his tn-atiso u|>on John xiii." — "The syllables 
 of Christ's name and His Sacraments profit nothing, where 
 the faith of Christ is resisted. For faith in (Jhrist and 
 Hi.s Sacraments is to Ix'lieve in Him which jiLstifieth tlie 
 ungodly ; to believe in the Mediator without wlif»S4' inter- 
 cession we are not reconcileil unto iuA." Thus far Au- 
 gustine. 
 
 ' .Mitt. svi. 18. ' .M«ti. rii. 2«. ^ In Jo*n. Tract. .VJ. 
 
OF SACRA mp;nts. 1*^1 
 
 An objection is made, — If Sacraments do nothing profit 
 without our faith, then they depend on our worthiness or 
 unworthiness ; so that they are not perfect. I answer, That 
 among the wicked and unbehevers, Sacraments verily of 
 themselves are sufficiently ratified and confirmed by the in- 
 stitution of God ; neither dependeth their perfectness upon 
 the condition and state of the partakers, that they are 
 either better among the good, or worse among the bad. 
 For that remaineth perfect and sound, which the Lord hath 
 instituted, and retaineth His institution always good ; how- 
 ever men vary and are faithless. For the Apostle saith, — 
 " Shall their unbelief make the faith of God without effect I 
 God forbid. Yea, let God be true and every man a liar." 
 (Rom. iii. 3, 4.) But I have touched this matter also some- 
 what before. Yet, because it is one thing to offer, and 
 another thing to receive, God verily offereth of His good- 
 ness His bountiful gifts unto men to this end to profit and 
 to save them ; and to make them whole, as the physician 
 doth by ministering physic to his patient. But because 
 that foolish and mad man doth not acknowledge the benefit, 
 as the sick patient which refuseth physic being ministered ; 
 the benefit which is offered doth no more profit the one, 
 than physic not received doth good to the other : not 
 through the default of Him that offereth the benefit, or of 
 him which ministereth physic, but through the folly of him 
 which refuseth and will none of it. After this manner dis- 
 puteth St Augustine, also, of this matter : for (De Baptismo 
 contra Donat. lib. in. c. 14.) he saith, — " It skilleth not, 
 when the perfectness and holiness of the Sacrament is in 
 handling, what he believeth, and what manner of faith he 
 hath that receiveth the Sacrament. Verily it availeth very 
 much to the way of salvation ; but for the question of the 
 
 .9— 'J 
 
]H2 
 
 OK fMRAMENTS. 
 
 Srvraiiiciit it ni;ik«'tli no inattor." Also, (Contra litems 
 Petiliani, lib. ii. c. 47.) ho saith, — " RemomIxT tliat the k-wd 
 lift' and corrupt niannerH of evil men do nothing hinder the 
 Sacraments of (JcmI, to make them not holy at all, or less 
 holy: but that to the unj^odiy they are a testimony of their 
 danmation, and not a furtlienuue of their salvation." He 
 also. (Trnrt. in Jitan. 2(i.) saith, "If thou receive the Sa- 
 crament carnally, it ceaMeth not to l»e spiritual, but to thee 
 it is not so." 
 
 As easily is that objivtinn confuted. — that Baptism pm- 
 Hteth nut infants, if we still .s;iv that Sacnimcnts witlmut 
 faith profit not; for infant.s have no faith: thus they luibble. 
 NVe aiLswer, first, that the kipti.sm of infants is ;rrounde<l 
 u[>on the free mercy and jjrace of (J(k1, who saith. • I will 
 Im' thy (mmI. and the God of thy seed." ((ien. xvii. 7.) And 
 a<;ain. • Suffer children to come unto me, for of such is the 
 kini;<lom of (mmI, &c." (Mark x. W.) Infants, therefon-, are 
 nundn'red and counte<l of the Lord him.H»'lf amon^ the faith- 
 ful ; .so that Maptism is due unto them as far forth as it is 
 due unto the faithful. For, by the impulati(jn of (owl, in- 
 fants are faithful : whereunto jK-rtaineth this saying of our 
 Savi(»ur, " He that shall ofTend one of these little ones that 
 believe in me, &c." (.Matt, xviii. (J.) For He manifestly call- 
 eth '• little ont^," Iwlievinjj : for imputation's sjike, doubtless, 
 not for confession, which I)y no means, as yet, is in little 
 ones. To this also may be added, that the father of the 
 infant doth therefore deuire to have his child signeil with 
 the mark of the people of (iod, to wit, Uaptism, Ijecause 
 he believeth the promises of (iod ; that is, that his infant 
 is of the household of (Jod: therefore there is faith in the 
 baptism of infants. But the father doth not U'lieve. lie 
 it so: vet that is no hinderance to the infant. For in the 
 
OF SACRAMENT 
 
 133 
 
 faith of the church he is brought to be baptised. The church 
 verily believeth that infants ought to be brought to the Lord : 
 the church beheveth that they are of the household and peo- 
 ple of God : therefore she commandeth them to be partakers 
 of the mysteries. So that, again, in the baptism of infants 
 a man may find faith. Hereunto doth St Augustine add this 
 saying, — {De peccatorum meritis et remissione, lib. i. e. 19.) 
 " Wherefore infants are rightly called faithful, because they, 
 after a sort, do confess their faith by the words of them 
 that bear them." He reasoneth more touching this matter 
 in his Epistle to Boniface, which is in order the three and 
 twentieth, where, he that desireth may find more. 
 
 But all these things (say they) prove not that infants 
 have faith of their own. For the faith of their parents, of 
 their bearers, or the faith of the church is another's faith 
 and not theirs. Be it so. Yet most certain is that saying, 
 that the Lord counteth infants among His, that is, among 
 the faithful : so that now they are not only baptised in 
 another's faith, but in their own ; that is to say, which it 
 pleaseth the Lord to impute unto them. Furthermore, that 
 is not another's, which is common to the self-same body : 
 but infants are in the very same body of the church, whereby 
 that which is the church's, is their own and not another's. 
 Neither can any man easily tell, what motions of the Holy 
 Spirit infants have beside, &c. : for insomuch as they are 
 of God, they have the Spirit of God, " And whoso have 
 not, they are not of God. (Rom. viiii. 9.) 
 
 As they decline too much to the left hand, which are 
 persuaded that Sacraments, yea, without faith, do profit the 
 receivers ; so they go too far wide on the right hand, who 
 think that the Sacraments are superfluous to them that have 
 faith. Faith (say they) doth fully acquit us. so that after 
 
!•> I- OK SArRAMKNTS. 
 
 we have faith, Sacraments can increase nothing in us; there- 
 fore it must nei'ds Ito that they arc unprofitable. Such in 
 times past are the hereticks MetmliaM read to have Ixen ; 
 who were both called Euchitcr and (AhnxTtntrnti. that is. Di- 
 vine men, forsooth, and inspired of (Jod. For they did 
 contend that the faithful, after they had receivtnl tlie Holy 
 (rhost, liad neetl of no Sacmments. Hut thene men are very 
 injurious even to (rod himself, whn in.stituted not His Sa- 
 craments for the faithful without ijnat cau.M' ; neither unpn>- 
 fitahly. And, " Verily Altniliam U-Iicve^l <J«m| and it was 
 reckone<i unto him for rightt'ousnt'ss, (Horn. iv. \\.) and Ik- 
 was count<'<l thr friend ftf (mkI. just JUid h<»ly, not iK'ing 
 void, doubtlesR, of the H(»ly (ihost : hut he. also, " Kjfi'ived 
 circumcision the seal of the riirhte<nisneKs of faith which w;ls 
 iK'forc he was rircumcis<'d." (Rom. iv. 11.) It is said to 
 the s.un(' Ahniham, " Evrry mau-<hild whose foreskin shall 
 n(»t Ik' circunuMs«'<l. shall l»e cut off fn)m my i»e<iple. iKM-ause 
 he hath l»n»krn my cnvenant." (tien. xvii. II.) Tnily the 
 angel (tf the Lord is n-ady to kill Mo.sej*, l>eeaU8(> he de- 
 layetl circumcision in his children lunm-r than was lawful, 
 either hy his own neglig<'nce, or through the fault of his 
 Midianitish wife'. What, shall tlnre Im- found any more 
 righteous and holy than the Son of (iod; as He which 
 hanng nceive<l the fulncKs of the Spirit, poureth pl(>ntifully 
 of the same into His memWrs f He himself Ix'ing the 
 Head, yet He came to John liapti.st and requireth to be 
 baptised of him in .Ionian: and when he refused and said, 
 " 1 have need to b<> haptis<'d of thee, and comest thou to 
 mef He heareth, -Suffer it to be so now: For thus it 
 bocometh us to fulfil all righteousness." (Matt. iii. 14, lo.) 
 Certainlv righteousness giveth to ever\' man that which is his 
 ' Exod. iv. -21. 
 
OF SACKAMENTS. 
 
 135 
 
 own. Faith, therefore, which is the righteousness of christ- 
 ians, giveth glory to God, and beheveth that He, being 
 wonderful wise, doth will well unto men ; and, therefore, 
 that He hath instituted nothing unprofitably, but all things, 
 for the salvation of His faithful ones: a faithful man, there- 
 fore, useth all the institutions of God without any reasoning 
 or gainsaying. 
 
 Neither is there any here, I think, that will say, that 
 this deed of Ohi-ist pertaineth nothing to him ; whereby 
 undoubtedly He laid before us an example to follow. Yea 
 that which He himself did. He willed other also to do 
 when He sent His disciples forth and said, — " Go into the 
 whole world and preach the Gospel to all creatures, bap- 
 tising them in the name of the Father, &c. He which 
 shall believe and be baptised shall be saved." (Matt, xxviii. 
 19: Mark xvi. 16.) Where truly He joineth together both 
 faith and Baptism; which to abide upon He would not 
 have done, if Sacraments were superfluous there where 
 faith is. Whereby it manifestly appeareth, that they are 
 wrong as far as heaven is wide, which think that Sacra- 
 ments are indifferent ; that is to say, a thing put to our 
 own will and choice, either to use or not to use. For as 
 we have heard already a flat commandment concerning Bap- 
 tism, so the Lord instituting and celebrating the Supper 
 saith: "Do this in the remembrance of me." (Luke xxii, 
 19.) He, therefore, that despiseth these commandments of 
 God, I see not how he can have faith, whereby he should 
 be invisibly sanctified. Hitherto belongeth now, that which 
 the faithful prince of Ethiopia confesseth, that he believeth 
 with all his heart in the Lord Jesus, yet nevertheless as 
 soon as he saw water, he said, " Behold, here is water, 
 what letteth me to be baptised?" (Acts^iii. 36.) He doth 
 
I 'Ml 
 
 OK SAfKAMKMH. 
 
 not say, • I belicvi' with ;ill my heart, and 1 ftvl tliat I 
 am justified and cleanHtnl, whv then should I he wa-shid 
 Hith water, liavinp no faith rcinaininjrf Therefore, when"- 
 soever true faitli is. there Saenunents are not eunteniniHl 
 or refused, hut inon- desirrd. I'or Coniehus. the Centurion 
 also, after lie ha<l nreive<l the Holy lihost, doth not iptin- 
 say Peter, who siiid, — " Can any nuin forbid water that thisi- 
 should not Ik- })aptisod which have reecivwl the Holy (ihost 
 as will as wef (Acts x. 47.) Peter wa-s a faithful pn*aeher 
 of the (iosjK-l. a skilful tea<'hcr of lln- tnith, therefon* he 
 deci'ivcth no nmn ; and he teacheth us by his own de<'<l, 
 that faith doth then s|Krially provoke as to U' partakers of 
 the Saenuuents. when it is true in the faithful. To whom 
 Paul, his fellow minister, ajrriHth sayinj;.— " Let ever)- one 
 prove hiuL'^elf. and then let him eat of this bread, and 
 drink of thi> eup." (1 Cor. xi. 2.S.) But that pniving is 
 made by faith : thenfore not faith, but unthankfulness doth 
 eontemptu«tusly rejtH-t the Sairaments. 
 
 Tnily I am not i^iunint tlwt verj- many without the 
 use of visible Sacraments have lxH.'n sanctified, and, at this 
 (Liy also, are sanctifietl : but none of those despisetl or con- 
 temned them. They were not partakers (»f the Sacraments, 
 l)einj; thereunto driven by neces.sity ; as there Ih" at this 
 day some that are held e;ipti\es under the tvnuuiv of 
 Antiehri.st and the Turk, and, f(»r the time, Ixdieve with 
 their whole heart in the Lord Jesus. Therefore, the ex- 
 amples of these or such like, are no defence for them 
 which mar receive the Sacraments; if they ri-^rarded the 
 ordinances of God, and set so much by them as of duty 
 they should do. 1 will note here for the sinj^idar benefit 
 of the readers. St Augustine's disputation, Ix'cause it maketh 
 notably for our purpose. He, (QtuPtt. in Lerit. lib. iii. 
 
OF SACRAMENTS. 
 
 137 
 
 c. 84.) saitli, " It is demanded, not without cause, whether 
 invisible sanetifieation do profit nothing without visible Sa- 
 craments, wherewith a man is visibly sanctified? Which 
 without doubt is absurd. For more tolerably it may be 
 said, that this sanetifieation is not without them, than that 
 it doth not profit if it be without them ; since in saneti- 
 fieation all their profit consisteth. But we must also weigh 
 this how it is rightly said, that without the Sacraments 
 sanetifieation cannot be. For visible Baptism did nothing 
 profit Simon Magus, to whom invisible sanetifieation was 
 wanting : but because this invisible sanetifieation profited 
 them that had it, in like manner they which were baptised 
 received also the visible Sacraments. And yet neither is it 
 showed where Moses himself was sanctified with visible sa- 
 crifices or oil, who, notwithstanding, did visibly sanctify the 
 priests: but who dare deny that he was invisibly sanctified, 
 whose grace was so great, surpassing, and excellent? This, 
 also, may be said of John Baptist. For he was first a 
 baptiser, before he was seen to be baptised; whereupon we 
 can deny by no means that he was sanctified, yet we do 
 not find that that was visibly wrought in him before he 
 came to the ministry of baptising. This, also^ may be ve- 
 rified of the thief crucified with Christ, to whom the Lord 
 said, as he hung with Him on the cross, — ' To day shalt 
 thou be with me in paradise '.'' For he could not have 
 been partaker of so great felicity, unless he had been in- 
 invisibly sanctified. Whereby we gather, that invisible sane- 
 tifieation hath been present with some, and profited them, 
 without the visible Sacraments : and that visible sanetifiea- 
 tion which is wrought by visible Sacraments, may be pre- 
 sent without this invisible sanetifieation, but yet may not 
 
 ' Luke xxiii. 43. 
 
l.'J'H OK SAtHAMKNT*. 
 
 profit US. ^'et, nevertheless, the visible Sacrament is n()t 
 therefore to be contemned. For the contemner thereof can 
 by no means l>e invisibly sanctiHed. Hereof it Ls, that Cor- 
 nelius and they that were witli him. when they did now 
 apfK-ar to be invisibly sanctified by tin- Holy (iliost i>(»ure<i 
 into them, yet notwithstandiu}; they are Iwiptised : neither 
 is visil)le sjincti Heat ion which had invisible KanctiHeation 
 pf)injr l)ef()re it, countofl su|x;rfiuous." Tlnis far he. 
 
 NN'ith this disputation another r|uestion, als4i. hath flomc 
 atfiiiify or likeness, which is, — Whether Sacraments de|K«nd 
 upon the wortliiness of the ministers, and whether they be 
 hindered in their force by the unwortJiim-ss of the mini.stersf 
 Cvprian. more tluin in one place doth contend, " Tliat tliey 
 can not Itaptis*' which want the Holy <ih<wt':" which error 
 sprin^reth hereu)M)n. for that he attributeth t(Hi much t«i tlie 
 ministry of llaptism. lie doth think that men arc purified 
 or cleaniwtl by Ibptism : so tliat thenby he doth ^ther, 
 that an unclean fM'rs<»n cannot jturify or cleanse; luid, there- 
 fore, not baptist>; and. that the l>aptism of an unclean per- 
 son is not Baptism : from wlience he deriveth aimliaptism, 
 or reluiptisini;. Ihit if tiuit holy man luul rightly and re- 
 Ii^(nisly distiniruishc<l In'tween |H)wer and ministrv' ; lx.tween 
 the sippn and the thinif sit^nified ; In-tween the outward and 
 inward sanctification ; he IkuI. imdoubtedly, understtKid that 
 we are invisiblv sanctitied by the mere jfrace of (io<l, and 
 that this inward sanctification is outwanlly by the minlstr}' 
 represented and scaled: there he mi^ht have understood 
 that sealed evidences may lx> publishe<l as well by an evil 
 minister as by a ^ocmI. (iod's Sacraments are to be re- 
 ferreil to CJod the author of them ; who is faithful ami true 
 in all his ordinances, how false and faithless soever men 
 
 ' .\d Jarmar. ct otter. Episc. : Ad JubaXan. : Ad Pompci. : el alibi. 
 
OF SACRAMENTS. 
 
 139 
 
 be. Although Judas were a thief, yet he preached and 
 baptised, whose doctrine and Baptism, was as well the doc- 
 trine and Baptism of Christ, as was Peter's and Andrew"'s, 
 James"* and John's. And touching the perfectness and 
 pureness both of the doctrine and Baptism done by the 
 ministry of Judas, no man ever doubted, as though they 
 were never taught or baptised whom he taught and bap- 
 tised ; who in the mean while is called of the Lord himself, 
 not a devilish man, but a very devil. For he baptised, not 
 in his own name, but, in the name of Christ : he preached 
 not his own, but the doctrine of Christ. To conclude : the 
 Lord of His goodness for His truth's sake, and not for 
 Judas' sake, wrought in the faithful : which working of His 
 another's imgraciousness and maliciousness could not hinder; 
 as at this day verily it hindereth not a whit. Truly we 
 must do what we can to have holy and unblameable mi- 
 nisters, so far forth as by our care and diligence we are 
 able to procure and bring to pass : yea, let us deprive and 
 degrade them whom we shall find to behave themselves un- 
 worthy of their function : but, in the mean time, let us 
 not doubt at all of the pureness of the Sacraments, which 
 they, while they were in their office, ministered unto us ; 
 that is to say, after the same manner and form as the 
 Lord instituted. And verily as the faithful do not fasten 
 their minds on the elements; so neither do they on the 
 ministers. They, in all things, look only up to God, the 
 author of all goodness, and to the end of those things 
 which the Lord ordained. 
 
 Saint Augustine hath handled this matter very diligently, 
 excellently well applying to these things very effectual ar- 
 guments ; whose words 1 will set down, {Contra Donatist. 
 tismo, lib, iii. c. 10.) "The water is not unholy" 
 
140 OK HACRAMENT8. 
 
 (saith lie) •• <»r defiled, over whieh the name of tlie Lord 
 is called on, though it be called on gf unholy and unclean 
 persons : because neither the creature itself, nor yet the 
 name is unclean. And the llaptisin (»f Christ, consi'crated 
 with the words of tiu- (JosjkI. is holy both by them that 
 are unclean, and in tluin that are unclean, though they Ih' 
 defiled and unclian: Inraus*' I lis holiness cannot Ik' jxtllutnl. 
 and in His .*^a(•ranlellts a divini- power is prcM-nt, either to 
 the sidvation of them that u.se them well, or to tin- con- 
 denmation of them tliat use them ill. Doth the light of 
 the sun or of a <andle, when it shineth through a filthy 
 sink, gjither no uncleanness from thence: and can the Map 
 tism of Chri.st 1k' polluted with anv man's wieke<lne.ss .' I'or 
 if we apply our minds unto the very vi.sible things umh'r 
 which Sacraments are delivere<l, wh(» knoweth not that they 
 are eornij)tible ? IJut if we asceml unto that uhicli is 
 figure<l by them, who stvth m»t that they Im- incorruptible f 
 Though men by whom it is ministcre<l, according to their 
 de8er\'ings, are either nuanlid ur punished."" And so forth. 
 I could allege many exampK-s of this kind, if I thought 
 them neces-sar}- : for. I think tliat l)y them it is largely 
 and plainly enough d(H*lare<l, that the perfectncss and pure- 
 ness of the Sacraments are not to Ik? esteemed by the 
 worthiness or unworthiness of the ministers, but by the 
 tnith of (Jod who did institute them. To him l>e glon.-, 
 power, and dominion, for ever and ever. .Amen. 
 
SERMON III 
 
 Of holy Baptism; what it is; by whom, and when it was instituted: and 
 that there is but one Baptism of water. Of the Baptism of fire. Of the rite 
 or ceremony of Baptism ; how, of whom, and to whom it must be ministered. 
 Of Baptism by midwives; and of infants dying without Baptism. Of the 
 Baptism of infants, against Anabaptism or Rebaptising : and of the power 
 or efficacy of Baptism. 
 
 Now 1 have to intreat particularly of holy Baptism, and 
 of the holy Supper of the Lord ; which may be done so 
 much the more briefly, as we have largely spoken already of 
 Sacraments in general. Christ our Lord open your minds, 
 and guide my tongue, unto the glory and praise of His 
 blessed name for ever. 
 
 Baptism, is a word fetched from the Greeks, who use 
 both these words Baptismus and Baptisma, (both which sig- 
 nify baptism) as the Latins also do. And Baptism is a 
 dipping ; which word Tertullian willingly useth. For, f^d-n-rw, 
 signifieth to dip, or dip in ; and, (icnrTiiJM, to plunge or put 
 far in : whereupon, also, to baptise is used for to plunge 
 in, to wash away, or to cleanse : and baptisings in the scrip- 
 tures are put for washings and purifyings ; as it appeareth 
 in St Mark the seventh chapter, and in Paul to the Hebrews 
 the ninth chapter. To be baptised with the same baptism, 
 is proverbially spoken of him that is partaker of the self- 
 same danger or misfortune. And to be baptised with blood, 
 is to be imbrued with blood. 
 
 ' The eighth Sermon of the fifth Decade. 
 
142 OK HAI»1I>.M. 
 
 TIk) ilffint' Haptisin, for the most part, to be a token 
 or recopiizance of our cleansing ; yea, of our enrolling, 
 whereby we are received into the Church to l>e of the 
 number of God's children. Ihit we, describing the nature 
 of ]kptism more at large, do say. That it is an holy 
 action instituted of God ; and consisting of the «nrd of 
 (tod and tlie holy rite or ceremony, whereby the jR'ople of 
 (iod .-ire dipjK'd in tlif \\at<.T in the name of the Lord: to 
 bt' shurt, wlicnliN the Lonl himself doth represent and st-al 
 unto us (nir purityin;^' or cleansing; gathen-th us into one 
 IkmIv ; and putteth tlu- l>a|»tisc<l in mind of their duty. 
 
 In tliis description of Majitism, these things seem chieliy 
 to Ix? considcnnl : Who did institute Haptism i Of wliat 
 thincjs it consisteth f Whether it Im.' simple, but one, and 
 the self-same ; or drawn into tnany |><irts. What rite or 
 cj'reiiuiiiv of baptising is delivered (to the Churcli) '. NN'lial 
 the end. and force of lUptism is i 
 
 It was no man that did institute the Sacranunt of 
 Ikptism, but (ukI him.self; though by man it took the 
 luime, tliat is to .say, by .Itihn (it was ministere<l), who of 
 it wa.s calle<l the IJaptist. That we might understand this, 
 the Hvangelists, in manv places, have confinne<l that the 
 calling of .J«)hn wjis from heaven. For thereby we may 
 gather that his ministrv was from heaven. I)<ith intt he 
 say himself in express words, " He which sent me to Iwip- 
 tise with water, the same said unto me, U|H)n whoms<^>ever 
 thou shalt see the Holy (thoHt, kc.T (John i. :iS.) Also, 
 our Lord in the Gospel arguing that the baptism of John 
 was, not from men, but from (iod. He demandeth of the 
 Pharisees, 'The baptism of John, whence wa.s it; from 
 heaven or of men :" (.Matt. x\i. 2').) Wherefore the godly, 
 yea even at thi.s rlay. do re<-eive Haptism. as it were, at 
 
OF BAPTISM. 
 
 143 
 
 the hands of God himself, though they be baptised through 
 the ministry of men. For the Lord, estabhsliing His in- 
 stitutions by His Spirit, worketh salvation in the elect. So 
 that it must needs follow, that the virtue or efficacy of 
 Baptism is not hindered by an evil minister : whereof hath 
 been already elsewhere, and hereafter shall be, spoken. At 
 that time, truly, Baptism was instituted and began at St 
 John the Baptist, when he began to preach openly that 
 the time was fulfilled; and that Christ was exhibited and 
 given to the world. But the signs of things to come or 
 of things which should be revealed, the tiling itself being 
 present, do no more remain, but ought to be changed into 
 other signs. And circumcision was a sign of the blessed 
 seed which was to come ; I mean, of the Messiah himself, 
 which, by the shedding of His blood, should bestow His 
 blessing upon the whole world. Therefore when He was 
 come, and should forthwith shed forth His blood, it was 
 needful that circumcision should be changed into Baptism. 
 Whereof shall be spoken hereafter. 
 
 Now, Baptism consisteth of the sign, and of the thing 
 signified ; of the word or promise of God, and of the holy 
 rite or ceremony. The sign is the outward action ; that is, 
 the sprinkling of water, in the name of the Father, and of 
 the Son, and of the Holy Ghost ; with the calling upon of 
 the name of God. The promise or word of God is " Bap- 
 tising them. He that shall believe and be baptised, shall 
 be saved." And so forth. Whereof we have spoken abund- 
 antly enough in the sixth Sermon. 
 
 Many in the old time have distinguished between the 
 Baptism of John, and the Baptism of Christ and His 
 Apostles. For some of them deny that forgiveness of sins 
 was comprehended in the baptism of John : but if we dili- 
 
I +4' OK II MM ISM. 
 
 gently vi<\s aii<l wi-itrli tin- doctriiK' nf tin- liolv scripture, 
 we shall Hn.l that the haptisin nf John, and Clirist, and 
 His Ap<xstles, is one and the self-same. Certainly the doc- 
 trine of John, of Chri.st, and His Ajxi.stles, is one aiid the 
 self-sanic ever)' where. For they all, with nnt- nmnth, clo 
 preach the ({osjk'I; and hy it repentance and reinis-sion of 
 sins, in the name of Chri.st. Let him that will confer those 
 things which John the Kvangelist writc-th of the doctrine of 
 John Haptist, in the first and thin! chapter: and that which 
 LuKr s\rit«'s, in the four and twentieth chapter of his jrosjK'l, 
 ami ill th.' Acts <.f tlir AjMtstles, <>f the doctrine of Christ 
 and His Apostles; and he will say that all their dcK-trine 
 is oni' and the Helf-Hame. lint to their doctrine is Baptism 
 sot to, as a seal to an evidence. \Vh«), therefore, l>elieveth 
 that there are divers wals of their doctrine, or divers hap- 
 tismsj St .lohn l»aptis«<l with \sat»r; the Lord cniiunended 
 no other ('lenient to His di.s<i|.lrs than water; neither l)a|>- 
 tis«Ml they any otherwise than with water. They thenwi'Ives 
 l)aptise<l into Chri.st, into rejK'ntance and n'mission of sins. 
 But St Mark writcth of John IJaptist, "John baptised in 
 the wilderni'ss. preachinj^ the haptism of repentance for the 
 n-mission of sins." (.NLork i. i.) And St Paul s|»eaking of 
 the diH-trine and l»apti.sm of John, saith : "John baptised 
 with the liaptism of repentance, sajing unto the jM-ople that 
 they should U'lieve on Him which should c(jme after him, 
 that is, on Jcsils Christ." (Acts xix. 4.) By these testimo- 
 nies, who caimot gather that the baptism of John and of 
 Chri.st is altogether the ven. same i Unless this, peradven- 
 ture, seem to any man to bring some difference, that John 
 baptised in Him that was to come and should l)e revealed; 
 but tlie Apostles into Him that was already revealed. Kut 
 I .see not how so little .space of time can bring any differ- 
 
OP BAPTISM. 1 45 
 
 ence; especially, since John spake so much from the begin- 
 ning of liis preaching of Him which should be revealed. 
 For, immediately he did both point Him out present with 
 his finger ; and he bare witness that He was present and 
 revealed ; and that He should come no more or be revealed. 
 Hereunto is added, that Christ was baptised with no other 
 than with the baptism of John. For if John's baptism were 
 another baptism beside the Baptism of the church of Christ, 
 it would follow, that neither Christ was baptised with our 
 Baptism, neither we in the Baptism of Christ. But Christ did 
 sanctify with His body the baptism of John, and did vouch- 
 safe to be baptised with us into the same fellowship ; so 
 that we at this day are also baptised, not with the baptism 
 of John, but of Christ ; who by John instituted Baptism, 
 and He himself consecrated the same. Wherefore, Christ 
 in Matthew xxviii. and in Mark xvi. doth not abrogate the 
 Baptism which John began ; He doth not institute anew, 
 but commandeth to continue, and to minister the same to 
 them that believe, " In the name of the Father, and of the 
 Son, and of the Holy Ghost." 
 
 Now, whereas John saith liimself, " I baptise with water, 
 but He shall baptise you with the Holy Ghost :" (Mark i. 8.) 
 he maketh not difference between his own baptism of water, 
 and Christ's Baptism; but he attributeth somewhat more 
 unto Christ ; wherein no man or minister (for they did err 
 which, in time past, baptised with fire) had part with Him, 
 but He alone giveth the baptism of fire ; tliat is, the sin- 
 gular gifts of the Holy Ghost ; but first of all the use of 
 tongues under the form of fire. For so this matter is ex- 
 pounded in the Acts ; first, by the Lord Christ himself, 
 then, by experience in the church. For the Lord saith, 
 " Depart not from Jerusalem, but wait for the promise of 
 10 
 
146 
 
 the Father; whereof, saith He, ye hti\e luanl <it iiir ; l«jr 
 John truly baptised with water, but ye shall Ik- bajttised 
 with the Holy (Jhost after these few days." (Aets i. 1, .'>.) 
 And, conficfjuently, u|)on the day of Pentecost they were 
 baptised with the IJaptism of Christ, not with water a^in ; 
 but were all fille<l with the Holy (ihost; cloven toiiirues, a.s 
 it were fierv, sittinj^ ujton carh one of their lu>ads ; and 
 they began to 8j>eak with i it her t«)nirues. 
 
 In the Acts, the citiz^-ns of Samaria an^ kiptiscd of 
 IMiili|), with the iijiptism of Christ in water, lawfully and 
 fully : but the ver)' same aftenvanl art' l»aptisod with the 
 iHKuHar liaptism of Christ, while by the laying on of hands 
 by Peter and John, they re<-eive the Holy (Jhost'. Not 
 that hitherto they were ahogether void of the gift «tf the 
 Holy (ihost: (for bow could they Ijelieve without the Holy 
 Ghost I) but. for tluit they wen- Iwiptised with the visible 
 liaptism of fin^ Ijcside. and rtH-eivwl the gift of tongues, and 
 other excellent graces. As it is, als«», rea<l <tf <'omelius, 
 who vcrilv In-ing first lM»pti.se<l with fire. I mean with tin- 
 |H'culiar Maptism of Christ, spake with tongues; and aftor- 
 wanl was baptisetl with water'. Contrariwi.se, those twelve 
 disciples at Kphesus were first fully iMiptis*^! with the baj)- 
 tism of John, and with the Baptism of the water of the 
 christian church or congregation; and afterward, Paul tli(,' 
 Apt)stle laying his hands (tn them, they an- baptised, not 
 with water again, but with fire ; Luke iK'aring witness and 
 saying. "The Holy Ghost came uiK)n them, and tiny spake 
 with tongues and prophesie<l \" 
 
 Hut this Baptism of fire, and the mible ministration of 
 the gifts, ceased together with miracles; neither at this day 
 is it usual tir common in the church : but the Baptism of 
 
 > .Vm viii. 12_17. •■ .\ct« X. U—4R. ' Acts six. \—J': 
 
OF BAPTISM. 
 
 147 
 
 >.vater remaineth, wliich is one and the self-same, whether it 
 be ministered by the hands of John, or of the Apostles, 
 or by divers hands of the ministers of the church. For 
 divers hands make not divers baptisms. Therefore, we 
 rightly believe that there is but one only and simple Bap- 
 tism of the faithful in all ages. For Paul in express words 
 saith, " There is one Lord, one faith, one baptism, and 
 one God and Father of all." (Ephes. iv. 5, 6.) Whereunto, 
 also, tendeth this saying of the same Apostle, " I thank 
 God that I baptised none of you, but Crispus and Gaius, 
 lest any should say that I had baptised in mine own name." 
 (1 Cor. i. 14, 15.) Upon this apostohc truth, the reverend 
 Fathers of the Council of Constantinople are read to have 
 made this confession in their creed, " I believe one Bap- 
 tism for the remission of sins." For there is but one church 
 only, one body, one head, and one King, Prince, and High 
 Priest of the catholick church. 
 
 Now I am come to expound the rite or ceremony of Bap- 
 tism. It was simple and but one, from the beginning ; and not 
 chargeable or burdenous to the church, tlirough immoderate 
 ceremonies. John baptised in Enon beside Salim, because 
 much water was there* ; and he baptised in the name of Clu-ist. 
 So did the Apostles likewise. Whereby it remaineth for an 
 undoubted truth, that the very best form of baptising is that 
 which is done by water, in the name of the Father, and of 
 the Son, and of the Holy Ghost. For so the Lord com- 
 mandeth in the xxviiith of Matthew. Do you ask how it 
 cometh to pass, that Luke in the Acts maketh mention that 
 Peter and Paul baptised in the name of the Lord*; and 
 expresseth not that they baptised in the name of the Fa- 
 ther, and of the Son, and of the Holy Ghost? I answer, 
 
 •* John iii. 23. ^ Acts ii. .38 : xix. 5. 
 
 10—2 
 
1+8 
 
 Ul- HAKIIS.M. 
 
 that uiiclcr the name of the Lord, the inysttry ot the Trinit) 
 is eoinprehcnded. For when the Lord sjiid, " I and tlie 
 Father are one';" he which Is baptised into the Lord, is 
 also baptised into the Father, and so in like manner into 
 the Holy Ghost, uliich is not divided from them. I'or 
 verily they Iiave one and the self-same Spirit. l"'or truly 
 Luke saith, tliat they wen- baptised of the .AjMtstles in the 
 name of the Lord, wlmiii tin- Apostles baptis<'d ac-conliii'j: t(» 
 the Lord's institution. Some sjiy, Christ is the aecomplish- 
 mcnt or fultilliui;, and the pro|)er «»bjeet of Iktptism : \vhert»- 
 fore, it is no iiiarvfl that thf AjMwtk'H l)aptised into the 
 name of the Lord, who, neverthele.ss, were ecmimandetl to 
 baptise in the ruime of the Father and of the Son, and <»f 
 the Holy (ihost. l''or all the mysteries of Itaptism are laid 
 forth unto us in the only Son of (iod. Tnily we say iMith, 
 "To baptise into the name of the Lord," and • Tu lia|)tis<' 
 in the name of the I..<»rd." The u.se of sjKakin^ after the 
 first maimer, is n-ad in the xxviiith of Matthew, and in Luke, 
 Acts .\ix. I'or both havf «k to Jfo/ia, In nonwn, "into 
 the luune". And so, also, Tertullian inter|)reteth it, (Cuntra 
 Praxmin, c. 2t).) sayinj;, " lie eonunanded tliat we should 
 l)e l>aj)tised into the Father, and the Son, &c."' The latter 
 manner dotli the .same Luke use in the Acts (x. 48.) say- 
 ing, «V T« oVoMUTi, and (ii. 38.) t'wl ry dt^o^an, that is, "In 
 the Jiame." Moreover, what it is to baptist' '* into the name," 
 or " in the name" of the LortI, 1 told you in the la.st Ser- 
 mon next l>efore this, that it Is to be enrolled into (iod's 
 hou-sehold, that he which is l>aptised may now receive the 
 name of God ; and be called the Son of God ; yea, and be, 
 as ^t were, registered into the roll of the children of God ; 
 litizens of the kingdom of Heaven. Whereujxjn, we liave 
 
 ' John X. 30. 
 
OF BAPTISM. 149 
 
 also names given us in Baptism, that as often as we hear 
 om'selves named, we may remember our Baptism and the 
 mysteries thereof. Neither is it a new thing or strange from 
 the scriptures, that names are given us in baptism : for so 
 it was used also in circumcision, which is to be seen in 
 Luke ii. 
 
 Furthermore, the question is asked, whether we ought 
 to baptise with these bare words, " I baptise thee in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost" ? Or whether it be lawful to add or join something 
 else? I think we ought to answer. That it is the servant's 
 duty to add nothing to his Lord's institution ; but diligently 
 to keep that which He hath delivered ; yea, and advisedly 
 to mark what in baptism the Lord himself and His Apostles 
 did ; and holily to imitate the same : that in the church 
 of God, (as Paul hath commanded) " all things may be 
 done decently and in good order." (1 Cor, xiv. 40.) But 
 after that most holy form of baptising set dovm and deli- 
 vered, we see two things in holy Baptism and in the use 
 thereof to be observed. For, first, the Apostles, and they 
 that were with the Apostles, did teach very significantly of 
 the promises of God and faith in Christ ; which is apparent 
 in the Acts of the Apostles. It is lawful, therefore, in the 
 action or ministration of Baptism, to recite the promises of 
 God ; to rehearse the behef ; and require faith, either of 
 them that are to be baptised, being of perfect age ; or else 
 of them which bring the infants to be baptised. Moreover, 
 when the Lord was baptised of John Baptist in Jordan, 
 He prayed : which thing Luke reporteth of Him in the his- 
 tory of the Gospel". It is lawful, therefore, in the use of 
 Baptism to pray, and solemnly to call upon the name of 
 
 " Lukeiii. 21, 
 
150 OK BAI'-|I>M. 
 
 the Lord. At the Hrnt. these prayers were iiHKieratr and 
 short, not of a great Iciif^h and tedious : in process of 
 time there was no ineastirc kept, not only in tedious bless- 
 ings, but also in divers ceremonies, which they tliat caine after 
 adde<l thereunto. Of the which it shall not seem altogether 
 unprofitalile to rehearse somewhat (tut of the old Doctors. 
 
 Tertullian, in his ImmiIv A' (.'oroiui militin, (c. .*{,) sjiith, 
 *' When we go to the font, then-, and al.so a little Ix'fore 
 in the church, the bi.shop laving his hand on us, wf dci 
 confess that we f<»rsake the devil, his |M)m|)H, and all lii> 
 angels. Then are we thrice dipjK'<l in the water, not (some 
 leave out not :) answering any thing more tlian the Lord 
 hath set down in the (ios|Kl. When we Ix' taken out of 
 the font, we taste of milk and honey mingle<i together; and 
 from that time we abstain from daily washing, by tlie space 
 of a whole week." We hear in this an utter denying or 
 renouncing; a third dipping; a ta.sting of milk and honey; 
 and, after liaptism, an abstinence fnmi liathing by a week's 
 space. In his first book against Marcion, (c. 14,) he nuiketh 
 mention also of oil. Truly mUk is meet for childnn. unto 
 whom, also, they tlmt In* of |K'rfeet age, lx.'ing baptised, 
 are likened. lleside this, in the Old Testament there is 
 often mention made of the land of promise flowing with 
 milk and honey. Those things were first offered to Ik' tasted 
 of them that are baptist-d, to give them to understand tliat 
 (■hrist Jesus Ix^ing their captain, and having |)as.sed over 
 •Ionian, they might, by an infallible hope, have an inherit- 
 ance in the land of promise. St Jerome \Nitnes.seth that 
 >vine was mingled with milk, and saith (Comment, ad Jmiam, 
 lib. XV.) "The Lord provoketh us not only to buy wine, 
 but milk als<^) ; which signifieth the innocency of infants ; 
 which type and custom is, even unto this day. kept in the 
 
OF BAPTISM. 151 
 
 West churches, to give them that are born anew in Christ, 
 wine and milk." At this day neither of them both is given 
 to infants, no not of them wliich will seem to be zealous 
 maintainers of the old ceremonies. They believe, in the 
 mean while, that their omitting of these ceremonies is with- 
 out sin, and needeth no satisfaction. Now, also, we may 
 gather out of the sixth book of Augustine de Bapt. contra 
 Donat. c. 25, tliat they used divers, and what prayers they 
 thought good about Baptism. The same Augustine {Contra 
 Pelag. ct Celest. lib. ii. c. 40.) saith : " In baptising, of children 
 they first conjm'e and blow away all contrary power."" Which, 
 also, the infants, by the Words of them that bear them, do 
 answer that they renounce. This ceremony he mentioneth, 
 also, Libra primo de Nupt. et Goncup. ad Valer. c. 20 : et 
 libro II. cap. 18 : " It is said in the ecclesiastical Decrees, 
 that the holy church throughout the whole world used that 
 ceremony." Again, Augustine, {in Epistola ad Bonifac. 23,) 
 saith that the godfathers do answer for the faith of the 
 children ; and confess their faith. " We ask them," (saith 
 he), " which offer the infants and say, ' Believeth he in 
 God V (who being of that age, knoweth not whether there 
 be a God or no :) They answer, ' He beheveth :'' and so 
 they answer unto every question which is asked." The same 
 Augustine, in his book De Trinitate, lib. xv. c. 26, maketh 
 mention also of oil, wherewith they that were baptised were 
 anointed. Rabanus Maurus, Bishop of Mentz, a long time 
 following after Augustine, reckoneth up many more ceremo- 
 nies of Baptism. For he, {Be Institutione Cleric, lib. i. 
 c. 27.) saith, " They are marked in the forehead and heart 
 with the cross in Baptism, that the devil seeing that mark, 
 may know that that sheep is not of his fold. Also, conse- 
 crated salt is put into the child's mouth, that being seasoned 
 
^fy2 
 
 with the .salt of wisdom, he may Ix* irvv iroui tlie stench 
 of wickedness ; and rot no more with the worms of sin. 
 His cars and nostrils are touched with spittle, the word 
 ' Kphphatha,' u-seil of our Saviour, ln-ini^ thereunt(» added ; 
 that liy the virtue of Christ, the hi^di I*rie.st, his ears may 
 be o|K'ncd to receive the knowUil<^e of (Joti, and to liear 
 the will and eommandment.s of (Jod. Then the child is 
 blessed, and his breast anointed with holy oil ; that no rc- 
 licks of the enemy may lurk and remain in him. After this, 
 in the name of the holy Trinity, he is 1i;ipti.si>d, l>ein^ dipi>ed 
 thrice in the water." And, in his 2Sth chapter: *' And 
 iM'int; lia[)tised, he imnu'diately is si^ed in the forehead 
 with til"' Chrism; with a prayer tit^etlier following, that he 
 may Ix- made an inheritor of the kingdom «)f <'hrist, and of 
 Christ may Ik* calleil a Christian. And in the 2Ut\\ chap- 
 ter : '' After I^ptism, there* Ls delivered to the Christian a 
 white ganncnt, signifying pureness and innocency." Also, 
 for this cau.sc were the l»apti.se«l cIothe<l with white garments, 
 that they might now remcnilK'r tliat they were set fre-e ; and 
 of servants and \n>m\ slaves of the Devil, made the free 
 men of Clirist Jesus. Moreover, white colour in times past 
 was cintstH-rated to victories and triumphs : whereby it may 
 seem that the white garment w.xs therefore given to them 
 that Wire lapti.scnl, that they might Ik' mindful that whilst 
 they live here on earth, they miLst continually fight and 
 overeome in Christ. For the life of man is a warfare upon 
 earth. And certainly whereas ofierings, also, began to Ix? 
 given to the baptised by the gtxl-fathers, that secmeth to 
 liave been borrowwl from warfare*. For by the offering or 
 earnest (which we Switzers call, />/«■ Etn^ehindt) he that 
 is baptised is warned of his (jiith given in IJaptism ; always 
 to be mindfid what a captain he fonKMjk. and into what 
 
OF BAPTISM. 15o 
 
 garrison he was entertained ; wherein he must keep his faith 
 given to the new captain, Christ. Many other things of 
 this kind, which I find among writers of this latter age, 
 I willingly pass over; lest I should seem to abuse your pa- 
 tience and gentleness. And who perceiveth not, yea, that 
 at this day, other of this kind innumerable new devices are 
 added to Baptism. Therefore, the safest and surest way is 
 to build upon the first foundations of the blessed Apostles. 
 For if antiquity seem to bolster up these last invented cere- 
 monies, who dare deny that the authority of the Apostles 
 doth excel it many ways ? For the Apostles were before 
 them aU which have lastly invented, and delivered those 
 manifold ceremonies to be used in Baptism. 
 
 This, also, cometh in question. Whether we ought to 
 baptise with bare fair water, or with consecrated water ; and 
 why the Lord commanded to baptise with water ? St Cyprian 
 {Episf. ad Januar. et cwt. de Jieret. haptiz.) saith, " The water 
 ought to be cleansed and sanctified before of the priest, to 
 wash away the sins of the man that is baptised." But the 
 examples and testimonies of the holy scripture do more 
 prevail with me, than the authority of Cyprian or any other 
 man, whatsoever it be. This good man of God was, also, 
 deceived in another place about the mystery of Baptism ; so 
 that we must read his \vritings with judgment. The scrip- 
 ture telleth us that John Baptist, and the Apostles and 
 faithful disciples of Christ, baptised with water not conse- 
 crated. For what can be spoken or read more plain, than 
 that John baptised in Jordan? Yea, that Christ himself 
 and His Apostles, also, baptised in the river Jordan I Where, 
 or how, did the Apostles consecrate the water of baptism in 
 the Acts of the Apostles ? Phihp when the Eunuch showed 
 him the water, as they journeyed, he baptised him out of that 
 
ny HAPTIsM. 
 
 pure and clear fountain. Ik'side this, 1 have declared, in 
 the Sermon next ^f)inK Ijoforc, how little pureneas is in 
 common form of Haptism. whcrebv the font is consecrated. 
 IJut if any man think that we oupht to baptise with conse- 
 crated or holy water, and by consecrated, do neither under- 
 stand anointe<l, or prepared with cras-ses, or sanctifietl with 
 chaniLs, but chosen to holy u.s<»s ; I would stand in conten- 
 tion with liini never a whit. For the water of Ijaptism, in 
 ver)' deed, i.s holy ; not in rcHjK^ct of the words ri'hearsed, 
 or by crossi-s and other sij^is made : but l)ecause (ukI liath 
 instituted it ; and in res[Mrt of the holy use and prayers of 
 the K"^lv. < )f which matter I s[Mike not hujp; asjt), when 
 I intreated of tlu' sanctification or consecration of the Sa- 
 craments. 
 
 And Christ commanded His di.nciples to l>aptise with 
 water, for divers cau.ses. I"'or tv|K's or tiijures went In'fore 
 lliptism in water; as the tlcMKl; ;im the He<l sea, through 
 which the ]K>ople of IsRu-I {taKseil ; as divers cleaasinp* and 
 set washinrrs mentioned in the law. Neither do the AjHistlcs 
 of Christ dissemble those things. For Peter saith tlmt Noah 
 was saved in the water »if the flood, but the wicked drowiied 
 in the water'. Paul attinneth that all our fathers wen' bap- 
 ti.sed by Moses in the cloud and in the .sea'. Thcrefon* 
 mortification and viviBcation is prefigured. And. truly, the 
 principal l>adge of the New Testament is IJapti.sm ; wit- 
 nessing that full remi.ssion of sins Ls brought unto us by 
 Christ. And the holy Prophets of Ci(k1, by the mouth of 
 the Lord fort\shcwing and promising thi.s, have willingly 
 sliadowed out thi.s inestimable l>enefit by water: therefore 
 liaptism must be ministeretl in water. This, al.so, served 
 notably to represent the mystorv. Of which matter I have 
 
 ' I Pft. iii. 20. - I Cor. X. 1'. 
 
OF BAPTISM. 1 55 
 
 spoken in my last Sermon, when I intreated of the analogy 
 or likeness of signs. And for these causes chiefly, Baptism 
 ought to be ministered in this, and not in any other element. 
 There is contention also about this, Whether once or 
 thrice he that is baptised ought to be dipped or sprinkled 
 with water? Truly the Apostles have not curiously com- 
 manded any thing in this behalf. So that it is free either 
 to sprinkle or to dip. Sprinkling seemeth to have been 
 used of the old Fathers : for honesty and shamefacedness 
 forbiddetli to uncover the body. And also the (weak) state 
 of infants for the most part cannot away with dipping ; since 
 sprinkling also doeth as much as dipping. And it standeth 
 in the choice of him that ministereth baptism, to sprinlde him 
 either once or thrice, after the custom of the church whereof 
 he is minister. TertuUian, {contra Praxeam^) saith : " The 
 Lord commanded to baptise into the Father, and into the 
 Son, and into the Holy Ghost. Not into one : for we are 
 baptised not once, but thrice; at each name into each per- 
 son." And Gregory, answering Leonard the bishop, {Epist. 
 lib. I. indie, ix. c. 41.) saith: "A diverse custom hindereth 
 nothing the holy chm-ch, so that it be done in one faith. 
 We by tlirice dipping do signify the mystery of Chrisfs 
 lying in the grave three days." Again, the reverend Fathers 
 in the fourth Council held at Toledo, do allow but one dip- 
 ping in baptism; and then add immediately this reason, 
 "And lest any should doubt of the mystery of this Sacra- 
 ment, why we allow but one dipping, he may see therein 
 oiu- death, and resurrection. For the dipping into the water, 
 is, as it were, the going down into the grave : and the coming 
 up again out of the water, is the rising again out of the 
 grave. Also he may perceive that therein is showed the 
 Unity of the Godhead, and the Trinity of the Persons. The 
 
lo6 Ol DAITIS.M. 
 
 Unity is Hi;ur(.'(i. wliin wo dip onco ; tlio Trinity, when we 
 baptise in the name of the Father, and of the Son. and of 
 the Holy Cfhost,"" Tliis I do not allege to stay myself upon 
 man's testimonies, but by man's testimony to show that it is free 
 to foHow that wliich seneth most the edifying of the church. 
 
 Also, there is a question moved touchiiitr the j)I;i(t' of 
 Haptisin : NN'hethcr it Ix- not lawful to Iwiptise in any other 
 place than in tlic churcli '. I say that tlu' church is consecrated 
 to niiuistrit's, an<l to tln' w«>nship of (mmI, and, therefori', that 
 comclincKs it.self n'<|uin'th to bapti.se openly in the church. 
 But if necessity will not jM-nnit this, the lutptism of Chri.st 
 is tied to no place. I'or we hear that Philip Iwptist'd out 
 of the fountain in tin- brnad field. Wi let us take lietHl 
 that we make not mn-essity a pri'tence for our lewd affections : 
 but let all things in the church Ix' clean, which jK-rtain unto 
 liaptism : let all Kui)erfluity )h- laid a.side : let all filth and 
 undeanness Ik- Itani-sluHl : Kt all things (xs siith tin- .\pustle) 
 \)c done honestly and in onler. 
 
 'rimeliiiii; tlu' time, there is no law jirescrilKHl of the 
 I.,ord : that is left fn^e to the judgment of the godly. They 
 that U'lieved the pn'acliing of St IVter at JenisaK-m in the 
 (lay of Pentecost; the Eunuch, also, whom Philip Iwpti.sed; 
 and CorneliiLs the Centurion likewi.se: finally, Paul the 
 Apostle at Damascus ; yea, and Lydia, the puq>le seller, a 
 religious or devout wonwin ; and the keeper of the prison ; 
 they of Philippi, also, and other faithful men and women, — 
 as soon as they had tasted of the gifts and graces of Christ, 
 and belieyed His word, forthwith they desired tf) Ix* l>ap- 
 tised : they did not foade it off till another next time. 
 Wherefore they do yen*- well, which neither in themselves, 
 nor in their families do linger in receiving liapti.sm. The 
 delaying of circumcision in his children, fell not out well 
 
OK BAPTISM. 157 
 
 unto Moses. As, therefore, we grant that the time of bap- 
 tism is free, so it ought to be our duty, to take heed that 
 we abuse not our hberty : being always mindful of these 
 words spoken by God, " The uncireumeised man-child, in 
 whose flesh the foreskin is not circumcised, that soul shall 
 be cut off from his people, because he hath broken my co- 
 venant," (Gen. xvii. 14.) But we are not ignorant that 
 Baptism came into the place of circumcision : therefore, the 
 omitting of Baptism is not free. There were some in the 
 time of Cyprian which held opinion, that baptism ought to 
 be received on the eighth day, after the manner of circum- 
 cision. But Cyprian, and the sixty-six Bishops and Elders 
 that were with him in the Council, ordained the contrary : 
 to wit, that every one without any delay, should receive bap- 
 tism, and procure the same speedily in their family. That 
 place is extant, Epist. ad Fidum de infant, haptiz. Further- 
 more, Socrates the historiographer (lib. v. c. 21.) saith, "I 
 know, also, another custom in Thessaly, according to the 
 which they baptise only on the days of Easter. Whereby 
 it cometh to pass, that saving a very small number, they 
 die imbaptised." But after a certain time, there was a law 
 made that the infants of the faithful should not be baptised 
 but at the feasts of Easter and Whitsuntide: they excepted 
 the time of necessity. We may read this in Decret. Syr id 
 Pont, in Isidore : and in the Epistles of Pope Leo unto the 
 Bishops of Campania, and Sicily'. But the things that moved 
 them hereunto, are such as may be easily disproved and 
 overthrown. Truly, from the beginning, the time of Baptism 
 was not so limited. Nevertheless, that Law of baptising the 
 faithful at the feast of Easter and Pentecost, was revived 
 by Pepin, Charles, Lodovick, and Lothar, French kings, and 
 
 1 Concil. Labb. et Coss. Tom. ii. p. 101?: Tom. in. p. 1297- 
 
1")S OK lUITISM. 
 
 was spread tar, as tlu'ir dominions reachiHl lai . Many things 
 are sung in the 8er>'iee of the Papists, at the time of Eiuster 
 and Whitsuntide, which art> not understo(Kl hut ])y this law 
 and custom. At the lenji^h it grew out of use, and the 
 faithful were liaptised as occasion and opportunity first served. 
 This is also in controversy. Who ought to haptise. ami 
 what the haptiscr workrth i Of the hist 1 will sjHak first. 
 The hajitiser giveth \isilily thi- Sacrament of regeneration, 
 and a testimony of the n-mission of sins: hut the Lord, l)V 
 His Spirit, doth invisihly regenerate, and ft»rgiveth sin-s, 
 and sealeth the regeneration. John and the ,\|x>.stleM l)aptis(> 
 with water: (.'hri.Ht Iwiptiseth with the Holy (ihost : not only 
 with till" nsihle sign of fire, and the gift of tongues, but 
 even He only giveth all spiritual gifts, ^^'hich thing the 
 ancient Fathers that they might «'Xj)ressly declare, <lid dili- 
 gently distinguish Ijetwcen [M)wer and ministr). For Au- 
 gustine {Tnid. in Joh. V.) saith, "It is one thing to l)ap- 
 ti.so in way of niini.Htr>- : another thing to l>aptis<> hy |K)wer. 
 Our Lord Jfsus Christ could, if He ha«l would, have given 
 power to any one s<nant to give His liaptLsm. :is in His 
 8tca<l ; and could translate or n-move fn)nj Himsi-if |K)wer 
 to haptise, and place it in one of His sonants; and give 
 as great force to l>apti.sm iK'ing translated or removed into 
 His scr>ant, as it should liave Ix-en given by the Lord. He 
 would not do so for this puqM)se,' tliat the hope of them 
 which were baptised should liang on liim of whom they 
 acknowledge themselves to be baptised. He would not, 
 therefore, that a ser\ant should settle his hope in a ser\ant. 
 And therefore, cried the Apastle. when he saw men willing 
 to put their hope and tru.'^t in him, *\Vas Paul crucified 
 for you ? Or were ye liapti.'^Ml in the name of Paul' f Paul 
 
 ' I (or. i. 13. 
 
OV BAPTISM. 
 
 159 
 
 therefore baptised as a minister, not as the power itself; but 
 the Lord baptised as the power." And, again, " John 
 Baptist, learned by the dove, ' Upon whomsoever thou 
 shalt see the Spirit descending Uke unto a dove, and 
 tarry still upon him, the same is He which baptiseth with 
 the Holy Ghost".' Therefore, O dove, let not deceivers se- 
 duce thee, which say, ' We baptise f O dove, acknowledge 
 what the Dove taught ; ' The same is He which baptiseth 
 with the Holy Ghost." By the Dove it is known that it 
 is He ; and dost thou think that thou art baptised by his 
 power, by whose ministry thou art baptised ? If thou be 
 of that mind, thou art not yet in the body of the Dove : 
 and if thou be not in the body of the Dove, it is no marvel, 
 because thou hast not simplicity. For simplicity especially 
 is figured by the dove. John learned by the simplicity of 
 the dove, that 'this is He which baptiseth with the Holy 
 Ghost'." Thus far he. Fm*thermore, the minister of the 
 church, being lawfully ordained, ought to baptise. The 
 Donatists contend, that none can baptise but he which is 
 pure and holy. They boldly avouched that the baptism was 
 fruitless and void of effect, which a lewd hving minister 
 or defiled with wicked vices did administer. Against these 
 Augustine gravely disputed, and convinced them by the 
 truth of the scripture. He, in his 166th Epistle, saith: 
 " See how perversely and wickedly that is spoken, which 
 ye are wont to say, ' Because, if he be a good man, he 
 sanctifieth him whom he baptiseth; but if he be an evil 
 man and he not know so much which is baptised, then 
 God sanctifieth him.' If this be true, then men ought 
 rather to wish to be baptised of ministers unknown to be 
 evil, than of them which are known to be good, that they 
 
 2 John i. .3.3. 
 
160 OK BAPTISM. 
 
 may rather Ix' sanetifietl of (io<l than nl man. Hut far 
 from u.s Ih? this ma<lne.s.s. Why then dn we imt ."^pcak 
 truth, and are rightly wise f Ikn-ause that irrace Ix-lon^eth 
 alway to God, and the Sacrament is His, and the ministry 
 only committed unto man ; who if he Ih' pood, he eleaveth 
 to God, and worketh with (Jr>d: hut if he Ih' evil, (iod 
 worketh l)y him the visible fonn of the Saeranient, hut He 
 himself giveth the invisible grace. Herein let as all Ix' wis*', 
 and let there be no schisms or division among us." The 
 same AugiLstine, in his tliinl lnMik Contra llftrlg Pttiliani, 
 cap. 49, doth plentifully set forth the Kime matter. And 
 Ix'cau.se we have, also, handleil the same thing in the end 
 of our fonner sermon next before thi.s, it is needless to 
 speak one thing twice. 
 
 Here is a (jui-stion obj<»cted unto us touching the bap- 
 tism of Midwives : Whether wonun .Midwives upon the j>oint 
 of necessity, that is, when the ii>fant is in jeoj>anly to die, 
 Ix'fore he comes to Ix- liapti.seil at the hands (»f the Kcde- 
 siastical mini.ster, ought [to] and may liaptise .' We answer, 
 that Hapti.sm is a Sacrament of the church, and that women 
 an' forbidden to mini.ster in the church : therefore, that they 
 neither can nor ought to Iwipti.se ; as they are by no means 
 jK'nnittcd to teach. The laws of the Apostle are well 
 known : " Hut I suffer not a woman," saith Paul, " to teach ; 
 neither to u.surp authority over the man, but to l)e in silenc<'." 
 (1 Tim. ii. 12.) The .same law is ri'jx'ated of the .siiine 
 Apostle, (1 Cor. xiv. 'ii), and is confirmed by Gmls law. 
 Man's testimonies agree with (io<rs: for Tertullian, in his lM)ok 
 Df Vel^iiidis Viraiuibuit, (^'^P- i*) saith, — " It is not jK-nnitted 
 unt<t a woman to speak in the church, much less to teach, 
 or to baptise, nor to offer ; neither to take to herself the 
 execution of any man's office ; much less the priest's." This 
 
OF BAPTISM. 
 
 161 
 
 also is read repeatedly in the fourth (Jouneil of Carthage ' ; 
 where, also, Aurelius Augustine is said to have been present. 
 Epiphanius, Bishop of Salome in Cyprus, disputing against 
 divers heresies, and confuting Marcion, {Hcer. xxii. vel xlii. 
 §. 4.) saith, — " He also giveth women leave and licence to 
 baptise." He saith as much of the Quintilian and Peputian 
 hereticks. {Hcer. xxix. vel xlix.) He, also, reasoning against 
 the hereticks Collyridiani, {Hoer. Lix.vel lxxix. §. 3.) saith,— 
 " If women were commanded to sacrifice unto God, or to ex- 
 ecute any regular thing in the church, then Mary ought rather 
 to do sacrifice in the New Testament, which was made worthy 
 to carry in her own arms the King of all kings, the heavenly 
 God, the Son of God ; whose womb was made a temple and 
 dwelling for the dispensation of the Lord in the flesh, being 
 prepared for that purpose through the bountifulness and 
 marvellous mystery of God. But it did not so please God. 
 But neither was it committed or granted unto her to bap- 
 tise : otherwise her Son might have been rather baptised of 
 her than of John." The same author addeth, — " And tndy 
 there is in the church an order of women-ministers, called 
 women-deacons, but not permitted to sacrifice ; neither to 
 attempt any thing, but for reverence sake of women-kind ; 
 or for the hour of bathing ; or visiting ; or for affection and 
 travail." Whereas they object the example of Zipporah the 
 Midianite, wife of Moses, which circumcised her son in the 
 time of necessity -, that doth establish no common law ; as 
 the particular example of Deborah, maketh not all women 
 Judges^. For there are many peculiar things done in the 
 scripture, out of which, if any man shall go about to draw 
 general things and common laws, he shall bring in absurdi- 
 ties innumerable. What if Moses in the same place doth 
 
 ' Can. 100. = Exod. iv. 25. ' Judg. iv. 4. 
 
 11 
 
only de.st'rilx' the deed of lii.s wife moved thereunto 1)} anger 
 and displeaaure, and not for religion's sake, to |)erfonn the 
 ministry unto (iod { For she, grudging against her huslMind, 
 yea, and against CJod, took the foreskin of iier son wiiicli 
 was cut awav. and cast it at his father's, her hushHud's, 
 feet, not without reproacii sjiying, — • A IjUkmIv husljand art 
 thou unto me." As if vou should say, Irh Imin irul tin 
 bltitiq nuuin an dir. And thoui^h the Angel was a|)|K>a.Hed 
 with Moses, becausi- he sivmetl to allow the deed of the 
 woman as wt-ll pleasing to (iikI ; yet tliat is more to be im- 
 puti'd to the mercy of (mmI, rather than to the righteous- 
 ness (tf the woman's dttHl. It did grievously dis|)le;ise (iod 
 that l)a\iil had slain I'rias. and inurc<t\(T had taktii Wwt- 
 shelwi to hiuLsclf to wife; yt-t, of His go^nlness and singuliir 
 mercy. He vouchsafed to call Solomon who was lK)rn of 
 Heershelia, hy this name JtHiidiah, because the Lord loved 
 him': so the gracioiw l.,<ml is, also, reconciled with Moses, 
 who either by his own negligence or through the fault of 
 his Midianitish wife, lingennl circumcision in the Uxly of 
 their son, against the law, long»'r tlum was nuvt ; and is 
 content, too, and taketh in giKxl part the circumcision 
 which the woman jR-rformed rather of indignation than for 
 religion ; yet he will not that after her, as a |»erfect example, 
 other women sliould circumcise. 
 
 Hut, (you say) by Ikiptism ministered by a woman, the 
 j)eril of death or eternal danmation was to be prevented, 
 into which the infant falleth if he depart tiiis world witliout 
 Baptism. My answer is, NN'hen the infant being newly de- 
 livered out of his mother's womb, departeth with too too 
 speedy death, so that the parents cannot, thougli they would 
 never so fain, bring liira to be baptised of the luinister of 
 
 ' 2 Sam. xii. 
 
OK HAPI'ISM. 
 
 163 
 
 the church : this pinch of necessity, truly, is not to the 
 damnation or death of the infant; because he, being received 
 into the covenant by the grace of God, is dehvered from 
 death through the blood of the Son of God. We are not 
 destitute of testimonies of scriptm-e duly serving in this be- 
 half. In the law it was not lawful to circumcise an infant 
 before the eighth day ; but it is certain that very many 
 departed out of this world before the eighth day : yet in 
 the mean while, if any man child had departed the third 
 or fourth day after his birth, no condemnation was imputed 
 unto him. For otherwise David, a very sound man in re- 
 ligion, and one that loved his children dearly, and one very 
 desu-ous of the salvation of his household, when his child 
 was dead, which was begotten and born unto him of Beer- 
 sheba, could not have showed himself so cheerful to his 
 courtiers ; to whom, among other things, he said that he 
 should go unto the dead child; to wit, into the land of 
 the living^. If it were no danger unto women children to 
 die uncircumcised, (for they without circumcision were saved) 
 neither, verily, shall it be damnable for men children, being 
 not baptised, to die at the point of necessity. For we 
 oftentimes said, that holy Baptism entered and took the 
 place of circumcision. Hitherto pertain the testimonies out 
 of the law and the prophets. In the law the Lord pro- 
 testeth more than once, that He hath a most certain care 
 and regard of infants. In Jonas He expressly professeth 
 that He hath a consideration and a respect of those that are 
 not yet come to the years of discretion. For the Lord spared 
 the most famous city of Nineveh, partly for their sakes^. 
 
 Thou sayest, — " These testimonies of the Old Testament 
 pertain nothing to us, which live under the New Testa- 
 
 ' 2 Sam. xii. 23. ^ Jonah iv. 11. 
 
 11—2 
 
it;4 
 
 or HAKIISM. 
 
 iiieiit." I aiiawer, — That (iod af'ttT tlu- ctuiiiiiir ot (,'hrist 
 in the Hesh, is not more rijforuus unto us than l\v was 
 befori' ('hri.st's coming. For if it wi-n* so, what should we 
 say clsi', hut tliat Christ ranu' not to fultih Itut to weaken 
 and ah<ihsh the promises of (iod : since that in times jjast 
 among them of old, the grace and the promise were effect- 
 ual in necessity without the sign ; hut now among us, l>eing 
 without the sign, they begin to be void and of no force. 
 Wherefore I, trusting to {'hhYh mercy and His true and un- 
 douhtrd promis<', U'lieve tluit infants dij)arting out «tf tliis 
 world li\ ton too tiiiH-U dtath. Ufop- thty can Iw laptised, 
 are siive<| hy tiu- men' merc\ of G(kI, in the power of His 
 truth and promise through Christ, who saith in the (iosj)el, 
 " Suffer littU- ones to conie unto nic for of such is the 
 kingdom of (itnl." (Mark x. 11.) Ag-.iin. -It is not the 
 will iff niv I'atluT whii-h is in heaven, that one of these 
 little ones should j)erish." ( Matt, xviii. 14.) For verily (Jod, 
 who cannot lie, Imth said, • I am thy (mkI. and the (iod of 
 thy seed after thee." ((Jen. .wii. 7.) \N hereu|>(tn Saint I'aul, 
 als<t, afftrmeth, that they an* iMirn holy which an' l>egotten 
 of holv pannts'. Not tliat of fli-sh and hlofnl any holy 
 thini: is horn ; • I'or that which is Imu-ii of the flesh, is 
 flesh":" hut lx'cau.se that holiness and .sejaration from the 
 conunon sihhI of men is of promise, and hy the right of 
 tlif covenant. I'or we an- all hy nature and natural hirth, 
 lK>rn the .sons of wnith, death, and damnation. IJut I'aul 
 attrihuteth a special prinlege to the childn-n of the faithful, 
 when'with, hy the grace of God, they which hy natun' were 
 unclean are purified. So the same Apostle in another 
 place doth gather holy hranches of an holy root*. And, 
 again, elsewhen- saith. — '■ If by the sin of one many be 
 
 ' 1 Cor. vii. 14. ' .'ohn iii. fi. * Rom. xi. 16. 
 
OF BAPTISM. 
 
 165 
 
 dead, much more the grace of God, and the gift of grace 
 which is by one man, Jesus Christ, hath abounded unto 
 many." (Eom. v. 15.) And therefore Augustine doubted not 
 to say, — "As all which die, die no otherwise but in Adam, 
 even so all that are made alive, are not made alive but in 
 Christ. And upon this, whosoever shall say unto us, that 
 any, in the resurrection of the dead, can be made alive 
 otherwise than in Christ, he is to be abhorred and detested 
 as a common plague of christian faith." (Ad Hierony. Epist. 
 28.) 
 
 They object, ' By this means the use of Baptism is made 
 void and quite taken away. Yea, Pelagianism is sprung up 
 again, which with so great travail, St Augustine, with many 
 other learned and holy men, beat down and kept under. 
 He falsely spake that said, " The soul whose foreskin is not 
 circumcised, shall be cut off from his people, because he 
 hath broken my covenant." (Gen. xviii. 14.) He falsely 
 spake that said, " Verily, verily, I say unto you, Except 
 a man be born of water, and of the spirit he cannot enter 
 into the kingdom of God." (John iii. 5.) For if these say- 
 ings be true, and children not baptised ; truly the sequel 
 is, that they, dying without baptism, are not saved.' I an- 
 swer. That I weaken holy Baptism by no means ; much 
 less take it quite away, when I defend that infants, upon 
 the pinch of necessity, not being guilty of the contempt of 
 God, or wicked negligence, are not damned though they 
 die unbaptised. For so salvation should be tied to the sign, 
 and the promise of God should be made void ; as though 
 that alone without the sign, upon the point of necessity, 
 were vain, and could work nothing : and as if the hand of 
 God were shortened, and bound, as it were, to the sign. 
 For otherwise, I teach, by all means, that infants are to be 
 
Hi(i 
 
 OK HAnis.M. 
 
 baptised; and that l>aj)tisrn i.s not t<» 1k' delayed nepli^cntl), 
 or to Ix" put off maliciously : but, in tlio iiuan tiiiR-, if by 
 too too 8[XKKly death they depart unbaptistd, 1 exhort and 
 charge tliat a g<M)d Iiojk? and i-ontidence be had in the 
 truth and mercy of the Lord, who promiseth in the law and 
 the (iosi)el, that He is the CkmX of young infant.s ; and tliat 
 His will is, that not s«) much as oiu- of His little ones 
 should iK'rish. With IVIagius and Pelagians we have no- 
 thing to do: neither are we ignorant what St Augustine 
 hatli written unto Jerome, (Eput. 28.) in this Inlialf; >-\\lio- 
 WM'ver shall say '" (saith he) *' tliat infants which leave this 
 life, not having Uvn partakers of Christ's Sacninient of 
 liaptisni, are quickened and ina<le alive in ilini, this man 
 doubtless doth set hintself Ijoth against the preaching (»f the 
 Apostles, and eondenmeth the whole church : where for this 
 cause they make haste, anci run with their children to have 
 them baptised ; for tliat without doubt they believe, that by 
 no means other^'i«e they could be made alive in ('hri.st."" 
 And agiiiiLst the Pelagians, (Ay»iW. I(M».) "The A|M»stolicaJ 
 seat, dealing agaiast Pelairius. accurs«'tli them which said, 
 that infants unliaptised have life everlasting." The same 
 Augustine {Df Anhna tt rjim Orinine, lib. i. c. 9.) to 
 Henatus, dlsputeth agaiast Vincentius Victor, who granted 
 that infants are intliralled to original sin, and yet neverthe- 
 less are save<l th<mgli they he mrt baptised : against whom 
 he bringeth forth this saying of our Saviom-, '' Except a man 
 be bom of water, and of the Spirit, he cannot enter into 
 tlie kingdom of (iod.'' Hut we which condemn lx»th Pcla- 
 gius and Pelagiaas, do affinn \^oX\^ thase things which they 
 deny; to wit. tliat infants are l)om in original sin. and, 
 therefore, that the sanctification of Christ is necessary unto 
 them, without which they arc not saved. Again, we defend 
 
OF BAPTISM. 167 
 
 and maintain, that the same infants ought to be baptised 
 if it be possible ; though, by the right of the covenant, they 
 belong to the body of Christ, and are sanctified by the 
 blood of Christ. Pelagius taught, that infants ought not to 
 be baptised, for that he held opinion they are without all 
 fault ; or any sin, blame, and offence. That wicked and un- 
 godly man, therefore, did not acknowledge, either our own 
 corruption, or the benefit which God hath performed by, 
 in, and through Christ. Yet canst thou find neither of 
 these in our assertion and doctrine : wherefore we take no 
 part with the Pelagians. St Augustine, in that self-same 
 epistle unto St Jerome, expressly saith, " Thou art none of 
 them which say there is no guilt drawn from Adam, from 
 which the infant should be washed by baptism." And 
 against Julian, also (Lib. i. c. 2.) he proveth by the sen- 
 tences of the holy fathers, that infants have original sin; 
 and thereupon gathereth that, therefore, infants ought to be 
 baptised, because they have sin. For the Pelagians gathered 
 clean contrary. They have no sin, therefore they are not 
 to be baptised. For the council of Carthage writeth thus 
 to Innocent': — "The Pelagians deny that infants are to be 
 baptised: 'for these,' say- they, 'perished not, neither is 
 there any thing to be saved ; because there is nothing in 
 them that is corrupt or wicked, fcc'." But we, insomuch 
 as we believe that infants are born in sin; yea, and that 
 they are both born the children of wrath, and are corrupt 
 and wicked: moreover, because we believe that the Son of 
 God was born without sin of a pure virgin, to fulfil, and 
 confirm God's promises, which do not shut out infants from 
 salvation, but let them in as joint partners in the league : 
 therefore, we hold and defend that they are to be baptised. 
 
 ' Concil. Labb. ct Cossart. Tom. ii. p. 1535. 
 
ma OK HAITISM. 
 
 And, tlitTC'fore, tliis reaiiun gathered of Augustine (JJf ptccat. 
 merit, ei remiss, lib. iii. c. 4.) we cannot simply allow: — 
 out «»f the fellowship of Christ, no niiin cometh unto life; 
 but \)\ Hajttisin we are joined as iikmuIxts into the body of 
 Christ, and have fellowship with lliin: then-fon'. infant.s 
 which are not to Ix? Ijapti.sed. are without the fellowship of 
 Chri.st, and therefore are condenuied. For as we driiy not 
 that we are grafted into the body of Christ by jkortaking 
 of the SacranientH, (as we de<'lared in our last sennon of 
 Sacramento, next and immiMliately going liefore this) so we 
 have elsewhere shewwl. and timt too oftentimes aln'ady very 
 largely, that the first beginning of our uniting or fellowship 
 with Christ, is not wrought by the Sacramenta: hut that the 
 same uniting of fellowship which wns founde<l and grounded 
 upon tin' promist'. and, by the gnu'i- of (mkI through the 
 IIipK (Ihftst, was cominunicatiHl unto us and ours, yea. In-fore 
 the use of the Sacniment.s ; is continue*! and waled unto 
 us by the |Mirtici|»ation, or receiving of the Sacramento. 
 Although, therefore, an infant die without liaptisin, and 
 being shut out by mressity from liaving fellowship with 
 Christ, so tlmt he l>e neither jjartaker, nor yet sealinl by 
 the visible sign of the covenant; yet he is not altogether 
 an alien or stranger from Clu-ist, to whom he is fjustened 
 with the spiritual kiKit of the rovi-nant. liy the virtue 
 whereof he is saved. 
 
 The place of Gen. xvii. alleged of cutting off the uncir- 
 cumcised from the people of God, in consideration of the 
 time, it fitly agreeth to those that are of }>erfect age and 
 well grown in years, and not to babes or infant.s : which 
 thing is seen in Moses, whom the angel of the Lord, for 
 neglecting circiuncision, or for delaying it longer than was 
 lawful, would have slain, as he testifieth of himself. Neither 
 
OP BAPTISM. 169 
 
 am I ignorant that certain old interpreters refer that not to 
 Moses, but to Eleazar the son of Moses. But the very 
 course of the history and the circumstances of the same, do 
 sufficiently prove, that the danger lay on the father's, and 
 not on the son''s neck. What if a reason be added in the 
 words of the law, which by no means agreeth to infants, 
 " Therefore shall the uncircumcised perish (saith he) because 
 he hath broken my covenant'?" So that if we consider that 
 circumcision, in the very same place, was commanded not 
 only to infants, but to such as were of perfect age ; as to 
 Abraham, Ishmael, and others desiring visibly to be joined 
 into the fellowship of God, we are not to marvel that de- 
 struction is threatened to the disobedient. For if any man 
 at this day understand and know the Lord's ordinance, com- 
 prehended in these His words, " He which shall believe and 
 be baptised shall be saved," will yet nevertheless not be 
 baptised, but boasteth that faith is sufficient for him unto 
 salvation ; that baptism is Superfluous ; he hath despised 
 the ordinance of God, and is condemned for a rebel and an 
 enemy to God. Furthermore, that place of John iii. is not 
 to be understood of the outward sign of holy Baptism, but 
 simply of the inward and most spiritual regeneration of the 
 Holy Spirit, which, when Nicodemus understood not per- 
 fectly, the Lord figured and made the same manifest unto 
 him, by parables of water and of the Spirit ; that is to 
 say, of the wind or the air ; by elements very base and 
 familiar. For, by and by, he addeth, " That which is born 
 of the flesh is flesh, &c." Again, " The wind bloweth 
 where it hsteth," &c. which must needs be meant of the 
 air. For the other part of the comparison foUoweth, " So 
 is every one that is born of the Spirit." Furthermore, he 
 
 ' Gen. xvii. 14. 
 
170 
 
 OK llArilSM. 
 
 addotli, "If J tell you of oartlily tilings and ye bt'liuve 
 not, how will you Ix-lieve if I tell you of heavenly things V 
 But the argument which He put forth wax not altogether 
 earthly. For this is the argument (»f His whole dih[K'nsa- 
 tion : " Kxcept a man Ik* horn fmni aliovi-, he caimot see 
 the kingdom of (iod :" that is to s;iy, unle.s.s a man l>e re- 
 newed, and, as it were, l>oni again by the Spirit of God 
 which is given from above, that \h to say, fwured into him 
 fn^in heaven, he cafmot In- saved. The doctrine is altoge- 
 ther liravciily : Imt the inean.s whereby He delivered, de- 
 clared, and .set forth this heavenly diK-trine, is earthly. 
 For, by things taken fn)m tlie earth. He shadowe<l out 
 to iii.iii. being gross of understandiiiL,' ami eartlily. a 
 .spiritual and heaveidv thing, and laid it o]K>n, a.s it were, 
 even to the view of his eyes. As by water and air often- 
 times the qualities of bodies an.' clianginl, and as the effect 
 and working of water and the air in InhUcs is mar>eIlous ; 
 in like manner is the working of the Holy (iho.st in the 
 soul <»f man, which it cliangeth. purifieth, and quickeneth, 
 kc. For so the Lonl hiniM-lf aftenvanl (which 1 told you 
 even n(»w) ex|)oundeth another parable of the Spirit. And 
 l)ecause all <»ld writers, for the mo.st |>art, bv water have 
 understood sacramental water, that is to say, holv Hajttism. 
 we also n»ceive this inteq)retation. F(»r we willinglv grant 
 that baptism is neces.sarv' to salvation, as well in such as 
 are of perfect age as also in balies or infants ; so that 
 necessity constrain not the contrary. For otherwi.se, if we 
 go forward stublx)mly, with St Augustine, to condemn in- 
 fants by this place, truly we sliall Ik? compelled also to con- 
 demn even those that are kiptistnl, if they depart this life 
 without partaking of the Ijody and blood of (,'liri.st. For 
 St Augustine being infected with the like error, defendcth 
 
OF BAPTISM. l7l 
 
 {De peccat. merit, et remiss, lib. i. c. 20.) That the Sacrament 
 of the Lord's Supper ought to be put into the infant's 
 mouth, or else they are in danger of death and damnation, 
 because it is written : " Except ye eat the flesh of the 
 Son of Man, and drink His blood, ye have no life in you." 
 Therefore after this same order he placeth these two sen- 
 tences : " Except a man be born of water and of the spirit, 
 he cannot see the kingdom of God." And, " Except ye 
 eat the flesh of the Son of man, &c." So that if thou 
 persist obstinately in St Augustine's sentence, verily thou 
 wilt condemn the whole church at this day, which denieth 
 the partaking of the Lord's Supper unto infants. But if 
 in this thing there be admitted a convenient interpretation, 
 why are ye so rigorous and obstinate in another, and the 
 like place and cause not disagreeable ? What will you 
 say if in this opinion, Augustine doth not satisfy, no not 
 himself, in all and every point? To a layman he thinketh 
 it venial sin, if he baptise in time of necessity. He can- 
 not tell whether it be godlily spoken, that Baptism mi- 
 nistered by a layman ought to be iterated, or done again. 
 But how much better and safer had it been, letting the ne- 
 cessity of baptism pass which had no lawful causes, to hold 
 opinion that infants, if they be not prevented by death, 
 ought to be baptised of the minister of the chm-ch, in the 
 church; their parents procuring it as opportunity first 
 serveth : and that, too too speedy and sudden death, (which 
 we call the pinch of necessity,) is no let or hindrance to 
 salvation to them which are not yet brought to be baptised. 
 The same Augustine trembleth, and is afraid to determine 
 of the punishment of damned infants for not being baptised : 
 neither knoweth truly what he might certainly say. In his 
 first book, De anima et ejus orig. c. 9, he saith, " Let no 
 
172 OK BAPTISM. 
 
 iiian promise to infants unhaptist'd, a-s it \\rn\ a niiddlf 
 place of rest or felicity, whatsoever it l»o <»r wheresoever it 
 be, between hell and the kingdom of heaven." Hut that 
 sentence is for the most jwirt received of all men : where- 
 upon, also, the infants are l)iiri«'d in the churchyard in a 
 certain middle place, In-twiK'n the profane and holy ground. 
 And, again, the same Augustine, (Contra Jul'uinum Pe- 
 lapianum, lib. \. c. S.) writ«'th, "That tlxtst' infants of all 
 other shall come in the easiest (Limnation." And iiunu'- 
 diatelv he addoth : " \N'liich, of wliat manner, and how great 
 it shall Ih', although I caimot descril)e, yet I <lare not say 
 that it were In-ttrr for them to U" as no Innly, than to \n' 
 there." And aLraiii. in his Mpistlo to .^t Jerome', he .saith : 
 '* When I come to determini' of the punishments of little 
 infants, iK'lieve me. I am driven into narrow straits; neither 
 find I any thing at all to answer." Here, also, may that 
 bo addc*! wliich he disputoth u{)on. {Contra Dotuitist.Wh. w. 
 V. 'Jl'. -.'>.) Touching the thief which was cnicificnl with 
 ('hri.st ; among other things saying. " That then Maptism 
 is fulfilled invisibly, when, not the contempt of n-ligion but, 
 the point of necessity exdudeth and shutteth out fnun 
 visible liaptisni." \\\\\ then should we not In-lieve, al.so. that 
 in infants dejiarting by too t<H> timely death, kiptism is in- 
 visiblv {K^rfonned ; since that, not contempt of religion 
 but. the extremity of necessity, which cannot be avoided, 
 excludeth and deliarreth them from visible liapti.sm. .And 
 since verv many at this day do grant, that any man f)f per- 
 fect age without baptism, in the |K)int of necessity, may be 
 saved, so that he have a desire of Iwptism ; why then may 
 not the godly desiri's of the j>arents acquit the infants, now 
 newly bom. from giiiltiness. Mut thus much hitherto. 
 ' Kp.M. 2fi. 
 
OF BAPTISM. 173 
 
 Touching this, also, who are to be baptised, both in 
 time past and our age there hath been bitter jarring. Pela- 
 gius, in time past, denied that infants ought to be baptised, 
 which we heard even now. Before Pelagius' time, Auxen- 
 tius Arianus, with his sectaries, denied that they are to be 
 baptised. Some in the time of St Bernard denied the same ; 
 as we may gather out of his writings. The Anabaptists at 
 this day, a kind of men raised up of Satan to destroy the 
 Gospel, deny it Hkewise. But the CathoHck truth, which is 
 delivered unto us in the holy scriptures, doth simply pro- 
 nounce, that all they are to be baptised, whom God ac- 
 knowledgeth for His people, and giveth sentence that they 
 are partakers of pm-ification or sanctification or remission of 
 sins. For in all this treatise concerning the Sacraments I 
 have already, and do now .show, that Baptism is a badge or 
 cognisance of the people of God, and an assured token of 
 our purification by Christ, Therefore, since the young babes 
 and infants of the faithful are in the number or reckoning 
 of God's people, and partakers of the promise touching the 
 purification through Christ; it followeth of necessity, that 
 they are as well to be baptised, as they that be of perfect 
 age which profess the Christian faith. 
 
 But there' is a busy disputation begun, — Who be the 
 people of God, and partakers of remission of sins by Christ ? 
 So that the disputation is touching the secret election of 
 God, and other hard questions depending on this thing. 
 But briefly and simply we can rid our hands of this. We 
 say that the people of God are acknowledged, either by 
 men's confession of the Christian faith, or else by the boun- 
 tiful promise of God. By men's confession; for we acknow- 
 ledge them to be the children of God, who being now grown 
 to perfect age, do openly confess the true God ; that God 
 
174 
 
 n iiM'iisM. 
 
 is their G(m1 ; and timt Josas Christ Is their Saviour. Hut 
 that confession Ls either unfeipncflly, or hyjxuritic-allv niiuU-. 
 Unfeijrnedly, as when St iVtiT sjiith, " Thou :irt Christ the 
 son of the hving God'." When the Kunueh sjiith, "I be- 
 lieve that Jesus Clirist is tlie Son of (Jod* :" hut hyjK)criti- 
 eally, as when Simon Majras in the Aet« of the Apostles 
 saith, 'That he In-hevt'th in Jesus Christ \' JJut whetlur a 
 man l)eHeve unfeignedly, or hyjK>oriticaIIy, when he maketh 
 open confession of his faith in Christ, (the secrets of tJie 
 heart (tod only seeth : for He only is rij^htly believed to be 
 the warcher of men's hearts) it Itelongeth not to us, if he 
 make a right confession, to s<'jtan»te or cast him away fn)m 
 the people of (iod. For IMiihp did not cast off or put 
 Kick Simon Magits ; but, upon his confession, re<-eived him 
 for a faithful man ; an<l baptisi'd him as a faithful man ; 
 though he in very dttd. and iMlnp' <J«Mi. ucn- an hypocrite. 
 In the first senn<»n of this i)e<'a<le we deelan'd that hy|>o- 
 erites als4) an* reckoned in the church, till time they Ik? 
 rfvtali'<l : but conceniing nMni.sHion of sins, tJiost? only among 
 them that l>e of |>erfe<*t agt' <lo obtain it, which unfeigu- 
 e<lly believe : which, in another {)lace. is often showed. St 
 Peter s;\id to Simon .MagiLs, tlmugh he were l>apti.se<l, 
 '* Thou hast neither jwrt nor fellowship in this business. Im^- 
 cau.se thy heart in not right in the sight oi" (iod." (Acts viii. 
 2].) Furthennon.', by the free and Ixmntiful promi.s*' of 
 (rod, not only by the conft'ssion of men, we esteem and ac- 
 knowledge the people of God. For to whomsoever the Lord 
 promiseth that He will be their God; and whom.soevcr He 
 receiveth, and acknowledgeth for His, those no man, with- 
 out an horrible ofl'ence, may exclude from the number of 
 the faithful. And (rod promLseth that He will not only 
 
 ' .M«tt. xvi. IK. ' Act* viii. 37. ' Acu viii. 13. 
 
OF BAPTISM. 175 
 
 be the God of them that confess Him, but of infants also : 
 He proraiseth to them His grace and remission of sins. 
 Who, therefore, gainsaying the Lord of all things, will yet 
 deny that infants belong to God ; are His ; and that they 
 are made partakers of purification through Christ? And 
 that God acknowledgeth infants for His, and sanctifieth 
 them, by the very sum of the covenant it is manifest* : "I 
 will make my covenant between me and thee," saith the 
 Lord unto Abraham, " and thy seed after thee in their ge- 
 nerations, by an everlasting covenant, that I may be God 
 unto thee and to thy seed after thee." (Gen. xvii. 7.) 
 There is added circumcision, a sign of sanctification, whereof 
 I spake abundantly, when, according to order, I intreated 
 of circumcision. Neither is there any cause why any man 
 should fear, that vnih circumcision and the ceremonies of 
 the law, the promise is abrogated ; and that by the coming 
 of Clu-ist the covenant is broken and annihilated. For we 
 said even now, that Christ came to fulfil the promises of 
 God and not to break them. And, therefore, the Lord in 
 the gospel speaketh of infants, that is to say, which have 
 not as yet confessed the faith, and saith, " Suffer little 
 children to come unto me, and forbid them not, for of 
 such is the kingdom of God." (Mark x. 14.) And though 
 it be said " of such," and not, " of those," yet no man is 
 so ignorant but understandeth there is a likeness between 
 those things which are compared between themselves. There- 
 fore, if the kingdom of God belongeth unto them that are of 
 perfect age, because they are become like little children ; 
 surely it followeth of necessity, that the inheritance of the 
 kingdom of heaven belongeth also to infants or little children. 
 For it followeth in the gospel, " Whosoever shall not re- 
 
 ' Gen. xvii. 2—10. 
 
I7<i t)K »\PI|SV. 
 
 oeivt' the kingdom of (itnl, as a little chiM. he shall in no 
 wise enter therein." (Mark x. 1').) Therefore it l»eiioveth 
 the heirs of the kingdom of fJod to Ik? Krst infants or little 
 children. And who knowetli not, that no mail, unles.s he 
 be sanctified and purified, shall enter into the kingdom of 
 heaven ? Children enter into the kingdom of (icmI ; there- 
 fore, they are purified, to wt, by the grace of (iikI. F(»r 
 by their nature and birth they are unclean, and sinners ; 
 but for Chri.st"s sake they are purifie<l : who said, that 
 " He came to se<'k and to save, timt which was lost." 
 (Luke xix. 10.) Paul, also, expressly trstifuth, that "by the 
 sin of one Adam, sin came j)n all men unto condenuia- 
 
 s 
 
 tion : and, that by the righttH)Usness of one— Christ, good 
 came u|K)n all men to the righteoiLsiu'ss <if life." (Horn. v. 
 is.) Therefore it is certain that infants are jiartakers of 
 purification and remi.ssion (»f sins, through Christ, albeit 
 they do not confess n>mission of sins. Wliat, doth not the 
 Lord say in the (Josjx'l, " It is not the will of your Father 
 which is in heaven tluit one of those little om-s should 
 pori.sh f Ai^in, "He that .Khali receive such a young 
 child, in my naim-. nreivrth me : but lit- that shall otU-rid 
 one of tliese little ones, that Ixlieve in n>c, it were better 
 that a millstone were Iiangi-d alxtut his neck, Sec." " See, 
 therefore, and take heed, that ye despise not one of these 
 little ones ; for 1 say unto you. tlmt their angels in heaven 
 do always W'hold the face of my Father which is in heaven." 
 (Matt, xviii. .'), »), 10, l+.) liehold, what could be more ma- 
 nifestly spoken I It is not the will of my heavenly Father 
 that infants should perish : therefore, He receiveth them 
 freely into grace and favour, though they have not yet con- 
 fessed. Moreover, he that receiveth such a little one, to 
 wit. as He himself .set in the midst of them, for Christ's 
 
01' BAPTISM. 1 / / 
 
 sake ; he is said to receive Christ himself. Lo, He at- 
 tributeth to the receivers of infants that which He promised 
 to the receivers of the prophets. He addeth, " But he 
 which shall offend one of these little ones that believe in 
 me :"" He manifestly calleth the httle ones, not yet able to 
 confess, believers ; because He reputeth them, of His grace, 
 for believers. Neither is this any wonder or strange thing : 
 since God, yea to them that are of perfect age, imputeth 
 faith for righteousness. For, in all things, righteousness, 
 acceptation, or sanctification is free, and imputative, that the 
 glory of His grace might be praised. Furthermore, His 
 will is that little ones should not be despised, much less to 
 be cast out among the number of the saints. Yea, He 
 doth affirni that Angels are given unto them to be their 
 keepers ; who, though they be ministers of God's majesty, 
 yet, the self-same are given and granted to little cliildren 
 to be their guard : so that hereby we may judge what great 
 store the Lord setteth by infants; and learn not to wipe 
 them out of the score of God's people to whom the in- 
 heritance of life is due. We attribute nothing here to the 
 birth, which is after the flesh ; but all things to the grace 
 and promise of God. Now it is evident by all the testimo- 
 nies, that as well the infants of the faithful are to be 
 baptised, as also those that are of perfect age, confessing 
 the faith. 
 
 Now, on the contrary part, the Anabaptists do contend, 
 that none is to be baptised but he alone which both is able 
 to be taught, and to believe ; yea, and to make confession 
 of his faith also. And for confirmation of this thing, they 
 bring these sayings of our Saviour, out of St Matthew " Go 
 ye therefore and teach all nations, baptising them in the 
 -name of the Father, &c." (xxviii. 19.) Out of Mark " Go 
 12 
 
ITS 
 
 n H\I'TI«..M. 
 
 ye into the whole world, and preach the (utspel tu all erea 
 tures, he which sliall believe and \}q baptised shall l>e save«l 
 &c." (xvi. 15, 16.) Helutid, say they, teaching jjix'th iK'fore 
 Baptism : therefore, they that are not able to be taught, ought 
 not to be Ijaptised. Furthermore, to believe goeth before, 
 and to baptise followeth after : infants do not believe, there- 
 fore they are not to l>e baptised. I'pon all these, tlicy heap 
 up, out of the Acts of the Apostles, examples which prove 
 that the faithful, that is to say, tliey that confess the faith, 
 were baptised (»f the Ajxwtles. They reckon up. also, the 
 newly instnicti^l christians of tin' old time, to whom, say 
 they, there had \hk'\\ no place given, if they had Iwptised 
 infants. I answer. If the ortler of the wonls make an\ thing 
 in this matter, we also have in a readiness to ser>e our tuni : 
 for, in .Mark, thas we rea<l. ".John l»aptise<l in the desert, 
 preaching the Itaptism of ro|)entance :" (i. 1.) in which place 
 we 8e<'. that t(» l>apti.s«; giK'th U-fon", t<» preach followeth 
 after. Vea, I will shew, also, tluit tliat plm-e which they 
 allege out of Matthew for them.selvi's. maketh also for us : 
 for Matthew's words \to these, "All |)Ower is given unto rac 
 l)(»tli in heaven and in earth," saith the Lord, "(io, there- 
 fore, and ^iiiOttT,v<Tari. that is to say. di.scipulate (tliat I 
 mav so speak) tliat is, make ye me dLscipIes, or gather to- 
 gether all nations. Yea, He teacheth them, also, the w^y 
 and means how to gather disciples unto Him out of all na- 
 tions, or all nations ; by baptising and teaching them. By 
 baptising and preaching ye shall gather Me together a church. 
 And He fetcht out Iwth of them separately one after another, 
 sweetly and shortly saying " Baptising them in the name of 
 the Father and of the Son and of the Holy (ihost: teach- 
 ing them to obser\e all things which I have commanded you."" 
 Now, therefore, Baptism goeth before teaching. But we do 
 
OP BAPTISM. 179 
 
 not thereby gather, that those nations which never heard 
 anytliing before of God, and the Son of God, and the Holy 
 Ghost, are to be baptised, neither would the Apostles have 
 borne that : but we allege these things to declare upon how 
 fickle a foundation the Anabaptists do build : and we simply 
 say, that it is not true which these men imagine, that the 
 Lord commanded His Apostles to baptise them only whom 
 they taught. Neither doth He here point out who are to 
 be baptised in the whole world, but He speaketh of them 
 that are of perfect age; and of laying the first foundations 
 of faith and of the church among the Gentiles, being rude 
 as yet and ignorant altogether in religion. They that are 
 of perfect age are able to hear preaching or teaching; in- 
 fants are not so : therefore, He speaketh nothing here of 
 infants. Yet, therefore, they are not debarred from Bap- 
 tism. It is a general law " He which doth not labour let 
 him not eat." (2 Thes. iii. 10.) but who is so cruel and un- 
 natural, to think that, therefore, infants are to be famished 
 to death ? The Lord, when true religion became to be spread 
 abroad, sent His Apostles into all nations ; unto them which 
 both were ignorant of God, and strangers from the Testa- 
 ments of God: truly it behoved them not first to baptise, 
 and afterward to teach ; but first to teach, and then to 
 baptise. If at this day we should go to convert or turn 
 the Turks to the faith of Christ, first, truly, we should teach 
 them ; afterward baptise the servants of Christ, and those 
 that would yield themselves into His subjection. So the 
 Lord himself in times pafet also, first renews His covenant 
 with Abraham himself, and instituted circumcision for a seal 
 of the covenant ; and after that Abraham was circumcised. 
 But he himself, when he understood that infants also were 
 partakers of the covenant, and that circumcision was the 
 
 12—2 
 
ISO 
 
 Heal of the ci»\riuiiil . Ik-, afterwarils, tlid not oiiK (.•ircuni- 
 cise iBhmael, bein^ thirteen years of ajje, and all that were 
 horn in his own house, hut infants also, anionp whoni we 
 reikon Isaac also. Even so the faithful, which were turned 
 by the pnachin^ <»f the Gosik?! from (ientilisni and con- 
 fessing were l)a|»tis4'd, when they understtHKl that their in- 
 fantH were counte<l aniont; the |HM»jile of (umI, and that 
 liaptism wjLs the hadp- of (Jod's jM'(»|ile. they caused. al;>o, 
 their infants to Ik- l)aiitis<^'<l. As, therefore, it is writtt-n of 
 Ahrahani, he circunicisiil all the njen-children in hi> house ; 
 so we oftentimes read in the Acts and writing* of the 
 AjKistU's, that after the ma-ster of the house is turned, the 
 whole family is Ijapti.s*^!. Ihit as c<mcemin^ the newly in- 
 structed christians, they came, in the old time, from tlu' 
 (Jentiles daily unto the church ; whom these did instruct 
 in the principles of faith, Ininj; i^torant therein, and af- 
 tenvanls l>aptis<>d them : hut the an(*ient Fathers thems«lves, 
 nevertheK'Ks baj)tis<'«l. alsf», the infants of the faithful which 
 anon wi- will declan*. 
 
 Neither do they lawfully ^ther. when they conclude in 
 thi.s sort, '* He which shall believe and U' IwiptLsed sliall l>e 
 saved:" infants do not Ix-lieve : therefore, they are not to 
 Ik» Iwiptised. Ft>r again, it is certain that it is H|)oken of 
 them that be of perfect age, as in Matthew. And l)ecau»e 
 Jle retjuireth faith and confession of faith of those that 
 are of jx-rfect age. it <loth not fuUow thenupon, that He 
 retjuireth the same of infants. For He accounteth these as 
 His own, of His mere grace dhd free promise, without 
 their confession. So that of the contrar) part we do thus 
 reason : They that believe are to be baptised ; (which the 
 ver)- adversaries, also, do confess) infants do believe, for 
 God reckoneth them in the number of the faithful; — which 
 
OF BAPTISM, 181 
 
 I have afore manifestly proved,— therefore infants are to be 
 
 They object that infants understand not the mystery of 
 Baptism: and, therefore, that it is not only repugnant to 
 religion, but to common sense and reason to baptise infants : 
 for to baptise an infant, is to baptise a log, since neither 
 of them hath the use of reason. But these filthy knaves 
 let their tongues ran at random, against the very majesty 
 of God. God commanded to circumcise the infants ; and 
 circumcision containeth high mysteries, which infants under- 
 stand not. But hath God ordained any tiling against reason 
 and common sense ? Go ye false knaves, go, with your 
 blasphemies, to the place which you deserve. It is a most 
 filthy deed, yea, and more than barbarous, in that ye com- 
 pare infants to logs : for what great store God setteth by 
 infants, we taught you already before out of the Gospel. 
 But men, which now begin to have the use of sounder rea- 
 son, are diligently and earnestly to be taught, and admo- 
 nished to remember they are baptised ; and to endeavour, 
 by calling on the name of the Lord, in all points to be 
 answerable in life and conversation to their promise and 
 profession. For Abraham instructed his son Isaac, and all 
 the holy Fathers their children. 
 
 But letting pass these brain-sick, frantic, and foul- 
 mouthed railers, who, (as we have heard) never want words 
 to wrangle, though we have had never so much, never 
 so often, and never so earnest conference with them : let 
 us proceed to declare in a few, but yet manifest, argu- 
 ments, that infants are to be baptised ; and that the Apostles 
 of Christ our Lord have baptised infants. The Lord com- 
 manded to baptise all nations, and, therefore, infants; for 
 they are comprehended under the word of "all nations." 
 
82 
 
 OK H\l'ri-i.M. 
 
 Again, \vliuiiii>oever God reckuneth among tlu* faithful, are 
 faithful; for Peter, in a vision, heareth, "tliat which God 
 hath cleanscil call n<»t thou conunon or unclean." (Acts x. lo.) 
 (Jod reckonoth infjuit.s among the faithful, therefore, they are 
 faithful, except we had rather resist God, and seem to be 
 stronger than lie. And now we count it out of iill contro- 
 versy, that the Apostles of Christ baptised them whom 
 Christ commanded to baptise; but He commandetl to bap- 
 tise the faithful ; therefore the A{)OKtlos bapti.He<l infants. 
 The Gospel is greater tlian l^tti.sm ; for I*aul saith, " The 
 Lord sent me to preach tlie (Johjk'I, and not to baptise.^ 
 (1 Cor. i. 17.) Not that he did absolutely deny tlmt he 
 was not sent to baptise ; but because he preferred doctrines : 
 for the Lonl commende<l them Ixith t<» His AiK>stle8. 
 Furthennore, in the (fosjH'l, children are received of (lod, 
 and not re fusee 1 ; whr» then. uiih-Ks lir Im- u illingly ol>stinate, 
 can del»ar them from the less f In Sacnunents the thing 
 signified and the sigas are considered. The thing signified 
 is the excellenter : fn>ni that infants are n<it delmrred. 
 Who then will deny tliem the sign i Truly, the holy Sacra- 
 ments of (iod are more esteemed by the woni, than the 
 sign. By the word we gather tliat women are not ex- 
 cluded from the Supper of the Lord. Although, therefore, 
 we read not tliat they were in the first institution, and sat 
 at the first table of the Lord ; neither that there is any 
 express law whieh commandeth us to admit them to the 
 Supper, yet, nevertheless, without fear or doubt Ijy a per- 
 fect argument we admit them. St Peter couJd not deny 
 them the baptism of water, to whom he saw the Holy 
 Ghost to be given, which is an assured token of God's 
 people ; for he saith in the Acts of the Apostles : " Can 
 any man forbid water that these should not be baptised. 
 
OF BAPTISM. 183 
 
 which have received the Holy Ghost as well as we?" 
 (x. 47.) Wherefore, the holy Apostle Peter denied not bap- 
 tism to infants ; for he knew assuredly, even by the doctrine 
 of his Lord and Master, (that I may speak nothing now 
 of the everlasting covenant of God) that the kingdom of 
 heaven is of infants. No man is received into the king- 
 dom of heaven unless he be the friend of God : and these 
 are not destitute of the Spirit of God, " for he which hath 
 not the Spirit of Christ, the same is none of His." (Rom. viii. 
 9.) Children are God's; therefore, they have the Spirit of 
 God. Therefore, if they have received the Holy Ghost as 
 well as we ; if they be accounted among the people of 
 God, as well as we, that be grown in age ; who (I pray 
 you) can forbid these to be baptised with water in the 
 name of the Lord ? At first the Apostles murmured, being 
 then not sufficiently instructed, against them that brought 
 infants unto the Lord ; but the Lord rebuked them and 
 said, " Suffer little cliildren to come unto me," why then 
 do not the rebellious Anabaptists obey the commandment 
 of the Lord ? For what other thing do they, at this day, 
 which bring children unto Baptism, than that which they 
 in times past did which brought infants unto the Lord ? 
 And the Lord received them, laid His hands on them and 
 blessed them : and, to be short, by words and gestures He 
 notably signified, that children are the people of God, and 
 most acceptable to God. But why, then, by the same 
 means, say they, did not He baptise them? Because it is 
 written that " Jesus himself did not baptise but His dis- 
 ciples," (John iv. 2.) Now since, of the thing itself, it 
 is so plainly determined, why, as yet, do we contend about 
 the sign ? Hitherto good men are satisfied ; but contentious 
 persons go on to busy themselves with questions. Besides 
 
I<ll 
 
 this, circ'UiiR'isioM ainnn^.st tla- old pt'0|jk' ui' Hod was given 
 to infants; therefore, Uaptism ought to bo given to infants 
 among tlie new people; fttr Ilaptisni succeetUd in the place 
 of circumcision, for, St Paul Kiith, " by Christ ye are cir- 
 cumcised, with circumcision made without hands, hy putting 
 off the iKvly of the flesh suhjirt to sin, l)y the circuiiu-ision 
 of Christ, buried with Him in Baptism." (Col. ii. 11, \'2.) 
 Lo, Paul calleth Baptism the circumcision of christians, 
 made without hands; not that watrr is not ministenKl by 
 hanrls, but in that no man henceforth is circumcistHl with 
 hands : the myster>- of cin-umcision remaining, nevertheless, 
 in the faithful. N«'ither sluilt th(»u read any of the old in- 
 terpreters of the ehurt-h, which have not coiifcK-M-d that 
 rJaptism came instead of circumcisi(»n ; yea, the likeness and 
 similitudi' of iMith of tln'm do shew a manifest succession. 
 
 To that which I liave sai«l, I join this : the senants of 
 <iod have always l)een can'ful to give the sigas to them for 
 whom they wen» ortLained. F«)r, that 1 may pa.ss over all 
 other, did not Joshua diligently provide that the |K>ople 
 should Im- cireunui.><e<l afore thoy enteriHl into the land of 
 promise'. And since the Apostles, the preachers to the 
 whole world, luave Ihhmi the faithful s<'rvant8 of Jesas Christ ; 
 who hen\ifter may doubt tliat they lw»ptis<'d infants, .since 
 Bajjlism came into the place of circumcision ' Cndoubtedly, 
 the .\po.stles of Christ fnune<l all their doings unto the 
 ty|K's and figures of the Old Testament ; therefore, it is 
 certain that they framtnl Ikiptism also ; and therefore, that 
 they baptistnl infants, l>ecause they were in the figure of 
 liaptism. For the |KH)ple of Israel went through both the 
 Ked Sea and the River Jordan, with their chihlren. And 
 nlthough they be not always expressed, as neither women 
 
 ' Josh. V. 
 
OF BAPTISM. 185 
 
 are, in the holy scriptures ; yet, they are comprehended 
 and understood by them. 
 
 To this appertaineth that which is clearly set down in 
 the scriptures, that the Apostles baptised whole houses or 
 families : in houses, first of all children are comprehended, 
 as the greatest and most beautiful part of the house. So 
 then the Apostles baptised children or little ones, and not 
 only them that are of perfect age. And that a house espe- 
 cially comprehendeth infants or little ones, it may be de- 
 clared very easily. And first, out of the place of Gen. xvii. 
 which even very now I alleged. Next, in that Joseph sent 
 for Jacob his father with his whole house out of the land 
 of Canaan into the land of Egy})t, lest his house should 
 have perished with hunger. There are many places of this 
 kind in the Law, and the Prophets, and in the whole 
 scripture. But be it that there were no infants in those 
 houses (which thing these janglers object) which the Apostles 
 baptised, yet, nevertheless, they do pertain unto the house, 
 and are counted of it; so that if they had been in the 
 house without doubt they had baptised them. Whereas, 
 therefore, they contend, that they were not baptised in 
 those families or houses, truly I say that the fault was 
 neither in the children, as though they had been unworthy 
 of Baptism ; neither in the Apostles, as though they were 
 not wont to baptise infants ; but in that because- they were 
 not present : for if they had been present, they had been 
 baptised. For why ? The Apostles baptised whole houses, 
 unto which children belong. 
 
 Now I can shew by the writings of the old Doctors, 
 that Baptism of infants hath continued from the Apostles' 
 time even unto us : neither was it ordained by any councils, 
 or by the decrees of any Pope, or other men ; but insti- 
 
I 86 
 
 OK MAPTIXM. 
 
 tuted and deliverwl of tlie A[K)stles out of tht- scriptures, 
 Origen, (Enarrat. in epist. Pauli ad Rom. lib. v. expound- 
 ing the sixth chapter) saith. '' That tlie church of Christ 
 received of the Apostles tlienuielves, liaptisini; of infants." 
 8t Jerome maketh mention of the baptising of infants, 
 {Contra Pelagianos, hb. iii.) ainl in his Epistle to Lii-ta. St 
 Augustine citeth the place nf ( liryso.st<»m, nay being cited 
 of Julian, (Contr. Julian, lib. i. c. li.) He, al.so, unto St 
 Jerome, {Epist. 28.) saith " St Cyprian maketh no new de- 
 cree, but most stedfastJy keeping the faith of the church. 
 \N'as of this opinion with certain of his fellow lii.sho]>s. that 
 the new born child might rightly In- l>aptis<^'<l." The place 
 of Cyprian is to 1k' seen in Ejtijif. ad Fidum ; as. also, I 
 declared Ix'fore when 1 sjiake of the time of Hajitism. The 
 same Augustine against the Donatists (lib. iv. c. '2li. 24.) 
 boldly affinneth, that kiptising of children was not fetcht 
 from the authority <»f men or of Councils, but fn>m the tradi- 
 tion or <l(M'trine of the Apostles. (Vril. (Lilt, in Lrrit.) \hA\\ 
 approvcth the Iwiptising of children ; and condenuieth the itera- 
 ting of llnptism'. Which thing I do not allege t<» this end, to 
 build the kiptising of children ujKin nuui's witness ; but to 
 teach that man's testim«»ni«>s agn-e with the testimonies of 
 tiod ; and that the tnith of anti<juities is on our part, lies and 
 new forgeries on the shameless .Xnabapti.st.s' .side, who feign 
 that the kiptising of children was commandetl by the Pojx'. 
 Now, I think it not laliour lost to sjR'ak somewliat of 
 anakipti.sm. In the time that Decius and (iailus Caesar 
 were Em|K'rors. there arose a question, in the jtarts of 
 Africa, of rebaptising hereticks ; and St Cyprian, and the 
 rest of the Bishops, k'ing a.'^sembled together in the council 
 of Carthage. liked well of anakipti.sm : but Cornelius. Hishop 
 
 ' Dc adoranil. in spirit, lib. vi. 
 
OP BAPTISM. 187 
 
 of Rome, in very deed a holy and learned man, and a 
 martyr also, together with the other Bishops of Italy, mis- 
 liked the same : for they would that heretieks, after they 
 had renounced their wicked opinions, and made their con- 
 fession touching the right opinion, should be cleansed by 
 the only laying on of hands. Ye may read this in Euse- 
 bius' Ecclesiastical History, (lib. vii. cap. 2, 3.) There is 
 also extant a treatise of that matter in the Ecclesiastical 
 Decrees, cap. 52j\ But we must understand, that St Cyprian 
 affirmed nothing obstinately in this cause : for in the 
 end of his Epistle to Jubaianus he writeth " These things 
 have I briefly sent unto you in writing, after our mean ca- 
 pacity (most dear brother) commanding no man to follow 
 them ; neither preventing any man''s opinion ; but that every 
 Bishop, having liberty of his own judgement, may do what 
 he thinkest best." After that time, both the Arians and 
 Donatists did rebaptise. — Touching the Arians, historio- 
 graphers wi-ite, and especially Sozomenus, (lib. vi. cap. 4 et 
 seq.) Ecclesiastical writers do touch the same thing else- 
 where in their works. Against the Donatists St Augustine, 
 with other learned men, disputed. There is also an Im- 
 perial Law made by Honorius and Theodosius, that holy 
 Baptism should not be iterated. Justinian Caesar hath pub- 
 lished the same, in Cod. lib. i. Tit. 6, in these words. 
 " If any Minister of the Catholic Church be detected to 
 have rebaptised any, let both him which committed the 
 unappeasable offence, (if at least by age he be punishable) 
 and he, also, that is won and persuaded thereunto, suffer 
 punishment of death." Moreover, Valentinianus, Valens, and 
 Gratianus, give in charge to Florianus, superintendant of 
 Asia, in these words " The same minister which, by unlaw- 
 
 ' i, c. Augustine rfc Ecclesiast. Dogmat. 
 
188 
 
 OK BAPTISM. 
 
 ful usaj^c, .shall iturato Imly Jiaptism, \\c account hitii un- 
 worthy of an ecclesiastical function : for wc condemn their 
 error which tread under foot the precept.s f)f the A|M).stlc8 ; 
 and, havini^ ohtaine*! the Sacrainent.s in Chri.st's name, they 
 purify not aj^^ain by a necond IJaptism. hut defile and de- 
 flour thenj under the name of cleansinj;." Thu.s tar they. 
 And verily they which rehapti.se, and are rehaptised, they 
 l>oth defile the name of (mkI, which was calle<l tm over 
 the Iwiptised in the f(»nner HaptiHrn, and ca.st fmm thnn 
 the institution of <;i>d ;ls vain and vicious. Christ is read 
 to lie liaptiscxl hut once : the AiM>stle.s were not Impti^Kl 
 twice : all the saint.s of (i(k1 are Iwiptistnl only hut once. 
 ^'ea, thosf which .Iiid;is l»a|)tiscd oiici-. are not nad to Im- 
 Itapti.sed a;^in of a worthier mini.ster. J''or, in my last 
 sermon, I showed, that the pureness of the Sacraments dc- 
 jK'ndeth not upon the worthiness or unworthini'ss of the 
 minister. Neither can you reml, that any in the ol«l tinu- 
 were twice circumcisj'd ; no, n«»t they which were manifestly 
 known to Ix' circuinci.MHl of idolatrous priests Ix-fore the 
 H'iijn of llt'zekiah an«l .If>siah ; hut they wen' not liaptis<>d 
 into idolatry, hut into the covenant of the Lord (mkI: 
 when»of I have admonishe«l you eKsewhere. Therefore, it is 
 a horrihle offence to iterate the ceremony of Maptism. and 
 it is without «>xample. Neither in this matter is there any 
 necessity : for to what enrl is it to lajiti.se ai^in. when as 
 Baptism once j^iven is sufficient for the whole course- of a 
 man's life i Ik'side this, since anal)aptism is nothing else 
 but a confederacy, conspiracy, an<l a certain linking toge- 
 ther hy one mark into a new and seditious, or at the least 
 suj)erstitious. company; into anew and schismatical church; 
 and into a new and strange kind of doctrine : and as con- 
 
 ' f'od. .lustin. tibi iiupr. 
 
OF BAPTISM. 
 
 i89 
 
 trary as can be to the doctrine of Christ and His Apostles : 
 truly it is no marvel that the obstinate Anabaptists are 
 kept under and punished by common laws. For otherwise 
 these things are damnable, and not to be dissembled or suf- 
 fered of a christian magistrate. 
 
 But the Anabaptists presently object unto us these two 
 places : the first out of the fifth chapter of Joshua, where 
 we read in these words, — " Make thee sharp knives (of 
 stone), and go to again, and circumcise the children of Israel 
 the second time." (ver. 2.) Behold, the second time they 
 could not be circumcised, say they, unless they had been 
 also circumcised before. I answer, to circumcise the second 
 time, or to do a thing once again, doth not signify to do 
 that which was done before : for when the foreskin was 
 once cut off*, how could it be cut off again? Therefore, 
 that which was left undone for a certain space, is now 
 again renewed ; and is said to be done the second time. 
 So that the second time is not applied to them that would 
 be circumcised, but unto the very time wherein they that 
 were uncircumcised should be circumcised. For they were 
 first solemnly circumcised in Egypt, before they did eat 
 the passover: now entering into the land of Canaan, they 
 are the second time solemnly circumcised, which hitherto, 
 by reason of the wilderness and -jom-neying, were not cir- 
 cumcised. And so it followeth immediately in the same 
 chapter, that all the males that came out of Egypt died in 
 the wilderness ; and that their sons were uncircumcised : so 
 that now it was expedient that they should be circumcised, 
 as their fathers were before them. Therefore the Anabap- 
 tists, in this testimony of the Law, have no defence at all. 
 
 The latter testimony to maintain anabaptism or rebap- 
 tising, they bring out of the nineteenth chapter of the Acts ; 
 
190 ul lUl'llsM. 
 
 where, they say that, thos*- twi-lvi' imn <»f Kpliesus wen- 
 once baptised by Apollos, with the IJaptism o( water, and 
 with tliat of John's likewise : hut the verj- fviino afterward 
 are rebaptised of Paul in the name of Christ. I answer, 
 that those twelve men were not Iwptised ajrain of Paul 
 with water. They were once Ijaptisod with water, which 
 was sufficient for them ; but neither could Paul administer 
 another Hapti.sm of water tlian that of John's : for I taught, 
 and evidently proved anon after the Ix^pinning of this ser- 
 mon, that the liaptism of water ministennl by John, Christ, 
 and His Apostl(>s, is on»' and the s<'lf-same. There I de- 
 clare<l that tlir Haptism nf lire, nr nf tin- Spirit, is jMH-uliar 
 and |.ni|Mr \n Christ. Thos*' iniii. therefore, f»f EphesuR 
 wen- l)a|ttis<'d with the Baptism of water as the Samaritans 
 were by Philip': but they wcn> not, as yi't, fully itistnictetl 
 of the Bapti.sm of fire; neither were they baptimd with 
 fire ; yea, they confess they know not whether there Ix? 
 any .such liapti.sm : that i.s. whether then- Ik? a Holy (Jhost 
 which, in the vi.sible fonn of fire, should come down u|>on 
 men. For they could not Ijc altogether i^orant that there 
 was a Holy Ghost, without whom undoubtedly they had not 
 l)elieved ; yea, in whom they liad Ix-lieved, if they ha^l 
 riphtly Wievetl : therefon\ they were only ij^norant of that 
 Haptism of fire. As, therefore, Peter and John lairl their 
 hands on the Samaritans, and they forthwith received the 
 Holy Ghost; .so Paul Liyeth his luinds on the men of 
 Ephesus, and they receive the Holy Ghost. For Luke .saith, 
 " when they heard these things, they were baptise<l in the 
 name of the Lord Jesus." And lest any man .should un- 
 derstand this of the Haptism of water, by and by he atldeth 
 the manner thenof: and a plain exposition saying, — "and 
 
 ' .Acts Tiii. 
 
OP BAPTISM, 
 
 191 
 
 when Paul had laid his hands on them, the Holy Ghost 
 came upon them." This, I say, he called baptising "in the 
 name of the Lord Jesus;" for it followeth, "and they 
 spake with tongues and prophesied." And this always hath 
 been the fruit and effect of the Baptism of fire, in the 
 primitive church ; as I declared anon after the beginning of 
 this Sermon, Wherefore, the Anabaptists have no testi- 
 mony out of the scriptures, for their ariabaptism or rebap- 
 tising: that all that will gather their wits about them do 
 plainly see, that they are to be forsaken and shunned of all 
 good men. But we have sufficiently disputed against them, 
 as it seemeth : now we go forward to expound those things 
 that remain to be opened touching Baptism, which are not 
 the last and of the least account. 
 
 Now we are come to intreat of the virtue and efficacy 
 of Baptism, we will follow that order, which we shadowed 
 out in the description of Baptism; knitting up, at least, the 
 particulars, because, in the general consideration of Sacra- 
 ments, we have spoken largely of them. Yet, nevertheless, 
 it is good, first of all, to know what the adversaries of the 
 church have sometimes thought touching the force of Baptism. 
 
 The Manichees baptised none of their sect; for they 
 taught that Baptism did avail the receivers notliing to sal- 
 vation. The Seleucians, who are also called Hermiani, did 
 likewise set Baptism at naught. The Messalians which be 
 also called Euchetee or prayer-makers, (as I have shewed 
 in the end of my former Sermon) and the Enthusiastae, in- 
 spired (I say) by some heavenly power, nay, rather by 
 some hellish fury, are persuaded that Baptism neither pro- 
 fiteth nor hindereth any man: for so they did attribute all 
 means of salvation, to the inward working of the Spirit ; yea, 
 to man's prayers; insomuch that they loathed and abhorred 
 
192 Oh iivrTi.,M. 
 
 all outward helps, vta, ami <l<K-triiu* also, as unj>rofitablc 
 and without forre. \\ hich Theodort't, in hi.s Ecclesiastical 
 Histor}-, (lib. iv. caj). 11.) rehearscth of them. But the 
 holy scripture tcacheth, tliat we are washed clean from 
 our sins by liaptism : for Baptism is a sign, a testimony, 
 and sealing of our deaasing. I'or (iod, verily, hath pro- 
 mised sanctification to His church; and He, for His truth's 
 sake, jiurifieth His church from all sins by His gnice, 
 tlu"ough the blood of His Son; and regenerateth, and cleaiw- 
 etli it by Hi« Spirit : which cleansing is sealetl to us by 
 Baptism which we receive ; and thereof is it called in the 
 scriptures, clean.sing. and remission of sins ; purifying ; new 
 birth; regenenjtii>n, ami the la\er or fountain of rei,'eiieni- 
 tion ; lis cireuiucision is called the c«»venant ; and siicriHces, 
 sins and sanctificatioas. For we rea<l in the (jos|K'1 accord- 
 ing to St Mark. ".lohn l»apti.se<l in the desert, preaching 
 the Baptism (»f n-jHUtance. for the remi.H.si(m of sins'." The 
 same also is mentioniKl in Luke'. In the (fos|Kd of .lolui, 
 the third chapter. Baptism is calle<l purifying. In the Acts 
 of the .\|M»stles, Peter saith to the jK-ople «hich demanded 
 wliat they .should do : " Ro|)cnt ye, and let evcr>- one of 
 you be baptised in the name of Jesus Chri.st, for the re- 
 mission of sins'." Ananias, aLs<», saith to Paul, " Arise 
 and 1k' baj>tis4"(l ami u;i.sh aw;iv tliv sins, in calling on the 
 name of the L(»nP." And now Paul him.self saith, 'Christ 
 loved the church, and gave Himself for it, to sanctify it, 
 when He had cleansed it, in the fountain of water in the 
 word*." \\'herefore the promise, yea, the truth of .siuutiH- 
 cation, and free remission of sins, is written and engraven 
 in our bodies, when we are liapti.sed ; for Gml by His 
 
 ' Mark i. .3. -* Luke in. :t. ' .Act. ii. M. 
 
 « Acts xxii. 16. * Kph. vi. 2\ 26. 
 
OF BAPTISM. 193 
 
 Spirit, through the blood of His Son, hath newly regene- 
 rated, and purged again our Souls; and even now doth 
 regenerate and purge them. And Baptism is sufficient and 
 effectual for the whole life of man ; yea, and reacheth and 
 is referred to all the sins of all them that are baptised : 
 for the promise of God is true. The seal of the promise is 
 true, not deceivable. The power of Christ is ever effectual 
 thoroughly to cleanse, and wash away all the sins of them 
 that be His. How often, therefore, soever we have sinned 
 in our hfe time, let us call into our remembrance the 
 mystery of holy Baptism, wherewith for the whole course 
 of our life we are washed ; that we might know and not 
 doubt that our sins are forgiven us of the same God and 
 our Lord ; yea, and by the blood of Christ, into whom by 
 Baptism once we are grafted, that He might always work 
 salvation in us, even till we be received out of misery into 
 glory. Neither is there any doubt that Abraham, in his 
 whole life, had continually in his mind the mystery of cir- 
 cumcision, and rested in God and the seed promised unto 
 him : yet I think that that ought diligently to be marked 
 which St Augustine pithily and plainly hath often cited : — 
 " That our sins are forgiven, or purged in Baptism : not 
 that they are no more in us, (for as long as we live concu- 
 piscence beareth sway and always breedeth and bringeth forth 
 in us somewhat like itself,) but that they should not be im- 
 puted unto us : neither that we may not sin, but that it should 
 not be hurtful for us to have or [that we] had sinned ; that oiu* 
 sins may be remitted when they are committed, and not suf- 
 fered to be continued." {Be fide etoper. c. 20.) And* also, many 
 more of this kind Gratian reciteth {Distinct. 4 de comecrat.) 
 
 Beside that, by Baptism we are gathered together into 
 the fellowship of the people of God. Whereupon, of some 
 13 
 
If>4 OK BAITISM. 
 
 it is called the first sign or entry into Christianity ; hy the 
 which an entrance into tlie church lieth ()j>en unto us. Not 
 that iK'fore we did not Iwlonfj to the church : for whosoever 
 is of Christ. |artaker of the promises of iun] and of His 
 eternal covenant, belongeth unto the ciuirch. liaptism, 
 therefore, is a visible sign and testimony of our ingrafting 
 into the Ixnly of Christ. And it is rightly called, a plant- 
 ing, incorporating or ingrafting into the body of Christ : for 
 I said in the general di.scourse of Sacraments, that we first 
 by R-iptism were joine<l with Christ ; and afterward \sith all 
 the niemlx'rs of Clirist, our brethren: for Paul saith : "all 
 ye that :in' baptised, liave put »»n Christ." ((ial. iii. '27.) 
 Hut to put on Christ, is to be nuide one with lliiii. and, 
 as it were, to be joineii and incorixirati-d in II im; that 
 He may live in us and Wf in llim. For lie only, by 
 the Spirit, regenerateth and renewrth us, and most liljenUly 
 enricheth us with all numner of gtMwl gifts : which the 
 same AjKwtle, in another place, expresseth in these words 
 " God saved us by the fountain of regeneration, and renew- 
 ing of the Holy (rhost, which He slied on us richly through 
 Jesus Clirist our Saviour." (Tit. iii. '», (».) Vea, and there- 
 fore Christ our Lord is Ijajitised in our liaptism ' ; to de- 
 clare tliat He is our Hrother and we joint heirs with Him. 
 Ver>' well, therefore, saiil St Augustine* " tliat liaptism is 
 thus far forcible, that we Ix'ing baptised are inc<jrporated 
 into Christ and counted His meml>ers." The .same Augastine' 
 calleth Baptism ** the Sacrament of christian fellowship ; 
 for we are gathered again usibly by Baptism, to the unity 
 of one body Nsith all the faithful, as many as have been, are, 
 and shall be." For I'aul. also, saith, "by one Sjtirit we are 
 
 ' Luke iii. • I\- peccat. merit, et remi.M. lib. i. r. 26. 
 
 ^ De nat. e t orig. anim. Ep. 28. 
 
OF BAPTISM. 195 
 
 all baptised into one body." (1 Cor. xii. 13.) And it fol- 
 loweth hereby, that Baptism serveth for our confession, and 
 is rightly called the Token of christian religion : for it is 
 a badge or cognizance, whereby we witness and profess that 
 we consent and are linked into christian religion. We con- 
 fess that we by nature are sinners and unclean, but sancti- 
 fied by the grace of God through Christ. For if we were 
 clean by nature, what need we then any cleansing ? But 
 now since we are cleansed, who doubteth of the truth of 
 God? Therefore, when we receive Baptism, we truly and 
 freely confess, both our sin wherein we were born ; and, 
 also, free forgiveness of sins. 
 
 Lastly, the remembrance and consideration of the mystery 
 of Baptism, putteth us in mind of the duties of Christianity 
 and godliness ; that is to say, all our hfe long to weigh dili- 
 gently with ourselves, of whose body we be made members ; 
 to deny om-selves and this world ; to mortify our flesh with 
 the concupiscences of the same; and to be buried with 
 Christ into His death, that we may rise again in newness of 
 life, and live innocently ; to love our brethren as our mem- 
 bers, with whom, by Baptism, we are knit together into one 
 body ; to remain in the bond of concord, and in the unity 
 of the church ; not to follow strange religions ; being mindful 
 that we are baptised into Christ, to whom alone we are con- 
 secrated, and far separated and divided from all other gods, 
 worships, or religions ; and, to be short, — from all heresies. 
 Let us think, also, that we must constantly and valiantly fight 
 against Satan. As often, therefore, as we remember we are 
 baptised with Christ's Baptism, so often are these things 
 put into our minds, and we admonished of our duty. But 
 the Apostle handleth tliis matter more at large in the sixth 
 chapter of his Epistle to the Romans; where he expressly 
 
 13—2 
 
19n OF BAPTISM. 
 
 maketli mention, that we by Baptism an- made the prafts 
 of Christ; that is to say, that we niijjht prow out of Him, 
 as branches out of the vine ; and feel in our minds and 
 bodies Ixrth the death and resurrection of Christ. For, 
 since we are endued uith the Spirit of Christ, which work- 
 eth in us, our ho<ly. verily, dieth daily, but our sjtirit liveth 
 and n-joiceth in Christ. To whom l)e glory for ever and 
 ever. Amen. 
 
SERMON IV 
 
 Of the Lord's holy Supper ; what it is ; by whom, when, and for whom it 
 was instituted ; after what sort, when, and how oft it is to be celebrated ; and of 
 the ends thereof. Of the true meaning of the words of the Supper, " This is my 
 body." Of the presence of Christ in the Supper. Of the true eating of Christ's 
 body. Of the worthy and unworthy eaters thereof ; and how every man ought to 
 prepare himself unto the Lord's Supper. 
 
 Unto the holy Baptism of our Lord Christ, is coupled 
 the Sacrament of the body and blood of our Lord which 
 we call the Lord's Supper. For, those whom the Lord hath 
 regenerated with the laver of regeneration, those doth He 
 also feed with His spiritual food ; and nourisheth them unto 
 eternal life : wherefore it foUoweth necessarily, that we en- 
 treat next of the holy Supper of the Lord. 
 
 This hath many names, even as hath the feast of the 
 passover ; and is instituted in the place thereof : in old time 
 it was called, the passing-over, or the Lord's passover, which 
 was indeed a memorial of the passover : also a Remembrance ; 
 Sign ; Solemnity ; a Festival or Holy-day ; a Meeting to- 
 gether or an holy Assembly ; an Observation or Worshipping ; 
 a Ceremony and Sacrifice of Passover ; a Sacrifice or Offering ; 
 of which we have spoken in place convenient. This is called 
 by St Paul the Apostle, the Lord's Supper; because this 
 ceremony was instituted by the Lord in His last Supper, 
 and because therein is offered unto us the spiritual banquet. 
 The same Paul termeth it, The Lord's table, and that, 
 
 ' The ninth Sermon of the fifth Decade. 
 
lUH f»K I HE l.OKu'i HOLY hi I'I'EK. 
 
 doubtless, for none other causes. By tlie same I'aul it is 
 also called the Communion ; not so much for that we have 
 communion or fellowship with Christ, and He with us, as 
 that wo, iK'ini; manv, are nuv bread and one ImkIv, which 
 do partake of the sanu' bread. Luke calleth it Hreaking 
 of bread, namin;^ the whole by a part. And it is evident 
 tliat our forefathers of old ^ve not unto the receivers of 
 the Lord's Supper a morsel, but tliat they brake the bread 
 among themst>lves. In time past finn leagues were |)orformed 
 by breaking of Imad. It is calUnl, also, a Memorial and 
 remembrance of the Ltnl's |>a.sHion. F<»r the Lord said, 
 " Do this in remembrance of me." It is named a Tlmnks- 
 giving, because when we celebrat** the Lord's Supper, we 
 tliank Him for all His iHiiefits ; and i>s|Krially for His death, 
 by the which wc an* nnU'iMneil. It is calle<l, also, a Token, 
 ;uid a .Mvstcrv; and a Sacrament of the bo<lv and blood of 
 the Lonl. Our forefathers did term it by this word. Si/iuixis. 
 Synaxis. is a joining together, a knitting, a closing, or an 
 agreement. For the church is joine<l and united unto Christ 
 in the holy Supper, by a most straight league : and, to con- 
 ilude, the memlx'rs themselves are therewith joined very 
 fast togt>ther. Furthennon', it is called an As.sembly of 
 .saints, an holy comj>any, and a giithering together. For in 
 the old time it wa.s never cu.stomably celebrated, but in the 
 common as.s4'mbly of the church : which is plainly to be 
 proveil by the wonls of the Aj>ostle 1 (^or. ii. To conclude, 
 we shall offend nothing at all. if we call the Supper of our 
 Lord, the Testament and will of (mkI and of our Lord: for 
 herein shalt thou find all things Monging to a full and 
 jK>rfect testament. For Chri.st is the testator; all faithful 
 christians are appointe<l heirs ; the legacy is the forgiveness 
 of sins, and life everlasting, obtained by the body of Christ 
 
OF THE LOKd's HOLY SUPPER. 199 
 
 (which was) given, and His blood (which was) shed. 
 The letters or table of this testament or will, be the words 
 of the Lord's Supper; witnessing, as it were, by a public 
 writing, that Christ is the food and life of the faithful : the 
 order and doing thereof, is as it were, the seal. Where- 
 fore, even as we do call that a testament which hath letters 
 sealed, containing a testament both by writing and sealing; 
 so the Lord himself did call His Supper a Testament. For, 
 " this cup," said He, " is the New Testament in my blood." 
 (1 Cor. xi. 25.) For otherwise the New Testament is not 
 the remission of sins. Which thing Jeremiah, the prophet, 
 doth plainly testify in the thirty-first chapter; and Paul to 
 the Hebrews in the eighth chapter. This holy mystery hath 
 divers other names ; but these, for the most part, are chiefest 
 and most commonly used. Of the other names we will speak 
 elsewhere. 
 
 They do define (for the most part) the Lord's Supper 
 to be a spiritual banquet, wherewith the Lord doth both 
 keep fiis death in remembrance, and, also, feedeth His peo- 
 ple unto life (everlasting.) But let me set down a more 
 large description thereof unto you. The Supper of the Lord 
 is an holy action instituted unto the church from God ; 
 wherein the Lord, by tlie setting of bread and wine before 
 us at the banquet, doth certify unto us His promise, and 
 communion ; and sheweth unto us His gifts, and layeth 
 them before our senses; gathereth them together unto one 
 body visibly ; and, to be short, will have His death kept of 
 the faithful in remembrance ; and admonisheth us of our 
 duty, and especially of praise and thanksgiving. 
 
 First we say, that the Supper of the Lord is an action 
 or deed : for the Lord when He made His Supper did give 
 thanks unto God; He brake bread and gave the cup, and 
 
200 
 
 OK THE I,OKU S HOI.Y .Sll'I'KR. 
 
 said, " Do this in remembrance of me.' Attain, it eaiui(»t 
 be every action : for at tlu' taMe wliere we eat meat, we, 
 also, jrive tlianks unto (mmI; we break bread, and pive 
 the cup: but it is an holy action, iKt-ause it is from (Jod, 
 and instituted unto the church, therefore, it far differeth 
 from our ordinary meat supjH-'rs, as well for tliat it is 
 si)ecially instituted by the Son of t»o<l unto the church : 
 as, also. IxH'ause it hath the wonl of (mkI, and the |M'(uliar 
 exam[)le of Christ. Thin-fori'. St Paul, making' a diHinricc 
 Ix'twet'ii this anil cniiiinKn catini;. s.'iitli. •' If anv man hiin- 
 ^•r, let him eat at home, l»>st that ye come t(»p'tl»'r to 
 your (Mindt-mnation."' And apain, " Have ye not houses to 
 eat and drink in." (1 Cor. xi. 1'2. .S4.) As though he might 
 say, this supjKT is mystical. A^Tiin, what manner nf action 
 it is, it doth forthwith a|)|H'ar by tluit which followeth ; where 
 the Lf)nl, by the M-ttinp of bread and wine Ix-fore as at the 
 iKincjuef. doth assuri' us (»f His pntmise and comnmnion, kr. 
 This Sup|K'r. thcn'fore, hath its jKruliar limits; of the which, 
 althouijh 1 s|>ake when I entreati-il ifenerally of the virtue 
 of the Sacraments, vet. will I n-jK-at certain of them that 
 make most for this puqtos<'. when I t.hall dniw tow.mis an 
 end of this Sennon. 
 
 Hut concerning the di'scription of this Siipj>er. tlie.M- 
 things are chiefly to Ik- considered and declared : first, who 
 did institute it, and who is the true author and maker (»f 
 the Lord's SupjHT : not any man, but the ver}' Son of («od 
 himself; the Wisdom of the Father; very God and man. 
 So that wi' come not to the table of men, although a man 
 Uing the minister be the chiefest there; neither do we re- 
 ceive holy signs at tlie hands of the minister only. but. also, 
 at the hands of the Lord him.self; whose guests we are if 
 we Ih' faithful. He hath consecrated the Sup[)er for us; 
 
OF THE LORd''s HOLY SUPPER. 201 
 
 and doth yet consecrate it by His holy word, His will and 
 His power : of which matter we spake before. And be- 
 cause the faithful understand and know these things, they sit 
 down to the holy and heavenly banquet with Christ ; being 
 wholly occupied in heavenly things both in mind and soul. 
 
 He instituted the Supper the same night, when He was 
 betrayed ; and the next night, by His death and blood- 
 shedding, He confirmed the New Testament. For so soon 
 as He had eaten the figurative lamb with His disciples, and 
 had plainly told them, tliat from that time forward that 
 ceremony should not be used; the Supper was established 
 in the place of that which was abolished. That like as the 
 bloody lamb did signify that Christ should suffer; even so 
 the bread, which is without blood, witnesseth that Christ, 
 who is the bread of life, is, also, baked upon the cross ; 
 and hath suffered, and [been] made the food of all believers. 
 Wherefore, that night was worthy to be observed and cele- 
 brated ; and that last Supper is full of mysteries. For we 
 commonly most of all account of the words and deeds of 
 our dearest friends which they use a little before their death. 
 Wherefore, as all Christ's doings are beloved and precious 
 unto us, so ought this His last Supper to be most dearly 
 beloved and precious in our sight. 
 
 The Supper consisteth of the word and manner ; promise 
 and ceremony. The word is this, that Christ is preached 
 to have been given up to death for our sins ; and that He 
 shed His blood for the remission of our sins. Promise is 
 made unto all that believe, that their offences shall be 
 forgiven. The same thing is, also, expressed by the man- 
 ner. The manner is diligently set down in writing by Saint 
 Matthew, Mark and Luke ; whom St Paul following, hath 
 nothing at all varied from them. The words, therefore. 
 
202 
 
 MOI.Y Ml I'l'LK. 
 
 (tlearly Ix-luvcd) as tlicv Lm.- gatlitTcd out of tliosc four 
 into one text, I will reeite unto you. " The same night 
 in the evening wherein He was betraye<l, the Lord caiue 
 with the twelve, and when it was time He sat down and 
 the twelve with Him. And while they were eating, Jesus 
 took bread; and wiu'n He liad given tlianks, He brake it 
 and gave it unto Hi.s di.sc-ij»les, saying: "Take and eat, 
 this is my Ixnly whieh is given for you (or broken). ho 
 this in remembrance of me. Likewise taking the eup 
 (after He had suppeil) He gave tluuiks and delivered it 
 unto them, saying Take ye thi.s. and divide it among you ; 
 drink \v all then-of. .\nd they drank all thereof. And He 
 said unto them. This is my bltMnl uiiich is of the New 
 Testament ; which is shed for nuiny for the remi.ssion of 
 their sins. This cup is the New Ti'stament in my blood 
 (which is 8ht«d for you). This do as oft as you sludl drink 
 it, in the remcml)ranc(« of me. N'erily I say unto you, tliat 
 I will not drink henceforth of the fmit of the vine, until 
 that day come that I drink it new with you in my 
 Father's kingdom." These art\ wonl for word, the sijleuui 
 and most holy words of the I.,ord spoken at His last 
 Supper. 
 
 The hi'jh Hislio|. of the eathojic church, C'hri.st our 
 Lonl. cejelinited His ."^upiK-r with His di.sciples in like .sort 
 as we have now s^'cn and heard; without all pomp; simply, 
 pLiinly, and .sparingly. He Uxtk away the over-busy 
 ceremony of the \jivf ; ap|K)inting another very easy to be 
 gotten, and nothing .sumptuous. Most things apiKTtaining 
 to the Law were tn)ublesome ; and all belonging to the 
 (rospel easy and notliing sumptuoiLS. The Lord .sitteth 
 down with His twelve disciples : whereby we leani, that, 
 
 ' .Matth. xxvi. 26, ct »cq. : Mark xiv. ii, rt ncq. : Inikc ««ii. 24, it ocq. 
 
OF THE lord's HOLY SUPPER. 203 
 
 first of all, there must a company be gathered together, 
 which must celebrate the Supper, In His assembly these 
 things doth the Lord : first of all. He preacheth most dili- 
 gently unto His disciples of those things especially which 
 concerned the mystery of His passion, and of our redemption. 
 But wheresoever is the preaching and hearing of the word 
 of God, or of the gospel of Christ, there are, also, groan- 
 ings and vows or prayers of the faithful : wherefore, they 
 that intend to celebrate the Supper of the Lord, before all 
 things, according to the example and institution of the high 
 Bishop Christ our Lord, they do most diligently hear the 
 preaching of the Gospel, and, also, pray most earnestly. 
 Afterward, He took bread ; and the Lord blessed it and 
 brake it ; moreover. He gave imto His disciples and bade 
 them to eat. Anon He parted the cup among them ; com- 
 manding them all to drink thereof. And, thereupon. He 
 plainly and expressly commandeth saying, " Do this ;" to 
 wit, as you have seen me do. Wherefore, the disciples 
 did eat the bread, and drank all of the cup. Therefore, 
 they that celebrate the Lord's Supper lawfully, do one imto 
 another break, distribute, and eat the Lord's bread, which 
 they receive at the hands of Christ's ministers : and, like- 
 wise, distribute and drink all of the Lord's cup, which they 
 receive at the hands of Christ's ministers. And hke as the 
 high Bishop, Christ, bade them do it in remembrance of 
 Him ; so they that celebrate the Lord's Supi;er, remem- 
 ber the death of Christ and all His benefits. Moreover, 
 as the Lord hath gone before us in His example in giving 
 thanks to God the Father; so, hkewise, do the faithful 
 make an end with this holy mystery with giving of thanks ; 
 praising His goodness and mercy, because He is good and 
 His mercy endureth for ever. This is the most simple and 
 
204 
 
 »HI».S M(»1.Y .sll'PKH. 
 
 be«t manner uf tlu- Lords SupptT ; wliich tlie Ajio.stK's, re- 
 ceiving of Christ, delivered to l)e obeervtHl of all nations. 
 Wherefore, when tWis question is .xsked, W lietlier it In.' 
 lawful to Rup after annther rite nr manner; whether it Ir' 
 lawful to add or diminish any thing from the manner left 
 and delivered, or to chan^ any thing therein ; whether the 
 Supper of the Lonl ought only to Ik? celehrated after the 
 manner already (lelivere<L and not after any other ; — there is 
 no small fitlly and rashness, yea, rather great ungodliness 
 therein lx«trayed. For to what end ser>cth the most simple, 
 most plain, \)ont, and |K'rfi*ctest fonn of the Sup|H'r delivered 
 of the Lord hinuM'lf. and n'<'eiv«Hl of His A|>ostles, if we 
 ilevise another ' Who. I pniy ymi. shall deliver a Inttrr 
 than the S<»n of (iod himself, the high priest of the catho- 
 lie elnireh hath already delivennl J Or who (I Ijoseeeh you), 
 that is well in his wits, shall either add |to] or <iiminLsh 
 any thing from the ordinance of (mkI f Who dare Ijc so 
 bold as to change any thing delivered liy the everlasting 
 WLs<lom of <to<lf All the sayings and doings of Christ are 
 m(»st |H.'rfect : therefon', the fonn. also, of the Lord's Su|>- 
 per is a most perfect form of a ri^dit singular and rxcellent 
 ordinance or institution. The rites or ceremonii-s of cele- 
 brating the Sacraments of the Old Testament were most 
 perfect ; so delivennl from the first institution of them, that 
 nothing was added to them nor tiken from them, by such 
 as were religious; no not many years after. For Heze- 
 kiah, the king. celeljrate<l the pa.ss^)ver ; s(». likewise, did 
 Josiah celebrate the same ; but not after any other rite or 
 manner than was delivered fmm Moses'. The fathers cir- 
 cumciseil their infants, but not after any other manner, nor 
 any other rite than was first instituted. In times past, 
 
 ' -2 Chron. xxx. xxxv. 
 
OF THE lord's HOLY SUPPEK. 205 
 
 whoso had not sacrificed in the same place, and according 
 to the same manner which God commanded by Moses, was 
 by the law accused of mm-der. (Levit. xvii. 3, 4.) Nadab 
 and Abihu are smitten with lightning from heaven, for 
 bringing strange fire into the tabernacle. (Levit. x. 1, 2.) 
 Uzzah is smitten with sudden death, for that the ark of 
 the Lord of hosts was not handled in such sort as was by 
 the Law commanded. (2 Sam. vi. 6, 7.) And, therefore, 
 that manner of celebrating the Lord's Supper, as it was by 
 the Lord instituted, and delivered to the church by the 
 apostles, is to be observed with great religion : unless we 
 will believe that the institutions and manners of celebrating 
 our Sacraments are more perfect than theirs of old time; 
 and that God the Father doth, now a days, less regard the 
 profanation, or the religious observation of His Son's insti- 
 tution, than those of Moses and the Fathers in old time. 
 But Paul, the vessel of election, knowing Christ's institu- 
 tion to be most perfect ; and that the same ought to be 
 kept still in the church, simply and without any addition, 
 saith to the Corinthians " I received that of the Lord which 
 I have also delivered unto you." (1 Cor. xi. 23.) For he 
 thought it an heinous offence to deliver any other thing to 
 the church than that which he had received of the Lord. 
 Let us, therefore, with great religion, hold that fast which 
 is delivered unto us by the Lord and the Apostles. But 
 the Apostle delivered none other thing to the Corinthians, 
 yea, many years after the Lord's ascension into heaven, 
 than that which was faithfully set down unto us in writing 
 by the holy Apostles and Evangelists, St Matthew, Mark, 
 and Luke. 
 
 Certainly it is well known, how that certain hundred 
 years after the death of the Apostles, this simple ' manner 
 
206 
 
 OK THE IJOHUH IIOI.V .s| PI'KK. 
 
 of celebrating the L(»rd".s Sup|x.'r wa« luUl in the ihurcli. 
 For the |)a.st(»r »)r minister of tlie cliurch, alter that he liad 
 preacheil the fr()si)el. and given puhhc thanks unto <io«l in 
 oix-n prayer; tlien came he forth into tlie miiLst of the holy 
 aascmbly. Before the face of the people stood a table fur- 
 nished with bread and wine ; lx»hind the which the miiuMter 
 standing blessed the jK'ople, saying, '• The Lord l)e with 
 you." The |>eople answert'd, " And with thy spirit." Then 
 replied the mini.'^ter, '• Lift up your hearts," admonishing 
 the congregation, that the holy mysteries shall be celebrated; 
 and, therefore, tluit they mu.st lift up their minds fnim 
 visil)Ie thing's unto invisible. The |)e«iple answere<l, " We 
 lift tjicni ii[) unto the Lord." .\ ftervsards, e.xliorting the 
 whole company to give thanks, he crieil aloud, " Ix-t us give 
 thanks unto the lA)rd our (iod:" the congreg:»tion iuiswere<l; 
 " It is meet and riji^it so to do." Then pnxx'eded the mi- 
 nister saying "It is very meet and right, our boundcn 
 duty and Ix-hoveful for us" (turning hinwelf then to the 
 I»rd) '' that we give tlianks always, and in all [daces unto 
 thee, I>onI, Holy Father, Almighty and Everlasting God, 
 through CHirist our Lord ; who the day before tliat He suf- 
 fered His {lassion, to«>k bread, gave thanks, brake it, and 
 gave it to His disciples:" with the residue as it foUoweth 
 in the gospel. These things being repeated out of the gos- 
 pel, the minister proceedeth further, saying; " Let us pray, 
 being admoni.shed by wholesome precepts and instruct4.'d by 
 divine institutions, we are emboldened to say ; Our Father, 
 which art in heaven, fcc." After the rehearsal of the 
 Lord's prayer, the |)eople received the holy mysteries, and 
 did conununicate tt)gether ; and after they had given thanks 
 and praised CJod they were dismissed. And of this fonn 
 there remain certain foot.«Nteps in the writings of the ancient 
 
OK THE LORD S HOLY SUPPER. 
 
 207 
 
 Fathers; to be seen, to wit, in St Cyprian, St Augustine 
 and others. But consequently, in latter times the prayers, 
 blessings, and the ceremonies grew to be very great. More- 
 over, Christ's institution was changed, and turned into a 
 strange use ; and, in fine, the Mass was patched together, 
 in which appeareth but small antiquity. But touching these 
 matters I have entreated very largely in another place ; and 
 you yourselves are very well seen in this point : we which 
 defend and hold that the institution of our Lord Christ, 
 which is delivered unto us by the Apostles, is most pure 
 and perfect, do nothing regard neither what any man nor 
 at what time any bishop hath added this or that to the 
 holy rite; or else hath taken away or changed: but rather 
 what He, who is before and above all, did first Himself, 
 and commanded to be done. If the authority of Him that 
 did institute ; if learning and holiness ; if antiquity may be 
 of force ; then the victory is om-s, who have Christ on our 
 side with the best chosen company of the Apostles : for 
 from these we have what we celebrate; and that which we 
 hold, that all godly men ought to celebrate. 
 
 But why the Lord instituted this mystery under the 
 form of bread and wine, it is evident. For bread comfort- 
 eth, and wine maketh glad the heart of man ; which I, also, 
 touched where I entreated of the proportion and agreement 
 of the Sacraments. Moreover, om- fathers, in the figure of 
 manna, did eat bread which rained down from heaven. Also, 
 in their sacrifices gratulatory and of thanksgiving, and in 
 their drink offerings, they used bread and wine. But there 
 hath sprung a great contention concerning the substance of 
 the Lord's Supper; some holding opinion that it ought 
 to be celebrated with unleavened bread, and others with 
 such as is leavened. But among our forefathers of old 
 
208 OK THE lord's HOI-Y SII'PKK. 
 
 there wax about tliest- no surh contention ; for the eliureli 
 used both indifferently as them pleased. It may miih that 
 at the first Supper the Lord used unleavenetl bread at the 
 table, according to the ancient manner of celeliratinj; the 
 passover. NN'hereu|K)n many churches used unleavened bread, 
 who notwitltstanding condemned not them of heresy which 
 used leaveniHl bread. The Pope and hi.s adherents, conceiv- 
 ing no small di-spk-asure thereat, hath dit'idy accursed the 
 Greek church for S4> tripling a matter. Hut the Artolyrites 
 were, iij»on some just cau.se. condenme<i by the ancient 
 fathers, of wiiom Kpiphanius' nuikcth mi-ntion U'tween the 
 IVpuzianes and the Priscillianes, setting breatl and che<'se u|K)n 
 the table in their celebrating, contrary to Christ's institution. 
 
 It is, furthennore, di.spute<l ujxm, \N'hether unmingled 
 wine or delaytHl with water, is l)y the faithful, to Ix- used 
 at the SupjK^r. (.'yprian, the Martyr, holdcth tipinion, that 
 in this mystery the wine ought not to Ix? umningled, but 
 delayed with water, and so to be offered; that is to say, to 
 be drunk by the faithful. For thus he luith written; " IJe- 
 cause ('hri.st luith borne us all, who al.Ho Iwire our silts, we 
 may perceive that in tin- water the jK-ople is to l>c- under- 
 stood ; in the wine tlie blcMnl of Christ is to Ix' understtxKl. 
 P'or, when water is mingled with the wine in the cup, the 
 people is imited unto Christ; and the multitude of tlie Ix;- 
 lievers is coupled and joined unto Him in whom they 
 beheved. And thus in blessing Uie Lord's cup, only water 
 may not Ix^ offere<l ; neither in like .sort may wine oidy. 
 For if any man offer only wine, the blood of Chri.st begin- 
 neth to 1h' without us ; but if it he water only, then doth 
 the multitude lH:*gin to Ik- without Clu-ist. Hut when they 
 are both mingled together, and are joined with a confused 
 
 • Hw-r. XXIX. vel xlix. 
 
OV THE lord's holy SUPPER. 209 
 
 mixture betwixt them, then is there a heavenly and spiritual 
 Sacrament wrought 2." By these words truly doth S. Cyprian 
 shew unto us a good mystery : but why do we seek to be 
 wiser than Christ, and to mingle together more mysteries 
 than we have received of Him ? The holy scripture maketh 
 mention of no water, but rather reporteth that the Lord 
 used naught else but mere wine. For the Lord saith, "Verily 
 I say unto you that henceforth I will drink no more of 
 the fruit of the vine." For he plainly said, not the wine, 
 but the fruit of the vine ; that herein we should make no 
 manner of mingling. But what if that holy martyr of God 
 himself Saint Cyprian, hath laboured by all the means he 
 might, to shew that that only is to be followed of the 
 faithful in celebrating of the Lord's Supper, which they 
 have received of our Lord Christ himself^ And forasmuch 
 as that testimony doth make much to all this our treatise 
 concerning Christ's supper to be celebrated according to the 
 words of the Gospel, I will recite it word for word out of 
 the second epistle of the third book of his Epistles^ "We 
 must not," saith he, " depart in any respect from the doc- 
 trine of the gospel ; and those things that our Master 
 taught and did Himself, the scholars, also, ought to observe 
 and do." The blessed Apostle in another place speaketh 
 more constantly and stoutly, saying, ' I marvel that you are 
 so soon changed from Him that called you to grace, imto 
 another gospel : which is nothing else, but there be some 
 that trouble you and go about to overtlu-ow the gospel of 
 Christ. Howbeit if we ourselves or an angel from heaven, 
 do preach unto you any other thing than that we have 
 taught, let him be accursed. As 1 have said before, so say 
 I now again, if any man preach any other thing unto you 
 
 2 Epist. ad Caecilium. •"■ Epist. 6.3, in the edition of Bp. Fell. 
 
 14 
 
210 
 
 ^J^ rilK I (iHI» >. IIOI V SI I'I'Kll. 
 
 than that which \uu luivo n-ccivetl, let him bo aci-urst-d. 
 Since, therefore, neither the Apostle himself, neither an 
 ani^cl from heaven can preach or teach otherwise than Christ 
 himself once hath taught, and His A{)ostli's have preached; 
 I nmch nuir>'el from whence this custom hath ^rn.wn that, 
 contrank- to the doctrine of the prosjH'l and the Apostles, in 
 S4)me places water is offered in the Lord's cup, which lx.'ing 
 taken alone cannot express the Lord's hlo<Kl." And aj^ain. 
 " There is no cause, dearly Wloved hnither, that anv man 
 should think that the custom of certain men is to l>e fol- 
 lowe<l, if there Ik' any that hen-tofore have supfHtsiMl tluit 
 water alone is to \k' otfere<l in the Lord's cup. For it nm.st 
 be demanded of them, \shom tin y have folloue*! herein '. l-'or 
 if in the sa<TiHce. which is Christ, nom- is to l»e followeil 
 but Chri.st, doul>tless then ouj^ht we to hearken unto, and 
 to do after tliat which Christ hath dt>ne, and commanded to 
 be done ; since He hims<'If saith in His posfx'l, ' If you do 
 that which I comrnan*! you t(» do, I will call you no lonjjer 
 .vnants hut frit-nds'.' And tliat Christ alone .shoidd Ix' 
 heard, the Father himself also witne.s.K<'th from heaven, say- 
 ini;; 'This is my well-belovod Son in uhom I have delight; 
 hear him.' \\'herefore. if only Chri.st is to l>e heard, we 
 ought not to rtH^nl what any other l)ef(»re its hath thought 
 mo«'t for us to do; l)ut what Christ di<l first who is In-fore 
 all other. Neither ought we, in any case, to follow the 
 custom of men. hut the tnith of (Jod; considering what the 
 Lord speaketh by the prophet Lsaiali, saying, ' They wor- 
 ship me in vain, teaching the commandments and doctrine 
 of men*.' And again, the Lord repeating the .self-.same 
 words in the gospel, saith. • \o set God's commandments 
 aside to establish your own traditions\' And in another 
 
 ' John XV. 1.'). ^ Iwi. xxix. 1.3, ' .Mark vii. 9. 
 
OP THE LORd''s holy SUPPER. 211 
 
 place He saith, ' He that shall break any one of the least 
 of these commandments, and shall on this sort teach men, 
 shall be accounted least in the kingdom of heaven \"' But 
 if it be not lawful to break the least of the commandments 
 of God, how much more heinous is it to break things so 
 great, so weighty, and so much belonging to the Lord's 
 passion, and the Sacrament of our redemption ; or else to 
 change it to any other order, by man's traditions, than is in- 
 stituted by God V And so forth, as followeth. There is no 
 man can deny, but that these things are of authority even 
 against the author himself. For neither by the scriptures, 
 nor by the example of Christ can it be proved, that water 
 was mingled with the wine at the supper. As for the au- 
 thorities and testimonies which the author allegeth, every 
 man may perceive how little they make to the purpose ; yea, 
 that they be wrested from their natural meaning. The gos- 
 pel plainly pronounceth that the Lord drank of the fruit of 
 the vine with His disciples. And as often as Paul maketh 
 mention of the cup, yet teacheth he in no place that water 
 was mingled with the wine; or that it ought to be mingled 
 with it. Wherefore, these water-men, that is to say, they 
 that use water only, in celebrating the Lord's Supper, are 
 justly condemned; such as the Marcionites and Tatians were. 
 Howbeit, it is an indifferent matter, whether you use red 
 wine or white in the Supper. 
 
 Again, why did not the Lord deliver the Sacrament of 
 the Supper unto us under one form of bread or wine only, 
 but rather under both kinds? The Doctors of the church, 
 by one consent, suppose this to be the cause : for that He 
 would signify, or rather testify, unto us, that He took both 
 soul and flesh upon Him, and gave the same for us; and, 
 
 ^ Matt. V. 19. 
 
 14—2 
 
'ZIS 
 
 IK l(>l{l>8 IIOI.V 
 
 also, hath (Ichvcrod (»ur souls and Hrsh inrnx everlasting 
 destruction. For althoujrh tlure Ik- two kimls, ytt do they 
 make hut one Sacrament ; and they may not Ix? sej«init(Hl. 
 Neither is tlu'ir opinion of jud;^'ment to l)e allowed of who, 
 of their own private or rather sacrile^ous authority, do cor- 
 rupt the institutitm of Christ; offerinpf to the lay people, 
 which do communicate, the one kind only of hread ; and 
 P^ntinff to priest.s lH)th kinds; and >o challenging; hoth 
 kinds to themselves only, liut Paul, the Apostle. rec«'ived 
 the authority from the Loni himsilf to admit all the faith- 
 fid [H'ople of Chri.st unto the Lord's cup: and, therefrtre. 
 let the.s4' Ixdd fellows consider from whon> they have re«-eived 
 connuandment tu put l»a<-k the laity ; and to forhid them 
 the cu|) which, l)v the l.,ord our (Jod, is j;rante<i unto them. 
 For Christ in plain words, ami, as it wen*, hy the spirit of 
 prophecy, foreseeing what .should come to |>a«8 in the church ; 
 said not of the l»na«l "Fat ve all of this:" hut when He 
 to<.k the eup. He added. •• I )riiik \r all of tlii>'." St Mark 
 also adjoineth hereunto, not without «leep ju«lj;ement. "and 
 they <lrank all then.M>r.""' Ilen-unto, also. a|>|Hrtaineth that 
 which the l.onl R[>eaketh in St I^uke : 'Take this, and 
 divide it amonpf vou*." St I*aul the A|M>stle, havinj; a 
 S|M'cial regard unto this excellent and plain in.stitution of 
 Christ, thn'e or four times joineth the cup to the liread ; 
 •sayinjx, "As often as you shall eat of this hread, and drink 
 of tliis cup you .shall express the Lord's death*." A^ain. 
 " Whosoever eateth of this bread, or drinketh of the Lord's 
 cup unworthily, he .shall 1)0 puilty of the Ixxly and the blood 
 of the Lord." And a^in he saith^; "Let a man examine 
 himself, and then let him eat of the bread an<l drink of 
 
 ' Matt, xxvi, '2^. '■' .Mark mv. '2^i. ^ Luke xxii. 17- 
 
 * 1 Cor. xi. •_•«. - Ibid. ver. 29. 
 
OK THE LORu"'s HOLY SUPPER. 213 
 
 the cup'." Again, " Whoso eateth and drinketh unworthily, 
 &c.^" These testimonies are manifold, and worthy abso- 
 lutely to be believed; and unto which all traditions, of all 
 men whatsoever, should give place. The Lord hath instituted 
 the cup of the Supper unto all the faithful : wherefore the 
 Apostles exhibited the same unto all the faithful. For if 
 the Sacrament of the blood of Clirist were given to the 
 Apostles only, surely then the thing itself,— to wit, the re- 
 mission of sins which is obtained through Clu-isfs blood,— 
 belongeth only to the Apostles. Howbeit the Lord saith 
 plainly, " This is the blood of the New Testament which is 
 shed for many for the remission of sins^''' It is, also, in 
 other places of scripture manifestly set down, that Clirist's 
 blood was shed for the remission of the sins of all the faith- 
 ful. Wherefore, if the laity be capable of the thing, how 
 much more of the sign.^ Now, if our adversaries proceed 
 further and say, that the Apostles only sat at the supper, 
 (who represented the figure of the priests) and that the use 
 of the cup was granted unto them only, and not to be 
 granted unto other, but to such only as were present at the 
 first supper ; then do we demand of them, by what autho- 
 rity they give the Lord's bread, to the laity; or by what 
 right they do admit simple women unto the Lord's Supper: 
 since it is manifest that neither the one nor the other (ac- 
 cording unto their speaking in this matter) sat at the 
 Lord's Table? And, in this point, they being taken tardy 
 can go no further. But they object the danger of the cup ; 
 which, if it be given unto all without exception, it would 
 come to pass through the folly and negligence of men, there 
 might some great offence be committed in letting it fall or 
 pouring it upon the floor. As who should say, the eternal 
 
 « 1 Cor. xi. 28. ' Ibid. ver. 27. ^ Matt. xxvi. 28. 
 
214 
 
 OK Tllh: IOKl>s MOl.Y si IM'KK. 
 
 Providence hath not foreoen so ^reat an ottence, wliieh the^io 
 wise men do well perceive now at Icnprtli in the end (tf the 
 world ; and do amend that wherein the Son of (iml did 
 amifls. For they cry out, that one kind in ennui;h for the 
 lay people, forasmuch as, by a ncrossar)- cohen-ncc, it fol- 
 loweth that where the IkkIv of Christ is, there is His hlo«Kl 
 also : and thus nmst it follow that the one kind is insti- 
 tuted in vain. Hut the I>»rd distinctly first offered the 
 bread, and aftenvard the cup : and the L<»rd instituted nothing; 
 in vain. Tliercfore. l^)th kinds, since the I^^ord hath so 
 coinniandcKl, ouijht to Ik* jjarti-fl anion^ all the faithful 
 whicli as many as liave read the writings of the ancient 
 Fathers, well report was observed ever before, even ahno.st 
 unto, the time of the Council of Constance. Of whom many 
 have not Ixt-n afraid to sjiy, tliat the dividini; of this Sacra- 
 ment after this manner, could not Ix? done without 8acrilej»e. 
 
 The matter, and sultstance of the supjKT Ix'in^ declartnl, 
 there is lightly some (juestion moviil concerning the f(»nn. or 
 of the consecration of the bread and wine. Hut forasnuich 
 as I have entreated thereof in the jjeneral consideration of 
 the Sat-raments, there is no cause why 1 should, with loath- 
 someness to the hearers, n»j>eat the self-same thinp a^in. 
 We do not acknowlodije any transultstantiation to Ik.* made^ 
 bv force of words or eluiracters ; but we athnii. that the 
 bR*ad and wine remain as they are in their own substances; 
 but that there is added unto them the in.stitution, will, and 
 word of Christ; and so [they J become a Sacrament ; and so 
 differ much from conmion bread and wine, .ns we have said 
 in place convenient. 
 
 Consequently ensueth the question as toucheth this jKiint . 
 Who should admini.ster the Supper; that is to say, whether 
 any of the conprep:ation oupht to be chief in the celebrating 
 
OF THE lord's holy SUPPER. 215 
 
 of the Supper 'i Then, Who the same should be i Surely the 
 thing itself requireth, and nature also commandeth, that every 
 thing be done decently and in good order : and religion re- 
 quireth that all things appertaining to the Supper be done 
 according to Ohrisfs example. But He was the chief dealer 
 in the Supper; and He, likewise, hath appointed ministers 
 of the church, by whom He will have the Sacraments to be 
 administered. Wherefore, like as every man doth not baptise, 
 but the Ja\vful minister of the church ; so appertaineth it not 
 unto every man to prepare and minister the holy Supper, but 
 to the minister which is ordained by God. Herein now we 
 disprove the papistical doctrine which alloweth of private 
 Masses ; and teacheth that the priest ofFereth up the body 
 and blood of our Lord for the standers by; and that by 
 the Mass he applieth the merit of redemption unto them 
 that with devotion come to that sacrifice. For as there is 
 no one word of the Lord extant that commandeth the priests 
 to sacrifice, or privately to apply the supper for others; or 
 that promiseth any thing unto them that stand by and look 
 on it ; for He saith, " Do this ; eat ye, and drink ye all in 
 the remembrance of me ;" He saith not, ' look upon the 
 priests only while they be eating and drinking for you' : — so 
 Christ is not bodily present in the bread and wine : He is 
 joined unto oiu* hearts and minds by His Spirit ; for it were 
 of none effect that He remained in the bread. And if He 
 were present there indeed, yet could He not be sacrificed ; 
 both for that He hath offered up Himself once upon the 
 cross, — neither can the most worthy and only begotten Son 
 of God be offered up again to God the Father by sinful 
 man, — as, also, for that there is no need for Him to offer 
 again. For Saint Paul saith, " Christ being one only sa- 
 crifice offered up for sin, sitteth for ever at the right hand 
 
216 
 
 OK Tllfc; I.OKI) S HOLY SlI'^KH. 
 
 of Gotl ; lookinjr for tliut which is yet to come, until HiH 
 enemies Ikj made His footstool. For l»y one oblation He 
 hath made them for ever |)eH\'ct, that are sanctiHetl'." And, 
 a^ain, he saith, *• Where is full remission of sins, there i» 
 no more olilation for sin'." Hut we have full remission of 
 siius by the death which Christ once suHered : then-fore, there 
 is no sacrifice in the church for sin Indeed, the church doth 
 eelehrate the memorial of the sJicrifice which wa.s once per- 
 fectly finisluMl ujM)n the eross ; hut the church doth not oHit 
 up sacrifice any more, either with 1(Io»m1 or without Idooil. 
 Praise and thanksgiving an' a most acceptable .sairitice unto 
 the Lord : tlie sam(> tho minister oflereth not for otlu'rs, 
 hut with others. Here now. therefon'. we ius<'rilH» none other 
 thini; to the mirnster Itut tin' mini.stry. that he Ik^ the pre- 
 sident or chief dealer to recite the prayers in the celebration 
 of the sup|H'r; and after the holy prele<tion and the pro- 
 nouncing of the .solenm wonls. lot him, aft«'r the example of 
 Christ, l)e|;in to bnak the i.,onr>n l>read, and distribute His 
 cuj) : and let him nveive. also, the Sacrament for him.self, 
 as the other faithful jMHtple do, as com|>anion «if the faith : 
 and when the conununion is done, let him end the holv 
 action with thank.sjriving, and some h<»ly exhj)rtation. 
 
 Concerning the place where the SupjK'r is to Ik? cele- 
 brated, 1 find n«» ctintention hath Im*!! among the most 
 ancient minisU^rs of the church. It is read how that our 
 Lord Jesus used the hall of a certain jirivate man^s house: 
 and, also, the AjKistle Paul Ixdh preaclun] and bntk»- bread 
 at Troas in a certain dining plac<'. The ancient church 
 which i-nsued inunediately after the death of the Ai)Ostle8, 
 almost unto the time of Con.stantine the (ireat, ha^l n(»ne. 
 or verv few. large and public churches. F'or it was scarce 
 « IM,. X. in_l|. •• Ibid. vcr. 2«. 
 
OF THE lord's HOLY SUPPER. 217 
 
 lawful or safe, in so troublesome a time, for the Christians 
 to creep abroad. In the mean time they used very honest 
 places, in the which they met together in holy assemblies ; 
 having places of prayer. At this present there seemeth to 
 be no place more worthy or more commodious to celebrate 
 the holy Supper in, than that which is appointed for doctrine 
 and prayer. For so have we learned of St Paul. (1 Cor. xi. 
 22.) Howbeit, if tyrannical power will not suffer us to have 
 a church, what shall let us but that we may reverently cele- 
 brate the Supper in honest private houses? 
 
 Touching the holy instruments belonging to the Supper, 
 the matter, also, requireth to speak something in this place. 
 In the time that the Apostles lived they supped at tables, 
 set forth and furnished for the purpose : they knew no fixed 
 altars builded of stone, which are more fit to make fire 
 upon, and to burn beasts for a sacrifice. A removing- 
 table agreeth better with the example of Ohi'ist. Notwith- 
 standing, we condemn not standing altars ; so that they 
 serve only to the lawful use of the Supper. St Paul, in the 
 first Epistle to the Corinthians, called the altars of the 
 Etlmicks, ' tables' ; so that one need not to marvel the an- 
 cient Fathers termed our tables, ' altars.' For it is an easy 
 matter to fall from one to the other ; and it should seem 
 that they alluded unto the only altar of the tabernacle of 
 God. In old times the tables were covered with some fair 
 cloth ; with some linen table-cloth or towel. From whence, 
 perhaps, were borrowed those things which are called ' cor- 
 porals.' As for that outward bravery and worldly trimming, 
 it was not then used on the altars of christians. We read 
 how it was forbidden by the law that there must no altar 
 be builded of hewn stone : by which proviso all cost and 
 bravery in religion is forbidden. 
 
218 
 
 OK IIIK I.OUU ^ HOI.V sL J'PKR. 
 
 'I'hu.s it is inaiiift'st that, in tlu- ancifiit tinit's, tlu-rt' wctv 
 no precious nor costly vessels used at the Supper. For like 
 38 Chri.st aiid the Ap«»stles taupht that fruijaHty shouKl Ix; 
 used in all places ; coiideiimin^ sujH'rtluity, and In-'ating into 
 U8 the contempt of gold and silver ; so in those holy myste- 
 ries they have not overthrown that doctrine of theirs, or 
 given occasion of excess. After Inng |)ersecution, when |)eace 
 was restoriHl to the church, then Ix^gan the custom to cele- 
 brate in the church with vessels of ^»ld and silver. Hut 
 then, aim), there were some that brought the same atr:iiii to 
 his old fnii^ality ami siniplicitv. ('hrvs<_>st«)m critnl out (a.s 
 1 have al.s«» (kflareil iti another place) that in receiving; the 
 Lord's Supper, we ou^lit to lia\e uoiden minds, not pddeii 
 vefiw'ls'. And Saint Ambr<»se saith. '* 'J'he s.'icrann'nt.s re- 
 quire iKit p)Id. neither are those things pleasant in gold, 
 which are not l)ought with gohl. The omamentx of the sa- 
 craments is th<' rciiemption of captives'." St Jerome com- 
 mends Saint KxujK'rius bishop of ToIe<io, who carried the 
 Ijord's lM«ly in a lia-sket of wicker, and the bliMKl in a glans ; 
 and ha<l e\|Hlle«l covetousness out of the church*. And 
 truly that Canon of the Triburean Council*, which is yet 
 extant in the I*ojh.'"s decriH's. forbidding that no prie*»t 
 should mini.ster his holy niyster)' in wocnlen vcKsels ; doth 
 prove sutticiently that certain churches more than eitrht hun- 
 dred years since Christ's |ta.ssi(in. used to drink the blood of 
 Christ in wooden vessels : wherefore woiKlen cuj)s in the 
 supper be of all nio.st ancient. Itoniface the Archbishop 
 (which example though I havt' alleged elsewhere, yet am 1 
 enforced to rej)eat it here again, for that it agreeth so fitly 
 with this present matter) iK'iuLj a.sked long since, whether it 
 
 ' In .Malth. Horn. :.<>. « IK Officii*. Lit., ii. c. 2«. 
 
 •'" Ad Ru^tic. Monacli. Kp !».'>. * ^'^u^. IR. 
 
OF THE LOKd's HOLY SUPPER. 219 
 
 were lawful to minister the sacraments in vessels of wood I 
 answered ; " In old times (saith he) golden priests used 
 wooden cups ; but now, contrariwise, wooden priests use 
 golden cups\" But if any man bring vessels made of any 
 other stuff without excess and superstition, I would not 
 greatly strive with him, so that he will, also, acknowledge 
 that they do not offend who use the wooden. For as 
 touching the form and matter of the cups, all are free and 
 lawful for the church to use. 
 
 Moreover, it is evident that the Lord in the first Sup- 
 per, yea, and the Apostles, also, in celebrating the same 
 Supper, used their own usual and decent apparel". And, 
 therefore, it is not disagreeable from the first institution of 
 the minister to come unto the Lord's table covered with 
 his own garment ; so that it be comely and honest. Surely 
 the communicants do wear on them their o\vn usual apparel. 
 He must take heed that there creep in no superstition. Our 
 forefathers, as it seemed, did wear a cloak cast over their 
 common garment : which they did not after the example 
 of Christ or the Apostles, but according to man's tradition. 
 At the length that stuff which is used at this day was taken 
 up, according to the imitation of the priest's garment of the 
 old law ; and appointed to be worn by ministers that would 
 celebrate the supper. Neither doth Innocentius, the Third 
 of that name, dissemble this matter in the fourth Chapter 
 and fourth Book of his work, De Master. Evangel. Leg. et 
 Sacr. Sfc. As for us, we have learned of late, that all 
 
 * Condi. Labb. et Coss. Tom. ix. p. 451. 
 
 ' Look more of this matter in Epist. added at the end of this book. [Tlit 
 Epistle here referred to is that which was written by Bullinger and (Jiialter to 
 certain ministers in England, to convince them of tiie lawfulness of wearing the 
 ecclesiastical habits. This Epistle was added to the translation of the Decades 
 in the edition which was printed by authority in 1587' ] 
 
220 
 
 OK nib I.OKli 
 
 heretical mutters are not oiilv put awav. hut not to Ix; 
 brouLrlit a<;airi into the ehurch hv anv. Konusniuch. there- 
 fore, a.s we remain in the Hjjjht of" the j^»s|k'I. anil not in 
 the sliadow of the law, we do upon j^ood cause reject that 
 Levitical niassing-apjtarel . 
 
 I have, also, declared in another place, that it hath heeii 
 the manner in n|<l time, that every nation liath iLse<l their 
 own native and vulgar tongue in ministering the Sacraments. 
 Of tlje gestures which the minLsterh do use in celebrating 
 the Lord's SupptT, we can say none other thing out of the 
 gosjK'l than what we have leame<l, '• The Lord t(M>k th«' 
 bread, blessed it, bnike it, distribute<l it, \c." If the minister 
 do rnjliiw tijose things he needs nctt to Ik- careful of other 
 gestures. Thos*^- which at this ilay are, by the invention of 
 men, reeeivitl into the celebration of the Ma.ss, are so far 
 off from giving any maji-sty to the mysteries, that they 
 bring them nitlur the more into contempt. I will siiy 
 nothing cIm- that may seem more griev«)us. 
 
 The matter is indifferent whether the church take the 
 SupjK'r sitting down or going to the table: whether a man 
 take the holy my.steries in his own hand, nr rin-eix*- it into 
 liis mouth at the hands of him that ministereth. It is 
 most agreeable with the first simplicity ami institution of 
 the SupjxT to sit. and to receive the Sacrament in a man's 
 own hands of him that ministereth ; and afterwards to 
 break it, eat it. and to divide it unto others. For as the 
 Lord Silt at table \»ith his di8cij)les, so he reached forth the 
 mysteries, sayini; : " Take and divide it among you." 
 (Luke xxii. 17.) .M(»reover, as there is more quietness and 
 less stir in sitting at the supjKT. while the ministers ciirry 
 the holy mysteries alwtut the congregation ; so it is well 
 known by histories of anti()uity. that the Sacrament liath 
 
OF THE lord's HOI.Y SUPPER. 2:21 
 
 been delivered into the hands of the communicants. It is 
 mere superstition, and repugnant to the doctrine of the 
 Apostles, to scrape the hands of the lay people that have 
 touched the holy Sacrament of the Supper. Why do they 
 not also, by the same law, scrape the lips, tongue, and jaws 
 of the communicants? 
 
 Of these things before handled springeth another question, 
 What is to be thought of the remnants and leavings of the 
 Lord's Supper : and whether there ought any part of it to 
 be reserved ; and whether that which is reserved or shut 
 up ought to be adored? This question seemeth to have no 
 godliness in it, but to be altogether superstitious and very 
 hurtful. For who knoweth not that bread and wine out of 
 the holy and lawful use appointed are not a Sacrament? 
 Shall we proceed to demand, with these Sophisters, what 
 that is which the mouse gnaweth when he gnaweth the 
 Lord's bread? These questions are most unworthy to be 
 demanded, and [ought] to be raked up in holy oblivion. 
 
 Touching the shutting up of the Sacrament, the Lord 
 teacheth us not one word in the gospel ; much less of 
 worshipping it. " Take," saith He, " eat, and divide it 
 among you." He saith not, " Lay it up and worship it :" for 
 the true worshippers " worship the Father in Spirit and in 
 truth." Moreover, we read how the Lord hath plainly said 
 in the gospel, " If they say unto you behold where He is 
 in the desert, go not forth ; behold where He is in the in- 
 nermost parts of the house, do not believe. (Matt. xxiv. 26.) 
 He setteth down the cause of this His commandment, 
 " For like as the lightning goeth forth of the east, and 
 appeareth in the west, so shall the coming of the Son of 
 Man be." The coming again of the Son of Man, saith 
 He, shall be glorious and not obscure ; neither shall He 
 
222 OK THK IOIU»'s UOI.V bl I'PKK. 
 
 rouu' airn'm l)ut to jn<lix»' l>«»tli the {|uitk ami tht- tleatl. 
 And, tlien'fbre, St I'aul tlu* A|M).stle, tcaihiiii; us true re- 
 ligion, willftli us to worship Christ, not upon the earth, 
 hut with our minds hfted unto heaven, where He sitteth 
 at the riu'ht hand of His Fatlier. And who will Ik- so 
 t'nintic, I In'M't'ch yon. to worship tin- holy sij^n for the 
 holy thing itself.' It apiK'jireth hy tin- <l«cree.s niade of 
 late, that the.se thinj^ were inventinl hy man's deviee : 
 for it is certain tliat the Feast of ('hri.st's Ixnly. eonunonly 
 called Corptu Christie was inHtitute<l hut of lati' years un- 
 der I'o|K' TrlMiiu in the year of our Lord \1i\\: as it 
 may appi-ar in Clement', the third Ixxtk, title I (J; tlu' 
 chapter bc^nning '* »SV Dominum." 
 
 It remaineth that we di.scuHs tin* question conerrnin'; the 
 time of celehnitinj; the Ltml's Sup|)er ; and what .season is 
 mtvtest for the same, the moniinfj or ev^Munj^ J Whether we 
 ought to sup togi'ther i \N Iwther we must receive it fasting or 
 when we liave dined ^ Also, how often we umst erlehrate the 
 SupjM'r — once, or often, or widom J It isevidt-ntly enough known 
 tliat Christ .sat down at the table with His diseiphs in the 
 evening; hut it fullowcth not hereof that tin- Siip|KT cannnt 
 l>e rightly eelehrated at any t(tlnT time hut at evening. The 
 Lonl ujK»n occasion of the feast of the pa.s.s<iver, and lK.'cau.se 
 He should bo Ix'trayed at nii;ht. did hoth eat the Supp«T 
 tliat evening with His disciples; and iastituteil. also, the 
 Supper for us. Notwithstanding, He left the liln-rty to re- 
 move this myster)- unto the morning; for that when we be 
 sober, then are we most meet to deal in all matters, sjK*cially 
 in religion ; for which we be then fitter than when our l)ellies 
 shall Ix^ full of good cheer Wherefore, this Imnquet re- 
 quireth fasting and empty guests : but yet not so fasting 
 
 ' (onstitut. Clcmint. Pap. v. 
 
OK THE lord's HOLY SUPPER. 223 
 
 that a man may not taste of somewhat afore-hand for his 
 health's sake. For Saint Paul saith " If any man be hungry 
 let him eat at home." (1 Cor. xi. 34.) The same Apostle 
 will not have any other feast to be celebrated with the Lord's 
 mystical Supper. And, therefore, we say that we ought not 
 to receive that with other meat. TertuUian' writeth, that 
 christians have used oftentimes to eat other meat with it : 
 which kind of supper, as he writeth, was called djdirri, that 
 is to say, mutual love or charity ; borrowing the name from 
 love, for that the poor were refreshed with the feasting of 
 the richer sort. Howbeit, provision of meat, drink and other 
 necessaries, might well enough be moved for them without the 
 church. Paul will not permit that in one place both public 
 feasts should be made, and also the mystical Supper of the 
 Lord celebrated. 
 
 Furthermore, how many times in the year the faithful 
 ought to receive this Sacrament of the Lord's Supper, the 
 Apostles have given forth no commandment; but have left 
 it indifferent unto every church's discretion. For what is 
 more plain than that which St Paul hath said, " As often 
 as you shall eat of this bread, and drink of this cup, you 
 shall declare the Lord's death until he come." (1 Cor. xi, 26.) 
 For the Lord (as the same Apostle setteth it down) first 
 commanding, said^ " Do this as oft as you shall drink it 
 in remembrance of me," Howbeit let no man think that 
 the celebration of the Lord's Supper is left so freely to 
 him, that he need never to receive it. For that were no 
 lawful liberty, but most unlawful licentiousness. They that 
 celebrate the Supper of the Lord upon certain and ordi- 
 nary times of the year, would not have it brought into 
 contempt, or loathed by reason of the daily frequenting. 
 
 - Apologet. c. 3!). 
 
224 OK MIK I.OUIt's IIOI.Y .x| I'l'KH. 
 
 For tlu'V have suiiu" i-oiisidiratinn of tlicir own jH-opU'; and 
 tlu'V would have the SiipjK'r to he colrltniti'd worthily ; and 
 that the |HM)|tlc nuiy liavu a desire unto it. JUit they that 
 cclchrate it verv oft, they supiMiSf it an unmeet thinj^ tliat 
 )^oo<l things, by often frequentinpf them, should Ih.' (h'spisetl : 
 for the better the thing is, the oftener, they say, it is to 
 be used. Hoth the.se wirts desire to sene tlie Lord ; and 
 would have that to l)0 done to great and grnxl eHect, which 
 the Lord hath left free. Hetween the.se if St Augustine Ix? 
 made iiiiij)ire and judi^e, douiitli'.ss he would pronounce none 
 other judgement than that which he hath alreadv pronounced 
 of the siune cau.s*-. writing unto Januarius and s;iying, "He 
 shall Itest decide this strift.' U-tween tliem. ulio s<( advis4'd 
 them esjx'cially to ahiile in the jK*ace of Christ; and that 
 ever) man do that which, according to his faith, he is [kt- 
 >uaded to Ik- gotnl and g»Mll\ . I'or neither of them disho- 
 noureth the Ixnly and IiIimhI of our Lord: only that meat 
 mu.Ht not Ih' contemned." 
 
 Now for whom this holy Sup|K'r is institute<l, and to 
 whom it is to l>e ministered we havi', also, to consider. It 
 seemeth that it is institut<d ami to Ik- ^r\\^•n unto all faith- 
 ful christian jH'ople, of what se.\ .s<K'Ver. — men and women, 
 high and low. NN'herefore s*) great a mystery is not exist 
 unto swine and dogs, to Ix? contemned and trodden under 
 foot. Heft)re it l)e ministere<l, all men are earnestly and ef- 
 fectually to \)c admonished unto whom the meat ap|Mrtain- 
 eth ; namely to them that acknowledge their sins ; that are 
 sorr)- for their faults ; and believe in Christ : all are tf» Ik? 
 admonished, that every man. descending into himself, do 
 prove himself, and aftenrard so eat of this holy bread, and 
 drink of this holy drink ; that he eat not and drink not 
 
 ' KpiM. ll«. 
 
OF THE lord's HOLY SUPPER, 225 
 
 thereof unworthily, unto his condemnation. But after this 
 severe admonition, if any approach unto the table and sit 
 down, and by their sitting down do, as it were, openly 
 profess both that they are, and, also, do desire to remain 
 true worshippers of Christ, by whom they trust to have re- 
 mission of their sins ; surely such are not to be put back 
 by the ministers, neither are the holy mysteries to be de- 
 nied them. For the Lord himself, who is the searcher of 
 hearts, severely, diligently, plainly, and in many words, in 
 His last Supper before He distributed the mysteries, ad- 
 monished Judas, being a hypocrite, a thief, a traitor, a 
 murderer, yea a parricide, a blasphemer, and a forsaker of 
 His master ; but being admonished, when, notwithstanding, 
 he departed not from the table but tarried among the 
 saints, the Lord did not violently put him away, nor bade 
 him openly to depart ; neither withheld He the Lord's 
 bread from him, but gave it unto him as He did unto 
 others, although He knew assuredly what he was : which 
 thing the ministers of the church do not always so cer- 
 tainly know of them that sit down at the table. Neither 
 did the Lord offend any whit at all in so doing ; neither 
 did He cast that which was holy unto the dogs. For the 
 Lord warned him diligently of all matters, whereof he 
 was to be warned ; and he hearing and understanding them 
 all remaineth, notwithstanding, among the saints, vaunteth 
 himself for one of the faithful, not for an hog ; and, as 
 one of the faithful, taketh part of the bread and of the 
 cup. By which hypocrisy, notwithstanding, he provoked 
 the heavy judgement of God against him, even as also at 
 this day this holy meat and this holy drink turneth to the 
 destruction both of the body and soul of all hypocrites. 
 Neither did the presence of the hypocrite at the Lord's 
 15 
 
'29n 
 
 OK TlIK lOlU) S MOI.Y Sl'PPKU. 
 
 table defile the other faithful discipleH of Christ which sat 
 at the table : like as neither at this day are the faithful 
 polluted, altliouirli tliey see manv hvpoorites sit down at 
 the table with tluin. For they sup not with them :us with 
 hypocritofl, l)ut, as it were, with the faithfid. In tlif mean 
 while the Inpocrite hurteth himwlf and not others : ho 
 falleth and perisheth to his own destnietion : he eateth 
 and ilrinkcth his own damnation : but the faithful livtth 
 by his own faith: — of which tliiut; we have entreated in 
 other Sennons. 
 
 And althout;h that infants are reputed to Ik- of the 
 church, and in the nuniln'r of the faithfid, yet are they 
 not capable of the Sup|MT. In this j»oint the ancient 
 fathers sliamefullv erred ; which I have, also, notinl in the 
 Sermon on Haptism. Infants are not dejtrived of everlast- 
 ini; life. altlioui;h tiny d»j>art out of this world without 
 re<*eivin<x this mvstical meat. This was institut«'<i for them 
 that are of lawful years, and not for infants. Let a man 
 examine hiniwlf (saith the A|Mtstle) and l»t him so eat of 
 the bread, and drink of the cup. And the Lord saith, 
 "Do this in remembrance of me." And ai,niin "Shew 
 forth the Lonl's death until He eome." .Ml which sayinj;^ 
 take place in |)eopIe of lawful years, not in infants. Our 
 children nmst be diligently instructe<l from their infancy, 
 that thev mav rightly understand thf»s<' mysteries, and fre- 
 quent them ; which things the Lonl conunanded the children 
 of Isniel. savintj : '* If vour children shall say unto you, 
 \N hat manner of worshipping is this J you shall answer: It 
 is the sacrifice of the Lord's jMissf)ver, who passefl over the 
 houses of the children of Israel, when He struck the Ep}7>tianfl, 
 and delivered our houses." (Exo<l. xii. 26, 27.) Surelv we 
 must not shew ourselves to be more slack in infomiinjr our 
 
OF THE LOHd''s HOLY SUPl'ER. 227 
 
 children than they were, since we have received a more 
 noble benefit than they have. 
 
 Of like nature unto this question are these other : Whether 
 the Supper be to be celebrated privately for every cause or 
 necessity? Whether it be to be carried unto the sick, and 
 those that keep their beds ? Whether it be to be applied 
 to the dead ; that is to say, to be offered for the dead, 
 to obtain rest for them ? Touching these matters I laiow 
 what is commonly said and done. There happeneth some 
 pestilence, famine, war, or tempest, and by and by the 
 Supper is commanded to be celebrated ; that, as it were, 
 by this sacrifice, the present calamity may be taken away. 
 Again, there is one sick, another perisheth with hunger, 
 and afflicted for want of all manner of necessaries ; the 
 same requireth of the priest to have the Lord's Supper mi- 
 nistered unto him ; that thereby the disease may be cured, 
 as by a most present and approved remedy, and his hunger 
 and poverty released. But this is not the due celebration of 
 the Supper, but a filthy profanation thereof. For the Lord 
 hath not instituted it to be a cleansing sacrifice against all 
 calamities, whereby He would be pleased ; but to be a 
 memorial of His death, and a dutiful thanksgiving. For 
 when we be at the Supper, we offer nothing unto Him 
 for which He should be favourable unto us ; and tm-n away 
 such an evil from us ; and give us such a good thing as 
 we desire of Him; but we give thanks for the benefits 
 which we have received. It is lawful, otherwise, for them 
 that are oppressed vdth troubles, to offer up their vows, 
 (that is to say) their prayers to the Lord : but it is not 
 lawful to convert His holy mysteries to any other purpose 
 than He hath appointed. Neither have we any examples 
 to prove, that any holy man did ever use the Lord's Sup- 
 
 15—2 
 
228 
 
 OK THE I/)K1) S HOLY slI'HKK. 
 
 per txj any such ciul as these men il»». The ehildnn of 
 Israel received the fe.xst of the Paschal i.aml) in rcincin- 
 brance of their deliverance out of Ej^-pt ; and that they 
 should continue thankful unto so iK-neficial a Lord : how 
 ^reat an offence liad they committed, if they had so often- 
 times eaten their bjuiquet a-s, Ix-inj; oppressed v^ith calami- 
 ties, they desiretl to 1k' deliveriHl, and desired it by doing 
 that deed. They recciveil tlu- Ark of the covenant from the 
 Lord, in token of His <livine pri'sence and assured help; 
 but when, contrar)' unto the end whereunto it was ap|H)inte<l, 
 they Iwre it into the camp, to the intent they mi^ht obtain 
 the victor)- thereby, they then>s<'lves were put to flight and 
 slain, and the Ark carrird awav by the Philistines into 
 captivity. 
 
 Agjiin, if the Ldnl's Siip]Hr )•«• a |iiii»lic holy fra.st of 
 the whole chiinli i,Mtlnn«l tn^r.tlicr in oiir, in the wliicli 
 there ought to Ik- bnakini;. distributing. <ating, and drink- 
 ing, and then-by the connnunion of the \hh\\ and bliMKl of 
 Christ l>e declaretl and seale<l ; it followeth that the lx>rtl'8 
 Supper ought not to l)e ordaintnl either for any in health 
 or sickness, cither for any lying sick on his be<l, or at 
 the [Miiut of death ; l)e it either privately at home or ojK-nly 
 at church : neither can th»' g^nlly ri'(juire the Lortl's Supjier 
 unt<» any such private usi>s. For the in.stitution of Christ 
 our Lord nuist not Ik? altered by any human authority or 
 custom. Verily St Paul refjuireth a public assembly of the 
 church, and a general meeting for the due celebration of 
 the Supper. '' When you meet together, therefore, in one 
 place, this is not to take the Sup{>er of the Lord," that is 
 to say, " Ye do not eat the Lord's Supper." The reason 
 is, "for every one when they should eat, taketh his own 
 supper, &c." (1 Cor. xi. 20, 21.) Wherefore he will not 
 
OF THE lord's HOLY SUPPER." 229 
 
 that any thing be done therein privately. Likewise in the 
 same place, he saith, that they meet together and eat the 
 Lord's Supper unto their own damnation, which make haste 
 to the Supper, not tarrying for the congregation until they 
 do all meet, and they eat and drink together. For, he 
 saith " Wherefore, my brethren, when you meet to eat and 
 drink, tarry one for another" (if any man be hungry, let 
 him eat at home, to wit, that he be not constrained to 
 eat before the residue) " that ye meet not together to your 
 condemnation." Wherefore the Lord's Supper is not a 
 private but a public supper, to be given to no man pri- 
 vately. And, forasmuch, as that assembly is not public or 
 general when four or five do communicate with the sick, 
 their saying is nothing which say, that Supper may be 
 ordained for the sick, if so be that others do sup with 
 them. Moreover, who will deny that the example of Christ 
 and the Apostles is perpetually to be followed? But it is 
 evident enough that Christ celebrated His Supper in a 
 common dining place, having gathered the church unto 
 Him as well as it might at that time be gathered. Saint 
 Paul saith, that in that point he followed the example of 
 the Lord; and that he hath delivered no other thing to the 
 church than that which he received of the Lord. Neither 
 read we in any place of the scriptures, that the other 
 Apostles of Christ carried the Sacrament to the sick ; and 
 that they ordained the holy Supper privately for every one 
 to appease his temptation. But all the Apostles command 
 us, in every place, to confirm and strengthen the sick and 
 afflicted conscience with the Lord's word: they teach us, 
 also, to succour the distressed with diligent prayer. Saint 
 James hath diligently set down in writing how the faithful 
 shall behave themselves towards the sick and them that 
 
-30 OK TIIK I.OKItS HOLY si I'I'KK. 
 
 are (l('j)arting out of this world (Janus v. 14) : hut as 
 touc-hinpr the celebrating or carrjing the Sat-rainent unto 
 them, he speaketh not one word. Neitlier iH it Hkely 
 that the Apostles, the moKt faithful Doctors of the chureh, 
 would dissemble the matter, if so Ik- they had tliou'Jit that 
 it apiM-rtained ehiefly to our siilvation. Thev have warned 
 us often of things of far less importance : and certain it is 
 that they have taugiit the church all thini^ that l)elong to 
 true godliness and salvation : hut as for this matter tlu-y 
 have not mentioned one wonl of it. 
 
 They ohj«'<'t, out of the Acts of the A|)o«tle8, this autho- 
 rity, "And hri'aking liread from houHC to house; they ate 
 meat tn^ctlier with gladness and singleness of heart, praising 
 God,"" (Acts ii. 4(», 47.) Hut that place is to be under- 
 sUkkI of the Inxlily and nouri.sliing meat, not of the mysti- 
 cal ftMHJ. I'or it followeth, " They receivetl meat'"' or .suste- 
 nance together: and. then'fore, a.s it is reaul ir> the fifty- 
 eighth chapter of Isiiiah, " to break bread." is iis much as 
 t<) say. "to feed;" and so it signitieth here also, l-'or the 
 richer sort gave fiunl to the |M)onr, which they did with 
 a cheerful, not a slothful heart : and they tliat n>ceive«l the 
 l>enetit praise*! (nnl. IJut if any man do stuhlwinily con- 
 tend, timt the A|)o.stle« did sup in jirivate houses, we answer, 
 that it maketh nothing to the present matter of the sick, 
 and of private ci»nnnunion. for. as I have said Iwfore. at 
 that time they use<l private hoases in.stcad of churches : and, 
 therefore, they supjM'd in private houses, not to feed the 
 sick with the l)read of the Sacrament, but Ini-ause the 
 unr>ersjil church o*" that place was gathered togither in 
 them ; as it appeareth in the twentieth chapter of the 
 Acts ; as the manner is in persecutions. They object. 
 
OF THE LORd''s HOLY SUPPER. 231 
 
 moreover, that the ancient Fathers sent the Sacrament unto 
 them that were bound in prison ; to them that were de- 
 parting, to feed upon on the way. But I have declared, 
 in place elsewhere, wherefore the ancient Fathers did so. 
 Hereunto, also, we add, that man's custom cannot preju- 
 dice the word of God. The blessed martyr Irenaeus^ writeth, 
 that the bishops of Rome were wont to send the Sacra- 
 ment to other bishops which came to Rome from other 
 places, in token of concord and agreement : but that custom 
 was not used by all bishops, neither is it used in the 
 church at this present. Hereof it followeth, that many 
 things were used by the ancient Fathers, (as that whereof 
 we spoke before, which was in giving the Sacrament to in- 
 fants :) which, notwithstanding, are no law unto us. Good 
 men, also, at this day may suffer a private supper, for a 
 time, for them that do not yet understand the full use of 
 the Supper. But who will gather hereof, that every man 
 ought of duty to do that, which is permitted unto some 
 upon sufferance ? But if we continue contentiously to affirm 
 it to be a relief for us in travel, it will grow to this, 
 (which we have seen received ah-eady certain hundred years 
 ago) that there shall be hope and confidence put in the 
 receiving of the Sacrament as though that in respect there- 
 of we were acceptable unto God ; and when we depart 
 out of this life we should fly straight ways up into heaven, 
 but without receiving the Sacrament be thrown directly 
 down to hell. There must also needs arise sundry other 
 errors. 
 
 Neither is there any necessity to constrain us to minister 
 the Sacrament to the sick : for as prisoners are absent 
 from receiving the Lord's Supper without danger of sal- 
 = Edit. Grabe, p. 466. : Euscb. Ilhl. Ecd. v. 24. 
 
232 
 
 vaticjn, so likewise are tlie sick, aiid those that are read) 
 to die. For beinp, nevertheless, by perfect faith gathered 
 to the l)ody of Christ, and although they Ix' al>s<.'nt in 
 body, yet being in mind presi-'nt with the eongregation, 
 they be, also, made |)artakers of all sj>i ritual good things. 
 And it is sufficient for them that ;w long ati they have 
 been in healtii, they have l>een always present at the holy 
 mysteries. The feast of jwussover was not celebrated ever}-- 
 where, but at Jerasalem only, in one place : but how 
 many were there, think we, that by rt^ason of their IxMlily 
 health ini[)aired with sickness, and for old age, could not 
 travel to JenLsiilcm from s<j large and wide a kingdom J 
 And although ni> man brought them home a piece of the 
 paschal Lamb in their |KK*kets, notwith-standing they did 
 eonnnunicat*' with the wlude church of l.srael. And who 
 doul)teth that, by the coming of Chri.st, the coiiditi(»n of 
 the diristians is not imiiain-tl i 
 
 Our I^ortl (.'hrist did not iiLstitute his my.stical SupjH'r 
 for the dead, but for the linng only : wherefore it is not 
 to be celebrattHl for the dead, and to Ix* applied to their 
 re<lemption. They that 1)0 without faith, innnediately fall 
 under the judgement of daiimation : but they that an* dead 
 in Chri.st are already joinL>d unto the comj)any of the elders, 
 and stand before the Lamb, singing " Alleluiah" for ever- 
 more. For I liave declare<l in my sennon, Of the Soul, 
 that the salvation of the faithful souLs which are departed 
 by corporeal death, is most undoubtetl. And where some 
 object, that the ancient Fathers have matle mention of of- 
 fering for the dead, we supjKise tloat it a[)i)crtaineth not 
 unto us. For we beHeve the canonical scriptures, without 
 contradiction : we l>elieve not the Fathers further than they 
 can pn>ve their own sayings by the canonical scriptures. 
 
OF THE lord's HOLY SUPPER. 233 
 
 Neither would they have themselves otherwise believed. And, 
 therefore, if the Fathers think that the Supper is a sacri- 
 fice ; and that is to be offered to procure rest to the souls 
 departed ; we do not receive that opinion, as not agreeing 
 with the canonical scriptures, which teach, that the Lord 
 instituted not His Supper for that purpose : and, therefore, 
 by such abuse of the Supper, God is rather displeased than 
 pleased. Yea, that there is no work of man, be it never so 
 good, much less it be against God's word, that can sanctify ; 
 since that prerogative belongeth only to the merit of the Son 
 of God: and, moreover, that the souls departed are not in 
 any such state in that other world, that they can, or ought 
 to be holpen by any works in this world. But if the ancient 
 Fathers by oblation or offering, do understand the sacri- 
 fice of praise or thanksgiving, we will not strive against 
 them, but that there may be made oblations for the dead ; 
 that is to say, that thanks be given to God, and His good- 
 ness praised, who hath called out of this miserable world such 
 as were endued with true faith ; and hath joined them unto 
 the companies of angels and all the blessed saints in that 
 everlasting kingdom of all joy and felicity. But sm-ely there 
 is no truth nor godliness that willeth us to celebrate the 
 Supper for the dead. 
 
 And we make a distinction in sacrifice or oblation. For 
 there is a sacrifice of expiation; and there is a sacrifice of 
 confession or praise. The sacrifice of expiation is offered 
 to cleanse or purge sins, and also for satisfaction for sins. 
 This cannot be accomplished without death and blood : as 
 St Paul the Apostle sheweth plainly in the ninth chapter 
 to the Hebrews. The sacrifice of Christ was such an one ; 
 (the figures of which were all the sacrifices of all the holy 
 Fathers of the Old Testament) who, being both Priest and 
 
234 
 
 OK THE LOKU i HOLY SL I'I'tK. 
 
 sacrifice offered In Himself (uice to <jod tin- I'atlur wliilc 
 He suffered u|h)ii the croas ; and 8lietldinf» His mo«t inno- 
 cent Mood, there pave up the prhost. The SupjK'r at this 
 day in no such sacrifice, hut a conunenioration of the death, 
 or of the sacrifice once offered upon the cross. For neither 
 ought, nor can Christ l)e sacrificed auain, who, l)eini; once 
 offered, is sufficient to cli'ansc all the sins of :dl apes. 
 Why then should He Ix' sacrificetl a^n f Neither can the 
 Son of (ttxi be sacrificed by any nian, since tliat, for tlie 
 sanie cause. He offered up Hinisc>If once to Ciod, as Ijeing 
 a priest for ever after the ordtr of MclchistMkr. ThenTore, 
 the minister of the church doth not, in the church, sacri- 
 fice the body and bloo<l of Chnst in the SupjHT. lor tlie 
 living: but, together with the whole church, doth celebrate 
 the reinenibnmce of the sacrifice which was once oMere<l 
 upon the eros.s. Of which, as 1 have said elsewhere, tlie 
 SupjK'r nuiy, also, Ik.* calli*d a sjicrifice, Ix'cause it is a 
 Sacrament or sign of the sacrifice which was once offered 
 by Christ, as Augustine also hath left written. The sacri- 
 fice of confession, is of praise and tlianksgiving, which we 
 offer to God for the redemption and iK'uefits of (iod frtvl\ 
 l)estowed u|M)n His church. And since we offer the same 
 always unto (iml in prayer, but chieHy when we are joined 
 in the Sacrament of the lluiharist. or celebrating the Siip- 
 |H'r; theri'fore, the ancient Fathers called it a sacrifice, l>e- 
 cause in the same we give thanks unto Hod for our 
 deliverance from death, and for the iidieritance of ever- 
 lasting life which is given unto us. And that this sa- 
 crifice is generally t)ffere<l by the universjil clmirli in 
 celebrating the Supjxr, and not by the mini.ster of the 
 church alone, for thus*' that li\c io the eliiirch : we told 
 vou before 
 
OF THE lord's HOLY SUPPEB. 235 
 
 Now forasmuch as we have hitherto discussed certain 
 circumstances or questions which are wont to be moved 
 about the Lord's Supper, so far forth as the necessity of the 
 matter seemed to require ; and as much as our small ability 
 was able to perform ; it remaineth that we descend, further, 
 to declare, for what cause the Lord's Supper was, by the 
 Lord, instituted : which place truly is not rashly reckoned 
 among the chiefest ; for we made mention of the same im- 
 mediately upon the beginning of this Sermon. For the 
 Lord by setting bread and wine before us in the holy 
 Banquet, would have His promise and communion testified 
 unto us, and His gifts represented unto us, and made mani- 
 fest unto our senses ; and would, also, gather us visibly into 
 one body; and retain the memory of His death in the 
 hearts of the faithful ; and, finally, put us in mind of our 
 duty, chiefly of praise and thanksgiving. All these things 
 have we severally expounded, having discoursed upon them 
 at large in the general consideration and treatise of the Sa- 
 craments : and, therefore, at this present, we will do no 
 more but touch them briefly for memory's sake ; meaning 
 to handle those things somewhat largely which shall by oc- 
 casion arise as they are intreated upon. But [by] this 
 word, ' Communion'', I mean the society, conjunction or par- 
 taking of the Lord Christ ; by the which, through His 
 Spirit, He doth wholly knit and join Himself to us, and we 
 are made partakers of Him by faith, and are coupled unto 
 Him : so that being by Him delivered from sin and death, 
 we may live in Him, being made heirs of everlasting life ; 
 and that He may live in us, and be wholly ours as we 
 be wholly His. Neither do we say, that the communion 
 of the Lord's body and blood is any thing else. For by 
 His body which was delivered over to death for us, and by 
 
OF THE I.ORn « MOI.Y sLPl'EK. 
 
 His blood which \va.s shcnl for the remission of sins, it is 
 come to pass, that we, l)einp; pureed from our sins, are 
 made His menjlK'rn and He now quickeneth us, an<l sus- 
 tiiineth us as fu(Ml which ^iveth hfc : whereiijMHi we are, 
 also, said to eat ami drink Him a.s the meat and drink 
 of life. The promise, therefore, wliereof we made mention 
 even now, is none other tluin the word of (jJ(m1, which (!«■- 
 clareth unto us tliat life is in Christ only : for Christ de 
 livered His body to the death, and she<l His IiIimmI for the 
 remission of sins, that we, U'lievinp in Him, may have life 
 everlasting;. Hut this promise and conuuunion of Christ is 
 not now first of all piven in the Supjier or by the Supper. 
 For the i.(ird our (JimI, imme<liately after the creation of 
 the world, proinisi-cl lifi' and n'mission of sins unto Adam 
 and his se«-d through (.'lirist : and afterwanls renewed the 
 same jin)mis«' with .Noah. Alirahaiii. Mosi-s. and I'avid, and 
 the other l*'athers. And that the l-'athers did comnumicate 
 with Christ, and were jwirtakers of His ^KKlness, Paul the 
 Apostle with the whole scripture is a witness. Miit this so 
 great poodness happened not to the Fathers only. F<»r 
 the promise was nuule unto us alst> ; and the communion 
 of Christ was conveyetl unto us ; and is conveyed particu- 
 larly unto every one (»f ilm in holy Haptism ; and also in 
 the nmnifest preaching of the pi>sj>el. Moreover, we re- 
 ceive the same by faith, by which we are joine<l t^) Christ 
 and .are made His meml»er8. Therefore, as we are not 
 void and without Christ before the Supper, but are quick- 
 ened by Him, and made His members or partners; so, 
 in the verj' action or celebration of [the] Supper, the pro- 
 mise is renewed untc^ us ; and we renew and continue that 
 fellowship which we have in T'lirist, by the iMxly and blcMwl 
 ttf Christ spiritually ; truly j'articipating His life anfl all 
 
OF THE LORDS HOLY SUPPER. 
 
 237 
 
 His good gifts through faith. And by this means we eat 
 the Lord's body, and drink His blood. Moreover, the Lord 
 doth visibly declare and seal unto us that spiritual com- 
 munion and promise of life made through Christ by visible 
 signs ; to wit, the banquet of bread and wine, joined to 
 this word or promise, — namely, that it is a quickening bread 
 and drink; and that we, (having received the signs by 
 faith and obedience,) being thereto sealed, do take upon 
 us the promise and communion of Christ, by imprinting or 
 transferring into our bodies the seal or sacrament of the 
 body and blood of Christ. Of which thing the Apostle 
 hath, also, intreated in the first Corinthians, chap. x. ; and 
 also to the Romans, chap. iv. : and we, also, have said 
 more thereof in the general treatise of the Sacraments. 
 
 But before I intreat further of the other ends of the 
 Supper consisting in the description thereof, I will recite 
 what other some allege of the promise and communion of 
 Christ. They condemn our doctrine as heretical : for they 
 contend, that the Lord promised that He would give unto 
 the faithful His very body and blood, to be eaten and 
 drunken under the form of bread and wine : therefore, it 
 must, by all means and without all contradiction, be be- 
 lieved, that the bread is the Lord's natural body, and the 
 wine His blood; and that these ought to be eaten and 
 drunken not only spiritually, but also corporeally, unto life 
 everlasting. And, that Christ is bodily present in the 
 Supper, and that bread is His body, and the wine His 
 blood, thus they prove : that which the Lord speaketh 
 cannot be false, for He is the truth itself. But He saith 
 that the bread is His body, and the wine His blood : there- 
 fore the bread and wine of the Sacrament, are verily, really, 
 and essentially the body and blood of Christ. Which truth, 
 
238 Of iiiK lord's nol.^ si i-ri.it. 
 
 they say, must simply Ix? iK'lieved, altlumj^h reason it«elf, 
 the whole world, all senses, and nature itself be against it. 
 We answer, tlmt indeed all thin^ are true whieh the 
 Lord luith spoken, who is truth itself; hut in that sense 
 whieh ll«' himself said and understood, not in that iiuan- 
 ing whieh wt- will enforce upon I lis words. \S lun Ion'. Ik-- 
 fore aU things we must s^-anli (Uit the true si-nse of the 
 Lord's words in the Sup[Kr, "This is my body:" 'This 
 is my blood," &:c. 
 
 These men or)' out siiyini;. that tin- Lords w«»rds ought 
 to 1k» ex[>«)unde<l simply, and aeeording to the letter : for 
 they are the wnnLs of a Ti-stament ; and tluit jH-rmitteth 
 not His words to !><• expouiule<l hy ;i tro|>«' or fiijurf. Ihit 
 We say, all the evangelieal and a|M»stolical lM)oks an* num- 
 bere<l under the title of the Ti'stamtnt ; and therefore, 
 throughout all and rvrry place of the scripture, nothing 
 luiist be corrupteil. nothing addinl, nothing diminished ; un- 
 less we will be subject to the curse of (hkI. And y»t we 
 are, also, coiLstraini^l to confess, tliat thi-re Ik* infinite sen- 
 tenei-s in the holy scripturen, which if we will proceed to 
 expound simply according to the letter, we sliall overtlirow 
 the whole scripture and the true faith ; <»r we shall seem to 
 charge the scripturi>s with lies and contradiction. I will 
 bring forth one or two exaiupU>s of this sort. The I\\an- 
 gelist St .lolui writeth " The \N ord Ix'came Hesh'."' Now 
 if we will cleave to the very words, then mast we say tliat 
 God was changed into man. But forasmuch as this sense 
 is contrary to the faith and the .scriptures, — for (io<l is im- 
 mutable, and Christ is true Go<l and man ; and, therefore, 
 without all mixture and conne<'tion of natures, but remain- 
 ing still in their own properties, — we do admit that »'\pnsi- 
 
 ' John i. 14. 
 
OP THE lord's holy SUPPER. 239 
 
 tion, which declareth that the Word took flesh, and that 
 God was made man. And this sense is not against scrip- 
 ture : for Paul saith, that the Son of God in no sort took 
 upon him the nature of Angels, but the seed of Abraham ^ 
 Moreover the catholic Fathers, together with that Apostle, 
 do expound this word, est, by this word, assumpsit, 'took 
 upon him.' Whereof, Theodoret, hath intreated at large in 
 his Pol^morphus, Dialog, i. Again, the Lord saith in the 
 same John, " The Father is greater than I^:" We should en- 
 force an equality in the holy Trinity, if we should contend 
 that the Lord's words are simply to be understood without 
 interpretation. But by conference of other places, and taking- 
 advice of faith, we say, that the Son is equal with the 
 Father touching His divinity, but inferior unto Him in re- 
 spect of His humanity : according to that saying of the Pro- 
 phet, which is alleged by the Apostle to the purpose, 
 " Thou hast made Him little inferior to the Angels*." We 
 read in the Gospel, that Christ our Lord had brethren ; and 
 that St John, the Apostle, was called the son of Mary ; 
 and Mary called the mother of John. But who, unless he 
 were infected with the heresy of Helvidius, will stand here- 
 in, that these places are to be expounded according to the 
 letter, specially since other places of scripture do manifestly 
 prove that they were called brethren, which indeed were 
 brothers' and sisters' children, cousins german, kinsmen, or 
 near of blood : also, the circumstances of place in the nine- 
 teenth chapter of St John, prove that Mary was committed 
 to John as a mother to her son. Wherefore, if they have 
 a desire stiU to wrangle, as hitherto at their own pleasures 
 they have by proof found them to do, crying out and reite- 
 rating in their cries, " This is my body :" " This is my 
 * Heb. ii. 16. ' John xiv. 28. * Heb. ii. 9. 
 
240 OF TUF I.OKI>\ MOI.Y Stl'I'KH. 
 
 Wood :" " ThiK is," • This is," •' This is," " This is," 
 *' Is," " Is,"" " Is :" — we will also rc-jK-at, " The wonl w:l-* 
 made,""' " was nuide," "■ wa-s made Hesii :" " The Father is," 
 " Is," " is pjeater tlmn I :" " Christ has brethren ;" I say, 
 " He hath brethren;" "He Imth brethren:" " The scripture 
 hath so:"" ''The tnith saith so." Hut, tell me now, wliat 
 comnvxlitv shall then- n(l(iiiii<l tn the chureh by tlu-se 
 troubli'some and (nlious <»utcries, and most frowanl eoiitiii- 
 tions J How sliall the hearers l)e e<lifie<n How shall the 
 glory of God be enlarpiMl J How shall the truth be set 
 forth f NiTessity, tl»erefore, constraineth us to confess, that 
 in some places we must forsake the letter, but not the 
 sense ; and tliat sense is to be allowinl which faith itself, 
 with other places of scrijjture conferred with it ; and finally, 
 the circumstanci's (»f the place, the first iK-ing coiu|>ared 
 with the last; do yiehl as it were of their own accord. 
 Howl)eit we als<i cry out, and n'|)cat a^in and a^in, tliat 
 we ou^ht not without f^reat cause to go from the simplicity 
 of the word. IJut when as the al»surdity, nf»t of reason but 
 of piety, and the repu^jnancv of the M-riptures, and coi.tra- 
 riety to the articles of our faith, do enforce us; tlu-n we 
 say, atfirm, and contend, tliat it is j;o<lly. yea, niressary to 
 depart frt»m the letter, and from the simplicity of the wonls 
 And that these places which we alleged even now, do 
 constrain us to depart from the letter in these words of 
 the Lord, " This is my body ;" " This is my bloo<l," we 
 will prove by mast sound arcruments taken out of the scrip- 
 tures, when I liave first briefly declared the true and ancient 
 sense and meaning of those usual and solemn words. 
 
 The Lord, sitting at the self-same table with His disci- 
 ples, reached the bread unto them with His own hand: 
 and He, liaving only one true, human, and natural Ixnly, 
 
OF THE lord's HOLY SUPPER. 241 
 
 with the very same body delivered bread unto His disciples; 
 and not a body either any other man's, or that of His own. 
 Neither doth that trouble us which St Augustine recitetli 
 of David, in expounding the 83d Psalm ^ : — " And he was 
 borne in his own hands :"" — whereunto he addeth immediately : 
 "Who is borne in his own hands? A man may be borne 
 in the hands of other men, but none can be borne in his 
 own. This is, therefore, meant of David, not of Christ, For 
 Christ was borne in His own hands, when as commending 
 His very body unto them He said ; ' This is my body." 
 For that body was borne in His own hands." For by 
 these words St Augustine doth not feign that Christ hath 
 two human bodies ; but he meaneth, that the human body 
 bare in His hands the sacramental body ; that is to say ; 
 the bread which is the Sacrament of the true body. For 
 he speaketh plainly, saying, " He, commending his body, 
 bare that body in his hands." For in the second sermon, 
 almost in the same words being but a little changed, he 
 saith : " How was He borne in His own hands ? For 
 when He had commended His body and blood. He took 
 that in His hands which the faithful know : and after a 
 sort He bare Himself when He said, ' This is my body'." 
 By which words he manifestly declared, that he meant not 
 that Christ, in His natural body, delivered His natural 
 body to His disciples ; but that which the faithful do know ; 
 to wit, the Sacrament or mystery. For it followeth, "And 
 He bare Himself after a sort." (I pray you mark this 
 saying, " After a sort") " when He said, ' This is my 
 body'." Wherefore, those solemn words, " This is my body 
 which is broken for you :" And likewise, " This is my 
 blood which is shed for you ;" — can have none other sense 
 
 ' Concio. 1. 
 
 16 
 
242 
 
 )HI» ^ IIOI.V SI 
 
 than tliis. • this i« a fonuncinoratiuii. iiu-inorial or rfuu'in- 
 brance, siirri or sacrament ni mv ImhIv uliicli is i^ivcn for 
 you. Tliis cup. or rather the wine in the cup, si^niHetli 
 or representeth unto v<»u luv l>Io<xl. which was once shed 
 for you." I'oi- then- followeth. in the Lord's snlnun wonls, 
 that whi»h notahly eontimieth this meaning; — "Do this in 
 rcnieinlirance of me." As if he should say, ' Now au« I 
 preHMit witli you. iK'fore your eyes : I shall die and a.scend 
 up into heaven, and then shall this holy hrtwl ami wine 
 Ik? a memorial or token of mv IkkIv and Itlwxl jjivcn and 
 .shed for ynii. Then break the l)rt»ad and eat it; di.strihute 
 the cup and drink it ; and do this in remenilinuice of me ; 
 praiHin^ my l>onefit.s l)e«towe<l (m you in n-deeminj; you. and 
 ^ivinjT you life.' Altliouijh this intiM-|)n>tation Ik* most slahder- 
 ou.«<ly revilnl and In'Cfime abominable in the sij;ht of many, 
 yet it is manifest to Ik- tlu- true. prMjM-r, and most ancient 
 inter]>retation of all other. Tertullian, (Coutni Miirr. lib. iv. 
 c. 40.) saith, " Chri.st taking the bread an<l di.stributinj^ it to 
 His disciploft, made it His Inxly in Ra^inp. 'This is my 
 body:' that is to say. the fi^re of my Invly." .Jerome 
 upon St Matthew's' (tos|k*I saith. •' That like as, in the 
 preficnirinij of riiri.st. MelchisiKlec the priest of Almighty 
 (ro<l had done in l)rinpini; forth bread and wine; so He 
 might represent the tnith of His iMKJy." Chry.smtom, also, 
 in his 8.Sd Homily upon St Matthew ; -If .Tesas be not 
 dead," saith he. " whose token and sign is this .siicrificc." 
 Ambrose' upon the first of (\)rinthian.s, chap. xi.. • li<'cau.se 
 we l>e delivired by the I.,onrs d«'ath," saith he. " being 
 mindful then^fore in eating and drinking, we do signify the 
 
 ' Cap. XXVI. 
 
 ' The commmiary here quoted, though fornicrly m.»crilH<l to St Ambronr. is 
 now gcntmlly admiitfd not to have been written by him. 
 
OF THE LORd''s HOLY SUPPER. 243 
 
 flesh and the blood which were offered for us." AureUus 
 Augustine, also, in many places, heapeth up many speeches 
 like to this same kind of speech : " The blood is the soul :"" 
 "The rock was Christ:" and "This is my body." Let us 
 hear, then, what he saith of these speeches, that we may 
 understand what he thinketh of the true interpretation of 
 this text, " This is my body." In the 8d Book of Questions, 
 in the 57th Question upon Leviticus, he saith, " It remain- 
 eth that that be called the soul, which signifieth the soul. 
 For the thing that signifieth, is wont to be called by the 
 name of that thing which it signifieth : as it is written, 
 ' The seven ears of wheat are seven years.' He said not 
 ' Do signify seven years.' And, ' seven oxen are seven years ;' 
 and many such like. In like sort it is said, ' The rock was 
 Christ.' He said not, ' The rock signifieth Christ ;' but as 
 though it were so indeed, which is not the same in sub- 
 stance, but by signification. So, likewise, the blood, because, 
 through a certain vital substance in it, signifieth the soul, 
 in the Sacraments is called soul." Thus far he. The same 
 Augustine, also against Adimantus, cap. 12, saith, "So is 
 blood the soul, like as the rock was Christ." And again, 
 in the same place, he saith, " I may also expound that that 
 precept of the blood and soul of the beast, &c. consisteth in 
 the sign. For the Lord doubted not to say, ' Tliis is my 
 body,' when He gave the sign of His body." Thus much 
 Augustine. There is no fool so doltish that wiU say, that 
 these words of Augustine are dark or doubtful. Who so 
 list may add hereunto that which the same author hath 
 plainly vn-itten concerning figurative speech. Contra Advers. 
 Legis lib. ii. cap. 2. 
 
 But let us leave off to cite men's testimonies concerning 
 the proper and most ancient exposition of Christ's words, 
 
 16—2 
 
^44 
 
 OF TJIK lOltDS HOI.Y SM'I'FU. 
 
 *' This is my body :" let us rather proceed to allege sound 
 arguments out of the scriptures, as \\c proniist'd to do, 
 thereby to prove that we must sometime of necessity de- 
 part from the letter; and that Christ's words are acconl- 
 ingly, as I have said, to be expounded by a figure. 
 
 First it is evident, that the Lord at this pnstMit insti- 
 tuted a Sacrament : whereby it is manifest, that tlie Lord 
 spake after the same iiiaiuitT as He is wmit to speak in 
 other places of the scriptun> cnnceniing Sacraments; as 
 wImii He saith, that circumcision is the Lord's covenant; 
 the lam!), the Lord's pa.ss<iver; that sacrifices are sins and 
 sanctifications ; kiptism, the water of regeneration'. Hut we 
 declare<l in the sixth Sermon of the Decade, that all these 
 kinds of speeches remain to lie exfMtundiMl. This sjiying or 
 speech, therefore, is to lie exj>ounde<l, "This is my bo<ly;" 
 *' This is my blood ;" — liocaiwe it Is Kicnimental. For it 
 received the common inter|)retation, which most truly and 
 for certainty was use<l and r<H'«'ive<l by the catholic church, 
 even since the time of th«' .\|)ostle8 : yea and ever since 
 the time of the Patriarchs, until this day; to wit, that 
 signs do receive the tenns and names of those things that 
 are signified : so that then'])y they receive no part of their 
 8ul)stance, but do still continue and remain in their own 
 proper nature. For this cause it cometh to pass, that our 
 Lord Cliri.st, in the Oospol written by St Luke, did join the 
 banquet of the j>a.ss^)ver with this our I^ord's SupixT. in such 
 sort, tliat lie substituted this in the place (»f the (ttluT ; 
 that it should not seem .«itrange if He had sai<l in this 
 our Supper, " This is my lx)dy :"" for in the solemnizing 
 of the feast of passover, it is thus said, " The Uimb is the 
 
 « Gen. xvii. 13: Exod. xii. 27: Lcvit. iv. .^ 25, 'itl : Fleb. ix. 1.1: 
 Til. iii. 6. 
 
OF THE lord's holy SUPPER. 245 
 
 Lord's passover." Which kind of speech was not dark to 
 be understood by the Apostles, who understood that this 
 Iamb was a remembrance of the passage once passed. By 
 that means, also, they understood that the Lord's bread, 
 given unto them by the Lord, is a remembrance of His 
 body. For in other matters of much less weight they dili- 
 gently questioned and enquired of the Lord, touching the 
 proper sense and signification of the words. But of these 
 words they never doubted or asked any question : for all 
 sacramental speeches were to the holy Fathers very well 
 known. Moreover, if we continue to understand the words 
 of the Supper simply according to the letter, it followeth 
 that the Lord hath delivered unto us His body and blood 
 corporally to be received. And, I pray you, to what end 
 should He deliver them, but that we receiving them corpo- 
 rally, might live? But the universal, canonical scripture 
 teacheth, that our life or salvation, and our justification 
 consisteth in faith only ; which we repose in the body 
 which was given and the blood shed for us, (which is the 
 spiritual eating) not in any work of ours ; much less in the 
 bodily eating of Christ's body, which He sheweth in another 
 place, to be nothing available. Then, since there is but 
 one means, and that most simply whereby to attain life 
 and justification, to wit, by faith only, not by the work 
 of our eating, neither is the scripture repugnant to itself; 
 surely the Lord hath not instituted any such work of eating: 
 and, therefore, the solemn words of the Supper do admit 
 some other exposition. If the bread were the Lord's true 
 and natural body, it must needs follow, that even the 
 wicked, being partakers of this bread, should eat Christ's 
 body ; and that verily His flesh should be meat to feed the 
 belly : since they that eat it, lack both minds and faith. 
 
246 OK Mil: l.oltuV 11(11. Y »l I'I'KK. 
 
 But all huh men alilior that thoujjjht as altsiinl and most 
 unwnrth\ : of which matter I will ciitnat iimri' hereafter. 
 Therefore, the saying of C'lirLst, - This is my body," ad- 
 mitteth an cxpisition. The whole, univers;d, canonical .scrip- 
 ture witnes-scth tliat our Lord Jesus Christ took a body of 
 the undefiled Virgin, consulxstantial in all points unto our 
 bodies; that is to say, a human body; yea, that He was 
 made like imto us in all resjKvts except sin. Now it is 
 manifest that He sjiake of His true, .sensible bixly, when 
 He saith, " This is my IkxIv :" for He addeth, *' Which is 
 bn>ken or ijiven for you." Hut the tnie. lutunil. wnsible. 
 or human bo<lv was delivered and «lit.Hl for us. Hut this 
 a|i)Kartth not in the bread, or under the bread : wherefore 
 the Lttrds words must l)e ••xpoundinl. Surely if it had 
 been the Lord^s will to nmke His Ixxly breail, and His 
 bloo<l «if wine, according to the |K)wer whereof He made all 
 things with His won! ; as soon as ever he .said, ** Tliis is 
 mv body," the lm*ad had Ix-en the Ixnly of Christ; and 
 that very IkmIv whereof He spake, mortal, pjissible, to be 
 felt and setMi. For " He spake the word and they were made. 
 He commanded and they were created '." He said " Let there 
 be light, and light was njade";" and .such kind of light as 
 might Ik' jR'rceivtHl anrl did shine. Hut in the Supper we 
 sec n{»thing in Christ's hands but bread: no Ixxly. And, 
 therefore, it was not our Saviours meaning by these words, 
 "This is my iMMly," to create or make HLs body of the 
 bread. For. if IK' had meant so to do, surely it liad 
 been done. Neither is there any cause why they should 
 here, as it were, casting their mists before our eyes, [pro- 
 duce an obscurity) and apply their coloure<l inteq)retation 
 unto a rotten coastruction; using word.s, 'unspeakably," 'super- 
 
 ' Pwdm cxlviii. ft. * Gen. i. 3. 
 
OF THE LOKd'.S holy SUPPER. 247 
 
 naturally,' ' invisibly," ' not qualitatively,"' ' not quantitatively,' 
 ' not as in a place.' For by these terms, they, intending in the 
 mean while to bring some other thing to pass, do by the 
 wonderful judgement of God, quite subvert and overthrow 
 all that is their own. For if this their mystery be unspeak- 
 able, why then do they use these terms, essentially, sub- 
 stantially, really, corporally? For they that speak so, do 
 utter, truly, and set down the manner of His presence. If 
 the bread be supernaturally the body of Christ, why then 
 do they add naturally? And if the bread be Christ's body 
 invisibly, then can it not be corporally ; neither can it be 
 a true body, whose property is to be visible. Who would 
 not laugh if he should hear that fire burnt and gave no 
 heat ; and that light did shine and gave no light ? If He 
 be not present in quality, quantity, and as in a place ; then 
 is He not corporally present. For, I pray you, are not 
 quahties, quantities, and place belonging to the body? 
 Hearken what Augustine saith unto Dardanus touching the 
 presence of God, " Take," saith he, "• space of place from 
 bodies, and they shall be no where ; and because they shall 
 be no where, they shall not be at all. Take the bodies 
 themselves from the qualities of bodies, and they shall be 
 no where ; and therefore, it must needs be they cannot be 
 at all." Let not us, therefore, rob or spoil the Lord's 
 body of the properties thereof, and so deny the truth of 
 His body. Again, that we bring not so contrarieties and 
 absurd things into one and the same opinion, we interpret 
 the words of the Lord, " This is my body ;" this is a me- 
 morial or remembrance of my body : or else, this signifieth 
 my body. Moreover if this word, est, is, be to be under- 
 stood substantively in the Lord's words, " This is my body;" 
 it foUoweth then, that the bread is changed into Christ's 
 
248 
 
 OK rilK I.OKU h MOI.Y hll'PKK. 
 
 ImkI)'. Mut that this is nitt so, all our sonst-s do witness; 
 the very substance remaining, not only the accidents of tlie 
 liroad. It is necessar)-, therefore, that our adversaries do 
 understand, tluit in this, with this, or under this, is Christ's 
 body. JJut so are they gone from the simjilicity of the 
 l^ord's words, who said, " This is my liody :" and not, " un- 
 der this is my Ixnly." 
 
 Again, if we Ix; so tied to tlie words above recited, 
 that, upon pain of sacrilege, we may not start from them an 
 hair's bnadtb ; 1 Ix'stH'ch you then, how durst Luke and Paul 
 recite the words which Iwlong to the cuji, far otherwise 
 than Matthew and Mark f " Tliis is my bloo<l which is of 
 the New Testann'nt, which is sheil for nmny for the remis- 
 sion of their sins." Hut they two recite them thus : " This 
 cup Ix'ing the New Testament through my blcKxl, which is 
 shed for you :" and ** Tiiis cup is the New Testament in 
 my blood." Mut shall we think that there is no difference 
 between tile bliM.d «»f Christ and the New Testament? St 
 I'aul drtiiuth the New Ti>stament. after Jen-miah, to Ix' a 
 full remission of sias. And the .s<lf-simie saith, that this 
 remission of .sins is obtaine<l through the IiIimmI of Chri.st. 
 Hut who will so impnidently contend, as will dare to aftinn 
 that the verv cup is really and sul>stantially the remi.ssion 
 of sins i What caast> is there if we hold on and stick pre- 
 cisely to the letter, why we should Ix? forced to confess 
 that the cup, not the wine, nor the drink, is either the 
 blood of Chri.st; either the New Testament; or the n'- 
 mission of sins .' For the Lord saith not, " This wine :" 
 but " This cup." Howbeit in this place, to avoid absurdity, 
 we willingly admit a trope ; wherefore then are we not 
 indifferent in a matter of equal im|)ortancc ( Therefore, 
 like as the cup or the wine is the Testament or rcnii.s.sion 
 
OF THE LOKd's HOLY SUPPER. 249 
 
 of sins ; so, likewise, the cup or the wine is Christ's 
 blood, and in like manner also the bread, is Christ's body. 
 But the cup is not substantially the remission of sins ob- 
 tained for us : therefore, the bread is the body of Chi-ist, 
 because it is the Sacrament of the body of Christ. 
 
 Surely it is a strong and firm argument that we have 
 brought forth : and of no less force and strength, we hope, 
 is that behind which we will now bring forth .... The Lord 
 at the celebrating of the holy Supper, saith : " Do ye this 
 in remembrance of me." These words do not import, that 
 we would determine them to be really present, whom we 
 ought to remember. For who shall be said to remember 
 those things which he beholdeth before him in presence I But 
 we must [not] go from the simple signification of remembrance 
 or memory ; specially since Paul saith, " Declare the Lord's 
 death until he come." For thus we gather thereby, — he whose 
 remembrance is repeated until he come or return, he surely 
 is not counted to be present, but is looked for to come : there- 
 fore the Lord's body which was given for us, the remembrance 
 whereof is celebrated in the mystical Supper, is not present, 
 but is looked for to come. 
 
 Now those places, touching Christ's leaving the world and 
 departing hence do not simply admit the interpretation of the 
 words of the Supper. " It is expedient for you," saith He, 
 "that I depart. For if I go not away the Comforter shall 
 not come unto you. But if 1 depart from you, then will 
 I send him unto you." Also, " I went from the Father, 
 and came into the world : Again, I leave the world, and 
 go to the Father." (John xvi, 7, 28.) And again, " And 
 henceforth I am not in the world, but these are in the 
 world, and I come unto Thee." (John xvii. 11.) These 
 sayings, truly, are repugnant ; That He went hence : That 
 
250 
 
 OK rilK l.(;l(l).~ MOI.Y SI I'I'IK. 
 
 lit' i.s no luiimjr ill tlic \\(irl<l : That lit- lilt the worl<l : 
 and tliat His natural Ixxlv is in tlif wdild, and that verily 
 it is jrivcn and receivctl really and substantially in the 
 SupjKjr. Neither i.s it lawful fisrunitivfly to interpret the 
 testimonies which are broujrht forth of St John's Gospel, 
 conccminpr Christ's departure. For the Apostles do confess, 
 that the Lortl spake plainly, or simply without any [jarable. 
 InsfMnuch, therefore. :us the A|M>stles do testify that this 
 H|)eech of the Lord was simple, and simply pn)nounced ; it 
 it is needful that tiios*- other wonls which are contrary unto 
 these, — "This is my ImkIv." — 1k» ex|)ound(><l l»y a Hjjun', that 
 the scripture Im- not n-jtuiniant to its<'lf. Mon'over. thesi' 
 places whicli hare nconl that Christ's body, after the rc- 
 surriH'tion wa-s circum.scrilK-d by |»lace, sin-n and felt; which, 
 also, do nmke a ditfea-nce In-tween Christ's iKnly chiritie<l 
 and the an^^elical spirits, (where, by the way, we may see, 
 that there is no place left for the device of the definitive 
 mean) do not admit the Ikih- inter|)retation of the solenm 
 W(»rds of the L«trd. The angels .say, " He is ri.se n ; He is 
 not here. lk>hold the place where tliey laid Him." Alstj, 
 "He .shall }^«» In-fore you into (ialilee, there shall you see 
 Him." (Markxvi. (>, 7.) And a^n He him.self saith to 
 His disciples, " Feel me. and st-e : a spirit hath not Hesh 
 and bones as >ou .s<f me have." ( Luke .\.\iv. 'iU.) The.se 
 sayin*^ of the clariHitl UhU (which is that which a.scende<l, 
 and sitteth at the ri^ht of the Father) repugn wholly with 
 ubiquity, or beinjr in every place, and the insensibility of 
 Christ's l)ody : which notwitlistanding must needs Ik.' granted, 
 if we proceed to enforce the real presence of Christ's body 
 out of the words of the Sup|)i'r sim|»ly understood. Whereto 
 belonp:eth that which tlie Apn.stle. «lisputing of the resurrec- 
 tion of the dead, saith. If the dead do not rise, neither 
 
OF THE lord's HOLY SUPPER. 251 
 
 is Christ risen." But, " Christ is risen, being the first 
 fi-uits of them that sleep :" (1 Cor. xv. 16, 20.) and there- 
 fore shall we rise also. Wherefore, by our own bodies being 
 raised again it appeareth, what manner of body Chi-ist's 
 glorious body was, or is, whereunto our bodies are made 
 like. But our bodies shall be true bodies, consisting of 
 sinews, veins, flesh, skin, and bones ; visible not invisible ; 
 and remaining in some certain place in heaven, not every- 
 where : whereupon it followeth, that the Lord's body is not 
 invisible and everywhere. But if any man think that to be 
 no good argument which is set from our raised bodies to 
 the Lord's raised body, or contrariwise ; let him accuse 
 St Paid who hath taught us this by his example. There- 
 fore, the catholic, and right ancient faith constraineth 
 to expound the words of the Supper by a trope or figure. 
 
 Finally, when the Capernaites had heard the Lord dis- 
 pute touching the eating of His body and drinking of His 
 blood ; and did think and imagine of a carnal eating and 
 drinking ; He said, that He would ascend into heaven : to 
 wit, that they should not think on the eating of , His na- 
 tural body ; since in the self-same body He would ascend 
 into heaven. Neither is there left here any place for the 
 new and frivolous device of certain men, which feign, that 
 to ascend into heaven, is nothing else than to lay down the 
 weak state and condition thereof, and to receive a superna- 
 tural. For St Luke, whom altogether we must rather be- 
 lieve than such subtle devices or rather follies, saith, that 
 the Lord was lifted up on high, and carried up into heaven 
 from the sight of His disciples : Moreover, that His body 
 was received by a cloud : and that His disciples looked up 
 into heaven after Him, until they heard the angels say 
 unto them, that He would retm-n again in the very same 
 
252 OK Tilt LOKl/.S II01.Y S,l I'l'lilt. 
 
 manner altop^etlier as tluy saw Him (Itj)art away'. I^ut 
 who knowfth not that Ho shall conio attain in the clouds 
 of heaven .' Therefore, heaven, into which the Lord a.s- 
 cended, is the name of a place, not of a state or condition. 
 Also, in the Gospel He promiseth us a i)lace with Himself, 
 saying, " If I go to prepare you a place 1 will come again, 
 and take you unto nie ; that where I am, there you may 
 be also." (John xiv. 3.) Vea, He laid down all the con- 
 dition.s and infirmities of a m<irtal ImhIv in His resurrec- 
 tion, so that III' had no need to lay tlitin down at His 
 ascension. 
 
 I suppos<' that then- is none of the faithful that will 
 deny, that the Lnrd instituted nuthing to its in \ain. or 
 withdut some singular and special couuuodity to us. Hut 
 wliiii the Lonl .said in the g(>s|nl, that His tlesh being cor- 
 porally eaten availed nothing : where He speaketh of none 
 other body than of that very same whereof he spake in the 
 words of the Sup[HT ; to wit. which He gave for as: it 
 fiiUoweth, without all contradiction, that the I/ord delivered 
 nothing imto us in the Supixr, but that would profit us. 
 Hut He shnuld have delivered that which would not have 
 profited us, if He had given us His Ixxly to Ihj e^aten 
 corpondly. It is evident then-fore that it is very neces- 
 sarv the words of the Sup|»er should bi' exp«iun(led. 
 
 Hereunto belongeth the notable prophecy, and manifest 
 commandment of our Lord Ji>sus Christ, saying in the gosjiel : 
 " Then if they shall say unto you, ' Lo, here is Christ, or 
 there is Christ ;' do not believe. For there shall arise false 
 Christs and false prophets ; and they shall work great signs 
 and wonders ; so that, if it were passible, the very elect 
 shall be brought into error. liehold I have trdd you be- 
 ' .\asi. 9—11. 
 
OF THE lord's HOLY SUPPER. 253 
 
 fore. If therefore they shall say unto you ; ' Behold where 
 he is in the wilderness ; go not forth : Behold where he is 
 in the innermost parts of the house," (in the closets or 
 coffers, I say : for this word, eV Tafieioti signifieth the most 
 secret and innermost parts of all the house, wherein we 
 use to lay up those things which we would have safest 
 kept, which in German we call, Schrein, Schloss und Ge- 
 halt,) do not believe. For like as the lightning goeth out of 
 the east and appeareth even unto the west, so shall the 
 coming of the Son of man be." (Matt. xxiv. 23 — 26.) But 
 although this place is used to be expounded by many of 
 the calamities of the Jews, yet that cannot be denied, 
 which St Jerome also, himself confesseth\ that in the same 
 likewise the destiny of all the world is prophesied of, even 
 unto the end thereof. Wherefore this place which we have 
 alleged, is concluded with the saying concerning Christ's 
 last coming into the world at the day of judgement. And, 
 moreover, it cannot be denied that the Lord doth abso- 
 lutely condemn that doctrine that defendeth that Christ re- 
 maineth, or is present, in diverse places in the world in 
 boxes or close places : which not only the books of the 
 teachers of transubstantiation are seen to do ; but, also, 
 tabernacles which are erected unto Christ's body ; (which 
 they call " Meat-tents") also, chapels, with famous temples, 
 and monasteries. In all, and every one of these places, I say, 
 they shew us Christ, saying, " Lo here is Christ ; and there 
 is Christ ;" " Behold the bread of Angels." " Christ is wholly 
 in all these sacrifices ; and He is fully and wholly in every 
 part of them ; even in such sort as He was when He was 
 born of the Virgin Mary, and hung upon the cross." Which 
 thing they, by and by, confirm by miracles and wonders : 
 
 * Comment, in Matt. xxiv. 27- 
 
2r)4 OK Till; ir)Hi)\ iioi.Y sri-i'fit. 
 
 they, also, sot it forth uith circiiinstancr <»f" Wfinls, s;iyinjr, 
 ' that so proat Mysteries an* not to l)e in(|iiire(l of. but 
 siinplv to l)e iM'heved : and, tliat these things were \vroui;ht 
 iinspcakal)ly and invisibly liy the Omnipotenee of (ifMl." 
 Xfithcr did the Lord diKseiiihle how imich this error should 
 iiicnaso. There shall lx» such plenty, sueh ^n-at numbers 
 of people, that ri'eeive this error, and nuuiing after Christ 
 int<» the des^-rts and innennost plaees of the hou.sos, tluit the 
 verj- elect shall l)e in dan^jer. Hut, in the mean while, in 
 so ^reat |x'ril and «lantjer of thintrs, wliat doth Christ teach 
 His elcrt to do f ImnusUatjly he addeth. " Do not l)elieve." 
 What, do not Iwlieve J That Christ is here or there ujwn 
 earth ; in the wilderness, or in the innermost jarts of the 
 house ; or even in the midst of the cities ; or in the fields, 
 lie addeth, more«»ver, "(Jo not forth." Follow not the mul- 
 titude which, by distance of place, seeketh for Christ; as if 
 lie wen' yet conversant u|)on the earth. Therefore now, if 
 so \)e the whole world, and all the Councils in the world; 
 all the kin^ and princes; yea, if all the .\npls and Saints 
 Bhould comman«l as to Ix'lieve that Christ is here or there 
 coq>oralIy ; yet the commandment of our only Redeemer, 
 Jesus Christ, the Son of (Jod, the Father of Wisflom, by 
 whom all thin<Ts were made, who forbiddeth us to Ixdieve 
 the same; ouc;ht to U* of that authority amont; all the 
 podlv. tliat they may know tliat they must not iK'lieve a.s 
 creatun^s command them, but as the Creator liath com- 
 manded them. "S'ea, moreover, the Lord vouchsafeth, in this 
 ver)- .same place of the Gospel, to p^ve us a reason of His 
 doctrine. For why mu.st we not believe that Christ is con- 
 versant or bodily present upon the earth, but invisil)ly ? 
 Ik^cause. " like as the lightning goeth forth of the ea.st, and 
 appeareth in the west. s<» shall the coming of the Son of 
 
OF THE LORrrs HOLY SUPPER. 255 
 
 Man be." Which is as much as if* He had said : ' The 
 Son of God came once humbly into the earth, to redeem us 
 through His humihty and death on the cross : which thing 
 being finished, He forsook the earth and ascended into 
 heaven, and sitteth on the right hand of the Father : from 
 thence He shall not return into these our regions, but to 
 judgement. But then shall He appear glorious, noble, to be 
 seen of all men, as it were the most clear Sun ; yea, rather 
 like a lightning right terrible to all the wicked. And, 
 therefore, there is no cause, why, from the time of His as- 
 cension until His coming to judgement, we should look for 
 Him to come invisibly, and to remain with us corporally 
 present. St Jerome ' expounding the same place, saith : 
 " This also must be said, that the second coming of our 
 Saviour shall not be shewed in humility as before, but in 
 glory. It were a foolish part, therefore, to seek Him in a 
 little corner, or in some secret place, who is the light of 
 the world." Thus far he. But lest I may seem to stay 
 myself upon some human authority, I will rehearse that 
 which St Paul teacheth us in his Epistle to the Hebrews, 
 saying : " Christ appeared once before the end of the world, 
 to put away sin by offering up of Himself. And forasmuch 
 as it is appointed to men once to die, and after this cometh 
 the judgement ; even so Christ being once offered up to 
 take away the sins of many, shall the second time be seen 
 of them without sin, who look for Him to their salvation." 
 (Heb. xix. 26 — 28.) Because, therefore, our Lord came 
 once into the world, He was once offered up ; but He shall 
 come again, or the second time, at the end of the world ; 
 truly He cometh not again, every day into the world. And 
 because He hath forbidden us to believe, if any man should 
 
 ' Ubi supr. 
 
256 OF TIIK I.OUi/h IIOI.Y si 1'1'KK. 
 
 slu'w Him proscut licri' (ir tlitn' unto us in this world: it 
 must nt'C'ds follow that Ho may Ijc shewed j)res(»nt here or 
 there ; yea, in all plaees where the Sacrament of thanks- 
 giving is celebrated ; if we will understand the words of 
 the Supper accordinir to the letter : therefore it foUoweth, 
 without all contradiction, by conference of places, tliat the 
 wdrils of the Lord's Supj>er ought not to \)c expounded ac- 
 cording to the letter. 
 
 I think herewith I have satisHe<l such a.s \>o nut of a 
 contentious disposition: for undoubtedly their meaning is, 
 that we should sjx'ak of the Sacramentw hacramcn tally ; and 
 that sacninuntal sjKtches (»ught to be expounded sacra- 
 iiniit;illy. lU^iilts that we ought to believe nothing that 
 is repugnant to the nde of In-lief. Hut by the miracles 
 and <iiimi|)oten(y of <iod, brought forth and alleged in this 
 place for the setting out and jx^rsuading of an evil matter, 
 they tlo no goinl at all, after ho many and manifi-Ht argiunents 
 of tnith. Mirack* are joined unto the word, a» it were 
 seals: which things the Lortl iunl liimself testiHeth in St 
 Mark'. If, then, they Ik' repugnant to the word, and af- 
 firm that which the word altogether deiiieth ; who will not 
 perceive them to be of that kind of miracles whereof the 
 AjMWitle sjn'aketh in the second chapter of the second Epistle 
 to the Thessalonians ; and wliereof we liave heard now that 
 the Lord gave us warning in the gospel, that we should in 
 no case believe them I The Lord can do all tilings ; jjut, 
 therefore. He doth not all things : the prophet saith, 
 " \Vliatsoever the Loni would do, that He did, both in 
 heaven and in earth." (Psalm cxxxv. 6.) Moreover, He 
 will not do .such things as are contrar)- to His word and 
 His faith; therefore. He cannot do that He will not do. 
 
 ' .Mark xvi. 17, 18. 
 
OP THK lord's holy sUPPKn. 257 
 
 Theodoret, in this third Dialogue entitled Polymorphus^ saith : 
 " The Lord God will do nothing that is not in Him of 
 His own nature : but He can do whatever He will : but 
 He will do such things as are fit and agreeing to His na- 
 ture." Therefore God of His own nature is true ; He can- 
 not do that which is contrary to His word. Other sound 
 wTiters do add : Not that He can do all things ; but that 
 He will not do that which is contrary to His nature ; and 
 because it doth not become Him to do against Himself. 
 
 In the mean season, I do expressly profess that I con- 
 demn not, or flatly am against all manner of Christ's pre- 
 sence in the church ; and in the action, also, of the Supper. 
 For I am flat against that bodily presence of Christ in the 
 bread, which the Papists defend and enforce upon the 
 churches of God. But I confess, and acknowledge with 
 open mouth and sincere heart, that spiritual, divine, and 
 quickening presence of our Lord Christ, both in the Supper, 
 and also out of the Supper, whereby He continueth to 
 pour Himself into us, not by signs lacking life, but by His 
 Holy Spirit ; to make us partakers of all His good graces ; 
 to justify, quicken, nourish, sustain, and satisfy us : which 
 presence we do, also, feel in ourselves through faith ; by 
 the which we are both sustained, nomished, and satisfied. 
 For Christ is the Head of His church ; and we have fel- 
 lowship with Him. But how should a living body be with- 
 out his head? How should we be partakers of Christ, if 
 we should not feel Him present ; yea, living and working in 
 us? But of these matters we have also entreated more at 
 large in place convenient. 
 
 Some there are, I know well enough, who otherwise are 
 not injurious to the truth, which gainsay these things ; 
 crying out, that by this reason the manner of Christ's pre^ 
 17 
 
258 
 
 sfiU't' ill tilt' Sii|)|K'r is lit it f'lillv »'iuitiL.f|i I'XjtrL'^sctl ; espt*- 
 cially sinci' Hr himself, alsti. hath sjiid clscwiu're, " lk>hold 
 1 am with ymi continually unto tht- wdrltl's cnil." (Matt, 
 xxviii. 20.) I. .s.iith lie. wlmlly: not my ]»o\\tr or ilivinity; 
 not my Spirit, nor my str»'n<rth. .Mon-ovfr. it is a liaz.'irii 
 le.st \vc should s«i'in to t«'ar Christ in pii'ccs ; .s<t'ing that 
 111' cannot Ik- \vht)lly with us, unless He l»o present with 
 UH as well ill IhmIv as in tlivinitv. Hut we wtmiler what is 
 in their luails. |)ii they not nnderstantl that tin- Lord, in 
 that (li\ine talk sptiki-n hoth in the verv Sup|M>r. and also 
 inunediately aftor the SupjKT. di«l In-at upon riothinj^ ho 
 much «is that very sanu- thini; aipiinst which thev .S4>t 
 shoulder; to wit. that Christ wouM lie alis«-!it in hody, hut 
 present in spirit : anil timt this presence wouM he more 
 pnifitalile tt» the church than His iKnlily presence^ Do they 
 not. al.so, undorstantl whervfort* He took flesh ami was nailetl 
 on the cnias : tliat is to say. wliat the effift ami use is of 
 Christ's IkkIv ; to wit, tluit the sacriHce of His Inwly U-inp 
 once offereil for us u|M)n earth. He mi«;ht carrv the same up 
 into heaven ; in t<»ken tliat both our hiKlies ami .souls after 
 our tleath shall, throuj^h His merit, be also carricHl thither f 
 Therefore, after that the Lonrs \hh\\ liad fulfilled on earth 
 that which it came tti fultil. there is no cause why it should 
 do any thinij els*' on earth. He now sitteth. and oui,dit tt> 
 sit, at the riijht hand of the Father; tliat He may tlraw 
 all us thither unto Hini. If there U' any that doth not yet 
 fully lx»lieve tliat which we say, let him read the doctrine of 
 St Paul, the .\postle, in the ninth and tenth chapters of his 
 epistle to the llehrews. I^et him, also, read the fourtcH-nth 
 and sixteenth chapters of St .John's (iospel. Ihit if it Im' a 
 pleasure to them to hale at the cable of contention ; and 
 to stick prtM'isely us well to these words of the Lord. • I am 
 
OK VUK LOHD 
 
 259 
 
 with you unto the world's end ;" as to these, " This is my 
 body ;" " This is my blood ;" let them then expound to me 
 these holy testimonies of the holy scripture. Paul saith that 
 Christ dwelleth in our hearts; and that Chi-ist Uveth in 
 him; and he in Christ'. The Lord saith to the thief, 
 " This day shalt thou be with me in paradise." (Luke xxiii. 
 43.) And the Evangelist saith of the Lord being dead, 
 " They laid Him into the sepulchre." (Luke xxiii. 53.) The 
 scripture saith not, they laid flesh and bones into the se- 
 pulchre : but, " They laid Him into the sepulchre." The 
 Lord said not to the thief, Thy soul shall be with my spirit 
 or soul in paradise : but, " Verily I say unto thee, this day 
 shalt thou be with me in paradise." Neither doth St Paul 
 say, that Chrisfs spirit and life doth live in him, or dwell 
 in our hearts : but he saith simply, " That Chi-ist doth dwell 
 in our hearts." But who is so foolish and given to con- 
 tention, that for these words and places of the scripture, 
 will contend that Clirisfs divinity was buried with His 
 body ; that Christ's body was with His soul that same day 
 in paradise, in which either of them departed this life ; that 
 Christ's body together with His Spirit dwelleth in the hearts 
 of the faithful and liveth in Paul ; and that Paul liveth in 
 Christ's flesh ? All men do willingly admit the catholic 
 sense of the catholic church, gathered out of the word of 
 God ; namely that Christ, in His spirit, is present in His 
 church even to the world's end ; but absent in body : and 
 that the thief's was that day present in paradise with 
 Christ's soul, not with His body. So judgeth it, also, of 
 the residue. But if any man mistrust mine interpretation, 
 let him hear St Augustine, in his 50th Treatise upon St 
 John, saying thus, " He speaketh of the presence of His 
 
 1 Eph. iii. 17 : Gal. ii. 20. 
 
 17-2 
 
260 OK rilK l,oHI)\ MOI.Y ^^IM•^K. 
 
 IkmIv. when lie saith, "the poor you shall alvNays liave with 
 you, hut Me shall you not have always/ For in respeet of 
 His majesty, of His providence, and of His unsjH'akahle 
 grace, is that fulfilled whieh He spake, ' IJehold I am with 
 you always, even to the world's end ;' but in nsjKrt of 
 the flesh which the word took u|><in it; in respirt that 
 He w:us lH)rn of the Virjfin ; that He w;ls taken hy the 
 Jews; that He w;ls iiaih-d to the cntss ; that He uas 
 taken down fnnn the cross; that He was wound in a sheet; 
 that He wa.s laid into the sepulchn' ; lluit He wjus mani- 
 fested in the resurrection; — 'you shall not havr Mr with 
 you alwavs.' And why so f liecausc He wjis convcrsjint, as 
 touchinj; His InKlily presence, forty diivs with His disciples; 
 and they accomjMinyinp Him, hut not follow inj; Him, He as- 
 cended into heaven; 'And is ntit here.' I''or there He 
 sitteth at thr ri^lit haiicl of tin- Father. An.l 'He is 
 here/ For He is not f^mw hence in resiMrt of the pre- 
 sence of His Maji-sty." Thus far St Au^iLstine. Hut if 
 they yet prrK'ee«l, not rejjardin^ all this that uc have said, 
 to urge tliat saying of the Lord out of Matthew, " He- 
 hold I, even I ; I say, am m^ vutif with you ;'" we will, 
 also, object against them this saying of the Lonl, and the 
 same out of the Gospel, " It is exjHHlient for you, that 1 
 (lo here they have also this word ' V) do dejmrt." — We ob- 
 ject als<i. against them this testimony of the Angels out of 
 Luke : " This Jesus wliich is taken up, dip ilii«»', from you, 
 into heaven. Sec." They shall l^e at length constrained, 
 whether they will or no, to reconcile such places as seem 
 to l)e repugnant ; and to admit the general understanding 
 which we have alleged and defended hitherto. 
 
 Neither is there any dantjer of dinding Chri.st : neither 
 divide we Christ's |>erson with Nestorius, since we defend 
 
OK THE lord's HOLY SUPPER. 26"! 
 
 the property of both natures in Christ against the Eutychi- 
 ans. While Christ our Lord in body was yet conversant 
 upon the earth, He himself witnesseth in the gospel, that 
 nevertheless He was also in the heavens'. And indeed Chi'ist 
 who was both God and man at the same time, was then in 
 heaven when He was crucified and conversant upon earth ; 
 although His body was not crucified in the heavens. But as 
 Christ divided not Himself; although being m heaven, He 
 was notwithstanding conversant and crucified in body upon 
 earth, not in heaven ; so neither do we divide Christ, who 
 is both God and man, although we say He is present with 
 us when we celebrate the Supper, and that we communicate 
 with Him : yet, nevertheless, we aflftrm that in His body He 
 remaineth in heaven, where He sitteth at the right hand of 
 the Father : and so let us keep ourselves within the com- 
 pass of the scripture. Of this matter I have reasoned at 
 large, when I have entreated of one person and of both 
 natures in Christ unpermixed. 
 
 Hitherto have I spoken of the natural meaning of the 
 words of the Lord's Supper as briefly and plainly as possi- 
 bly as T could. Touching the place of Paul in the first to the 
 Corinthians, chapter x. 16. " The cup of blessing which 
 we bless, &c." with such other texts which are alleged to 
 prove bodily presence, I shall not need to use many words ; 
 for we have handled that place already once or twice. 
 
 It remaineth, therefore, that we examine and weigh what 
 they deliver unto us touching the eating of Chrisfs body; 
 and, also, what the canonical scriptures do teach to be 
 thought of that eating. What, say they, the Lord hath 
 promised, the same most surely and fully He performeth. 
 They add. But He promised that He would give us His 
 
 ' John iii. 13. 
 
t!62 OK IIIK l.(»l{l/!< m)l.Y ?>l I'I'KK. 
 
 trut' body and very l)li»ud to Ik- t-atfii and tlrunk. in the 
 fonn of Ijrtad and wini-. unto everlasting life. They gather, 
 thonf'ore, He hath given His very hody and blood to the 
 faithiul, under the form «)f hrea<i and wine, for meat and 
 drink to everlasting life. NN'hereu|K)n it must Ix; eaten cor- 
 porally, as it is ooqwml. To the conHrmation whereof they 
 allege the Lord's words, as they are written in the Gth 
 chapter of .John's gos|K'l. (ver. ')!.) NN'e answi-r, iunl most 
 pi-rfectlv an<l fully jHrformeth that which He hath |)romised ; 
 liut we add. that Hi- iM-rlMniu-th not accnrdini; to that meaning 
 which we devise, but as His word tnily iujjMirteth. We must 
 then fore see, Hrst <»f all, in what sc'Um' the l>onl promi.sed 
 to give Hi.s tie^li for bread, and His bloml for drink to the 
 faithful : and. next, how wc ought to eat His flesh and drink 
 His bl(M)d. These things tmly which the Lord proini.seth 
 here, are well nijjh allei;ories and parables. The l..onl pn>- 
 misi'tli that He will give us His fli>sh for bread or meat, 
 and His bliHKl fur <lrink. liut I)i>cau8e meat and drink are 
 unlaine.l and iriveii unto men to preserve their Ixnlily life, 
 and the Lord in the <!th chapter of John sjH'aketh n<»t f>f 
 the life of the body but of the soul; then is a passage made 
 from iMMlily things to spiritiuil things. When, therefore, the 
 Lord promisiHl that He would give us His flesh for brea«l 
 or iiirat. and His blixMl for drink; what other thing did 
 He promi.se us than tliat He would give His body to the 
 death, and shed His bliKxl for the remission of sins.' For 
 by the death of Chri.st. we are. as it were, by meat pre- 
 served and delivered from death. Hy Clirist's blood we are 
 wa-slu'd from sin, and our souls an-, as it were, with drink 
 .spiritually drunken. Therefore, the Lord speaketh nothing 
 here of the bread of the Lord's Supper; neither doth He 
 promise tliat at the Supper He will make of bread His 
 
or THE l^OHDS HOLY SUPl'EH. 
 
 26;i 
 
 flesh, or that He would give His body in form of bread. 
 Then let this mine exposition of Ohi-ist's words concerning 
 the giving of Christ's body or flesh in the form of bread, 
 &c. be false and feigned, unless I confirm the same by the 
 words of Christ. 
 
 The Lord said in the gospel, '' Seek for the meat that 
 perisheth not, but remaineth to life everlasting, which the 
 Son of man shall give unto you." (John vi. 27.) A little 
 after, by interpretation. He addetb, " and the bread which 
 I will give unto you is my flesh which I will give for the 
 life of the world.'' (ver. 51.) T said, that I would give you 
 bread or meat (for this word bread, is, after the Hebrew 
 manner, used by the Lord for meat and all manner of sus- 
 tenance) but, saith He, the bread or this meat is my flesh ; 
 and, therefore, 1 promise to give you my flesh, when I 
 promise to give you the bread of life. Here hast thou ex- 
 pressly to understand, that the Lord by " bread", did not 
 mean bodily bread, or the bread of the Supper. But how 
 doth He promise to give His flesh for bread, that is to 
 say, to be meat for us, to quicken us? The Lord repeateth 
 this word, " I will give ;" and saith, " which I will give for the 
 life of the world :" I will give it, that is to say, even to the 
 death, that through ray death I may quicken you. By 
 dying, therefore, my flesh shall feed ; that is, shall quicken. 
 Thus much concerning the promise of His flesh for bread : 
 hereafter foUoweth of the eating thereof. 
 
 Like as the holy scripture setteth down in every place 
 without trope or allegory, that we are made partakers of 
 Christ's death, or of His body which was given for the 
 world unto life, through faith; so, also, in this present 
 place, by a trope or allegory. He biddeth us to eat and 
 drink the flesh and blood of Christ unto everlasting life. 
 
264 
 
 IIK I.OKI) .- IIOI.V M ITKK. 
 
 Therefore, to eat Christ's Hesh ami to drink His blood, is 
 nothinjT else than tu Iwlifve that Christ's hodv was ^iveii 
 for as, and His blood slu-d for iw to the remission of sins; 
 and cons<'(juently. tluit we remain in Christ and have Christ 
 remaining in us. For the faith whereof we spake is not 
 only an imai^ination or thouirht coneerninjr things past, and 
 exceeding our caj>aeity ; but a most certain assurance, and 
 a fe<'ling of heavenly things received witliin us to our great 
 coiiuiiodity. For thcn-fitre not onlv faith, but, also, the 
 virtue and force of faith, is bv the Lord signified, in .lolm, 
 by the jdlegory lM»th of eating and drinking. Meat passoth 
 not unto the sul>stanee of our ImmIv without deliglit ; so, 
 also, by faith, through a irnat dewire of the sjiirit we are 
 joine<l with Christ, that He may live in us, and we may 
 live in Christ, and Ik' partakers of all HLs g(Kxi gifts. This 
 is the spiritual eating of Christ, who never thought, no not 
 so much as once dreanie<l, in this place of the gn).ss and 
 lM)dily eating; which is IndetMl unprofitable. Hut forasmuch 
 as the whole |x»int of the controversy consisteth in these 
 words, of eating and drinking the flesh and blood «tf the 
 Lord, they inter])reting the same wdnU b<Mlily and ue spi- 
 ritually, it .set'ineth gcMnl to l)e .nhowi'd, that bv the words 
 of eating and «lrinking, the Lord meant no other thing than 
 to believe ; and consequently to abide in Christ, and to 
 have Christ abiding in us : we will, therefore, by conference 
 of places of the scripturt\ bring forth six erident testimo- 
 nies in confinnation of our a.ssertion. 
 
 1 . "1 am" (saith the Lord) " that bread of hfe ; 
 whoso Cometh to me shall not hunger, and whoso believeth 
 in me shall not thirst for ever.'* (John vi. 3n.) But who 
 will deny that there is relation between to eat and not 
 to hunger ; to drink and not to thirst I Because, therefore, 
 
OF THE lord's HOLY SUPPER. 265 
 
 the Lord said " He shall not hunger," He should first 
 have said, " Whoso eateth me :" but He rather used the 
 word of coming, and said, " whoso cometh to me shall not 
 hunger." To eat, therefore, is to come ; and to come is 
 to eat. And what it is to come to Him, He expoundeth 
 immediately, saying ; " Whosoever hath heard from the 
 Father, and hath learned, he it is that cometh to me." 
 (ver. 45.) That is to say, receiveth me, and believeth in 
 me. For Paul also saith, " Whosoever will come to God, 
 must believe." (Heb. xi. 6.) These testimonies without con- 
 tradiction do prove, that to eat is nothing else but to be- 
 lieve. Yet that foUoweth which is more manifest : " and 
 whoso believeth in me shall never thirst ;" and, " whoso 
 drinketh shall not thirst :" therefore " to drink" He hath put 
 for "to believe." Therefore to drink is to believe. For 
 faith satisfieth and purifieth our minds. Here they have an 
 answer that make this objection : Whether the Lord him- 
 self had not words whereby He might declare His mind, if 
 so be by eating and drinking He had meant believing? 
 They have, I say, an open testimony whereby He useth the 
 one for the other. 
 
 2. Again, in the same treatise the Lord saith, " Whoso 
 eateth my flesh, and drinketh my blood, hath everlasting 
 life, and I will raise him at the latter day." (John vi. 54.) 
 And, again, in the same treatise He saith " This is the 
 will of Him that sent me, that whosoever shall see the 
 Son and believe in Him, may have everlasting life ; and I 
 will raise him at the latter day." (ver. 40.) Lo, here thou 
 hast again these words, to eat CMsfs flesh, to drink His 
 blood, and to believe in Christ all in one sense. 
 
 3. Again, the Lord saith, ^ I am the lively bread 
 which came down from heaven." And again. He saith, 
 
266 
 
 OK TMK lOUM 
 
 " V't'rily I say unto you. he tliat hdicvctli in nic liatli lift; 
 c'verlaxting. Whosot'ver shall »at of tliis Imail shall live 
 for ever." (vv. 47, ol. .')S.) Thon to cat Christ and to 
 hclifvc in Christ an- all onv. 
 
 }■. And. aL,rain. Mr s;iitli. ■ Whoso cutcth my Hfsli ami 
 drinkith my bloo<l, abiiKth in uk- and 1 in him." (v. 'iti.) 
 Moreover John, in hJH canunicuJ epiHtlc, s;iitli ; • \Nlios4Kvrr 
 Hhall conft'ss" that is to say. shall Ix'liovc, " that Jesus is 
 thi' Son of (mkI. (icnl ahidfth in him ami lit* in (Jod." 
 (I John iv. i:..) 
 
 ."». .\u7iin. '• X'l'rily. vrrilv. I sav unto \ou. unh'ss you 
 • at the flesh of the Son of man, and drink Mis hlood you 
 ran have no life in vou." (John vi. .").'>.) And the ssime 
 Ivord saith in the ••itjhth ehajiti-r of John. (v. '2\.) " If 
 you do not iK'lieve that I am He. ve sluill die in your sins." 
 And a;^un. " Verily, verily. I s;iy mUo you. \vlu)tw) koepcth 
 my sayinirs shall never M'e death. " (John vi. 'rl.) 
 
 i). Aj^in. till- Lord saith. '• iiik*- as tin- living l'';itlnT 
 hath sent me, and I live l)y meaits of the Father : so like- 
 wis<' \vho.so eateth me shall als<» live hy means of me." 
 (ver. .')7 ) And John in tiie fifth chapter, (v. 2<i.) s.iith 
 "Like as the Father hath life in Himself. s.i hafli 
 He ^ven t(» the Son to liave life in llim.s<lf."" And 
 likewisi' in his canonical e|)i.stle. he saith. '' Whoso be- 
 lievetii in the Son of <;od hath a testimony in hiiasclf." 
 (I John v. lu.) And. -uho^.. hath the Son. hath life." 
 (ver. \'2.) 
 
 Fnto these mo.st evident testimonies of (iod. we will 
 now join the testimonies of men ; which do say the very 
 s;ime. that to eat Christ is nothing cl.sc but to iK'lieve in 
 Christ and to abide in Chri.st. S. Augustine in his 2')th 
 Treatise u|>on John, e.vpounding these words of the Lord. 
 
OF THE LORt/.S JIOLV SUPPER. 267 
 
 saitli ; " This is the work of God, that you should beheve 
 in Him whom He sent, as He left written : This is, there- 
 fore, to eat the meat that perisheth not, but which re- 
 maineth unto everlasting life. Why then dost thou prepare 
 thy teeth and thy belly ? Believe and thou hast eaten." 
 The same, again, in his twenty-sixth Treatise, saith, " To 
 beheve in Him, this is to eat the bread of life. Whoso be- 
 heveth in Him, eateth invisibly ; and is filled because he is 
 born [again] invisibly." And, again, in the same Treatise, 
 he saith, " This is to eat that meat and drink that drink ; to 
 abide in Christ and to have Clirist abiding in him ; and 
 by this means, whoso abideth not in Chi-ist, and in whom 
 Christ doth not abide, doubtless he neither spiritually eateth 
 His flesh, fee." The same Augustine De doctrina Christiana 
 (lib. III. cap. 16.) shewing when a figurative speech is to 
 be admitted, and when not, saith, " If it be an enjoining 
 speech, or forbidding some heinous offence or trespass, or 
 commanding some profit or good deed to be done, it is not 
 figurative. But if it seem to command some heinous offence 
 or trespass, or to forbid some profit or good deed, then it 
 is figurative. Unless you eat the flesh of the Son of man 
 and drink His blood, you can have no life in you; this 
 seemeth to command an heinous offence and trespass ; 
 therefore, it is figurative : willing us to be partakers of the 
 Lord''s passion, and sweetly and profitably to keep in me- 
 mory, that His flesh was crucified and wounded for us." 
 Thus said Augustine ; who doubtless set down not only his 
 own meaning herein, but, also, the meaning of the whole 
 catholic church which was at that time. Let our adversa- 
 ries, therefore, take heed what they do, who shall drive all 
 the faithful to this wickedness and offence ; to wit, that we 
 should corporally eat Christ's body. 
 
268 OK TIIK I.OKd's HOI.V .s( I'I'KH. 
 
 Furthcnnore, hcrt'uiitr) is to Ix? addifl tliat which, by 
 reason of the perspicuity and phiinness there<»f, doth ahnust 
 surpass all that we have ailej^ed iK'fore ; wliicJi the Lord 
 himself answered to those that \vondere<l, or rather mur- 
 mured, saying, ''How can He give us that 11 is ticsh to 
 eat r (John vi. 52.) after that He had declared tlu' sum 
 of the true faith. "Doth this offend you,"" saith He, "that 
 I said I would give you bread which came from heaven, 
 even my Hesh to Ik? meat t(» all In-lii'vers i I su|)pose that 
 offence shall take no just place, wlu-n v(»u shall s«'e me as- 
 cend into heaven, fn»m whence 1 came down unto you; 
 and where I wa.s with my Father lx?fore all iHgimiing : then 
 shall ye jK'rceive by my divine asceiviioti. that 1 am the 
 heavenly bread, the natural Son of (Jod, and the lift- of the 
 world: ye shall |)erceive, moreover, that my flesh is not to 
 be eaten IwHlily, and to Ix' coasumed and torn in morsils, 
 but i.s carricil up into heaven for a pledge of the salvation 
 of mankind/' And shortly after this He saith, further, " It 
 is the Spirit that cjuickeneth. the flesh availeth nothing ;" 
 and yet more manifestlv He .sjM>aketh, "The words which 
 I sp«'ak unt(» you an> s|)irit and lif«'." (.John \ i. <!.*i.) Certiiin 
 it is that Christ's flesh availeth very nmch, and is more 
 profitable to the world than any tongue, yea the nio.st 
 eloquent, can express Yea, the Lord hath warned as 
 beforehand, that we shall have no life unless we eat 
 His flesh. Then doth the Lord deny that His flesh a- 
 vaileth us any thing at all, if so l)e it be eaten as the 
 Capernaites understood, that is to say, bodilv. For 
 being Ix^dily eaten it availeth nothing, but being spiritually 
 eaten it quickeneth ; and the Lortl hath plainly professed, 
 that He spake of the .spiritual eating in which consisteth 
 life. 
 
OF THE LORDS HOLY SUPPER. 
 
 269 
 
 These things being declared and confirmed after the 
 manner, we gather such things into a short summary, wherein 
 we think sufficient answer is made to oiu* adversaries'* ob- 
 jection. The proposition is true which holdeth that the 
 Lord doth certainly perform that which He hath promised. 
 But the second proposition is false, which saith, that the 
 Lord by His words in the sixth chapter of John, by bread 
 meant the material bread of the Sacrament ; and that He 
 promised that He would convert the same into His flesh. 
 For by bread He meant, not the material bread of the sa- 
 crament, but meat to live withal, according to the propriety 
 of the Hebrew tongue ; yea, His very flesh which was deli- 
 vered to the death : to be meat, I say, that we might live 
 through Christ's death. Thus, therefore, should the argu- 
 ment have been framed : That what God promiseth He per- 
 formeth : but He promiseth that He will give us His flesh 
 for bread ; that is to say, to be meat and life for us : 
 Therefore, hath He given His flesh to be meat ; that is to 
 say, He hath given over Himself to the death, that by His 
 death we might live. Which being so, surely the meat 
 whereof the Lord speaketh is no bodily meat, although the 
 Lord himself have a true human and natural body of like 
 substance to ours, — but spiritual : not that the flesh is con- 
 verted into the Spirit, but for that it ought to be received 
 spirituaUy, not bodily. But it is eaten spiritually, by faith, 
 not with the bodily mouth. For as chewing or eating 
 maketh us partakers of the meat : so are we made par- 
 takers of the body and the blood of Christ through faith. 
 
 But thou wilt say. How cometh it to pass that seeing 
 bread, whereof mention is made in the 6th chapter of John, 
 doth not signify the bread of the Supper, that almost all 
 the doctors, interpreters, and ministers of the churches do 
 
:i70 OK IIIK I.OKI)'^ IIOI.V SI ri'KK. 
 
 apply these words to the Lord's Supj»er ^ I answer, that 
 these words of the Lord niay be a))pli(Kl to the matter of 
 the I^ord's Supper for other causes; althoujjh the hread s\^- 
 riify not the l)read of the Sacrament, ^'ea. I confi'ss, that 
 these words of the Lord, of the eatini; His flesh and drink- 
 in;; His hUxKl, do hrini; j^eat h^ht to the matter of the 
 I^-ord's SiipjK'r. St Aupustine D*' roiist'ngu Kea)ia»fii>f'triiin 
 (hh. r.i. c. 1.) : saitli. "John said nothinj]; in this place (John 
 xiii.) of the hcwly and Mood of the I.,ord ; hut plainly wit- 
 nessetli that the Lord hath spoken more at larpe herenf in 
 aiKtther place." 'i'luis much saith he s[M>akin^ undouhtedly 
 of the si.xth of John. Since, therefore, it is one and the 
 self-same Itody of our Lurd wher(H>f he speakj-th in Imtii 
 places, in the 1st of Saint John and the 2«!th of Matthew; 
 and the .s<'lf-s:ime is said in lM)th places to liave Ikm-u de- 
 livered to the death for as, or fur our life: and likewific, 
 lM'cau.Hi> there is hut one means to Ix- partakjT of Christ, 
 which is, hy faith in His Ixnly what was delivere<l, and His 
 hlood slu'<l : and finally, l>ecaus<' it is tlie catholic or uni- 
 versid ami undouhted d<K"trine, that Christ's flesh being 
 bodilv eaten availeth nothing; — surely the things l>efore 
 written in the sixth chajiter of John, are agrec-ahle [with] 
 and do fully open the matti-r of the Lord's Sup{W'r. 
 
 And ti» the intent that this yet may he the Ix'tter un- 
 deratootl, 1 will recite what testimonies have been always 
 alleged in the church, out of the holy scriptures, concern- 
 ing the two kinds of eating of Christ. Christ's Ixxly ib 
 eaten, and His blood drunken .spiritually ; it is also eaten 
 and (Inmken sacramentally. The spiritual manner [is] ac- 
 complished by faith; whereby. iK'injr united to Chri.st. we be 
 made partakers of all His goodness. The sacramental manner 
 is only performed in celebrating the Lord's Supper. The 
 
Ol' THE LORD S HOLY SUPPER. 
 
 271 
 
 spiritual eating is perpetual unto the godly, because faith is 
 to them perpetual. They communicate with Christ both 
 without the Supper and in the Supper ; and by it they do 
 more increase and continue their new beginnings, as we have 
 also shewed before : and now, by adjoining of the holy action, 
 all things are done more manifestly and plainly. As for the 
 unbelievers and hypocrites, with their captain Judas, they 
 never communicate with Christ ; neither before the Supper, 
 nor in the Supper, nor after the Supper, inasmuch as they 
 continue in their unbelief, but they [partake] of the Lord's 
 Sacraments to their own judgement and condemnation. 
 
 I know here what some do teach, and how they devise 
 a certain third kind of eating Christ, which is neither spi- 
 ritual nor yet sacramental, but altogether compounded of 
 sacramental and corporal : for they hold opinion, also, that 
 the true and natural body of Christ is received bodily by 
 the unbelievers in the forms of the Sacrament. Howbeit, 
 it shall easily appear, by certain sound argmuents of the 
 scripture, that this is but a device of man : which argu- 
 ments we will apply to the traitor Judas; that, by this one 
 example, all the godly may learn what they eat and drink 
 at the Lord's Supper. For that the judgement which is 
 made of the head being revealed unto us, it shall be easier 
 for us to pronounce of the members. 
 
 Some, truly, do make a doubt whether Judas were 
 present at the Supper when the Lord distributed the holy 
 mysteries; among whom is St Hilary'. Howbeit the evan- 
 gelical history saitli plainly, that the Lord sat down to meat 
 with the twelve: yea, Luke so handleth his narration, that 
 we cannot doubt but that Judas did communicate of the 
 mysteries with the rest of the Apostles : which St Augustine, 
 
 1 Comment, in Alatth. Can. xxx. 
 
272 OK TIIK l.nrM>'«< IIOI.V St PI'KK. 
 
 also, avouc'lietli, Lihnt d*' ('im^>n$\i Eranqeliitarum tcrdo, 
 eapitf primo. And, likt-wiso, in tlif <»2n(l Trcatist' upon 
 John; and upon the lOth Psahn ; and in his Hi.Srd Kpistle. 
 Yea, moreover, Aquinas also answerin;; in this point to St 
 Hilary, approveth of the same with us. (Sum. Theol. Part iii. 
 Qun*st. Si. art. 2.) Now, therefore, Ijiinir nmnifest that 
 Juda.H was at the SupjK'r with the rest of the A|)08tle8, it seem- 
 eth needful that it were known, what he reeeived of the 
 Lord. He received the S.'U'ramcnt of Christ's body a.s the 
 other iliscipjcs did ; hut, U-causi^ In- ha<l not faith as the 
 otht-rs had, he partakiKl not of Christ; nrither did he eat 
 and drink tin- Lonls \hA\ and Ii1o(h1. I'or a.s many as 
 eat the Lord'H lx>dy ajid drink His h\ooi\ do not hun^ir nor 
 thirst : for they dwell in ('hrist, and Christ in them ; they 
 arc Chri.st's memln'rs ; they never die. 'riic contrary alto- 
 gether a[t|M'anth in .Iuda.s and all his fi)llowcrs : wherefore 
 tin* milx'lic'vers do neither eat the Lord's iMxly, nor drink 
 His hlood. Moreover, it is out of all doubt that there is 
 no agreement l»etw(vn Chri.st and Hiluil : fr)r this hath the 
 Apostle pronounced out of the general consi-nt of the scrip- 
 tures. Hut .lud.ts i.-^, hy Christ him.>Mlf. called Satan: there- 
 fon^ Judas did not conununicate with Christ. .Now, if we 
 will contend ah.solutely tliat Judas did eat the I.«onr8 Inxly ; 
 truly we shall Ik* constrained wick«illy to aflRnn that it i.s 
 not only an unprofitable, but, also, an hurtful meat : how- 
 beit, jTodliness teacheth iLs that Chri.st is a wholesome meat 
 always to all them that eat Him truly. St Augastine, also, 
 denieth that Juda.s did eat the Lord's body, or drink His 
 blood. In the 59th Treatise upon St John "The Apostles," 
 (.saith he) ''did eat the bread which was the Lord, but 
 Judas did eat the Lord's bread ajjain.st the Lord. They 
 did eat life, but he punishment."' Again, in the ti'Ah 
 
OK THE lord's HOLY SUPPER. 273 
 
 Treatise, " Whoso dwelleth not in Christ, nor Christ in 
 him, doubtless, he neither eateth His flesh spiritually, nor 
 drinketh His blood; although, carnally and visibly, he break 
 in his teeth the Sacrament of the body and blood of Christ ; 
 but he rather eateth and drinketh the Sacrament of so great 
 a matter to his condemnation, &c." The like, also and almost 
 plainer, doth he write in the 21st book and 25th chapter 
 de Civitate Dei. 
 
 Against these they object the authority of Paul, saying 
 that they which eat unworthily are not guilty of the bread 
 and cup which the}' have eaten and drunken of, but of the 
 Lord's body and l)lood : and, also, that they do eat and 
 drink their own damnation, for that they make no difierence 
 of the Lord's body. Whereby it foUoweth necessarily, that 
 they have eaten and drunken the Lord's body unworthily, 
 and not only the Sacraments of the body and blood of Christ. 
 We answer, that Paul saith thus in plain words, " Whoso- 
 ever eateth of this bread and drinketh of the Lord's cup," 
 (1 Cor. xi. 27.) Mark this, he saith : " Whoso eateth this 
 bread and drinketh of this cup unworthily :" he saith not, 
 ' whoso eateth the flesh, and drinketh the blood unworthily.' 
 For they which eat the Lord are not without faith ; and 
 Christ dwelleth in them, and they in Him. If thou yet 
 marvel, how the unbelievers can be guilty of the Lord's 
 body and blood being eaten but sacramentally, learn this out 
 of other places in scripture. The Lord saith in John, 
 " Verily, verily, I say unto you, he that receiveth whomso- 
 ever I shall send, receiveth me; and whoso receiveth me, 
 receiveth Him that sent me," (xiii. 20,) : wherefore, whoso 
 receiveth not an Apostle trespasseth not against the Apostle, 
 but against Cod himself; although in the mean while he 
 hath not seen God, nor will not seem to liave repelled 
 18 
 
27+ OK IM^ lOKIi'v MOI > si l-l'KK. 
 
 Iliiii. we n;i(| liuw the .liid^^c will sjiy to tlu'iii that are on 
 His left liaiid. •• Dcjtart Iroiii nu" ye wicketl into evorlawt- 
 in^ tiri' ; for 1 wjls hunj^ry and ye gave nic no nieat ; 
 I was thirsty and ye (rave me no drink ; &e." (Matt. xxv. 
 41, See.) Hilt hearken now how the repn>l)ate will make 
 exceptions ajjainst this sentence of the .Jndj>;e, " I^ord, when 
 did we HtH' thee huntjry or thirsty, and ministertnl not unto 
 the*' f" Thi-n hrar. aj^in, what the .Juil;;e will answer. 
 " \'erily I siiy unto yon. in that ye did it not nnto (»ne of 
 the least of these, ye did it not tu uw." Wherefore, like 
 as he that »iimeth apairxst a minister or a l)ej>3^r, sinncth 
 against Christ himself, although, in th<> m(>an while, he hath 
 not (Hiri-^t's |)er8on in any |)oint ; si» is he. also, guilty of 
 the l>o<lv and I)I(mk1 of Christ whos<K'ver receiveth tlu' Sacra- 
 ment of the IkkIv and I)1(mm1 uf Christ unworthily; although, 
 in the mean .soa.son. he ha\e not receive<l the very body 
 and hl(MHl of the Lord. Paul saitli in another place, that 
 revolters do cnicifv again unto thems«'lves tin- Son of (iod'. 
 lie. also, driiieth in another place, by all manner of means, 
 that it is not possible for Christ to be cnicified, or to die any 
 mon>'. Therefore, Christ cannot Ik* cnicitied again by the 
 a|)ostates, or revolters ; howl)oit their shameful falling away 
 from Him is so esteemed of as if they had crucifiecl the 
 Son of (fod. Although, therefore, the wicke<l do not eat 
 the Lord'.s very IkkIv. nor drink His blood; nevertheless, 
 they are guilty of betraying the Lord's iKKJy and blood, as 
 far as in them lieth. If a rel)i'l tread under his foot the 
 seal or letters of the jirince nr magistrate, although he touch 
 not the magistrate himself, nor tread him under his frnit, 
 vet is he said to have trodden the magintrate under his 
 foot ; and i.s accused, not for hurting the seal or defiling 
 
 ' llih. VI. «i. : Rom. vi. 9 : Heb. i\. J.i. 2f.. 
 
OP THE lord's HOr.Y SUPl'Klt. 275 
 
 the letters, but he is charged of treason, and accused for 
 treading the prince under his feet. What marvel, then, if 
 we hear it said, that they which do eat the Lord's bread 
 unworthily, are guilty of the body and blood of Christ? 
 For the bread and the mystical cup are a sacrament and 
 seal of it. 
 
 Hitherto have we disputed of the eating of the body of 
 Christ, and of drinking of His blood; handling every one 
 point thereof with as much brevity as we could. Now we 
 go to knit up the other ends of the Lord's Supper, being 
 
 placed in the description of the Supper We said that 
 
 the Supper was instituted by the Lord, that it might re- 
 present visibly the gifts of God unto the Church, and lay 
 them forth before the eyes of all men. But we have learned 
 by the whole discourse of this matter, that Christ himself 
 is a most full and rich treasure of all the gifts of God ; as, 
 namely, from whom, being delivered for us unto death, we 
 have all things belonging to life, remission of sins, and life 
 everlasting. Since these things be invisible, and gotten by 
 faith ; they be, also, visibly, that is to say, by Sacraments 
 represented almost unto all the senses ; — to the sight ; to 
 hearing ; to tasting ; and to feeling ; — to the intent that 
 man, being wholly therewith moved both in body and soul, 
 may celebrate this most comfortable mystery with great re- 
 joicing in heart. Hereunto, now, appertaineth that analogy 
 whereof I have spoken before in the seventh Sermon of 
 this Decade; whereby I would have these things to be 
 better learned. 
 
 Fm-thermore, we have said, that the Supper was instituted 
 of the Lord, that He might visibly gather together into one 
 body all His members, which were in a manner dispersed 
 throughout all parts of the world. Whereupon we have 
 
 18—2 
 
276 
 
 OK THK. LORDS MOI.Y SlPPPir. 
 
 said somewluTC else, that the holy inon did call tin- Supjior 
 a Leacrue or t'onfcKlcrai v. We aro knit invisihly with Christ, 
 and all His nicnibons, hy unity of faith and jKirticijwition of 
 one spirit; but in the Supper wo are joineil t<ii;i'tlu'r, rvcn 
 by a visible conjunction. For now. not bv words, but by 
 deed**, also ; but Ity niy.ster)' ; but by Sa<'ninu'nt. — wc are 
 very nearly kfjit and joined tofjother ; ojR'ninj; and deelarin;; 
 to all men by eclebratinjj the SupfKr, tliat we an-, also, of 
 the nuinlx'r of thnn that l)eliev<' that they are n'diH'ini'd 
 by Christ; and that they art* Chri.st's nienilH-rs and |K*opK'. 
 But we bind ourselves together unto Chri.st and tlu- church, 
 l)oth that we will keep the simn're faith, and promising 
 that we will UM' jjood dee<ls and charity towards all men. 
 I..ook for more touching; this matter in the sevi-nth Sermon 
 of this I)c<adc. II(-nu|HUi. truly. di<l Saint I'aul prove 
 that it was nut lawful for them winch receive toj^'thcr at 
 the Lord's tal)le, to eat of ujeat offered to idnls. and tn 
 take i»art <if profane .sacrifices; which thin;;, if at this 
 day maiiv would ri^htlv W('i;;h and c«msi(k'r, tliev would 
 not .se<'m to Im- s<>en s<t luisy in stnin<;e and foreiiru sacri- 
 fices. 
 
 We said, also, that the Lord institute<l the Supper, 
 that thereby ile mij^ht keep llis death in memor}- ; so 
 that it .should never l)e blotted out with oblivion. For 
 Christ's death is the sununar>- of all (uhVs l)enefits. He 
 will have us. therefore, to keep in memor}- the Ix'uetit of 
 His incarnation, pas-sion, re<lemption, and of His love. And 
 althout;h the remembrance of a thin<^ that is [)a.s.s*'d be 
 celeiiratetl, to wit, of His death, yet the .same Ixdonfjeth 
 jrreatly unto us and quickeneth us. Neither mu.st we think 
 that this is the least end. For there is none so diligently 
 expressed as this is . for the Lord repeateth this .saying. 
 
OF THE lord's holy SUPPER. 277 
 
 "Do this in remembrance of me'." But that holy rite or 
 holy action, being joined with the word, or with the preach- 
 ing of Chrisfs death and the redemption of mankind, how 
 marvellously doth it renew from time to time that benefit, 
 and suffereth it not to be forgotten ! 
 
 Last of all we said, that the Supper was ordained of the 
 Lord that thereby we might be admonished of our duty, 
 praise and thanksgiving. It is our duty to be sincere in 
 the faith of Christ, and to embrace all our brethren with 
 christian charity for the Lord's sake ; and to beware that 
 we defile not our bodies with the filth of the world, since 
 we be cleansed with the blood of Christ. Paul, the Apostle, 
 saith : "So often as ye shall eat of this bread and drink of 
 the Lord's cup [ye] declare the Lord's death until he come. 
 (1 Cor. xi. 26.) But to declare the Lord's death, is to 
 praise the goodness of God ; and to give thanks for our 
 redemption obtained through His death. For the Apostle 
 Peter saith, " Ye are a chosen generation, a royal priest- 
 hood, an holy nation, a people set at liberty, that ye should 
 shew forth the virtues of Him that hath called you out of 
 darkness into His marvellous light." (1 Pet. ii. 9.) But 
 hereof we have spoken also in another place. 
 
 Thus much I thought good in few words to repeat 
 touching the ends of the Supper, which every godly man, 
 being instructed by the Holy Ghost, doth diligently consider. 
 I would now let you go, dearly beloved brethren, but that 
 I see it will be a common commodity to teach, in few words, 
 how every one should prepare himself to the Lord's Supper, 
 that he come not to it unworthily. But it were not lost 
 labour, first of all, to search out, who do worthily or un- 
 worthily eat and drink of the Lord's bread and cup. There 
 
 ' Luke xxii. 19. 
 
278 
 
 OK nil-; LOKU .» 
 
 is no mail that can deny that then" are degrees in uur 
 worthiness and unworthiness, if he ri^tly examine the judge- 
 ments of (lod ; and, looking narrowly into the nature of 
 our religion, is able to give judgement thereon. The ohiefcst 
 degree of unworthiness is, to come to the holy mysteries of 
 faith without faith. He cometh worthily that cometh with 
 faith : unworthily, he tliat cometh without faith. Such are 
 said to be works worthy of re|>enta«ce in the gosjK'l as 
 are jK'nitent works, or st>tjiu]y for such as profess repent- 
 ance. Hut what is more Ijeseeming, more meet, and just, 
 than that he who is to celebrate the LonKs Sup|>er do Ix,'- 
 licve that he is rede<'me<l by Christ's death, who was otiered 
 uji :i.s a price for the whole world ; and that, for that cau.se, 
 is desirous to give tlmnks to Christ his Redeemer J Contni- 
 riwise, wliat is more unseemly and unjiLst, than to nreive 
 that ple<lgi' of (,'hri.st's b«Kly, and in the meanwhile to have 
 no connmmion or fellowsliip witii Chri.st .' To come to 
 thanksgiving, and )et not to give tluinks from the lM»ttom 
 of iiis heart.' For what uniteth us to Christ; or what 
 maketh us partakers of all His U-nefits, and therewith, also, 
 to l)e thankful, but faith .' W'h.U «loth se|)arate us from 
 Clirist. and spoileth us of all His gifts; and maketh us most 
 loath.some, but unU'lief f Thereft»re, faith or uiilK-lief maketh 
 us partakers of the Lord's table worthily or unworthily. 
 Taul. th(> Apostle, in the Acts, saith to the Jews, who, 
 through unUlief did reject or set at nought the preaching 
 of the gospel, "The word of (Jod ought first to Ix? preached 
 unto you : but because you ri'ject it, and judge yourselves 
 unworthy of everlasting life, behold, we turn unto the Gen- 
 tiles." (Acts xiii. 46.) How did the Jews pronounce against 
 themselves tliat they were unworthy of everlasting life ; aiid 
 like judges give sentence against themselves '. In setting 
 
OF THK lord's HOl.Y SUPPER. 279 
 
 themselves against God's word through unbehef; neither ap- 
 prehending Christ by faith, who is the life and righteous- 
 ness of the world. Wherefore, the chief and greatest portion 
 of our worthiness and unworthiness is, and consisteth in faith 
 or unbelief. St Peter witnesseth that our hearts are purified 
 by faith' : true faith, therefore, is the cleanness of christians. 
 Whereupon, St Augustine saith^, " The unbeliever eateth 
 not the flesh of Christ spiritually, but rather eateth and 
 drinketh the sacrament of so great a thing to his own con- 
 demnation ; because, being unclean, he hath presumed to 
 come to Christ"'s sacraments ; which no man receiveth worthily, 
 but he that is clean : of whom it is said ' blessed are the 
 clean in heart for they shall see God,' &c.'' 
 
 Moreover, they eat and drink of the Lord's Supper un- 
 worthily, who, although they be not destitute of faith, yet 
 by their abusing of it, do pervert the right institution of 
 the Lord. Such seemeth to have been the error of the 
 Church of Corinth, which mingled the private and profane 
 with the ecclesiastical and mystical banquet ; and did put 
 no difference between the Lord's bread, which is called 
 Christ's body, and common meat. For Paul saith ; " Whoso 
 eateth and drinketh unworthily, he eateth and drinketh his 
 own damnation, making no difference of the Lord's body^." 
 Therefore, to make no difference of the Lord's body is un- 
 wortliily to eat the Lord's bread and to drink of His cup. 
 For this word {dtriKpivetv) 'to judge' or 'to make a differ- 
 ence,' is, to weigh and consider of a matter exactly with 
 judgement to the uttermost of a man's power ; to judge of 
 it, and make a difference between that and all other things. 
 Furthermore, the Lord's body is not only that spiritual 
 
 ' Acts XV. !). - /" Evangel. Joan. Tract. 26. 
 
 i 1 Cor. xi. 29. 
 
tJ80 
 
 IIIK I.OKH S IIOI.Y M I'I'tK. 
 
 body i.r the L(inl, tu wit. tlit- churcli nf tin- faitlil'ul, but 
 tliat very ImkIv which the I^oril look of the \'irj;iii. and 
 uHiTcd uji for our n-dfiuptioii ; and that now sittith at tlio 
 ri^ht hand of the Father. T(» l)e .short : the bread of the 
 Sacrament in the Supper is the Lord'.s l)ody ; it i.s, I s;iy. 
 the Sacrament of the tnie Ixxly which was piven for u>. 
 Whowwver, tliereforc, putteth no difference l)etween this th( 
 Lord'.s my.stical bread and j)n»fane meat, but cometh to Chri.st's 
 table a.s he would to a tabh- of common and ^ros.s meat, 
 and acknow'ledgeth not that this heavenly meat diHiTeth far 
 from otiier liiunan meat; neither cometh after that Kort aw 
 the Lord hath in.stitute<l ; but followeth hi.s (twn reason, 
 Kurely he niaketh no (hM'erence of the I.,ord"s body, but 
 eat«'th and drinketh his «iwii (bimnation. I'aid. a^^ain, ex- 
 jioundetli him.«^elf. sayinjj : "Then-fore my brethren when ye 
 lome together to i-at. tarr)- one for another that ye meet 
 not to condemnation:" (l Cor. xi. S.S.) Whoso therefore, 
 |K'r>ert<'th the pubhc supper by eating his own private sup- 
 |K'r, — tliat is to say. — whoso suppeth not as the Lord hath 
 appointed ; the same eateth and tlrinketli unworthily. I'or 
 bi'fore, unworthy eaters and drinkers an* said t<) eat and 
 drink their own damnation : and hen* they are said to meet 
 together to their condemnation that make haste to the sup- 
 per, not tarrying for their brethnn : and th«y make no dif- 
 ference of the Lord's IwHly. .St Augu.stine. in his twt-nty- 
 sixth Treati.se ujKin John, .saith : " The afxistle speaketh of 
 those which receive the Lord's body without difference and 
 carelessly, as if it had l)een any other kind of meat what- 
 ever. Here therefore, if he be reproved which maketh no 
 diflen^nce of the Lord's iKxly. — that is to say. — doth not 
 discern the Lord's bmly from other meats, how then should 
 not Judas be danmed who came to the Lord's tabic feign- 
 
OF THE LOKo'al HOLY SUPPER. 281 
 
 ing that he was a friend, but was an enemy, &c." How 
 much more grievously do they seem to sin at this day, who, 
 perverting the lawful and first use that was instituted by the 
 Lord, do stablish their own abuse with great contention ; 
 yea, and grievously persecute them that cry out against it, 
 and will not receive it ? 
 
 Furthermore, since by experience we find every day 
 that there are many things wanting unto our faith, by 
 means whereof divers vices spring up among us, whereof 
 our unworthiness is the lightest or least of all ; which the 
 Lord of His grace may easily wash away, and almost wipeth 
 away by seeing His cross upon us, not imputing such infir- 
 mities to us to our condemnation'. For the apostle, in 
 another place, saith, "that there is no condemnation for 
 them which are grafted into Christ Jesus, and walk not 
 after the flesh but after the Spirit." (Eom. viii. 1.) 
 
 Neither with equal punishment doth our most just Lord 
 punish those sundry sorts of unworthiness. Let us, there- 
 fore, see, what the blessed Apostle teacheth us concerning 
 the punishment of those that eat unworthily : therefore, he 
 saith, "whoso eatetli this bread, or drinketh of the Lord's 
 cup unworthily, the same shall be guilty of the Lord's body 
 and blood." (1 Cor. xi. 27.) By which words verily he 
 meaneth that chief and most foul unworthiness of all other, 
 to wit, unbelief. For he is guilty of the Lord's body and 
 blood to whom the fault of the Lord's death is imputed ; 
 that is to say, to whom Christ's death becometh death, and 
 
 1 The obscurity of this sentence will be best removed by the Latin from 
 which it is translated : " Praeterea cum leipsa experiamur in diem, fidei nostra; 
 multa deese, unde varia inter nos exoriuntur vitia, ex quibus deinde et indignitas 
 nostra levissima quidem omnium existit ; utpote quam Dominus gratia sua facile 
 diluit, ac fere crucc immissa cxtergit, infirmitatcs hujusmodi non imputans ad 
 condemnationcm." 
 
282 OK TIIK lOKII > IIOl Y vl I'IMIt. 
 
 not life : xs it also liaji|Mii((l unto tlicin who. tliroiijrli uii- 
 Ix'lief ami wickedness, did CTucify Christ. For unto tlu'ui 
 Christ's hlofwl woiiuhI ])rofaiu'. as it had Ikk?!! the ]>](uh\ of 
 some lK'a.st, inurdcrcr. or wirkcd jK'rson ; ;i.h iH'int: uorthily 
 slii-d for His ofl'cnces. And. I pray now. what tis*' doth 
 lu' think than that Christ's hlo(Kl is profane, who iK'licvi'th 
 not that the same was shed for the sins of the world ( 
 And yet he dan'th take jwirt of the Lord's SupjK'r, that he 
 inav wortliily he said to U' ^lilty of the I^ionl's lnwly and 
 Mood. It is a M-ry i^'reat f)ffence to eat the Lonl's 
 Im-ad, and to drink of His cuji unworthily thn)Uj;h nnlK-'lief; 
 which thiiiL,' hy the example of .lud.ts is laid Infore our 
 tves. He ItelicNrd not in tin- L"rd .I«*sus ; vea lie in\ente<l 
 li(»w to deliver Him int(» the hands «»f thieves and nuirderers ; 
 ^('t, nevertheless. In' sat down t«» meat, and tfnik |>art of tln" 
 Lord's SupjK'r; thorefon-, in the e!id the Devil worthily 
 (•hallenj;e<l him wholly unto him. I'or St .John witness<'th 
 that. al>out the end of the SupjM r. the hi-vil entere<l into 
 .ludas: not that he wa.s not in him U-fon* that he eanie to 
 the SupjK'r; for he had iK'trmi U'forc to dwell in him. and 
 to stir him forward : Imt for tluit after hi many adnioni 
 tions of oiir lyonl ('hri.st, and after that he liad jirofaned 
 the mysteries of Christ, and. as it wen-, trodden them 
 under foot, he wholly enterecl into him. and fully j»os.s<'ss<'d 
 him. 
 
 Tlu' sime .\jMtstle Paul threatenelh danmation to them 
 that makt no difference of the Lord's body, who are placed, 
 as it were, in another decree of unwrtrthiness. saying: " For 
 whoso eatcth and drinketh unworthily, eatoth and drinketh 
 his own danmation." (1 Cor. \i. '2U.) The reason liertKif 
 he setteth down in the sentence ; to wit. why we ought not 
 rashly and carelessly to come to the Lord's table; for that 
 
OF THE LORd\s holy SUPPER. 283 
 
 we approach then to our condemnation. But condemnation 
 or judgement is the pain or punishment which the Lord 
 layeth on His faithful people when they sin; not in another 
 world, truly, as He doeth upon the unbelievers, but in this 
 world. For it folio weth in the words of the Apostle, which 
 ministereth unto us the same sense. " For this cause many 
 are weak and feeble among you, and many sleep. For if 
 we had judged ourselves, we should not have been judged. 
 But when we are judged, we are corrected by the Lord, 
 that we should not be condemned with the world." (1 Cor. 
 xi. 30—32.) The Apostle plainly distinguisheth between the 
 unworthy eaters that are subject to God's correction, and 
 worldly men ; that is to say, unbelievers ; whose punish- 
 ment the Lord deferreth to that other world : but upon His 
 faithful people, who yet offend thi'ough negligence, and 
 come to the Supper not sufficiently instructed. He layeth 
 divers and sundry afflictions— as pestilence, famine, sickness, 
 and such like— to shake off their drowsiness. For it fol- 
 loweth, 'if we had judged om'selves,"' that is, 'if we our- 
 selves had restrained our vices, and separated ourselves from 
 evil, we had not been judged,' that is to say, 'punished 
 and corrected.' For immediately he addeth, " But when we 
 are judged we are chastened of the Lord." To be judged, 
 therefore, is to be chastised. But hereby we learn, from 
 whence there do flow so many mischiefs unto the church, 
 to wit, by the unworthy use of the Lord's Supper. 
 
 But some men will answer here, If the matter be so, it 
 were better wholly to abstain from the Lord s Supper. But 
 if any abstain wholly he, also, thereby sinneth against the 
 Lord ; and that grievously. For he setteth at nought the 
 Lord's commandment, \\'ho saith, " Do this" : yea he setteth 
 at nought both the Lord's death, and all the gifts of God. 
 
284 OK I MK I.UKUa IIOLV bl ITKU. 
 
 Wherefore, he hath nut cscaiH-d daiiircr \\\u> hath oinitted 
 to celchratc the Sujjper: '[which tliiiiLr. al>ii, wo have sai<l 
 before. Thou imist j^o another way to w«»rk, if thou tlesire 
 to avoid both (Uinj^er and win. Hear the eounsel of Paul 
 very cotnpendiouMly sayiuj;, • Lit a man examine hiinHclf, 
 and so h't him eat of that hri'ad, an«I tlrink of tliat cup. " 
 (1 Cor. xi. lis.) And we nmst mark, that in this examina- 
 tion he Hendetli no man to another, hut every man to him- 
 self. The Papists bid thif j^) to an auricular Confessor, 
 there to confess thyself; to receive alisolution ; and to make 
 .Silt isfact ion for thy sins, acconlin^ to the fonn tluit is com- 
 manded thtv. .\nd stt they hid thee, as sufhciiiitly elean.sed, 
 to p» to thr Lords tal.If. ihit Paul, tlie Iloctor of the 
 (lentiles and the ves.s<'| of eh'ction, speaketh n(»t a word of 
 thoM' thint^s, hut siiith simply, '• Ix^t a man examine himself, 
 and so let him eat of that brea<l, and drink of that i-u])." 
 For like lis (mmI is the searcher of the hearts, and re- 
 <|uireth the aHV-etion of the mind, an«l hateth lniM»cri.sy ; so 
 none knoweth what is in the heart of man, or what aflee- 
 tions we have to (iodward: but we ourselves do; therefore, 
 lu' willeth us ourselves to examine ever)' thinp in ourselves: 
 that is to say, he willeth ever>- man to <leseend into him- 
 self, and to examine him.self. This examinxition cannot l)C 
 made with(»ut faith, and the li:,'ht of (Jod'.s word. Hut the 
 faithful man havini; the liijiit iif iMnl's word shininjij In-fore 
 him, and faith extendini; her force and power, enquireth of 
 himself whether he both acknowledjri' all his sins which he 
 hath manifestly connnitttHl acrain.«5t ( um] ; and whether he lx» 
 sorry for them beint; committed ; and whether with sincere 
 faith of heart he Ix-lieve that Christ hath wa.shed away and 
 forjjivon all his sins ; and whether he confess freelv w ith 
 hi«i mouth, as he believcth in his heart, that life and salva- 
 
OK THE LORd''s holy SUPPER, 285 
 
 tion consistetli in Jesus Christ only, and in none other ; 
 and whether he have determined with himself to die in this 
 confession ; and whether he mean diligently and earnestly 
 to apply himself to innocency and holiness of life ; and whe- 
 ther he be ready to love, and help all the members of 
 Christ's body, of whom he is also a member ; and be ready 
 to spend his life for them, according to the example of 
 Christ ; and whether he have remitted or pardoned all anger 
 and enmity; and whether he be desirous to call to mind 
 Chi-ist's passion, and the whole mystery of our redemption; 
 and to give thanks to God for our redemption, and for all 
 other gifts of God already received, and to be received? 
 This is the right examining which agreeth with the receiving 
 of the mystical Supper : and when we have done so we may 
 in humbleness and fear of the Lord, and with gladness, ap- 
 proach to the Supper of our Lord Christ. 
 
 But here the faithful do tremble, who are, as it were, 
 privy to their own imperfection and infirmity. For they do 
 not find these things to be so perfect in their minds as 
 otherwise they know just perfection requireth. Satan cometh, 
 and he casteth in many and great stays to the intent he 
 may draw us back from the celebration of the Supper. 
 Therefore we say, if any man suppose that none is to be 
 admitted to the Supper but he that is purged from all sin 
 and infirmity, surely he shall drive away and exclude all 
 men,, how many soever live in this world ; nay he shall al- 
 together deprive them of the Lord's Supper, as not to be 
 any longer for sinful men but for angels. We must re- 
 member that this examination resteth within his own bounds; 
 and that God here, also, as everywhere else, doth use this 
 clemency and mercy towards us. He knoweth our weakness 
 and corruption ; and with us can bear our infirmities. The 
 
IHG 
 
 Israi'liti's under king llezckialu l>t'ing not t'ullv t-lranscd, 
 t»Mik part of the Paschal lamb; but the king praytnl and 
 sjiiti, '• The Lord who is gof>d will have nicn-y uiMin all 
 incM, that with all their heart seek aftir the (Jud of their 
 l"'athers, and will not itnj)nte it unt«> them that they are 
 not sanetifie*!." And hereunto i^s added, in the h(»ly history, 
 "And the Lonl heanl Hezekiah and He was |»lea.sed with 
 the iK'ople." (2 Chron. xxx. IH — 20.) The worthint»sH which 
 is en(|uired for hy exact exainination, Ih not aljsolute |)erfec- 
 tion : hut a will and mind instructed by God, which humbly 
 ackiiowledgeth its own unworthinrss, and, thert'fon>, huinhly 
 prayeth for increa.se of faith and charity, and all [M-rfictiftn 
 in Chri.st only. At that first Supfn-r the .\j»ostk-.s were 
 Chriht's guest.s, and among the.se was Juda.s: hut l)ecau.se 
 lu« lacke<l faith and wu.h a tniitor, yea, a nuirderer, he was 
 mmle Jl^ilty of the body and bIo<Kl of tlu- Lord. The other 
 ,\|)Ostk^ were, also, .sinners thenLst^-lvi-s, hut not wickt-d ; 
 they l)elieve<l in Chri.st; they lovenl Christ; and one of them 
 loved another like brethren : and, therefore, they did not eat 
 of th(> Lord's Sup|>er unworthily, as Judas did. Although, 
 in the mean time, at the same table they shewed tokens of 
 ^reat im]H-rfe<'ti(»n. l*'or I'eter, not without great contempt 
 and rejiri>ach of his l)rethn'n. preferreth himself In'fore them 
 all. MoreoviT thi'y cont«'nd among themselves for honour, 
 which of them should s<*em to Ih' greater than another. I 
 will not now recite tliat straightway after they aros<.' from 
 the table, they shamefully forsook their Master and ran 
 awav ; and many ways lx>haved them.selves unworthily : but 
 all the.se things were easily washecl away, for that faith had 
 taken very deep root within them. 
 
 Neither will I here stick to recite word for word, the 
 comfort of Master John Calvin, a godly and learned man. 
 
OK THE lord's HOLY SUPPER. 287 
 
 who with great commendation teacheth in the church at 
 this day, my fellow minister, and most well-beloved and dear 
 brother, which he hath set down for the afflicted in this 
 case ; " Let us call to remembrance " saitli he " that this 
 holy banquet is a medicine for the sick ; a comfort for the 
 sinful ; a largess to the poor ; which to the whole, righteous 
 and rich, if there could any such be found, would bring 
 small advantage. For seeing that in this banquet Christ is 
 given unto us to be eaten, we understand that without Him 
 we faint, fail and are forsaken. Moreover, seeing He is 
 given unto us to be our life, we understand that without 
 Him we ai*e but dead. Wherefore, this is the greatest and 
 only worthiness which we can give unto God, if we lay be- 
 fore Him our own vileness and unworthiness ; that, through 
 His mercy. He may make us worthy of Himself: if we 
 despair in ourselves, that we may be comforted in Him : if 
 we humble om-selves, that we may be lifted up by Him. 
 Moreover, if we attain unto that unity which He commend- 
 eth unto us in the Supper : and like as He maketh us all 
 to dwell in Him, so that we may wish likewise, that there 
 were one soul, one heart, and one tongue in us all. If 
 we well weigh and meditate these things, then shall these 
 thoughts never trouble us : we that are naked and destitute 
 of all goodness ; we that are stained with spots of sin ; we 
 that are half dead, how should we worthily eat the Lord's 
 body? Let us rather think, that we being poor do come to 
 a plentiful giver; we that are sick come to a physician; we 
 that are sinful come to a Saviour : that the worthiness 
 which is commanded by God, consisteth in faith chiefly, 
 which reposeth all in God, and nothing in ourselves : se- 
 condly in charity, and such chanty, as it is sufficient if we 
 offer it unto God unperfect, that He may increase it to the 
 
288 
 
 OK THE I.ORDd IIOI.Y Hl'PPFH. 
 
 l)Ottcr. seeing we cannot |MTf'«irin it al)s<>lute as it (tiii;lit to 
 1)('.'' Tims far he. 
 
 Tims much liave I said hereto of the most holy Sup|)er 
 of our Lonl Jesus Christ, the most excellent and whnlesoine 
 Sacrament of christians; for wliich, even from the ven.- Ix'- 
 ^innin^ and while the Apostles were yet living, Satan th«' 
 most deadly enemy to our salvation. lyiiiL; in wait, hath 
 ^rone ahoiit to overthrow hy many eorruj)ti()iLs and dcHlinjrs : 
 from which iH'ini; now for a time faithfully cleansed, vet 
 doth he not so leave it, hut intenninj^les and throw-^ an 
 heaj) of contentioiLs into it, Ix'inp nmde unto tin* church 
 the token of a covenant nevi-r to Ik* broken. NN' heri'U|»on. 
 the tiling it.self and our salvation re<|uireth that we In- cir- 
 cumsjKK't, and ^ive no place to the tempter ; hut a^ni'ing 
 altocrether in Christ and l)einjj joinc<l into one l)ody (hy 
 faithful celehratiu'^ of the SupjH'r) we may love one aii- 
 otlitr. and ^\\v e\erla.stin<; tluinks to our R<Hleemer and 
 LiTil Christ; to whom he pniise and i,dor\ now and for 
 ever. Anu-n, Amen. 
 
 I MR KM*. 
 
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