Cibrarjp of -tKe; t: Keolocjical ^tmimvy 
 
 PRINCETON . NEW JERSEY 
 PRESENTED BY 
 
 Gift 
 of 
 Saimiel Agnew, Esq. 
 April, 1881 
 
 BX 9420 .T7313 1837 
 Calvin, Jean, 1509-156A. 
 
 A treatise on the sacraments 
 
 of baptism and the Lord's 
 
 J 
 
A TREATISE 
 
 ox 
 
 THE SACRAMENTS 
 
 OF 
 
 BAPTISM 
 
 AND 
 
 THE LORD'S SUPPER. 
 
 BY JOHN CALVIN. 
 
 EDINBURGH: 
 JOHN JOHNSTONE, HUNTER SQUARE, 
 
 'vsLCCESSOR TO WACGH AND IN.NBS ;) 
 
 JAMES NISBET AND CO., LONDON. 
 
 MDCCCXXXVir. 
 
A TREATISE 
 
 THE SACRAMENTS. 
 
 1. The Definition of a Sacrament. — Beside the 
 preaching of the Gospel, another help of like sort is 
 in the eacraments ; of which to have sorae certain 
 doctrine taught, is much behoveful for us, where- 
 by we may learn both to what end they were ordain- 
 ed, and what is now the use of them. First, it is 
 meet to consider what is a sacrament. It seemeth 
 to me that this shall be a plain and proper definition, 
 if we say that it is an outward_£ig n, wherewith the 
 Lord sealeth to our consciences thepromises of his 
 good will toward us, to sustain the weakness of our 
 faith ; and we again, on our behalfs, do testify our 
 godliness toward him, as well before him and the 
 angels, as before men. We may also with more brief- 
 ness define it otherwise, as to call it a testimony of 
 God's favour toward us, confirmed by an outward 
 sign, with a mutual testifying of our godliness toward 
 him. Whethersoever you choose of these defiuitions, 
 it difFereth nothing in sense from that definition of 
 Augustine, which teacheth that a sacrament is a visible 
 sign of a holy thing, or a visible form of invisible grace; 
 
 A 
 
I ON SACRAMENTS. 
 
 but it (loth better and more certainly express the thing 
 itself. For whereas in that briefness there is some 
 darkness, wherein many of the imskil fuller sort are 
 deceived : I thought good in more words to give a 
 fuller sentence, that there should remain no doubt. 
 
 2. The Ancient itse of the Word Sacrament. — 
 For what reason the old wiiters used this word in 
 that sense, it is not hard to see. For so oft as the old 
 translator would render in Latin this Greek word 
 Mr/sterioji, mysteiy,. specially when divine matters 
 were treated of, he translated it sacrament. So to 
 the Ephesians, that he might make known unto us 
 the sacrament of his will. Eph. i. 9, and iii. 2. 
 Again, if yet ye have heard the distribution of the 
 grace of God, which is given me to you- ward, because, 
 according to revelation, the sacrament was made 
 known to me. To the Colossians, the mystery whicli 
 hath been hidden from ages and generations^ but 
 now is manifested to his saints, to whom the Lord 
 would make known the riclies of this sacrament, &c. 
 Col. i. 26. Again, to Timothy, a great sacrament of 
 godliness : God is openly showed in the flesh. 1 Tim. 
 iii. 16. He would not say a secret, least he should 
 seem to say somewhat "under the greatness of the 
 things. Therefore, he hath put sacrament instead of 
 secret, but of a holy thing. In that signification it is 
 sometimes found among the ecclesiastical writei-s. And 
 it is well enough known, that those which in Latin are 
 called sacraments, hi Greek are mysteries; which ex- 
 pressing of one thing in two several words endetli all 
 contention. And liei-eby it came to pass, that it was 
 drawn to those signs which had a reverend representa- 
 tion of high and spiritual things. \Vhich Augustine 
 also not<?th in one place. It were long, saith he, to 
 dispute of the diversity of siiois, which, when they 
 pertain to divine things, ai-e called saci-anients. (I^pi' 
 0. ad Marcel.) i . 
 
ON SACRAMENTS. o 
 
 3. Sacraments ordained of God as Seals of his 
 Promises, not that thei/y but we, stood in need of con- 
 firmation by such means. — Now, of this definition 
 which we have set, we understand that a^acrament 
 is never without a promise going before it, but rather 
 fradjoined as a certain addition annexed to it, to this 
 end, that it should confirm and seal the promise 
 itself, and make it more approved unto us, yea, after 
 a certain manner ratified. Which mean the Lord 
 foreseeth to be needful, first for our ignorance and 
 dulness, and . then for our weakness ; and yet, to 
 speak properly, not so much to confirm his holy 
 word, as to stablish us in the faith thereof. For 
 the truth of God is by itself sound and ceitain 
 enough, and cannot, from any other where, receive 
 better confirmation than from itself. But our faith, as 
 it is small and weak, unless it be stayed on every side, 
 and be by all means upholden, is by and by shaken, 
 wavereth, staggeretb, yea, and fainteth. And herein, 
 verily, the merciful Lord, according to his gi-eat tender 
 kindness, tempereth himself to our capacity ; that, 
 whereas w^e are natural men, who always creeping 
 upon the ground, and sticking fast in the flesh, do not 
 think, nor so much as conceive, any spiritual thing, 
 he vouchsafeth even by these earthly elements to guide 
 us unto himself, and in the flesh itself to set forth a 
 min-or of spiritual good things. For if we were un- 
 bodily, as Chrysostome saith, he would have given us 
 the very same things naked and unbodily. (^Hom. 60. 
 ad popul.') Now, because we have souls put within 
 bodies, he giveth spiritual things under visible things. 
 Not because there are such gifts planted in the natures 
 of the things which are set forth to us in the sacra- 
 ments, but because they were signed by God to this 
 signification. 
 
 4. With the Sacraments the Word of Promise to 
 lejoinedy not as they join it in the Church of Borne, 
 
4 ON SACRAMENTS. 
 
 but as Christ did and taught his Disciples after him 
 to do. — And this is it which they commonly say, that 
 a sacrament consisteth of the word and the outward 
 sign. For we must understand the word to be, not 
 that which being whispered without meaning and 
 faith, only with noise as it were ^vith a magical en- 
 chantment, hath power to conseci the clement ; but 
 which being pxeaclied, maketh us lo understand what 
 the vi.-ible sign ineaneth. Therefore, that which was 
 usually done unrler the tyranny of the Pope, was not 
 without a greai ..ofaning of the mysteries. For they 
 thought it enougii, if the priest, while the people stood 
 amazedly gazing at it without understanding, did 
 mumble up the form of consecration. Yea, they of 
 set purpose provided this, that no whit of doctrine 
 should thereof come to the people; for they spake all 
 things in Latin before unlearned men. Afterward 
 superstition brake out so far, that they believed that 
 the consecration was not formally made, unless it were 
 ^ith a hoarse whispering sound which few miglit hear, 
 "mit Au giist jne teacheth far otherwise of the sacra- 
 imentarwoi^. Let the word, saith he, be added to 
 the element, and there shall be made a sacrament. 
 (Horn, in John 13.) For whence cometh this so 
 great strength to the water, to touch the body and 
 wash the soul, but by the word making it ? not because 
 it is spoken, but because it is believed. For in the 
 very word itself, the sound which passeth is one thing, 
 and the power which abideth is another. This is the 
 word of faith which we preach, saith the apostle, 
 Rom. X. 8. Whereupon in the Acts of the Apostles 
 it is said, by faitli cleansing their hearts. Acts xv. 9. 
 And Peter the apostle said, by faith, so baptism also 
 saveth us ; not tlie putting away of the filthiness of the 
 flesh, but the answer of a good conscience. 1 Pet. 
 iii. 2L Tins is the word of faith which we preach, by 
 which, without doubt, that it may be able to cleanse, 
 
ON SACRAMENTS. O 
 
 baptism is also hallowed. . You see how it requLlfiih 
 preacliiug> whereupian fakh may grow. And we need 
 not to labour much in proof hereof, forasmuch as it is 
 clear what Christ did, what he commanded us to do, 
 what the apostles followed, what the purer Church 
 observed. Yea, even from the beginning of the world 
 it is known, that so oft as God offered any sign to the 
 holy fathers, there was added an unseparable knot of 
 doctrine, without which our senses should be made 
 amazed with bare beholding. Therefore, when we 
 hear mention made of the sacramental word, let us 
 understand the promise, which being with a loji^dv^ice 
 preached of the minister, may lead tlie people thither 
 as it were by the hand, whither the sign tendeth and 
 directeth us. 
 
 5. A Sophistical Dilemma to exclude the use of 
 Sacraments. — Neither are some to be heard who labour 
 to fight against, this, with a double horned argument 
 rather subtle than sound. Either, say they, we know, 
 or we know not, that the Word of God, which goeth 
 before the sacrament, is the true will of God. If we 
 know it, then we 1. ,; a no new thing of the sacrament 
 which folio weth after. If we know it not, then neither 
 will the sacrament teach it, whose whole force standeth 
 in the word. Whereunto let this briefly be for an 
 answer, that the seals which are annexed to patents and 
 other public instruments, taken by themselves are 
 nothing, forasmuch as they should be annexed in vain 
 if the parchment had nothing written in it ; yet they 
 do not therefore not confirm and seal that which is 
 written when they are added to writings. Neither can 
 they say that this similitude is lately feigned by us, 
 which Paul himself used, calling circumcision a seal, 
 where he purposely laboureth to prove, that circumci- 
 sion was not righteousness to Abraham, but a sealing 
 of that covenant, by faith whereof he had already been 
 justified before. Horn. iv. 11. And what, I beseech 
 
b ON SACRAMENTS. 
 
 you, is there tliat may much offend any man, if we 
 teach that the promise is sealed with sacraments, when 
 of the promises themselves, it is evident that one is 
 confirmed with another ? For as every one is mani- 
 fester, so is it more fit to uphold faith. But the sacra- 
 ments do both bring most clear promises, and have this 
 peculiar more than the vford, that they lively represent 
 them to us as it were painted out in a table. Neither 
 ought that distinction anything to move us, which is 
 wont to be objected between sacraments and seals of 
 patents ; that whereas both consist of carnal elements 
 of this world, those cannot suffice, or be meet to seal 
 the promises of God, w^hich are spiritual and everlast- 
 ing, as these are wont to be annexed to, for sealing of 
 the grants of princes concerning fading and frail things. 
 For a faithful man, when the sacraments are present 
 before his eyes, remaineth not in that fleshly sight, but 
 by those degrees of proportion, which I have spoken 
 of, he riseth up with godly consideration to the high 
 mysteries which lie hidden in tlie sacraments. 
 
 6. Sacraments as Seals, Pictures, Pillars, Glasses. 
 — And since the Lord calleth his promises, cove- 
 nants. Gen. vi. 18, and ix. 9, and xvii. 21, and his 
 sacraments seals of his covenants ; a similitude may 
 well be brought from the covenants of men. What 
 effect can the killing of a sow have, if words were 
 not used, yea, unless they went before r for swine are 
 many times killed without any mere inward or higher 
 mystery ? What can the giving of a man's right 
 hand do, since oftentimes hands are matched with 
 enmiiy ? But when words have gone before, by such 
 signs the laws of covenants are established though 
 they were first conceived, made, and decreed in words. 
 Tlierefore sacraments are exercises which make the 
 credit of the Word of God more certain unto us : and 
 because we are carnal, they are delivered under carnal 
 things, that so they should instruct us according to tlie 
 
ON SACRAMENTS. ^ 
 
 (lulness of our capacity, and guide us by the hand as 
 schoolmasters guide children. For this reason 'Augus- 
 tine calleth a sacrament a visible word, because it 
 represeuteth the promises of God, as it were, painted 
 in a picture, and setteth them before our sight curiously 
 expressed and as in an image. Other similitudes also 
 may be brought, whereby sacraments may be more 
 plainly set out, as if we ca41 them pillars of our faith. 
 For a building standeth and Te^teth upon the founda- 
 tion, yet by setting pillars under it is more surely estab- 
 lished ; so faith resteth upon the Word of God, as 
 upon a foundation ; but when the sacraments are added 
 it stayeth yet more soundly up.on them as upon pillars. 
 Or if wo call them looking-glasses, in which we may 
 behold the riches of the grace of God, which he givet'h 
 us. For, as we have already said, he doth, in them, 
 manifestly show himself to us, so much as is given to 
 our dulness to know, and he doth more expressly 
 testify his good will and love toward us than by his 
 Word. 
 
 7. Sacraments though Administered to the Wicked 
 are testimonies, neverthelessy of the goodwill of God, 
 and effectual to augment Faith. — Neither do they 
 reason justly, when they labour to prove hereby 
 that they are not testimonies of the grace of God, 
 because they are also given to the wicked, who 
 yet do not thereby feel God more favourable to 
 them, but rather procure to themselves more grievous 
 condemnation. For, by the same argument, neither 
 should the Gospel, which is heard and despised by 
 many, be the testimony of the grace of God, nor yet 
 Christ himself, who was seen and known of many, of 
 whom very few received bim. The like we may also 
 see in patents. For a great part of the multitude laugh 
 at and scorn that authentic seal, though they know 
 that it proceeded from the prince to seal his will withal. 
 Some regard it not as a thing not pertaining to them. 
 
S ON SACRAMENTS. 
 
 Some also abhor it. So that considering this equal 
 relation to both, the same similitude which I have 
 above used, ought more and more to be liked. There- 
 fore, it is certain that the Lord doth offer unto us 
 mercy and a pledge of his giace both in his holy AVord 
 and in the sacraments ; but the same is not received 
 but by them who receive the Word and sacramentsi 
 with sure faith ; like as Christ is offered by the Father 
 unto the salvation of all, yet he is not acknowledge 
 and received by all. Augustine, in one place, intend 
 ing to declare vhe same, said that the effectual ness of 
 the Word is showed forth in the sacrament, not because 
 it is spoken, but because it is believed. Therefore 
 Paul, when he speaketh to the faithful, so trcateth of 
 sacraments that he includeth the communion of Christ 
 in them, as when he saith. Gal. iii. 27, all ye that are 
 baptized, have put on Christ. Again, 1 Cor. xii. 13, 
 we are all one body and one spirit who are baptized in 
 Christ. But when he speaketh of the wrong use of 
 sacraments, he giveth no more to it than to cold and 
 useless figures. Whereby he signifieth that, though 
 the wicked and hypocrites with their perverseness uo 
 either oppress, darken, or hinder the effect of the grace' 
 of God in the sacraments, yet that hindereth not but 
 that where and so oft as it pleaseth God, they may 
 both bring a true testimony of the communicating of 
 Christ, and the Spirit of God himself may deliver and 
 perform that which they promise. W^e deterrnirie, 
 therefore, that sacraments are truly called testimonies 
 of the grace of God, and as it were certain seals of the 
 good will which hebeareth towards us; whicli by seal- 
 ing it unto us, do, by this means, sustain, nourisli, 
 confirm, and increase our fai:h. As for the reasons 
 which some are wont to object against this sentence, 
 they are too trifling and weak. They say that if our 
 faith be good, it cannot bo made better : for they say 
 that it is no faith, but which without shaking sted- 
 
ON SACRAMENTS. 9 
 
 fastly,and without withdrawing, resteth upon the 
 mercy of God. It had been better for such to pray 
 with the apostles, Luke xvii. 5, that the Lord would 
 increase their faith, than carelessly to pretend such a 
 perfection of faith, which never any of the sons of men 
 have obtained, nor shall obtain in this life. Let them 
 answer what manner of faith they think that he had 
 who said, Mark ix. 24, I believe. Lord, help my un- 
 belief. For even that faith, though it was but a begun 
 faith, was a good faith, and might be made better when 
 unbelief was taken away. But they are confuted by 
 no stronger arguments than their own conscience. For 
 if they confess themselves sinners, (which whether they 
 will or no, they cannot deny,) they must needs impute 
 the same to the imperfection of their faith. 
 
 S. Though we believe with all our heartSi and 
 though it he the Work of the Holy Ghost, to begin, 
 maintaiti, and perfect Faith, yet the Sacraments are 
 not hereby proved ineffectual to increase Faith. — 
 But, say they, Acts viii. 37, Philip answered the 
 eunuch, that he might be baptized, if he believed 
 with all his heart. What place hath the confirmation 
 of baptism here, where faith fiUeth the whole heart? 
 Again, I ask them whether they do not feel a good 
 part of their heart void of faith : whether they do not 
 daily acknowledge new increases. The heathen man 
 gloned that he waxed old with learning. Therefore 
 we Christians are very miserable, if we wax old and 
 profit nothing, whose faith ought to go forward by all 
 degrees of ages, till it grow into a perfect man. Eph. 
 iv. 15. Therefore, in this place to believe >vith all the 
 heart, is not perfectly to believe Christ, but only from 
 the heart and with a sincere mind to embrace him ; 
 not to be with him, but with full fervent affection to 
 hunger," and thirst, and sigh toward him. This is the 
 manner of the Scripture to say that it is done with the 
 whole heart, which it means to be done sincerely and 
 
10 ON SACRAMENTS. 
 
 heartily. Of this sort are these sayings : Psal. cxix. 
 10; cxi. 1, and cxxxviii. 1. I have with all my heart 
 sought thee. I will confess to thee with all my heart, and 
 such other. As on the 'other side, where it rebuketh 
 guileful and deceitful men, it useth to reproach them 
 with a double. Psal. xii. 2. Then they say further, 
 that if faith be increased by sacraments, the Holy 
 Ghost is given in vain, whose strength and work it is 
 to begin, maintain, and perfect faith. I grant, indeed, 
 that faith is the proper and whole work of the Holy 
 Ghost, by whom being enlightened we know God and 
 the treasure of his goodness, and without vhose light 
 our mind is so blind, that it can see nothin..-. so sense- 
 less, that it can smell nothing of spiritual things. But 
 for one benefit of God which they set forth, we con- 
 sider three. For, first, the Lord toacheth and instruct- 
 eth us with his Word ; then he 6tron2:theneth us with 
 the sacraments : last of : 11, he shineth into our minds 
 with the light of his Koly Spirit, and openeth an 
 entry for the Word and sacraments into our hearts, 
 which otherwise should but strike our ears, and be 
 present before our eyes, and not move the inward 
 parts. 
 
 9. How the Sacraments are said to confirm Faith. 
 — ^W^herefore, as touching the confirmation and in- 
 crease of faith, I would have the reader warned (which 
 I think I have already in plain words expressed) that 
 I do assign that ministry to the sacraments, not as 
 though I thought that there is always in them I know 
 not what secret force, by which of themselves they 
 are able to, further or confirm faith, but because they 
 are ordained by the Lord t^ this end, that they should 
 serve to the stablisbing and increasing of faith. But 
 then only they truly perform their office, when that 
 inward schoolmaster and spirit comes along with them, 
 by whose power only both the h. an is pierced, and 
 the affections moved, and the entry is set open for the 
 
ON SACRAMENTS. 11 
 
 sacraments into our souls. If he be absent, saci-a- 
 menls can do no more to our minds, than if the bright- 
 ness of the sun should shine upon blind eyes, or a 
 voice sound to deaf ears. Therefore 1 make such a 
 division between the spirit and sacraments, that the 
 power of working may remain with the spirit, and to 
 the "sacraments, be left only the ministration, yea, and 
 the same empty and trifling without the working of the 
 spirit; but of much effectualness, when he inwardly 
 worketh and putteth forth his force. Now it ia plain 
 in what manner, according to this sentence, a godly 
 mind is confirmed in the faith by the sacraments, that 
 is to say, as the eyes see by the brightness of the sun, 
 and the ears hear by the sound of the voice ; of which 
 the eyes should not perceive any light, unless they 
 had a sight in themselves that might naturally be en- 
 lightened, and the ears should in vain be knocked at 
 vdth any crying whatsoever it were, unless they were 
 naturally made fit to hear. But if it be true, which 
 ought at once to be determined among us, that what 
 the sight worketh in our eyes to seeing of the light, 
 what the hearing worketh in oar ears to the perceiv- 
 ing of a voice, the same is the work of the Holy Ghost in 
 our hearts, both to the conceiving, sustaining, cherish- 
 ing and stablishing of faith ; then both these things 
 likewise follow, that the sacraments do not at all profit 
 without the power of the Holy Ghost, and that no- 
 thing hinders but that in hearts already taught by that 
 schoolmaster, they may make faith both stronger, and 
 increase it more. Only there is this difference, that 
 the power of hearing and seeing is naturally set in our 
 ears and eyes ; hut Christ, beside the measure of na- 
 ture, doth by special grace work- the same in our 
 minds. 
 
 10. By this doctrine coiice^ming the force of the 
 Sacraments nothing is taken from the Power of the 
 Holy G'Aojrf.-^Whereby those objections, also, which 
 
12 ON SACRAMENTS. 
 
 trouble some men, are dissolved ; that if we ascribe to 
 creatures either the increase or confirmation of faith, 
 there is wiong done to the Spirit of God, whom we ought 
 to acknowledge the only author thereof. For we neither 
 take from him either the praise of confirming or in- 
 creasing it; but we rather affirm, when we say that 
 he increaseth and confirmeth faith, we mean nothing 
 else but with his inward enlightening to prepare our 
 minds to receive that confirming which is set forth by 
 the sacraments. But if it be yet too darkly spoken, 
 it shall be made very clear by a similitude which I will 
 bring. If thou purpose with words to persuade a man 
 to do any thing, thou wilt search out all the reasons, 
 whereby he may be drawn to thy opinion, and may be, 
 in a manner, subdued to obey thy council. But thou hast 
 not hitherto prevailed, unless he likewise have a pierc- 
 ing and sliarp judgment, whereby he may weigh wliat 
 pith is in thy reasons, and also have a tractable wit 
 and ready to hearken to teaching. Finally, unless he 
 have conceived such an opinion of thy faithfulness and 
 wisdom, as maybe to him like a certain fore-judgment 
 to cause him to subscribe. For there are many stub- 
 born heads, which a man can never bow with any rea- 
 sons : and, also, where credit is suspected, where 
 authority is despised, little good is done even with 
 those who are willing to learn. On the other side, if 
 all those things concur, they will certainly bring the 
 hearer, to whom thou givest counsel, to obey the same, 
 which otherwise he would Lave laughed to scora. 
 The same work, also, the Spirit worketh in us. For, 
 lest the Word should beat our ears in vain, — lest the 
 sacraments should strike our eyes in vain, he^showeth 
 us that it is God who speaketh therein, softeneth the 
 stubbornness of our heart, and frameth it to the obe- 
 dience which is due to the Word of the Lord. Finally, 
 he conveyeth those outward words and sacraments 
 from the ears into the soul. Therefore, both the Word 
 
ON SACRAMENTS. 13 
 
 and the sacraments confirm our faith, when they set 
 before our eyes the good vnW of the heavenly Father 
 towards us, by which knowledge the steadfastness of 
 our faith standeth fast, and the strength of it increaseth : 
 the Spirit confirmeth it, when engraving the same con- 
 firmation in our minds, he maketh it effectual. In the 
 meantime, the Father of lights cannot be forbidden, 
 but as he enlighteneth the bodily eyes with the beams 
 of the sun, so he may enlighten our minds with sacra- 
 ments, as with a brightness set mean between. 
 
 11. Ashy the Sacraments, so also hy the Word, 
 Faith is sown, increased^ and brought to ripeness 
 through the forcible operation of the Spirit. — 
 Which property the Lord taught was in his out- 
 ward word, when, in the parable, he calleth it seed. 
 Matt. xiii. 4. For as seed, if it fall upon a desart and 
 untilled piece of ground, will die ; but if it be throvni 
 upon arable land well manured and tilled, it will bring 
 forth frait with very good increase ; so the Word of 
 God, if it light upon a stiff neck, it will grow barren 
 as that which is sown upon sand ; but if it light upon 
 a soul manured with the hand of the heavenly Spirit, 
 it will be very fruitful. But if the reason of seed and 
 of the word be like ; as we say that from seed com 
 both springeth, increaseth, and groweth up to ripeness, 
 why may we not say that faith taketh from the Word 
 of God both beginning, increase, and perfection ? Paul 
 very well expressetb both these things in sundry places. 
 For, when he puts the Corinthians in remembrance 
 how eft'ectually God used his labour, he glorieth that 
 he hath the ministry of the Spirit, as though the power 
 of the Holy Ghost were, with an inseparable knot, 
 joined with his preaching, to enlighten and thoroughly 
 move tlie mind. 2 Cor. ii. 4. But, in another place, 
 when he intends to admonish them, of what force the 
 •Word of God is of itself being, preached by man, he 
 rompareth the ministers to husbandmen, .who, .when 
 
14 ON SACRAMENTS. 
 
 they have bestowed their labour and travail in till- 
 ing the earth have no more to do. 1 Cor. iii. 6. But 
 what profit should tilling, sowing, and watering yield, 
 unless that which is sown receive life by heavenly 
 benefit ? Therefore, he concludeth, that both he that 
 planteth and he that watereth are nothing ; but that 
 all ihings are to be ascribed to God, who alone giveth 
 the increase. Therefore, the apostles, in their preach- 
 ing, utter the power of the Spirit, so far as God useth 
 the instruments ordained by himself to set forth his 
 spiritual grace. Yet we must keep still that distinc- 
 tion, and remember what man is able to do by himself, 
 and what is proper to God. 
 
 12. When Sacraments are removed to take away 
 mens confidence in those things which were therehif 
 confirmed^ this shows them to be means whereby Faith 
 groweth, yet so that no power proper unto God be 
 transcribed from him to them* — Sacraments are such 
 confirmations of our faith, that many times when the 
 Lord intends to take away the confidence of the 
 things that are by him promised in the sacraments, 
 he taketh away the sacraments themselves. When 
 he spoileth and thrusteth away Adam from the gift 
 of immortality, he saith, Gen. iii. 3, Let him not eat 
 of the fruit of life, lest he live for ever. What 
 saith he? Could that fmit restore to Adam his 
 nncorruption, from which he is now fallen? No. 
 But this is all one as if he had said: Lest he 
 should enjoy a vain confidence if he keep still the sign 
 of my promise, let that be taken away from him 
 which might bring him some hope of immortality. 
 After this manner, when the apohtlo exhoiteth the 
 Ephesians, Eph, ii. 12, to remember that they were 
 strangers from the covenants, aliens from the'fellow- 
 ship of Israel, without God, and without Christ, 
 he saith that they were not partakers of circumcision. 
 Whereby he doth (by figure of ti-ausnomination) sig- 
 
ON SACRAMENTS. 15 
 
 uify that they were excluded from the promise itself, 
 who had not received the sign of the promise. To 
 their other objection, that the glory of God is conveyed 
 to creatures, to whom so much power is ascribed, and 
 that thereby it is so far diminished, we have in readi- 
 ness to answer that we set no power in creatures. 
 Only this we say, that God useth such means and in- 
 struments as he seeth expedient; that all things may 
 serve his glory, forasmuch as lie is Lord and Judge of 
 all. Therefore, as by bread and other nourishment he 
 feedeth our body ; as by the sun he enlighteneth the 
 world ; as by the fire he warmeth ; yet neither bread, 
 the sun, nor fire, are any thing but so far as by those 
 instruments he distributes his blessings unto us : so 
 spiritually he uourisheth faith by the sacraments, whose 
 only office is to set his promises before our eyes to be 
 looked upon, and to be pledges unto us of them. And 
 as it is our duty to place no confidence in the crea- 
 tures, which by the liberality and bounty of God are 
 ordained to our use, and by the ministry whereof he 
 giveth us his gifts, nor to have them in admiration, and 
 praise them as causes of our good ; so neither ought 
 our confidence to rest finally in the sacraments, nor 
 the glory of God to be transferred unto them ; but 
 forsaking all things, our faith and confession ought to 
 rise up to Him the author both of the sacraments and 
 of all things. 
 
 13. The word Sacrament translated from the 
 military to the Christian profession; the power 
 which Sacraments have in augmenting Faith not 
 thereby disapproved. — Whereas some bring an argu- 
 ment out of the very word sacrament, it is not good. 
 A sacrament, say they, though it hath, among allowed 
 authors, many significations, yet it hath but one which 
 agieeth with the signs ; that is, whereby it signifieth that 
 solemn oath which the soldier maketh to his captain 
 when he entereth into the profession of a soldier. 
 
16 ON SACRAMENTS. 
 
 For as by that oath of warfare, new soldiers pledge 
 their faith to the captain, and profess to be his foldiers, 
 so by our signs we profess Christ our caplaia, and 
 testify that we serve under bis banner. They add 
 similitudes to make the matter more plain. As a 
 gown made the Romans known from the Greeks who 
 wore cloaks ; as the very ranks of men at Rome were 
 discerned by their several signs ; the degree of senators 
 from the degree of knights, by a purple coat and 
 picked shoes ; again, a knight from a commoner, by a 
 ring; so we bear our signs that may make us known 
 from profane men. But by the things above said, it 
 is evident that the old writers, who gave to the sip'ns 
 the name of sacraments, iiad no regard how this word 
 was used among Latin writers, but for their own pur- 
 pose feigned this new signification, whereby they 
 signified Only holy signs. But if we will search the 
 matter more deeply, it may seem that they have with 
 the same relation applied this word to such a signifi- 
 cation, wherewith they have removed the name of 
 faith to that sense wherein it is now used. For 
 whereas faith is a truth in performing promises, yet 
 they have called faith an assurance, or sure persuasion 
 which is had of the truth itself. Likewise, whereas 
 a sacrament is the soldier's part whereby he vowell) 
 himself to his captain, they have made it the captain's 
 part, whereby he receiveth soldiers into rooms of ser- 
 vice. For by the sacrament the Lord doth promise 
 that he will be our God, and that we shall be his peo» 
 pie. But we pass over such subtilties, as I think I 
 have proved with plain enough arguments, that they 
 had respect to nothing else but to signify that these 
 are signs of holy and spiritual things. We receive 
 indeed the similitudes which they bring of outward 
 tokens ; but we allovr not that that which is the last point 
 in the sacraments, is . by them set for the chief and 
 only thing. But this is the first point that they 
 
ON SACRAMENTS. 17 
 
 should serve our faith before God; the latter point 
 that they should testify our confession before men. 
 According to this latter consideration those simili- 
 tudes have place. But in the meantime, let that first 
 point remain : because otherwise (as we have already 
 proved) the mysteries should be but cold, unless they 
 we're helps to our faith, and additions to doctrine or- 
 dained to the same use and end. 
 
 14. As hy some too little^ so by others too much 
 force is ascribed unto Sacraments. — Again, we 
 must be warned that as these men weaken the 
 force, and utterly overthrow the use of sacraments ; 
 so, on the contrary, there are some who feign to 
 sacraments 1 wot not what secret virtues, which 
 are no where read to be put in them by God. By 
 which enor the simple and unleanied are dangerously 
 deceived, while they are taught to seek the gifts of 
 God where they cannot be found, and are by little and 
 little drawn away from God, to embrace mere vanity 
 instead of his verity. For the sophistical schools have 
 taught with one consent, that the sacraments of the 
 new law, that is to say, those which are now in use 
 in the Christian Church, justify and give grace, if we do 
 not stop it by some deadly sin. It cannot be expressed 
 how pernicious and pestilent this opinion is, and so 
 much the more, because many ages heretofore, to the 
 great loss of the Church, it hath prevailed in a great 
 part of the world. Truly it is utterly devilish. For 
 when it promiseth righteousness without faith, it driveth 
 souls headlong into destruction. Then because it 
 fetcheth the cause of righteousness from the sacraments, 
 it bindeth the miserable minds of men, already bending 
 naturally too much to the earth, with this superstition 
 that they rather rest in the sight of a bodily thing than 
 of God himself. Which two things I would to God 
 we had not so proved in experience, so they need not 
 any long proof. But what is a sacrament taken with- 
 
 B 
 
18 ON SACRAMENTS. 
 
 out faith, but the most certain destruction of the 
 Church ? For as nothing is to be looked for there- 
 from without the promise, and the promise doth no 
 less threaten wrath to the unfaithful, than it oflfereth 
 grace to the faithful ; he is deceived who thinketh that 
 there is any more given him by the sacraments, than 
 that which, being offered by the Word of God, he re- 
 ceiveth by faith. Whence another thing also is gather- 
 ed, that the affiance of salvation dependeth not upon 
 the partaking of the sacrament, as though justification 
 consisted therein, which we know to be reposed in 
 Christ only, and to be communicated unto us, no less 
 by the preaching of the Gospel, than by the sealing 
 of the sacrament ; and without that it cannot stand. 
 So true is that which Augustine also writeth, (Lib/', 
 4 de qucost. vet. testament^) that invisible sanctification 
 may be without a visible sign, and again, that a visible 
 sign may be without true sanctification. For (as he 
 also writeth, in another place. Lib. 5, de. bap. cont, 
 Donat. cap. 14,) men do put on Christ sometimes by 
 the receiving of a sacrament, sometimes by the sancti- 
 fication of life. And that first point may be common 
 both to good and evil ; but the other is proper to the 
 good and godly. 
 
 15. Hidden grace not always joined with the visible 
 Hgn of the Sacraments — Hence cometh that distinc-. 
 tion, if it be well understood, which the same Augustine 
 hath often observed between a sacramentand the thing 
 of the sacrament. For it not only signifieth that the 
 figure and truth are there contained, but that they are not 
 so joined together but that they may be separated ; and 
 that even in the very conjoining the thing must always 
 be discerned from the sign, that we give not to the one 
 that which belongeth to the other. He speakcth of 
 the separation, when he writeth that the sacraments 
 work in the elect only that which they figure. Again, 
 when he writeth thus of the Jews ; when the sacra- 
 
ON SACRAMENTS. ' 19 
 
 ments were common to all, the grace was not common, 
 which is the power of the sacraments. So now, also, 
 the washing of regeneration is common to all ; but the 
 Vgrace itself, whereby the members of Christ are re- 
 '^enei-ate with their head, is not common to all. A gain, 
 in another place of the Supper of the Lord, we, also, 
 at this day, receive visible meat. But the sacrar.ient 
 is one thing, and the power of the sacrament ano;:ier 
 thing. What is this, that many receive of the altar 
 and die, and in receiving to die? For the Lord's 
 morsel was poison to Judas, not because he received a 
 bad thing, but because, he being evil, received a good 
 thing evilly. A little after ; the sacrament of this thing, 
 that is of the unity of the body and blood of Christ, 
 is somewhat prepared on the Lord's table daily, some- 
 where by certain distances of days ; and thereof is 
 received into life by some, and into destruction by 
 some. But the thing itself, whereof it is a sacrament, 
 i received into life by all men, but unto destruction by 
 MO man, whoever is partaker of it. And a little before 
 he had said, he shall not die who eateth ; but he who 
 pertaiueth to the power of the sacrament, pot to the 
 visible sacrament; who eateth within, not without; 
 who eateth with the heart, not be who presseth with 
 bis tooth. Thus, you hear everywhere, that a sacra- 
 ment is so separated from his own truth by the unwor- 
 thiness of the receiver, that there remaineth nothing 
 but a vain and unprofitable figure. But that thou 
 mayest not have a sign void of truth, but the thing 
 with the sign, thou must conceive, by faith, the word 
 which is there inclosed. So bow much thou shalt, by 
 the sacraments, profit in communicating of Christ, so 
 much profit shalt thou take of them. 
 
 16. Christ the substance of all Sacraments and the 
 only cause of righteousness ; the Sacraments effectual 
 tneans to nourish the knowledge of Christ, though 
 the nicked l-acking faith not nourished by them. — if 
 
20 ON SACRAMENTS. 
 
 this be somewhat dark because of the shortness, 1 
 will set it out in more words. I say that Christ 
 is the matter, or (if thou wilt) the substance of all 
 sacraments; for as much as in him they have all 
 their perfection, and do promise nothing without him. 
 So much less tolerable is the error of Peter Lombard, 
 who doth expressly make them causes of righteousness 
 and salvation, whereof they are only parts. Therefore, 
 bidding all causes farewell, which man's wit doth 
 imagine to itself, we ought to stay in this one cause. 
 Therefore, how much we are by their ministry helped 
 to the nourishing, confirming, and increasing of the 
 true knowledge of Christ in us, and to the possessing 
 of him more fully, and to the enjoying of his riches, 
 so much effectualness they have with us. But that 
 is done when with true faith we receive that which is 
 there offered. Do the wicked then (wilt thou say) 
 bring to pass by their un thankfulness, that the ordi- 
 nances of God are void and turn to nothing? I an- 
 swer, that what I have said, is not so to be takeji, as 
 though the ejBBcacy and truth of the sacrament did de- 
 pend upon the state or will of him that receiveth it. 
 For that which God hath ordained remaineth stedfast 
 and keepeth still its nature, however men vary. But 
 since it is one thing to offer, and another to receive, 
 nothing hinders but that the sign hallowed by the 
 Word of God may be indeed that which it is called, 
 and keep its own force, and yet that there come 
 thereby no profit to an evil doer and wicked man. 
 But Augustine doth in few words well solve this ques- 
 tion. If (saith he) thou receivest carnally, it eeaseth 
 not to be spiritual, but it is not so to thee. But as 
 Augustine hath in the aforesaid places showed that a 
 sacrament is a thing of no worth, if it be separated 
 from the truth thereof, so in another place he giveth 
 warning that even in the very conjoining there needeth a 
 distinction, lest we rest too much in the outward s^gn. 
 
ON SACRAMENTS. 21 
 
 As (saith he) to follow the letter, and to take the 
 signs in instead of the things, is a point of servile 
 weakness; so to expc ad the signs unprofitably is a 
 point of evil wandering eiTor. He nameth two faults 
 which are here to be avoided, the one when we so take 
 the signs as though they were given in vain, and when 
 with abasing or diminishing their secret significations 
 by our enviousness we bring to pass that they bring us 
 no profit at all. The other, when in not raising our 
 minds beyond the visible sign, we give to the sacra- 
 ments the praise of all those good things which are 
 not given us but by Christ only, and that by the 
 Holy Ghost, who raaketh us partakers of Christ him- 
 self; and indeed by the help of the outward signs, 
 which if they allure us to Christ, when they are 
 wrested in another way, the whole profit of them is 
 unworthily overthrown. 
 
 17. Christ set forth as ly the Word, so hy the 
 Sacraments neither available without faith, to whom 
 they are available, in them they work not by secret 
 included force ; grace cometh tuith the Sacraments, 
 not from the Sacraments, hut from God. — Where- 
 fore let this remain certain, that there^is no other 
 use of the sacraments than oflhe^WorcTo/ God ; 
 which is to ofier and set fortir Christ unto us, and 
 in him the treasures of heavenly grace, _but they avail 
 or profit nothing except when received by faith ; even 
 as wine, oil, or any other liquor, though you pour 
 it on largely, yet it will run by and perish, unless the 
 vessel's mouth be open to receive it, and the vessel 
 though it be wet round about the side will, neverthe- 
 less, remain void and empty within. Beside this we 
 must beware, lest those things which have been writ- 
 ten by the old writers, somewhat too vain gloriously to 
 amplify the dignity of sacraments, which lead us away 
 into an error near this: namely, that we should think 
 that there is some secret power knit and fastened to 
 
22 ON SACRAMENTS. 
 
 the sacraments, that they can of themselves give us 
 the graces of the Holy Ghost, as wine is given in the 
 cup ; whereas only this office is appointed to them by 
 God, to testify and establish to us the good will of 
 God towards us, and profit no further unless the Holy 
 Ghost join himself to them, who can open our minds 
 and hearts, and make us partakers of this testimony, 
 wherein also clearly appear divers and several graces 
 of God. For the sacraments, as we have above touched, 
 are that thing to us of God, which to men are messen- 
 gers of joyful things, or earnests in confirming of bar- 
 gains, which do not J of them^ elves, give any grace, but 
 tell and show us, ar. (as they are earnests and tokens) 
 do ratify unto us those things that ai'e given us by the 
 liberality of God. The Holy Ghost (whom the sacra- 
 ments do not in common, without difference, bring to 
 all men, but whom the Lord peculiarly giveth to them 
 that are his) is he that bringeth the gi'aces of God 
 with him, who giveth to the sacraments place in us, 
 who maketh them to bring forth fruit. But though 
 we do not deny that God himself, with the power of 
 his Spirit, is present with his own institution, lest the 
 ministration which he hath ordained of the sacraments 
 should be fruitless and vain : yet we affirm that the 
 inward grace of the Spirit, as it is separated from the 
 outward ministry, so ought to be separately weighed 
 and considered. God, therefore, truly performeth in- 
 deed whatsoever he promiseth and figureth in signs; 
 neither doth the signs want their effect, that the author 
 of them may be proved true and faithful. The ques- 
 tion here is only whether God worketh by his ovim and 
 by inward power, as they call it, or resigneth his office 
 to outwaid signs. But we affirm, that whatever in- 
 struments he use, his original working is nothing hin- 
 dered thereby. When this is taught, concerning the 
 sacrametits, both their dignity is honourably set out, 
 and their use is plainly showed, and their profitable- 
 
ON SACRAMENTS. 23 
 
 ness is abundantly reported, and the best mean in all 
 these things is retained, that neither any thing is attri- 
 buted to them which ought not, nor again any thing 
 taken from them which is not proper to be taken from 
 them. In the meantime, that feigned device is taken 
 away, whereby the cause of justification and power of 
 the Holy Ghost, is inclosed in elements as in vessels 
 or waggons, and that principal force which bath been 
 omitted of others, is expressly set out. Here, also, 
 it is to be noted, that God inwardly worketh that which 
 the minister figureth and testifieth by outward action ; 
 lest that be given to a mortal man which God claimeth 
 to himself alone. The same thing, also, doth Augus- 
 tine wisely touch. How, saith he, doth both Moses 
 sanctify and God; not Moses for God, but Moses 
 with visible sacraments by his ministry, and God with 
 invisible grace by his Holy Spirit ; where, also, is the 
 whole fruit of visible sacraments. For without this 
 sanctification of invisible grace, what do those visible 
 sacraments profit ? 
 
 18. Things sometimes naturaU and sometimes 
 miraculousy used for sacraments. — The name of sacra- 
 ment, as we have hitherto treated of the nature of it, 
 doth generally contain all the signs that ever God gave 
 to men, to certify and assure them of the truth of his 
 promises. Those' he sometimes willed to reniain in 
 natural tbings, sometimes he delivered them in miracles. 
 Of the first kind, these are examples, as when he gave 
 Adam and Eve the tree of life as an earnest of immor- 
 tality, that they might assure themselves of it, so long 
 as they did eat of the fruit thereof. Gen. ii. 17, and iii. 
 3. And when he set the rainbow for a monument to 
 Noah and his posterity, that he would no more, from 
 thenceforth, destroy the eartb by the overflowing of 
 water. Gen. ix. 13. These Adam and Noah had for 
 sacraments. Not that the tree did give them immor- 
 tality, which it could not give to itself; nor that the 
 
24 ON SACRAMENTS. 
 
 bow (which is but a striking back of a sunbeam upon 
 the clouds against it) was of force to hold in the waters : 
 but because they had a mark graven in them by the 
 Word of God, that they should be examples and seals 
 of his covenant. And the tree was a tree before, and 
 the bow a bow. When they were written upon with 
 the Word of God, then a new form was put into them, 
 that they should begin to be that which they were not 
 before. That no man may think these things spoken 
 without cause, the bow itself is at this day also a wit- 
 ness of that covenant which God made with Noah ; 
 which bow, so oft as we behold, we read this pro- 
 mise of God written in it, that the earth shall never 
 be destroyed with overflowing of waters. There- 
 fore if any foolish philosopher, to mock the sim- 
 plicity of our faith, do affirm that such variety of 
 colours do naturally arise from reflected beams and a 
 cloud set against them ; let us grant it indeed, but let 
 us laugh to scorn fcis senseless folly, who doth not ac- 
 knowledge God the Lord and governor of nature ; 
 who at his pleasure useth all the elements to the ser- 
 vice of his own glory. If he had imprinted svioh 
 tokens in the sun, the stars, the earth, stones, and such 
 like, they should all have been sacraments to us. 
 Why are not uncoined and coined silver both of one 
 value, since they are both one metal ? because the one 
 hath nothing but what it is natural ; when it is struck 
 with a common mark, it is made money, and receiv- 
 eth a new value. And shall not God be able to mark 
 his creatures with his word, that they may be made 
 sacraments, which before were naked elements ? Of 
 the second kind these were examples, when he showed 
 to Abraham a light in a smoking oven, Gen. xv. 17 ; 
 when he watereth the fleece with dew, the earth re- 
 maining dry ; again he watered the earth, the fleece 
 being untouched, to promise victory to Gideon, 
 Judges vi. 37 ; when he drew the shadow, of the dial 
 
ON SACRAMENTS. 25 
 
 ten degrees backward, to promise safety to Hezekiah, 
 2 Kings XX. 9, and Isa. xxxviii. 7. These things, 
 when they were done to relieve and confirm the weak- 
 ness of their faith, were then also sacraments. 
 - 19. Sacraments on God's behalf testimonies of 
 Grace ; on oursy notes and marks of profession. — 
 But our present pui-pose is, to discourse peculiarly 
 of those sacraments, which the Lord appointed to 
 be ordinary in his Church to nourish his worshippers 
 and servants into one faith and the confession of one 
 faith. For, to use the words of Augustine, men can 
 be settled together into no name of religion either true 
 or false, unless they be bound together with some fel- 
 lowship of visible signs and sacraments. Since, there- 
 fore, the most good father foresaw this necessity, he 
 did from the beginning ordain certain exercises of 
 t;odliness for his servants, which, afterwards, Satan, by 
 turning them to wicked and superstitious worshippings, 
 hath many ways depraved and corrupted. Hence 
 came those solemn professions of the Gentiles into 
 their holy orders, and other bastard usages ; which, 
 though they were full of error and superstition, yet 
 they also were therewith a proof that men could not, in 
 profession of religion, be without such outward signs. 
 But because they were neither gi-ounded upon the 
 Word of God, nor were referred to that truth where- 
 unto all signs ought to be directed, they are unworthy 
 to be spoken of where mention is made of the holy 
 signs which are ordained by God> and have not 
 swerved from thehr foundation, that is, that they 
 should be helps to true godliness. They consist not 
 of bare signs, as were the bow and the tree, but upon 
 ceremonies, or rather the signs that are here given are 
 ceremonies. But as it is above said, that they are on 
 the Lord's behalf testimonies of grace and salvation, 
 so they are again, on our behalf, marks of profession, 
 by which We openly swear to the name of God, for 
 
26 ON SACRAMENTS. 
 
 our parts binding our faith unto him. Therefore, 
 Chrysostome in one place fitly calleth them covenant- 
 ings, whereby God bindeth himself in league with us, 
 and we are bound to purity and holiness of life, be- 
 cause there is made a mutual form of covenanting be- 
 toeen God and us. For as the Lord therein proraiseth 
 that he will cancel and blot out whatever guilt and 
 penalty we have contracted by offending, and doth 
 reconcile us to himself in his only begotten Son : so 
 we again, on our behalf, by this profession bind our- 
 selves unto him to follow godliness and innocency ; so 
 that a man may rightly say that such sacraments 
 are ceremonies by which God will exercise his peo- 
 ple first to the nourishing, stirring up, and strengthen- 
 ing of faith inwardly than to the testifying of religion 
 before men. 
 
 20. Sacraments before Christy and after^ and the 
 scope of both — And these sacraments also were dif- 
 ferent, after the divers order of time, according to the 
 distribution whereby it pleaseth the Lord to show him- 
 self after this or that manner to men. For to Abraham 
 and his posterity circumcision was commanded. Gen. 
 xvii. 10, whereunto afterward purifylngs and sacrifices, 
 and other ceremonies were added by the law of 
 Moses. Levit. x. These were the sacraments of the 
 Jews until the coming of Christ, at whose coming 
 those being abrogate, two sacraments were ordained, 
 which the Christian Church now useth, Baptism and 
 the Supper of the Lord. Matth. xxviii. 19, and xxvi. 
 26. 1 speak of those that were ordained for the use of 
 the whole church. As for the laying on of bands, 
 whereby the ministers of the church are entered into 
 their office, as I do not unwillingly suffer it to be 
 called a sacrament, so 1 do not reckon it among the 
 ordinary sacraments. As for the rest which are 
 commonly called sacraments, what they are to be ac- 
 counted, we shall see by and by. Howbeit, the old 
 
ON SACRAMENTS. 27 
 
 sacraments also had respect to the same mark where- 
 unto ours tend, that is, direct, and iu a manner lead 
 us by the hand to Christ, or rather as images to repre- 
 sent him, and show him forth to he knoun. For as 
 we have already taught, that they are certain seals 
 wherewith the promises of God are sealed ; and where 
 it is most certain that there was never any promise 
 offered of God to men but in Christ ; that they may 
 teach us of some promise of God, they must needs 
 show Christ. Whereuuto pertaineth that heavenly 
 pattern of the tabernacle and of the worshipping in the 
 law, which was given to Moses in the Mount. One 
 only difference there is, that those did shadow out 
 Christ being promised, when he was yet looked for; 
 these do testify him already given and delivered. 
 
 21. The intent of Circumcision^ Purify ings, and 
 Sacrifices of the Law. — When these things shall all be 
 particularly, and each one separately declared, they will 
 be made much plainer. Circumcision was to the Jews 
 a sign, whereby they were put in mind, that whatsoever 
 cometh of the seed of man, that is to say, the whole nature 
 of man is corrupt, and hath need of pruning. Moreover, 
 it was a teaching and token of remembrance, whereby 
 they should confirm themselves in the promise given 
 to Abraham concerning that blessed seed, in whom all 
 the nations of the earth were to be blessed, Gen. xxii. 
 18 ; from whom they had their own blessing to be 
 looked for. Now, that healthful seed (as we are 
 taught of Paul, Gal. iii. 16,) was Christ, in whom 
 alone they hoped that they should recover that which 
 they had lost in Adam. Wherefore circumcision was 
 to them the same thing which Paul saith that it was 
 to Abraham, namely, the seal of the righteousness of 
 faith ; that is to say, the seal whereby they should be 
 more certainly assured that their faith, wherewith they 
 looked for that seed, should be accounted to theim of 
 God for righteousness. Rom. iv. 11. But we shall 
 
28 ON SACRAMENTS. 
 
 on a more proper occasion, in another place, go through 
 with the comparison of circumcision and baptism. 
 Baptisings and purifyings did set before their eyes 
 their own uncleanness, fihhiness, and pollution, where- 
 with they were defiled in their own nature ; but they 
 promised another washing, whereby all their filthinesses 
 should be wiped and washed away. Heb. ix. 1. And 
 this washing was Christ, with whose blood being 
 washed, we bring his cleanness into the sight of God, 
 that it may hide all our defilings, 1 John i. 7 ; Rev. 
 i. 5. Their sacrifices did accuse them of wicked- 
 ness, and also taught that it was necessary that 
 there should be some satisfaction which should be 
 paid to the judgment of God. That for this there 
 should be some one chief bishop, a mediator between 
 God and men, which should satisfy God by shed- 
 ding of blood and by offering of a sacrifice, which 
 should suffice for the forgiveness of sins. This chief 
 priest was Christ ; he himself shed his own blood ; he 
 himself was the sacrifice, for he offered himself obe- 
 dient to his father unto death, by which obedience he 
 took away the disobedience of man, who had pro- 
 voked the displeasure of God. Heb. iv. 14, and v. 5, 
 and ix. II ; Phil. ii. 8 ; Rom. v. 19. 
 
 22. The Sacraments of the New Testament, Bap- 
 tism and the Supper of the Lord, wherein Ch. ist 
 shineth more clearly than in the Sacraments of the 
 Old. — As for our sacraments, they do so much more 
 clearly present Christ unto us, as he was more nearly 
 showed to men, since he hath been truly delivered of 
 his father such as he had been promised. For baptism 
 f^ - testifieth unto us that we are cleansed and washed, 
 ^ ^the supper of thanksgiving testifieth that we are re- 
 deemed. In water is figured washing, in blood satis- 
 faction. These two things are found in Christ, which 
 (as John saith) came in water and blood ; that is to 
 say, that he might cleanse and redeem; Of which 
 
ON SACRAMENTS. 29 
 
 thing the Spirit of God also is a witness. Yea, there 
 are three witness in one, water, blood, and spirit. 
 1 John V. 6. In water and blood we have a testimony 
 of cleansing and redeeming ; but the Spirit, the prin- 
 cipal witness, bringeth unto us assured credit of such 
 witnessing. This high mystery hath notably well 
 been showed us in the cross of Christ, when water and 
 blood flowed out of his holy side, John xix. 34 ; 
 which side, for that cause, Augustine justly called the 
 fountain of our sacraments, of which yet we must 
 treat somewhat more at large. There is no doubt, 
 but that more plentiful grace also of the Spirit doth 
 liere show forth itself if you compare time with time. 
 For that pertaineth to the glory of the kingdom of 
 Christ, as we gather out of many places, but specially 
 out of the seventh chapter of John. In which sense 
 we must take, that saying of Paul, Col. ii. 17, that 
 under the law were shadows, but in Christ is the body. 
 Neither is it his meaning to spoil the testimonies of 
 grace of their power, in which God's will was in the 
 old time to prove himself to the fathers a true speaker, 
 even as at this day he doth to us in baptism ai; 1 in the 
 holy supper. But his purpose was only by way of 
 comparison, to magnify that which was given us, lest 
 any should think it marvellous that the ceremonies of 
 the law were abolished by the coming of Christ. 
 
 23. Too great a difference made hy Schoolmen 
 between the Sacraments of the Late and ours. — But 
 that doctrine of the schoolmen (as I may also briefly 
 touch this by the way) is utterly to be hissed out, 
 whereby there is made so great a difference between 
 the sacraments of the old and new law, as though 
 those did nothing but shadow out the grace of God, 
 and these do presently give it. For the apostle 
 speaketh no less honourably of those than of these, 
 when he teacheth that the fathers did eat the same 
 spiritual meat which we eat, and expoundeth Uiat 
 
30 ON SACRAMENTS. 
 
 same meat to be Christ. 1 Cor. x. 3. Who dare 
 make that an empty sign, which delivered to the Jews 
 a true communion of Christ? And the ground of the 
 cause which the apostle there handleth, doth plainly 
 fight on our side. And, that no man trusting upon a 
 cold knowledge of Christ, and empty title of Christi- 
 anity, and outward token**, should presume to despise 
 the judgment of God ; he showeth forth examples of 
 God's severity to be seen in the Jews, that we might 
 know, that the same pains which they have suffered 
 hang over us if we follow the same faults. Now that 
 the comparison may be fit, it behoved that he should 
 show that there is no inequality between us and 
 them in those good things whereof he did forbid us to 
 boast falsely. Therefore, first he maketh us equal in 
 the sacraments, and leaveth us not so much as any 
 small piece of prerogative, that might encourage us to 
 hope of escaping unpunished. Neither, verily, is it 
 lawful to give any more to our baptism, than he in 
 another place giveth to circumcision, when he calleth 
 it the seal of the righteousness of faith. Rom. iv. 11. 
 Whatever, therefore, is at this day given us in our 
 sacraments, the same thing the Jews formerly re- 
 ceived in theirs, that is to say, Christ with his spiritual 
 riches. What power our sacraments have, the same 
 they also felt in theirs, that is to say, that they were 
 to them seals of God's good will toward them into the 
 hope of eternal salvation. If they had been skilful 
 expositors of the Epistle to the Hebrews, they would 
 not have been so blinded. But when they read there, 
 that sins were not cleansed by the ceremonies of the 
 law, yea, that tbe old shadows had no availing force to 
 righteousness, Heb. x. 1, they, negleciing the com- 
 parison which is there handled, while they took hold 
 of this one thing, that the law of itself did nothing profit 
 the followers of it, thought simply that the figures 
 were void of truth. But the apostle's meaning is to 
 
ON SACRAMENTS. 3i 
 
 bring the ceremoDial law to nothing until it come to 
 Christ, on whom alone dependeth all the effectualness 
 of it. 
 
 24. TFhat is spoken in Scripture to diminish the 
 esteem of Circumcision^ the same^ in like occasion and 
 sense, might as well be said of Baptism. — But they 
 will object those things which are read in Paul con- 
 cerning the circumcision of the letter, that it is in 
 no estimation with God, that it giv^elh nothing that 
 is vain. For such sayings seem to place it far be- 
 neath baptism. Not so. For the very same might 
 be said of baptism. And also the same is said, first by 
 Paul himself, where he showelh that God regardeth 
 not the outward washing whereby we enter into pro- 
 fession of religion, unless the mind within be both 
 cleansed and continued pure to ihe end. 1 Cor. x. 5. 
 Again by Peter, when he testifieth that the truth of 
 baptism standeth not in the outward washing, but in 
 the witnessing of a good conscience. 1 Pet. iii. 21. 
 But he seemeth also, in another place, Col. ii. 11, 
 utterly to despise the circumcision made with hands^ 
 when he comparetb it with the circumcision of Christ. 
 I answer, that even in this place nothing is abated of 
 the dignity of it. Paul there disputeth against them, 
 who required it as necessary when it was now abro- 
 gate. Therefore he wameth the believers, that leaving 
 the old shadows they sbould stand fast in the truth. 
 These masters, saitb be, instantly call upon you, that 
 your bodies may be circumcised. But ye are spiritual- 
 ly circumcised, according to the soul and body. Ye 
 have therefore the deliverance of the thing indeed, 
 which is much better than the shadow. A man vn\o\\\, 
 take exception to the contrary, and say that the figure 
 is not therefore to be despised because they had the 
 thing indeed ; forasmuch as the putting off of the old 
 man, of v.hich he there speaks, was also aniojig the 
 fathers, to whom yet outward circumcision had no^ 
 
32 ox SACRAMENTS. 
 
 been superfluous. He preventeth this objection, when 
 he by and by addeth, that the Colossians were buried 
 with Christ by baptism. Whereby he signifieth, that 
 at this day baptism is the same to Christians which 
 circumcision was to the old people ; and therefore that 
 circumcision cannot be enjoined to Christians without 
 wrong done to Christ. 
 
 25. The Sacraments of the Law shadows not in 
 respect of their working ; but in regard of their 
 manned' of signifying that which is tvrougJd, spoken 
 of as things of small account, not simply, but when 
 Christ is separated from them. — But that which 
 foUoweth, and which I now alleged, is harder to 
 assoil, that all the Jewish ceremonies were shadows 
 of things to come, and that in Christ is the body; 
 but the most hard of all, is that which is treated 
 in many chapters of the Epistle to the Hebrews, 
 that the blood of beasts attained not to consciences ; 
 that the law had a shadow of good things to come, 
 not an image of things ; that the followei-s of it ob- 
 tained no perfection by tlie ceremonies of Moses and 
 such others. I go back to that which I have already 
 touched, that Paul doth not therefore make the cere- 
 monies shadowish, because they had nothing sound in 
 them, but because the fulfilling of them was, after a 
 certain manner, in suspense until the delivering of 
 Christ. Again, I say, that this is to be imderstood 
 not of the effectualness, but rather of the manner of 
 signifying. For till Christ was manifested in the flesh, 
 all the signs shadowed him out as absent ; howsoever 
 he did inwardly utter to the faithful the presence of 
 his power and of himself. But this we oughi chiefly 
 to mark, that in all those places Paul doth i ot speak 
 simply, but by way of contention. Because he strove 
 with the false apostles, who would have godliness to 
 consist in the ceremonies only, without any respect of 
 Christ ; to confute them, it is sufficient only to ti'eat 
 
ON SACRAMENTS. 33 
 
 what value ceremonies are of by themselves. This 
 mark, also, the author of the Epistle to the Hebrews 
 followed. Let us therefore remember that Paul here 
 disputed of ceremonies, not as they are taken in tlieir 
 own and natural signification, but as they are wrested 
 to a false and wrongful exposition ; not of the lawful 
 use of them, but of the abuse of superstition. What 
 marvel is it, therefore, if ceremonies being separated 
 from Christ are unclothed of all force ? For all signs, 
 whatsoever they be, are brouglu to nought when the 
 thing signified is taken away. So when Christ had to 
 do with them who thought that manna was nothing 
 else but meat for the belly, John vi. 27, he applieth 
 his speech to their gross opinion, and saith that he 
 rainistereth better meat, which may feed souls to hope 
 of immortality. But if you require a plainer solution, 
 the sum of all tendeth to this: First, that all those cere- 
 monies which were in the law of Moses, are vanishing 
 things and of no value, unless they be directed to Christ. 
 Secondly, that they had such a respect to Christ, that 
 when he at length was manifestly showed in the flesh, 
 they had their fulfilling. Finally, that it behoved that 
 they should be taken away by bis coming, even as a 
 shadow vanisheth away in the clear light of the sun. 
 But because, I yet defer any longer discourse of that 
 matter to that place where I have purposed to compare 
 baptism with circumcision, therefore, I do now more 
 sparingly touch it. 
 
 26. In what sense the fathers have so much extoll- 
 ed the Sac7'a77ients of the Neio Testament above the 
 .Old. — Perhaps, also, those extravagant praises of 
 sacraments, which are read in old writers concerning 
 our signs, deceive those miserable sophisters. As this 
 of Augustine : That the sacraments of the old law 
 did only promise the Saviour, but ours give salva- 
 tion. When they observed not that these and such 
 other forms of speaking were spoken, they also publish- 
 c 
 
34 ON SACRAMENTS. 
 
 ed their excessive doctrines, but in a clean contrary 
 sense from the writings of the old fathers. For Au- 
 gustine meant no other thing in that place, than' as 
 the same Augustine writeth in another place : That 
 the sacraments of the law of Moses did foretell of 
 Christ, but ours speak of him present. And against 
 Faustus. That those were promises of things to be 
 fulfilled, these were tokens of things fulfilled ; as if he 
 should say, that those figured him when he was looked 
 for, but ours show him as it were present, which bath 
 been already delivered. Moreover, he speaketh of the 
 manner of signifying, as also he showeth in another 
 place. The law, saith he, and the prophets had sacra- 
 ments, foretelling of a thing to come ; but the sacra- 
 ments of our time testify that that is already come, which 
 those did declare was to come., But what he thought 
 of the thing and effectualness, he expoundeth in many 
 places, as when he saith, that the sacraments of the 
 Jews were in signs different ; but in the thing signi- 
 fied, equal with ours, different in the visible form, but 
 equal in spiritual power. Again, in divers signs is all 
 one faith, so in divers signs as in divers words ; because 
 words change their sounds by times, and truly words 
 are nothing but signs. The fathers did drink the same 
 spiritual drink, but they drunk not the same bodily 
 drink. Observe therefore the faith remaining one, the 
 signs varied. To them the rock was Christ, to us that 
 is Christ which is set upon the altar. And they, drink 
 for a great sacrament the water flowing out of the 
 rock ; what we drink the faithful know. If tliou con- 
 sider the visibly form, they drunk another thing ; if a 
 sensible signification, they drunk the same spiritual 
 drink. In another place, in the mystery, the same is 
 their meat and drink which is ours ; but the same 
 in signification, not in form, because Christ was figured 
 to them in the rock and showed to us in the flesh. 
 Howbeit in this behalf also we grant that there is some 
 
ON SACRAMENTS. 35 
 
 difference. For both sacraments testify that the father- 
 ly good will of God and the graces of the Holy Ghost 
 are offered us in Christ ; but our sacraments testify it 
 more clearly and brightly. In both is a delivering of 
 Christ ; but in these more plenteous and fuller, namely, 
 as that difference of the Old and New Testament 
 beareth, of which we have treated before. And this 
 is it that the same Augustine meant, (whom we more 
 often cite as the best* and faithfullest witness of all 
 the old writers,) where he teacheth that when Christ 
 was revealed, sacraments were ordained in number 
 fewer, in signification higher, in force more excellent. 
 Of this, also, it is expedient that the readers be briefly 
 warned, that whatever the sophisters have triflingly 
 taught concerning the work wrought, is not only false, 
 but disagreeth with the nature of the sacraments which 
 God hath ordained, that believers being void and 
 needy of all good things, should bring nothing thither 
 but beggary. Whence it followeth, that in receiving 
 them, these men do nothing whereby thev may deserve 
 praise, that in doing (which in this their respect is 
 merely passive) no work can be ascribed unto them. 
 
36 ON BAPTISM. 
 
 W 
 
 ON BAPTIS]M. 
 
 1. Thejivst use of JBaptism to he a token of our 
 cleansing^ and, therefore, not a mark of recognisance 
 and a sign ofprofesoimi only, as some would have it. 
 — Baptism is a sign of entering, whereby we are re- 
 ceived into the fellowship of the Church ; that bein^ 
 grafFed into Christ, we may be reckoned among the 
 children of God. Now it was given us by God for 
 this end, (which I have taught to be common to all 
 the mysteries,) first, that it should serve to our faiih 
 with him, and to our confession before men. We will 
 orderly declare the manner of both purposes. Baptism 
 bringeth three things to our faith, which also must be 
 separately treated of. This is the first which tlie Lord 
 sGtteth out unto us, that it sliould be a token and proof 
 of our cleansing; or (to express my mind better) it is 
 like a certain sealed charter, whereby he confirmeth 
 that all our sins are so erased, cancelled and blotted 
 out, that they may never come in his sight, nor be re- 
 hearsed, nor be imputed. For he hath appointed that 
 all they who believe should be baptized into forgive- 
 ness of sins. Therefore, they who thought that bap- 
 tism is nothing else but a mark and token whereb v we 
 profess our religion before men, as soldiers bear the 
 conusance of their captain for a mark of their profes- 
 
ON BAPTISM. 37 
 
 sion, weigh not tbat which was the chief thing in hap- 
 tism. That is this, tliat we should receive it with this 
 promise, that whosoever believe and are baptized, shall 
 be saved. Mark xvi. 16. 
 
 2. Our cleansing not made hy Baptism as hy a 
 cause, but manifested by it as by a Sign. — In this 
 sense is to be uoders'ood which Paul writeth, that 
 the church is sanctif jd by Christ her spouse, and 
 cleansed with the w shing of water in the word of 
 life. Eph. V. 26. / nl in another place, that we are 
 saved according to his mercy by the washing of rege- 
 neration and the renewing of the Holy Ghost. Tit. 
 iii. 5. And that which Peter writeth that baptism 
 saveth us, 1 Pet. iii. 21. Paul's vill was not to sig- 
 nify, that our washing and salvation is perfectly made 
 by water, or that water containeth in itself the power 
 to cleanse, regenerate, and renew. Neither did Peter 
 mean the cause of salvation, but only the knowledge 
 and certainty of such gifts to be received in this sacra- 
 ment, which is evidently enough expressed in the 
 words themselves. For Paul joineth together the 
 word of life, and baptism of water; as if he had said, 
 that by the Gospel the message of washing and sancti- 
 fying is brought us, that by baptism such message is' 
 sealed. And Peter immediately addeth, that baptism 
 is not the putting away of the filthiness of the flesh, 
 but the answer of a good conscience before God, 
 which is of faith. Yea, baptism promiseth us no 
 other cleansing, but. by the sprinkling of the blood of 
 Christ, which is figured by water, for its likeness of 
 cleansing and washinii-. Who therefore can say that 
 we are cleansed by this water, which certainly testifi- 
 eth that the blood of Christ is our true and only 
 washing ? so that there cannot be brought a surer 
 reason to confute their blind error who refer all things 
 to the power of water, than from the signification of 
 baptism itself, which doth withdraw us as well from 
 
38 ON BAPTISM. 
 
 that visible element which is set before oiir eyes, as 
 from all other means, that it may bind our minds to 
 Christ alone. 
 
 3. Baptism a confirmation of the washing out of 
 all sin, and not only of sins past^ before we he bap- 
 tized. — Neither is it to be thought that baptism is 
 applied only to the time past, that for new offences, 
 into wliich we fall after baptism, we must seek new 
 remedies of cleansing, in I know not what other sacra- 
 ments, as though the force of baptism were worn out 
 of use. By this error it came to pass in old time, 
 that some would not be baptized but when in the utter- 
 most peril of life, and at the last gasp, that so they may 
 obtain pardon of their wliole life. Against which way- 
 ward subtle provision the old bishops so often inveigh 
 in their writings. But thus we ought to think, that at 
 what time soever we are baptized, we are at once 
 washed and cleansed for all our life. Therefore, so 
 oft as we fall, we must go back to the remembrance of 
 baptism, and therewith we must arm our mind, that it 
 may be always certain and assured of the forgiveness 
 of sin. For though, when it is once administered, it 
 seemeth to be past, yet, by later sins, it is not abolished. 
 For the purity of Ciirist is therein offered us ; that 
 always flouiisheth, is oppressed with no spots, but 
 overwhelmeth and wipeth away all our filthindss ; yet 
 ought we not to take from this a liberty to sin in time 
 to come, (as verily we are not hereby armed to such 
 holdness) but this doctrine is given only to them, who 
 when they have sinned, do groan, wearied and op- 
 pressed under their sins, that they may rise up and 
 comfort themselves, lest they should fall into confusion 
 and despair. So Paul saith, Rom. iii. 25, that Christ 
 was made to us a propitiator, unto the forgiveness of 
 faults going before. Wherein he denieth not that 
 therein is obtained perpetual and continual forgiveness 
 of sins even unto death; but he meaneth that it was 
 
ON BAPTISM. 39 
 
 given by the Father only to poor sinners, who, wound- 
 ed with the searing iron of conscience, do sigh for the 
 physician. To these the mercy of God is offered. 
 They, who by escaping of punishment, do bunt for 
 matter and liberty to sin, do but provoke to them- 
 selves the wrath and judgment of God. 
 
 4. The force nf Baptism as well as Repentance ex- 
 tended throughoul our v)hoJe life. — I know indeed that 
 it is commonly thought otherwise ; that by the bene- 
 fit of repentance and of the keys we do after baptism 
 obtain forgiveness, whicli, at our first regeneration, is 
 given us only by baptism. But they who devise this 
 err herein, because they do not remember that the power 
 of the keys, whereof they speak, is so joined with bap- 
 tism that it ought not to be separated. The sinner 
 receiveth forgiveness by the ministry of the Church, 
 namely, not without the preaching of the Gospel. But 
 what manner of preaching is that? That we are 
 cleansed from sins by the blood of Christ. But what 
 sign and testimony is there of that washing, but bap- 
 tism? We see, therefore, how that absolution is 
 referred to baptism. And this error hath bred us the 
 feigned sacrament of penance ; of which I have touched 
 somewhat before, and the residue I will make an end 
 • of in place fit for it. But it is no wonder if men who, 
 according to the gi'ossness of their wit, were beyond 
 measure tied to outward things, have in this behalf also 
 bewrayed that fault, that not content with the pure 
 institution of God, they thrust in new helps feigned by 
 themselves. As though baptism itself were not a 
 sacrament of repentance. But if repentance be com- 
 mended to us for our whole life, the force of baptism 
 ought to be extended as far. "Wherefore, there is no 
 doubt but all the godly, through their 'whole life, so 
 oft as they are vexed with knowledge in conscience of 
 their own sins, dare call themselves back to the remem- 
 brance of baptism, that they may confirm themselves 
 
e 
 
 @ 
 
 40 ON BAPTISM. 
 
 in the confidence of that only and continual washing 
 which we have in the hlood of Christ. 
 
 5. A second use of Baptism to show us our morti- 
 Jication and newness of life — It bringeth, also, another 
 fruit, because it showeth us our mortification in Christ, 
 and new life in hira. For, as the apostle saith, we are 
 baptized into his death, being buried together with him 
 into death, that we raay walk in newness of life. Rom. 
 vi. 3. By which words he doth n9t only exhort us to 
 follow him, (as though he said that we are by baptism 
 put in mind, that after a certain example of the death 
 of Christ, we should die to our lusts; and after the 
 example of his resurrection, we should be raised up to 
 righteousness.) but he fetcheth the matter much deeper, 
 that is to say, that by baptism Christ hath made us 
 partakers of liis death, that we may be graffed into it. 
 And as the graff receiveth substance and nourishment 
 from the root into which it is graffed, bo they that re- 
 ceive baptism with such faith as they ought, do truly 
 feel the power of the death of Christ in the mortifying 
 of their flesh ; and also they feel the effect of his resur- 
 rection in the quickening of the Spirit. Hence he 
 gathereth matter of exhortation ; that if we be Chris- 
 tians, we ought to be dead to sin, and to live to right- 
 eousness. Col. ii. 12. This self-same argument he 
 useth in another place that we are circumcised, and have 
 put off the old man, since we have been buried in 
 Christ by baptism. Tit. iii. 6. And in this sense, in 
 the same place which we have before alleged, he called 
 it the washing of regeneration and of renewing. There- 
 fore, the free forgiveness of sins, and imputation of 
 righteousness, is first promised us, and then the grace 
 of the Holy Ghost, which may reform us into newness 
 of life. : : . ^ 
 
 6. A third use of Baptism to te.Hifi/ our ingraffing 
 into Christ, and partaking of his graces. — Last of 
 all our faitli receiveth this benefit by baptism, that it 
 
ON BAPTISM. 
 
 41 
 
 ceitainly testifieth unto us, that we are not only 
 graflfed into the death and life of Christ, but that we 
 are so united to Christ himself that we are partakers 
 of all his good things. Therefore, be hath dedicated 
 and hallowed baptism in his own body, Matt. m. 13, 
 that he might have it in common with us, as a most 
 strong bond of the unity and fellowship which he 
 vouchsafed to enter into with us i thus Paul proveth 
 thereby that we are the children of God, because 'we 
 we have put on Christ in baptism. Gal. in. 27. So 
 Ave see that the fulfilling of baptism is in Christ, 
 whom also for this reason we call the proper object of 
 baptism. Therefore, it is no marvel if it be reported 
 that the apostles baptized into his name. Acts yiii. 16, 
 and xix. 5, who yet were commanded to baptize into 
 the name of the Father also, and of the Holy Ghost. 
 Matt, xxviii. 19. For whatever gifts of God are set 
 forth in baptism, are found in Clirist alone. And yet 
 it cannot be, but that he who baptizeth into Christ 
 doth therewithal call upon the name of the Father and 
 of the Holy Ghost. For we are therefore cleansed with 
 his blood, because the merciful Father according to 
 his incomparable kindness, willing to receive us into 
 favour, hath set him as a mediator in the midst to 
 procure us favour with him. But regeneration we 
 only obtain, by his death and resurrection, if being 
 sanctified by the Spirit we are endued with a new and 
 spiritual nature. Whereof both of our cleansing and 
 regeneration we obtain and after a certain manner 
 distinctly perceive the cause in the Father, the matter 
 in the Son, and the effect in the Holy Ghost. So 
 • John first baptized, so afterwards the apostles, with 
 the baptism of repentance into the forgiveness of sin, 
 meaning by this word repentance, such regeneration, 
 and by forgiveness of sins, washing. 
 
 7. The Baptism of John, the same with that which 
 the Apostles ministered, howsoever the old writei'S, 
 
42 ON BAPTISM. 
 
 Chrysostome and Augustine, separate the one from 
 the other. — Whereby also it is made most certain, 
 that the ministry of John was altogether the same 
 which was afterward committed to the apostles. For 
 the different hands wherewith it is ministered, make 
 not the baptism diflferent ; but the same doctrine show« 
 eth it to be the same baptism. John and the apostles 
 agreed in one doctrine ; both baptized into repentance, 
 both into the forgiveness of sins, both into the name of 
 Christ, from whom flowed repentance and forgiveness 
 of sins. Acts ii. 28. John said that He was the lamb 
 of God, by whom the sins of the world should be 
 taken away, John i. 29, where he made him the sacri- 
 fice acceptable to the Father, the propitiator of nghte- 
 ousness, the author of salvation. Wliat could the 
 apostles add to this confession ? Wherefore let it 
 trouble no man, that the old writers labour to separata 
 the one from the other, whose voice we ought not so 
 much to esteem that it should shake the certainty of 
 the Scripture. For who will rather hearken to Chiy- 
 sostome denying that forgiveness of sins was compre- 
 hended in the baptism of John, than to Luke on the 
 contrary affirming that John preached the baptism of 
 repentance into the forgiveness of sin? Luke iii. 3. 
 Neither is that subtlety of Augustine to be received, 
 that in the baptism of John sins were forgiven id hope, 
 but in the baptism of Christ they are forgiven indeed. 
 Whereas the evangelist plainly testifieth, that John 
 in his baptism promised the forgiveness of sins, Luke 
 iii. 16, what need we abate this title of commendatiort, 
 when no necessity coinpelleth us unto it ? But if any 
 ma\ seek for a difl^ereuce out of the Word of God, he 
 will find no other but this, that John baptized into 
 him that was to come, the apostles into him that had 
 already presented himself. 
 
 . 8. The Baptizing not different, because the graces 
 of the Spirit were uaWou*, which followed the minis- 
 
ON BAPTISM. 43 
 
 hy of John; and of Christ's apostles, yea, even of 
 the apostles before and after Christ's ascemton,— 
 As for this, that more abundant graces of the Spirit, 
 were poured out since the resurrection of Christ, it 
 maketh nothing to establish a diversity of baptism. 
 For the baptism which the apostle administered, while 
 he was yet conversant in earth, was called his ; yet it 
 had no larger plentifulness of the Spirit, than the bap- 
 tism of John. Yea, even after his ascension, the Spi- 
 rit was not given to the Samaritans above the common 
 measure of the faithful before the ascension, although 
 they were baptized into the name of Jesus, till Peter 
 and John were sent unto them to lay their hands upon 
 them. This only thing, as I think, deceived the old 
 writers, that they said that the baptism of John was 
 but a preparation to the baptism of Christ, because 
 they read. Acts viii. 14, that they were baptized again 
 by Paul, who had once received the baptism of John. 
 But how much they were herein deceived, shall els6- 
 whei'e b6 plainly declared in place fit for it. ^yhat is 
 it, therefore, that John said, that he baptized indeed 
 with water, but that Christ should come who should 
 baptize with the Holy Ghost, and with fire? Matt, 
 iii. 11. This may in few words be cleared. For he 
 meant not to put a difi"erence between the one baptism 
 and the other, but he compared his own person with 
 the person of Christ, saying, that himself was a minis- 
 ter of water, but that Christ was the giver of the Holy 
 Ghost, and should declare his power by a visible 
 miracle the same day that he should send the Holy 
 Ghost to the apostles in the likeness of fiery tongues. 
 Acts. ii. 8. What could the apostles boast of more 
 than this ? What more could they, also, that baptize 
 at this day ? For they are only ministers of the out- 
 ward sign, and Christ is the autbpr of the inward grace : 
 as the old writers themselves everywhere teach, and 
 especially Augustine, whose principal argument against 
 
44 ON BAPTISM, 
 
 the Donatists is this, that what man soever he be that 
 haptizeth, yet only Christ is ruler of it. 
 
 9. The' grace of mortification and purification 
 assured unto us hj Baptism, shadowed to the people 
 of Israel darkly under other figures. — These things 
 which we have spoken, both of mortification and of 
 washing, are shadowed out in the people of Israel, 
 whom, for the same cause, the apostle saith to have 
 been baptized in the cloud and in t^^e sea. Mortify- 
 ing was figured, when the Lord de 'vering them out 
 of the hand of Pharaoh, and from crwel bondage, made 
 for them a way through the Jled Sea, and drowned 
 Pharaoh himself and the Egyptians their enemies, that 
 followed them hard at their backs, and were even in 
 their necks to overtake them. 1 Cor. x. 2. For after 
 the same manner, also, he promiseth to ns in baptism, 
 and, by a sign^ given, showeth us that we are by his 
 power brought forth and delivered out of the thraldom 
 of Egypt, that is to say, out of the bondage of sin ; 
 that our Pharaoh is drowned, that is to say, the devil, 
 although even so, also, he ceaseth not to exercise and 
 weary us. But as that Egyptian was not tluown 
 down into the bottom of the sea, but being overthrown 
 on the shore, did yet, with terrible sight, make the Israel- 
 ites afraid, but could not Imrt them ; so this our ene- 
 my yet indeed threateneth, showeth his weapons, is 
 felt, but cannot overcome. In the cloud was a sign of 
 cleansing. For as then the Lord covered them with 
 a cloud cast over them, and gave them refreshing cold, 
 lest they should faint and pine away with too cruel, 
 burning of the sun. Num. ix. 14, so in baptism we 
 acknowledge ourselves covered and defended with the 
 blood of Christ, lest the severity of God, which is in- 
 deed an intolerable flame, should lie upon us. But 
 although this mystery was then dark and known to few ; 
 yet, because there is no other way to obtain salvation, 
 but in those two benefits, God would not take away 
 
ON BAPTISM. 45 
 
 the sigii of them hoth from the old fathers, whom he 
 had adopted to be heirs. 
 
 10. Faithful men bt/ Baptism not rid of original 
 siTit but certified first that condemnation ^hereunto 
 the corruption of their nnture hath made them subject, 
 
 is done aivaij ^Now it is clear, how false that is which 
 
 some have lately taught, and wherein some yet con- 
 tinue, that by baptism we are loosed and delivered 
 from original sin, and from the corruption which was 
 from Adam spread abroad into his whole posterity, 
 and that we are restored into the same righteousness 
 and pureness of nature, wliich Adam should have 
 obtained, if he had stood fast in the same uprightness 
 wherein he was first created. For such kind of teachers 
 never understood what was original sin, nor what was 
 original righteousness, nor what was the grace of bap- 
 tism. But we have already proved, that original sin 
 is the perverseness and corruption of our nature, which 
 first maketh us guilty of the wrath of God, and then, 
 also b-.ingeth forth works in us, which the Scripture 
 calleth the works of the flesh. Gal. v. 19. Therefore 
 these two points are distinctly to be marked, namely, 
 that we being in all parts of our nature defiled and 
 corrupted, are already for such corruption only, holdeu 
 worthily condemned and convicted before God, to 
 whom nothing is acceptable but righteousness, in- 
 nocency, and cleanness. Yea, and very infants them- 
 selves bring their own damnation with them from their 
 mother's womb. Who, although they have not yet 
 brought forth the fruits of their iniquity, yet have the 
 seed thereof inclosed within them. Yea, their whole 
 nature is a certain seed of sin, therefore it cannot but 
 be hateful and abominable to God. The faithful are 
 ceitified by baptism that this damnation is taken away, 
 and driven from them ; forasmuch, as we have already 
 said, the Lord doth by this sign promise us that full 
 and perfect forgiveness is granted both of the fault 
 
46 ON BAPTISM. 
 
 which should have been imputed to us, and of the pain 
 wliich we should have suffered for the fault ; they take 
 hold also of righteousness, but such as the people of 
 God may obtain in this life, that is to say by imputa- 
 tion only, because the Lord of his own mercy taketli 
 them for righteous and innocent. 
 
 11. Secondly^ that the works of the Jiesh shnll not 
 hear rule and have dominion over them. — The other 
 point is, that this perverseness never ceaseth in us, 
 but continually bringeth forth uevv fruits, namely those 
 works of the flesh which we have before described ; 
 no otherwise than a burning furnace continually blow- 
 eth out flame and sparkles, or as a spring incessantly 
 casteth out water. For lust never utterly dieth nor 
 is quenched in men, until being by death delivered out 
 of the body of death, they have utterly put off them- 
 selves. Baptism, indeed, promiseth us that our 
 Pharaoh is drowned, and the moititicatiou of sin ; yet 
 not so that it is no more, or may no more trouble us, 
 but only that it may not overcome us. Foi;,so long 
 as we live inclosed within this prison of our body, the 
 remnants of sin shall dwell in us ; but if we hold fast 
 by faith the promise given us of God in baptism, they 
 shall not bear mle nor reign. But let no man deceive 
 himself; let no man flatter himself in his own evil, 
 when he 'leareth that sin always dwelleth in us. These 
 things are not spoken to this end, that they should 
 carelessly sleep upon their sins, who are otherwise too 
 much inclined to sin ; but only, that they should not 
 faint and be discouraged, who are tickled and pricked 
 of their flesh. Let them rather think that they are 
 yet in the way, and let them believe that they have 
 much profited, when they feel that there is daily some- 
 what diminished of their lust, till they have attained 
 thither whither they travail, namely, to the last death 
 of their flesi), which shall be ended in the dying of 
 this mortal life. In the meantime, let them not cease 
 
ON BAPTISM. 47 
 
 both to strive valiantly, and to encourage them to ^o 
 forward and to stir them up to full victory. For this 
 also ousht more to whet on their endeavours, that 
 they see^that after they have long laboured, they have 
 yet no small business remaining. This we ought to 
 hold ; we are baptized into the mortifying of our flesh, 
 which is begun by baptism in us, which we daily fol- 
 low ; but it shall be made perfi^ct when we shall 
 remove out of this life to the Lord. 
 
 12. Baptism, according to St. Paul, the earnest of 
 our regeneration,, the weakness of our r.ature here- 
 unto, and the greatness of our comfort notwithstand- 
 ing this weakness.— Uei^e we say no other thing than 
 the Apostle Paul in the seventh chapter to the Ro- 
 mans most clearly setteth out. For after that he had 
 disputed of free righteousness, because some wicked 
 men did thereof gather, that we might live after 
 our own lust, because we should not be acceptable to 
 God by the deservings of works ; he addeth, that all 
 they that are clothed with the righteousness of Christ 
 are therewith regenerate in spirit, and that of his rege- 
 neration we have an earnest in baptism. Hereupon 
 he exhorteth the faithful, that they suffer not sin to 
 have dominion in their members. Now because he 
 knew that there is always some weakness in the faith- 
 ful ; that they should not therefore be discouraged, he 
 adjoiueth a comfort, that they are not under the law. 
 Ilom. vi. 14. Because, agaiu it might seem, that 
 Christians might grow insolent, because they are not 
 under the yoke of the law, he treateth what man- 
 ner of abrogating thai is, and therewithal what is the 
 use of the law, which question he bad now the second 
 time discussed. The sum is, that we are delivered from 
 the rigour of the law, that we should cleave to Christ ; 
 but that the office of the law is, that we being con- 
 vinced of our perverseness, should confess our own 
 weakness and misery. Kow forasmuch as that per- 
 
48 ON BAPTISM. 
 
 verseness of nature doth not so easily appear in a 
 profane man, who followeth his own lust without 
 fear of God; he setteth an example in a man regene- 
 rate, namely, in himself. He saith, therefore, that he 
 hath a continual wrestling with the remnants of his 
 flesh, and that he is holden bound with miserable 
 bondage, that he cannot consecrate himself wholly to 
 the obedience of the law of God. Therefore, he is 
 compelled with groaning to cry out, O wretched man 
 that I am ! who shall deliver me out of this body sub- 
 ject to death ! Rom. vii. 24. If the children of God 
 be holden captive in prison so long as they live, they 
 must needs be much carefully grieved with thinking 
 upon their own peril, unless this fear be met withal. 
 Therefore, he adjoineth to this use a comfort, that 
 there is no more damnation to them that are in Christ 
 Jesus. Where he teacheth, that they whom the Lord 
 hath once received into favour, engraffed into the 
 communion of his Christ, hath, by baptism, admitted 
 into the fellowship of his church, while they continue 
 in the faith of Christ, altho- gh they be besieged of sin, 
 vea, and carry sin about wiiliiu them, yet are acquitted 
 from guiltiness and condemnation. If this be the 
 simple and natural exposition of Paul, there is no 
 cause why we should seem to teach any new unwonted 
 thing. 
 
 13. Baptism the Badge of our Profession. — But 
 baptism so serveth our confession before men. For it 
 is a mark whereby we openly profess that we should 
 be accounted among the people of God, whereby we 
 testify that we agree with all Christians unto the wor- 
 shipping of one God and into one religion : Finally, 
 whereby we openly affirm our faith, that not only our 
 hearts should breathe[out the praise of God, but also our 
 tongues, and all the members of our body should sound 
 it out with such utterances as they are able. For so, as 
 we ought, all our thiogs aie employed to the service of 
 
ON BAPTISM. 49 
 
 the glory of God, whereof nothing ought to be void, 
 and others may by our example be stirred up to the 
 same endeavours. Hereunto Paul had respect, when 
 he asked the Corinthians whether they had not been 
 baptized into the name of Christ, 1 Cor. i. 1, meaning, 
 verily, that even in this that they were baptized into 
 his name, they avowed themselves unto him, swore to 
 his name, and bound their faith to him before men, 
 that they could no more confess any other but Christ 
 alone, unless they would foi-sake the confession which 
 they had made in baptism. 
 
 14. The Author of JBaptism is also the worker of 
 grace spiritual therein figured, not enclosed. — Now, 
 since it is declared what our Lord had regard unto in 
 the institution of baptism, it is plain to jud^e what is 
 the way for us to use and receive it. For so far as it 
 is given to the raising, nourishing, and confirming of 
 our faith, it is to be taken as from the hand of the 
 author himself ; we ought to hold it certain and fully 
 persuaded, that it is he who speaketh to us by the 
 sign, that it is he who cleanseth us, washeth us, and 
 putteth away the remembrance of our sins, that it is he 
 who maketh us partakers of his death, who taketh 
 away from Satan his kingdom, who feeblelh the forces 
 of our lusts, yea, who gi-oweth into one with us, that 
 being clothed with him, we may be reckoned the 
 children of God ; that these things, I say, lie doth 
 inwardly so truly and certainly perform to our soul, 
 as we certainly see our body outwardly to be washed, 
 dipped, and clothed. For this either relation, or 
 similitude, is the most sure rule of sacraments ; that 
 in bodily things we should behold spiritual things, as 
 if they were presently set before our eyes, forasmuch 
 as it hath pleased the Lord to represent them by such 
 figures; not for that such benefits are bound and 
 enclosed in the sacrament, that they should be given 
 us by the force thereof, but only because the Lord 
 
 D 
 
50 ON BAPTISM. 
 
 doth by this token testify his will unto us, that is, that 
 he will give us all these things. Neither doth he only 
 feed our eyes with a naked sight, but he bringeth us 
 to the thing present, and together fulfilleth that which 
 it figureth. 
 
 13. Cornelius and Paul, hy Baptism, not endued 
 with Grace, hut assured that they ivere endued 
 through Faith, without which JBaptism doth but 
 testify our unthankfulness. — Hereof let Cornelius, the 
 captain, be an example, who was baptized, having 
 before received forgiveness of sins and visible graces 
 of the Holy Ghost, Acts x. 48 ; seeking not by bap- 
 tism a larger forgiveness, but a more certain exercising 
 of faith, yea, an increase of confidence by a pledge. 
 Peradventure some man will object : why, therefore, 
 did Ananias say to Paul, that he should wash away his 
 sins by baptism, Acts ix. 17, if sins are not washed 
 away by the power of baptism itself? 1 answer, We 
 are said to receive, to obtain, to get that which, so far 
 as concerneth the feeling of our faith, is given us of 
 the Lord, whether he do then first testify it, or being 
 testified, doth more and certainlier confirm it. This, 
 therefore, only was the meaning of Ananias; that thou 
 mayest be assured Paul that thy sins are forgiven thee, 
 be baptized. For the Lord doth in baptism promise 
 forgiveness of sins ; receive this, and be out of care. 
 Howbeit 1 mean not to diminish the force of bajjtism, 
 but that the thing and the truth is present with the 
 sign, 60 far as God worketh by outward means. But 
 of this sacrament, as of all others, we obtain nothing 
 but so much as we receive by faith. If we want faith, 
 it shall be for a witness of our unt})ankfulness, whereby 
 we may be declared guilty before God, because we 
 })ave not believed the promise there given. But so far 
 as it is a sign of our confession, we ought by it to 
 testify ti)at athance is in the meicy of God, and our 
 cleanness is in the forgiveness of sins, Avhich is gotten 
 
ON BAPTISM. 51 
 
 US by Jesus Christ ; and that by it vie enter into the 
 Church of Christ, that we may with one consent of 
 faith and charity live of one mind with all the faithful. 
 This last point did Paul mean, when he saith that we 
 are all baptized into one Spirit, that we may be one 
 body. 1 Cor. xii. 13. 
 
 16. Nothing added unto, or taken from Baptism 
 hy their worthiness or iinworthiness ivhich are minis- 
 ters of it, and therefore rebaptization not to be re- 
 ceived. — Now, if this be true which we determine, that 
 a sacrament is not to be weighed according to his 
 hand of whom it is ministered, but as of the very hand 
 of God from whom, without doubt, it proceeded ; 
 liereupon we may gather, that nothing is added to it, 
 nor taken from it, by the worthiness of him by whose 
 hand it is delivered. And even as among men, if a 
 letter be sent, so that the hand and the seal be well 
 known, it maketh no matter who or what manner of 
 man be the carrier ; so it ought to suffice to know the 
 hand and seal of the Lord in his sacraments, by what 
 carrier soever they be brought. Hereby the Dona- 
 tistes are very well confuted, who measured the force 
 and value of the sacrament by the worthiness of the 
 minister. Such at this day are our Carabaptists, who 
 deny that we are rightly baptized, because we were 
 baptized by wicked men and idolaters in the Popish 
 kingdom ; therefore they furiously call upon us to be 
 baptized again. Against whose follies we shall be 
 armed with a reason strong enough, if we think that 
 we were professed by baptism, not into the name of 
 any man, but into the name of the Father, the Son, 
 and the Holy Ghost, Matt, xxviii. ]9 ; and that there- 
 fore it is not the baptism of man, but of God, of 
 whomsoever it be ministered. Although they were 
 never so much ignorant or despisers of God and all 
 godliness, who baptized us, yet they did not baptize us 
 into the fellowship of their own ignorance or sacrilege, 
 
52 ON BAPTISM, 
 
 but into the faith of Jesus Christ ; because they called 
 not upon their own name, but the name of God, nor 
 baptized us into any other name. Now, if it were the 
 baptism of God, it hath, verily, enclosed in it a promise 
 of the forgiveness of sins, the mortifying of the flesh, 
 the spiritual quickening, and the partaking of Christ. 
 So it nothing hindered the Jews to have been circum- 
 cised of unclean priests and apostates, neither was the 
 sign therefore void, that it needeth to be done of new ; 
 but it was sufficient to return to the natural beginning. 
 Where they object that baptism ought to be celebrate 
 in the assemblies of the godly, that proveth not, that 
 that which is faulty in part should destroy the whole 
 force thereof. For when we teacli what ought to be 
 done, that baptism may be pure and void of all defiling, 
 we do not abolish the ordinance of God, although 
 idolaters conupt it. For when, in old time, circumci- 
 sion was cori-upt€d with many superstitions, yet it 
 ceased not to be taken for a sign of grace ; neither did 
 Josiah and Hezekiah, when they gathered out of all 
 Israel them that had departed from God, call them to 
 a second circumcision. 
 
 17. JBaptis^m not made void hy their reinaining a 
 long time in blindness that are baptized. — Now, 
 whereas they ask us, what faith of ours hath yet fol- 
 lowed baptism in certain yeai-s past, that they thereby 
 might prove that baptism is void when it is not sancti- 
 fied unto us, but by the word of promise received by 
 faith : to this question we answer, that we indeed 
 being blind and unbelieving, did for a long time not 
 hold fast the promise given us in baptism ; yet the 
 promise itself, for as much as it was of God, continued 
 always stayed, stedfast, and tme. Although all men 
 be liars and faithbreakers, yet God ceaseth not to be 
 true ; although all men be lost, yet Christ remaineth 
 salvation. We confess, therefore, that baptism, for that 
 time, profited us nothing at all ; for as much as in 
 
ON BAPTISM. 
 
 53 
 
 it the promise offered us, without which baptism is 
 nothing, lay nothing regarded. Now since, by the 
 grace of God, we have begun to wax wiser, we accuse 
 our own blindness and hardness of heart, who have so 
 long been unthankful to his so great goodness. Rom. 
 iii. 3. But we believe that the promise itself is not 
 vanished away ; but rather thus we consider, God by 
 baptism promiseth the forgiveness of sins, and since he 
 hath promised it, he will undoubtedly perform it to all 
 that believe it. That promise was offered us in bap- 
 tism ; by faith, therefore, let us embrace it. It hath 
 indeed long been buried from us because of infidelity, 
 now, therefore, let us receive it by faith. Wherefore, 
 where the Lord calleth the Jewish people to repent- 
 ance, he giveth them no commandment of a second 
 circumcision, who being (as we have said) circumcised 
 with a wicked and ungodly hand, lived a certain time 
 entangled with the same wickedness. But he earnest- 
 ly calleth upon the turning of the heart only. Because, 
 howsoever the covenant was broken of them, yet the 
 sicrn of the covenant, by the ordinance of the Lord, 
 remained always stedfast and inviolable. Therefore, 
 with the condition of repentance only, they were 
 restored into the covenant which the Lord had once 
 made with them in circumcision, which yet being 
 received by the hand of a leaguebreaker priest, so 
 much as in them lay they had defiled again, and the 
 effect whereof they had quenched. ^ 
 
 18. They whom John had Baptized, not rebapttzed 
 by Paul— But they think that they shake a fiery dart 
 at us, when they allege that Paul rebaptized them 
 which were once baptized with the baptism of John. 
 Acts xix. 3. For if by our own confession, the bap- 
 tism of John was altogether the same that ours is now ; 
 ( ven as they having been before perversely instructed, 
 when they were taught the true faith, they were again 
 baptized into it ; so that baptism, which was without 
 
54 ON BAPTISM. 
 
 true doctrine, is to be taken for nothing, and we ought 
 to be newly baptized again into the true religion, 
 wherein we are now jSrst iustmcted. Some think that 
 there was some ill affected man to John, who had 
 entered them with their first baptism rather to a vain 
 superstition. Of which thing to gather a conjecture 
 hereupon, because they confessed themselves to be 
 utterly ignorant of the Holy Ghost Whereas John 
 verily v. juld never have sent away from himself scho- 
 lars so untaught. But neither is it likely that the Jews, 
 although they had been baptized at all, were destitute 
 of all knowledge of the Holy Ghost, which is famously 
 spoken of by so many testimonies of Scripture. Where- 
 as, therefore, they answer that they know not whether 
 there be any Holy Ghost, it is to be understood as if. 
 they had said that they have not yet heard whether the 
 graces of the Spirit, of which Paul asked them, were 
 given to the disciples of Christ. But I grant that that 
 was the true baptism of John, and all ore and the self- 
 same with the baptism of Christ; but I deny that they 
 were baptized again. What, then, mean these words, 
 they were baptized in the name of Jesus ? Some do 
 expound it, that they were but instructed of Paul with 
 true doctrine. But I had rather understand it more 
 simply to be the baptism of the Holy Ghost, that is to 
 say, that the visible graces of the Spirit were given 
 them by the laying on of hands ; which to be expressed 
 by the name of baptism, is no new thing. As on the 
 day of Pentecost, it is said that the apostles remem- 
 bered the words of the Lord, concerning the baptism 
 of fire and of the Spirit. Acts. i. 6. And Peter saith 
 that the same came to his remembrance, when he saw 
 those graces poured out upon Cornelius, and his house- 
 hold, and kindred. Neither is that contrary which is 
 afterwards adjoined ; when he had laid his hands on 
 them, the Holy Ghost came down upon them. For 
 Luke doth not tell of two divers things, but followeth 
 
ON BAPTISM. 55 
 
 the maDner of telling commonly used among the He- 
 brews, who do first propound the sum of the matter, 
 and then do set it out more at large. Which every 
 man may perceive by the very framing together of the 
 words. For he saith, When they heard these things, 
 they were baptized in the name of Jesus. And when 
 Paul laid his hands on them, the Holy Ghost came 
 down upon them. In this latter sentence we see what 
 manner of baptism that was. If ignorance do so cor- 
 rupt a former baptism, that it must be amended with a 
 second baptism ; the apostles should have been rebap- 
 tized first of all, who, in whole three years after their 
 baptism, had scarcely tasted any small parcel of purer 
 doctrine. And now, among us, what rivers might suf- 
 fice to renew so many washings, as there are igno- 
 rances, by the mercy of the Lord, daily amended in 
 us? 
 
 19. Accessortf inventions of men added unto Christ" s 
 institution of baptism. — The force, dignity, profit, and 
 end of the mystery, if I be not deceived, ought, by this 
 time, to be plain enough. So much as concerneth the 
 outward sign, I would to God the natural institution 
 of Christ had prevailed so much as was meet, to 
 restrain the boldness of men. For as though it were a 
 contemptible thing to be baptized with water, accord- 
 ing to the precept of Christ, there is invented bless- 
 ing, or rather enchanting, to defile the true hallowing 
 of the water. Aftei'wards was added a taper with 
 chresme ; but the blowing seemeth to open the gate to 
 baptism. But although I am not ignorant how ancient 
 is the beginning of this added pack ; yet it is lawful, 
 both for me and all the godly, to refuse whatsoever 
 things men have presumed to add to the ordinance of 
 Christ. When Satan saw that, by he foolish light 
 credit of the world, at the very begini Ings of the Gos- 
 pel his deceits were easily received, he brake forth in- 
 to grosser mockeries. Hereupon spittle, and like 
 
56 ON BAPTISM. 
 
 trifles, were openly brought in with unbridled liberty to 
 the reproach of baptism. By which experiences let us 
 learn, that nothing is either holier, or better, or safei', 
 than to be content with the authority of Christ .alone. 
 How much better, therefore, was it, leaving stage-like 
 pomps, which dazzle the eyes of the simple, and dull 
 their minds, so oft as any was to be b'T|'tized, that he 
 should be presented to the assembly «-" the faithful, 
 and be offered to God, the whole church looking on 
 as a witness, and praying over him ; that the confes- 
 sion of faith should be rehearsed, wherewith he that is 
 to be catechized should be instructed; th.u the pro- 
 mises should be declared which are contain* d in bap- 
 tism ; that the instructed should be baptized in the 
 name of the Father, and the Son, and the Holy Ghost ; 
 at length that he be sent away with prayers and 
 thanksgiving. S is nothing omitted that might make 
 to the matter, an 1 that the only ceremony which pro- 
 ceeded from God, the author thereof, should most 
 clearly shine, being not overwhelmed with any foreign 
 filthiness. But whether he be wholly dipped who is 
 baptized, and that thrice or once, or whether he be but 
 sprinkled with water only poured upon him, it raaktth 
 very little matter; but that ought to be at liberty to 
 churches according to the diversity of countries. How- 
 beit, the very word of baptizing signifieth to dip, and 
 it is certain that the manner of dipping was used of the 
 old church. 
 
 20. Baptismnot to he administered by private men, 
 — This also pertaineth to the purpose, to know that it 
 is done amiss if private men take upon themselves the 
 administration of baptism. For as well the distribu- 
 tion of this as the supper is a part of the ecclesiastical 
 ministry. For Christ did not command women, nor 
 yet every sort of men, that tliey should baptize ; but 
 whom he had ordained his apostles, to them he gave 
 .this .commandment. And when he commanded his 
 
ON BAPTISM. 57 
 
 disciples to do that in the ministration of the supper 
 which they had seen him do, when he executed the 
 office of a right distributor; he would, without doubt, 
 that they should therein follow his example. As for 
 this that in many ages past, yea, and in a manner at 
 the very beginning of the church, it hath been received 
 in use, that laymen might baptize in peril of death, if 
 the minister were not present in time. I see not with 
 how strong a reason it may be defended. The very 
 old fathers themselves, which either held or suffered 
 this manner, were not sure whether it were well done. 
 For Augustine seemeth to have this doubt, when he 
 saith, {Lib. contra, epi. parm* 2 cap. 13,) although 
 a layman compelled by necessity do give baptism, I 
 cannot tell whether a man may godlily say that it 
 ought to be reiterate. For if it be done when no ne- 
 cessity compelleth, it is the usurping of another man's 
 office ; but if necessity enforceth, it is either none or a 
 venial sin. Moreover, of women it was decreed with- 
 out any exception in the council at Carthage, that 
 they should not presume to baptize at all. But there 
 is danger, lest if he who is sick should die without 
 baptism, he should be deprived of the grace of rege- 
 neration. Not so, God pronounceth that he adopteth 
 our infants to be his own, before they are born, when 
 he promiseth that he will be a God to us and to our 
 seed after us. In this word is contained their salva- 
 tion. Neither shall any man dare to be so reproach- 
 ful against God, to deny that his promise is of itself 
 sufficient to work the effect thereof. How much 
 harm that doctrine being evil expounded, that baptism 
 is of necessity to salvation, hath brought in, few do 
 mark, and therefore they take less heed themselves. 
 For where this opinion is grown in force, that all are 
 lost to whom it hath not happened to be washed with 
 water, our state is worse than the state of the old 
 people, as though the grace of God were now more 
 
58 ON BAPTISM. 
 
 narrowly strengthened than it was under the law. For 
 Cb St shall be thought to be come, not to fulfil the 
 promises, but to abolish them ; forasmuch as the pro- 
 mise which then was of itself effectual enough to give 
 health before the eighth day, now should not be of 
 force without help of the sign. 
 
 21. Women not authorised to Baptize. — But how 
 the custom was before that Augustine was bom, first 
 is gathered of Tertullian, that it is not permitted to a 
 woman to speak in the church, nor to teach, nor to 
 baptize, nor to offer, that she should not claim to her- 
 self the execution of any man's office, much less of 
 the priest's. Lib. cont. Here. 1. Of the same thing 
 Epiphanius is a substantial witness, where he reproach- 
 eth Marcion, that he gave women liberty to baptize. 
 Neither am I ignorant of their answer who think other- 
 wise, that is, that common use much differeth from 
 extraordinary remedy, when extreme necessity enforc- 
 eth ; but when he pronouncing that it is a mockery to 
 give women liberty to baptize, excepteth nothing, it 
 sufficiently appeareth that he condemneth this corrup- 
 tion, so that it is by no colour excusable. Also in the 
 third book, where teaching that it was not permitted 
 even to the Holy Mother of Christ, he addeth no re- 
 straint. 
 
 22. Zipporah no precedent for women s taking 
 upon them to JBaptize. — The example of Zipporah is 
 unseasonably alleged. For whereas the angel of God 
 was appeased, after that she, taking a stone, circum- 
 cised her son, thereupon it was wrongfully gathered 
 thnt her doing was allowed of God. Otherwise it 
 ought to be said, that the worshipping which the na- 
 tions that were brought out of Assyria raised up, pleased 
 God, but by other strong reasons it is proved, that that 
 which a foolish woman did, is wrongfully drawn to an 
 example of imitation. If I should say that it is a cer- 
 tain singular case, which ought not to be made an 
 
ON BAPTISM. 
 
 59 
 
 example, and especially that since it is no where read 
 that in old time there was given to the priests a special 
 commandment to circumcise, the order of cncumcision 
 and haptism is unlike ; this should be strong enough 
 to confute them. For the words of Christ are plain ; 
 Matt, xxviii. 19, Go ye, teach all nations and baptize. 
 When he ordained the self-same men publishers of 
 the Gospel, and ministers of baptism ; and none, as 
 the apostle witnesseth, doth take honour upon hiniself 
 in the church, but he that is called as Aaron, Heb. v. 
 4, whosoever without lawful calling baptizeth, he rush- 
 eth into another man's office. Even in the smallest 
 things, as in meat and drink, whatsoever we enterpnze 
 with a doubtful conscience, Paul openly crieth out to 
 l)e sin. Kom. xiv. 23. Therefore, in women's baptiz- 
 ing is much more giievously sin, where it is evident 
 that they brake the rule appointed by Christ, foras- 
 much as we know that it is unlawful to pluck asunder 
 those things that God conjoineth. But all this I pass 
 over. Only I would have the readers to^ note, that 
 Zipporah's purpose was not to do any service to God. 
 Seeing her son to be in danger, she gmdged, and mur- 
 mured, and not without stomaching threw the foreskin 
 upon the giound, she so taunted her husband, that she 
 was also angry with God. Finally, it is plain that all 
 this came of a furiousness of mind, because she mur- 
 mured against God and her husband, for that she was 
 compelle'd to shed tbe blood of her son. Moreover, 
 if she had in all other things behaved herself well, yet 
 herein is an inexcuseable rash presumption that she 
 circumcised her son, her husband being present, not 
 any private man, but Moses, the principal prophet of 
 God, than whom there never rose any greater in Israel ; 
 which was no more lawful for her to do, than it is at 
 this day for women in the sight of the bishop. But 
 this controversy shall by and by be easily taken away 
 by this principle, that infants are not debarred from 
 
60 ON BAPTISM. 
 
 the kingdom of heaven whonr) it happeneth to depart 
 out of this present life befoie that it be granted them 
 to be dipped in water. But it is ah-eady proved that 
 no small wrong is done to the covenant of God, if we 
 do not rest in it, as though it were weak of itself; 
 whereas the effect thereof dependeth neither upon 
 baptism, nor upon any additions. There is afterward 
 added to it a sacrament 1 i.;e a seal, not that it bringeth 
 effectualness to the proir.se of God as to a thing weak 
 of itself, but only confirmeth it to us. Whereupon 
 followeth, that the children of the faitliful are not 
 therefore baptized, that they may then fust be made 
 the children of God, which before were & angers from 
 the Church, but rather that they are theref're received 
 by a solemn sign into the Churi Ij, because by the bene- 
 fit of the promise they did already belong to the body 
 of Christ. Therefore, if in omitting the sign there be 
 neither sloth fulness, nor contempt, nor negligence, we 
 are free from all danger. It is, therefore, much more 
 holy, to give this reverence to the ordinance of God, 
 that we seek sacraments from no where else, than where 
 the Lord hath left them. When we may not have 
 them of the Church, the grace of God is not so bound 
 to them but that we may obtain them by faith out of 
 the Word of the Lord. 
 
 THAT THE BAPTISM OF INFANTS DOTH VERY WELL 
 AGREE WIT^^r THE INSTITUTION OF CHRIST AND 
 THE NATURE OF THE SIGN. 
 
 L The Baptizing of Infants not devised and re- 
 ceived only hy rashness of men^ without warrant from 
 God himself. — But forasmuch as in this age, certain 
 frantic spirits have raised up sore troubles in the 
 church for the baptism of infants, and do not yet cease 
 
ON BAPTISM. 61 
 
 to turmoil, I cannot choose but join here an addition to 
 restrain their furiousness. If, peradveuture, it shall 
 seem to some man to be very much too long, let him, 
 I beseech him, weigh with himself, that we ought so 
 much to esteem the pureness of doctrine in a most 
 great matter, together with the peace of the church, 
 that nothing ought to be loathsomely received, which 
 may avail to procure them both. Beside that, I so 
 study to frame this discourse, that it shall be of no 
 small importance to the clearer declaration of the mys- 
 tery of baptism. They assail the baptism of infants 
 with an argument, indeed, favourable in show, saying, 
 that it is grounded upon no institution of Christ, but 
 that it was brought in only by the boldness of men, 
 and perverse curiousness, and then afterward with fond 
 easiness rashly received in use. For a sacrament, un- 
 less it rest upon a certain foundation of the Word of 
 God, hangeth but by a thread. But what if, when 
 the matter is Avell considered, it shall appear that the 
 Lord's holy ordinance is falsely and unjustly charged 
 with such a slander ? Let us, therefore, search out 
 the first beginning of it. And if it shall appear that it 
 was by the rashness of men only, then bidding it fare- 
 well, let us measure the true observation of baptism by 
 the will of God only. But if it shall be proved that it 
 is not destitute of this certain authority, we must be- 
 ware lest in pinching the holy ordinances of God, we 
 be also slanderous against the author himself. 
 
 2. The right consideration ofBaptis-m grounded 
 upon the promise and spiritual my iter y thereof, not 
 upon the outward ceremony alone. — First, it is a doc- 
 trine well enough known, and confessed among all the 
 godly, that the right consideration of the signs, con- 
 sisteth not only in the outward ceremonies, but prin- 
 cipally depeudeth upon the promise, and upon the 
 spiritual mysteries, for figuring whereof the Lord 
 ordaineth the ceremonies themselves. Therefore, he 
 
62 ON BAPTISM. 
 
 that will perfectly learn of what value baptism is, to 
 what end it tendeth, finally, what it is ; let him not 
 stay his thought upon the element and bodily fight ; 
 but rather let him raise it up to the promises of God 
 which are therein of^'-red us, and to the inward secrets 
 which are therein represented unto us. He that 
 knoweth these things hath attained the sound truth of 
 baptism, and the whole substance thereof, as 1 may so 
 call it; and thereby also he shall be taught, what is 
 the rea-'on, and what is the use of the outward sprink- 
 ling. Again, he that contemptuously passing over 
 these, shall have his raind wholly fastened and bound 
 to the visible ceremony, shall understand neither the 
 force nor property of baptism, nor yet so much as this, 
 what the water meaneth, or what use it hath. Which 
 sentence is proved with so many and so clear testimo- 
 nies of Scripture, that we need not at this present to 
 tarry long about it. Therefore it remaineth now, that 
 we seek out of the promises given in baptism, what is 
 the force and nature of it. The Scripture showeth, 
 that the cleansing of sins, which we obtain of the 
 blood of Christ, is here first showed; then the mortify- 
 ing of the flesh, which standeth upon the partaking of 
 his death, by which the faithful are regenerate into 
 newness of life, yea, and into the fellowship of Christ. 
 To this sum may be referred whatsoever is taught in 
 the Scriptures concerning baptism ; saving that beside 
 this it is a sign to testify religion before men. 
 
 3. The itse of Circumcision under the Law. — But 
 forasmuch as before the institution of baptism, the 
 people of God had circumcision instead thereof; let 
 us see in what these two signs differ the one from 
 the other, and in what likeness they agree together. 
 Whereupon may appear what is the relation of the 
 one to the other. Where the Lord gave circumci- 
 sion to Abraham to be kept^ he telleth him before, 
 that he would be God to him and to his seed, adding. 
 
ON BAPTISM. 63 
 
 that with him is the flowing store and sufficience of 
 all things, that Abraham should account that his hand 
 should be to him a spring of all good things. In which 
 words the promise of eternal life is contained, as 
 Christ expoundeth it, bringing an argument from 
 hence to prove the immortality of the faithful and the 
 resurrection. For God, saith he, is not the God of 
 the dead, but of the living. Matt. xxii. 32. Luke 
 XX. 38. Wherefore, Paul also showing to the Ephe- 
 sians from what destruction the Lord had delivered 
 them, gathereth by this that they had not been admit- 
 ted into the covenant of circumcision, that they were 
 without Christ, without God, without hope, strangers 
 from the covenants of the promise, Eph. ii. 12; all 
 which things the covenant itself contained. But the 
 first access to God, the first entry to immortal life, is 
 the forgiveness of sins. Whereupon is gathered, that 
 this forgiveness answereth to the promise of baptism 
 concerning our cleansing. Afterward the Lord taketli 
 covenant of Abraham that he should walk before him 
 in pureness and innocency of heart which belongeth 
 to mortifying or regeneration. And tliat no man 
 should doubt, that circumcision is a sign of mortifying, 
 Moses in another place doth more plainly declare it, 
 when lie exhorteth the people of Israel, to circumcise 
 the uncircumcised skin of the heart, because they were 
 separate chosen to be the people of God out of all the 
 nations of the earth. Deut. x. 16. As God, where 
 he adopteth the posterity of Abraham to be his people, 
 commandeth them to he circumcised; so Moses pro- 
 nounceth that the hearts ought be circumcised, declar- 
 ing, verily, what is the truth of this circumcision. 
 Then that no man should endeavour toward it by his 
 own strength, he teacheth that they need the grace of 
 God. Deut. XXX. 6. All these things are so often 
 repeated of the prophets, that I need not to heap into 
 this place many testimonies which do each where offer 
 
64 ON BAPTISM. 
 
 themselves. We have proved, therefore, that in cir- 
 cumcision a spiritual promise was uttered to the 
 fathers, such as in haptism is given ; forasmuch as it 
 figured to them the forgiveness of sins, and the morti- 
 fying of the flesh. Moreover as we have taught that 
 Christ is the foundation of baptism, in whom both these 
 things remain ; so it is evident that he is also of cir- 
 cumcision. For he is promised to Abraham, and in 
 the blessing of all nations, to the sealing of which 
 grace the sign of circumcision is added. 
 
 4. The argument and difference between Circum- 
 \ cision and Baptism. — Now, we may easily see, what 
 there is like in these two signs, or what there is differ- 
 ing. The promises, whereupon we have delared that 
 the power of the signs consisteth, is all one in both, 
 namely, of the fatherly favour of God, of the forgive- 
 ness of sins, of lii't: everlasting. Then, the thing figured 
 also is all one and the same, namely, regeneration. 
 The foundation whereupon the fulfilling of these things 
 standeth, is all one in both. Wherefore, there is no 
 difference in the inward mystery, whereby the "vhole 
 force and property of the sacraments is to be we rhed. 
 The unlikeliness tliat remaineth, lieth in the ounvard 
 ceremony, which is the smallest portion, whereas the 
 chiefest part dependeth upon the promise and the 
 thing signified. Therefore we may determine, that 
 whatsoever agreeth with circumcision, doth also belong 
 to baptism, except the difference of the visible cere- 
 mony. To this relation and comparison, the apostle's 
 rule leadeih us by the hand, whereby we are command- 
 ed to examine all exposition of Scripture by the propor- 
 tion of faith. Rom. xii. 3. And truly the truth doth in 
 this behalf almost offer itself to be felt. For as circum- 
 cision, because it was a certain token to the Jews, 
 whereby they were certified that they were chosen to 
 be the people and household of God, and they again, 
 on their behalf, professed that they yielded themselves 
 
ON BAPTISM. 65 
 
 to God, was their first entry into the Church ; so now, 
 also, we by baptism enter into profession of God, that 
 we may be reckoned among his people, and mutually 
 swear to his name. Whereby it appeareth out of 
 controversy, that baptism is come into the place of 
 circumcision, that it may have the same office with us. 
 5. Infants being partakers of the spiritual Grace, 
 may not he denied the outward sign of Baptism, 
 more than Jewish children Circumcision. — Now, if 
 we list to search out, whether baptism be lawfully 
 communicate to infants, shall we not say that he doth 
 too much play the fool, yea dote, which will rest only 
 upon the element of water and the outward observa- 
 tion, but cannot abide to bend his mind to the spiritual 
 mystery? Whereof if there be any consideration had, 
 it shall, without doubt, certainly appear that baptism 
 is rightfully given to infants, as the thing that is due 
 unto them. For the Lord, in old time, did not vouch- 
 safe to admit them to circumcision, but that he made 
 them partakers of all those things which were then 
 signified by circumcision. Otherwise, he should with 
 mere deceits have mocked his people, if he had fed 
 them with deceitful signs, which is horrible even to be 
 heard of. For he pronounceth expressly, that the 
 circumcision of a little infant should be instead of a 
 seal, to seal the promise of the covenant. But if the 
 covenant remain unbroken and stedfast, it doth at this 
 day no less belong to the children of Christians, than 
 under the Old Testament it pertained to the infants of 
 the Jews. But if they be partakers of the thing signi- 
 tied, why shall they be debarred from the sign ? If 
 they have the truth, why shall they be put back from 
 the figure? Although the outward sign cleave fast 
 together with the word in the sacrament, so that they 
 cannot be plucked in sunder ; yet if they be separately 
 considered, whether of them, 1 pray you, shall we 
 esteem of more value ? Truly, since we see that the 
 
66 ON BAPTISM. 
 
 sign serreth the word, we raust say that it is under it, 
 and must set it in the inferior place. Since, therefore, 
 the word of baptism is extended to infants, why shall 
 the sign, that is to say, the addition annexed to the 
 word, be debarred from them ? This one reason, if 
 there were no more, were abundantly enough to con- 
 fute all them that will speak to the contrary. That 
 which is objected, that there was a day certainly set 
 for circumcision, is altogether but a shift. We grant 
 that we are not now bound to certain days like the 
 Jews ; but when the Lord, howsoever he certainly 
 appointeth no day, yet <" ^clareth that he is pleased 
 that infants should, witi! a solemn formal usage, be 
 received into his covenant ; what seek we more ? 
 
 6. The children of Christian parents being holy 
 seed as Abrahams were, as necessarily the one bound 
 to be Baptized as the other to be Circumcised. — 
 Howbeit the Scripture openeth unto us yet a certain er 
 knowledge of the truth. For it is most evident, that 
 the covenant which the Lord once made with Abra- 
 ham, is at this day no less in force to Christians, than 
 it was in old time to the Jewish people; yea, and that 
 this word hath no less respect to Christians than it 
 then had respect to the Jews. Unless, perhaps, we 
 think, that Christ hath by his coming diminished, or 
 cat short, the grace of his father. Which saying, is 
 not without abominable blasphemy. Wherefore, as 
 even the children of the Jews were called a holy seed, 
 because being made heirs of the same covenant, they 
 were made differing from the children of the ungodly ; 
 for the same reason, even yet also the children of 
 Christians are accounted holy, yea, although they be 
 the issue but of one faithful parent ; and (as the 
 apostle witnesseth, 1 Cor. vii. 14,) they differ from 
 the unclean seed of idolaters. Now, when the Lord, 
 immediately after the covenant made with Abraham, 
 commanded the same to be sealed in infants with an 
 
ON BAPTISM. 0/ 
 
 outward sacrament. Gen. xvii. 12, what cause will 
 Christians allege why they should not at this day 
 testify and seal the sanrie in their children ? Neither 
 let any man object against rae, that the Lord com- 
 manded his covenant to be confirmed with no other 
 sign than of circumcision, which is long ago taken 
 away. For we have in readiness to answer, that for 
 the time of the Old-Testament, he ordained circumci- 
 sion to confirm his covenant ; but circumcision being 
 taken away, yet always reraaineth the same manner of 
 confirming, which we have common with the Jews. 
 Wherefore we must always diligently consider what i-s 
 common to both, and what they have distinct from us. 
 The covenant is common, the cause of confirming it is 
 common. Only the manner of confirming is diverse, 
 because circumcision was that to them, in place where- 
 of baptism hath succeeded among us. Otherwise, if 
 the testimony whereby the Jews were assured of the 
 salvation of their seed be taken away from us, it 
 should be brought to pass by the coming of Christ, 
 that the grace of God should be darker and less 
 approved by testimonies to us than it was before to 
 the Jews. If that cannot be said without extreme 
 slander of Christ, by whom the infinite goodness of 
 the Father bath more clearly and liberally than ever 
 heretofore been poured forth upon the earth, and 
 declared to men, we must needs gi'ant, that it is at the 
 least, not more pinchingly to be suppressed, nor to be 
 set forth with less testimony, than it was under the 
 dark shado\\ s of the law. 
 
 7. Infants embracedy prayed foVy termed the heirs 
 of the kingdom of heaven by our Saviour Christ, 
 and therefore not to be excluded from Baptism. — 
 Wherefore the Lord Jesus, minding to show a token 
 whereby the world might understand that he was come 
 rather to enlarge than to limit the mercy of God, 
 gently embraced children offered unto him, rebuking 
 
68 ON BAPTISM. 
 
 the disciples who went about to forbid them to come 
 to him ; forasmuch as they did lead those, to whom 
 the kingdom of heaven belongeth, away from him by 
 whom alone the entry is open into heaven. But (will 
 some man say) what like thing hath baptism with this 
 embracing of Christ ? For neither is it reported that 
 he baptized them, but that he received them, embraced 
 them, and wished them well. Therefore, if we list to 
 follow his example, let us help infants with prayer, but 
 not baptize them. But let us weigh the doings of 
 Christ somewhat more heedfully than such kind of 
 men do. For neither is this to be lightly passed over, 
 that Christ commandeth infants to be brought unto 
 him, adding a reason why, — because of such is the king- 
 dom of heaven. Matt. xix. 14. And afterward he 
 witnesseth his will with deed, when embracing them, 
 he commendeth them to his Father with his prayer and 
 blessing. If it be meet that infants be brought to 
 Christ, why is it not also meet that they be received 
 to baptism, the sign of our communion and fellowship 
 with Christ ? If the kingdom of heaven be theirs, why 
 shall the sign be denied them, whereby there is, as it 
 were, an entry opened into the Church, that being 
 admitted into it, they may be numbered among the 
 heirs of the heavenly kingdom ? How unjust shall we 
 be, if we drive away them whom Christ calleth unto 
 him ? If we spoil them whom he garnisheth with his 
 gifts? If we shut out them whom he willingly re- 
 ceiveth ? But if we will examine how much that which 
 Christ there did diftereth from baptism, yet of how 
 much oreater price shall we have baptism, (whereby 
 we testify that infants are contained in the covenant of 
 God,) than receiving, embracing, laying on of hands, 
 and prayer, whereby Christ himself being present, 
 (leclareth that they both are his, and are sanctified of 
 him ? By the other cavillations, whereby they labour 
 to mock out this place, they do nothing but bewray 
 
ON BAPTISM. 69 
 
 their own ignorance. For they gather an argument of 
 this which Christ saith : Let little ones come to me, 
 that they were in age good big ones which were already 
 able to go. But they are called of the evangelists, 
 hrephe, and paidia., by which words the Greeks do 
 signify babes yet hanging on the breasts. Therefore, 
 this word (to come) is simply set for (to have access.) 
 Lo, what snares they are compelled to make, who are 
 grown hard against the truth. Now, where they say, 
 that the kingdom of heaven is not given to them, but 
 to such as be like them, because it is said to be of 
 such, not of them ; that is no sounder than the rest. 
 For if that be granted, what manner of reason shall 
 the reason of Christ be, whereby he meaneth to show, 
 that infants in age are not strangers from him ? When 
 he commandeth that infants be suffered to have access 
 unto him, nothing is plainer, than that very infancy 
 indeed is there spoken of. And that this should not 
 seem an absurdity, he by and by addeth, of such is 
 the kingdom of heaven. But if it must needs be 
 that infai 3 be comprehended herein, it must be plain, 
 that by this word (such) are meant very infants them- 
 selves, and such as are like them. 
 
 8. Though it be not expressly mentioned in Scrip- 
 ture what infants were Baptized by the Apostles, yet 
 zuhen they are reported to have Baptized families, 
 we have no reason to think that the Children in szich 
 families were not Baptized ; no tvriter so old that 
 maketh not the Baptism of infants as ancient as the 
 Apostles' times — Now, there is no man that seeth not 
 that baptism of infants was not framed by roan, which 
 is upholdeu by so great approving of Scripture. Nei- 
 ther do they colourably enough play the fool, which 
 object that it is no where found, that any one infant 
 was baptized by the hands of the apostles. For al- 
 though it be not expressly by name rehearsed of the 
 evangelists, yet because again they are not excluded 
 
70 ON BAPTISxM. 
 
 30 oft as mention happeneth to be made of the baptiz- 
 ing of any household, who, unless he be mad, can 
 reason thereupon that they were not baptized ? If 
 such arguments were of any force, women should be 
 forbidden to partake of the Lord's Supper, whom we 
 read not to have been received unto it in the time of 
 the apostles. But here we are content with the rule 
 of faith. For when we consider what the institution 
 of the supper requireth, thereby, also, we may easily 
 judge to whom the use thereof ought to be commu- 
 nicated. ^V^ich we observe also in baptism. For 
 when we mark to what end it was ordo Med, we evi- 
 dently see, that it belongeth no less to ini 'its than to 
 elder folks. Therefore they cannot be deprived of it, 
 hut that the will of the Author must be manifestly 
 defrauded. But whereas they spread abroad among 
 the simple people, that there passed a long row of 
 years after the resurrection of Christ, in which the 
 baptism of infants was unknown, therein they most 
 foully do misstate. For there is no writer so old, that 
 doth not certainly refer the beginning ther of to the 
 time of the apostles. 
 
 9. The fruit that cometh hy Baptism both to child- 
 ren presented, and to such also as present them there- 
 unto. — Now remaineth that we briefly show, what 
 fruit cometh of this observation, both to the faithful 
 whicl» present their children to the Church to be bap- 
 tized, and also to the infants themselves that are bap- 
 tized with the holy water ; that no man should despise 
 it as unprofitable or idle. But if it come in any man's 
 mind, upon this pretence to mock at the baptism of 
 infants, 1 scorneth the commandment of circumcision 
 given by the Lord. For what will they bring forth to 
 impugn the baptism of infants, which may not also be 
 thrown bark against circumcision ? So the Lord taketh 
 vengeance of their aiTogance, who do, by and by, 
 condemn that which they comprehend not with the 
 
ON BAPTISM. 71 
 
 sense of their own flesh. Bat God furnisheth us with 
 other armoui-s, whereby their foolishness may be beaten 
 flat. For this bis holy institution, by which we feel 
 our faith to be holpen with singular conofort, deserF- 
 eth not to be called superfluous. For God's sign, 
 comnnunicated to a child, doih, as it were by an im- 
 printed seal, confirm the promise given to the godly 
 parent, and declareth that it is ratified, that the Lord will 
 be God not only to him but also to his seed, and will 
 continually show his good-will and grace, not to him 
 only, but also to his posterity, even to the thousandth 
 generation. Where, when the great kindness of God 
 uttereth itself, first it yieldeth most largely to advance 
 his glory, and overspreadeth godly hearts with singu- 
 lar gladness, because they are therewithal more earnestly 
 moved to love again so godly a father, whom they see 
 to have care of their posterity for their sakes. Neither 
 do I regard, if any man take exception, and say that the 
 promise ought to suffice to confirm the salvation of our 
 children ; forasmuch as it hath pleased God otherwise, 
 who, as he knoweth out weakness, willed in this behalf, 
 so much to bear tenderly with it. Therefore, let them 
 that embrace {.he' promise of God's mercy to be extend- 
 ed to their children, think that it is their duty to ofifer 
 them to the church to be signed with the sign of mercy, 
 and thereby to encourage themselves to a more assured 
 confidence, because they do, with present eye, behold 
 the covenant of the Lord graven in the bodies of their 
 children. Again, the children receive some benefit of 
 tlieir baptism, that being engrafled into the body of the 
 church, they are somewhat the more commended to 
 the other members. Then when they are grown to 
 riper age, they are not slenderly stirred up to earnest 
 endeavour to worship God, of whom they have been 
 received into his children by a solemn sign of adoption, 
 before that they could by age acknowledge him for 
 their Father. Finally, that same condemnation ought 
 
72 ON BAPTISM. 
 
 greatly to make us afraid, that God will take vengeance 
 of it, if any man despise to mark his son with the sign 
 of the covenant, Gen. xvii. 14, because by such con- 
 tempt the grace offered is refused, and as it were fore- 
 sworn. 
 
 10. The difference which the enemies of Baptism 
 ministered unto children^ do put between the thing 
 signified by Baptism and Circumcision, overthroweth 
 themy their difference heticeen the one and the other 
 covenant most false. — Now let us examine the argu- 
 ments, whereby certain furious men do not cease to 
 assail this holy institution of God. First, because 
 they see that they be exceedingly near driven and hard 
 strained with the likeness of baptism and circumcision, 
 they labour to pluck in sunder these two signs with 
 great difference, that the one should not seem to have 
 any thing common with the other. For they say that 
 both divers^ things are signified, and that the covenant 
 is altogether divers, and that the naming of the children 
 is not all one. But while they go about to prove that 
 first point, they allege that circumcision was a figure 
 of mortification and not of baptism. Which verily 
 we do most willingly gi-ant them. For itmaketh very 
 •well for our side. Neither do we use any other proof 
 of our sentence, than that baptism and circumcision 
 are signs of mortification. Hereupon we determine 
 that baptism is set in the place of circumcision, that it 
 should represent unto us the same thing which in old 
 time it signified to the Jews. In afiirming the diflPer- 
 ence of the covenant, with how barbarous boldness do 
 they turmoil and corrupt the Scripture and that not 
 in one place alone, but so as they leave nothing safe 
 or whole ? For they paint unto us the Jews so to be 
 carnal that they are liker beasts than men ; with whom 
 forsooth the covenant made proceedelh not beyond 
 the temporal life to whom the promises given do rest 
 in present and bodily good things. If this doctrine 
 
ON BAPTISxM. 73 
 
 take place, what remaineth but that the natioQ of the 
 Jews were, for a time, filled with the benefits of God, 
 no otherwise than as they fat a herd of swine in a sty, 
 that at length they should perish with eternal damna- 
 tion. For so soon as we allege circumcision and the 
 promises annexed unto it, they answer that circumci- 
 sion was a literal sign, and the promises thereof were 
 carnal. 
 
 11. Promises spiritual and heavenly^ not earthly 
 and carnal, only made to the fathers in the Old Tes- 
 tament. — Truly, if circumcision was a literal sign, 
 there is no otherwise to be thought of baptism. For 
 the apostle in the second chapter to the Colossians 
 maketh the one no more spiritual than the other. For 
 he saith that we are circumcised in Christ, with a 
 circumcision not made with hands, putting away the 
 body of sin that dwelleth in our flesh ; which he call- 
 eth the circumcision of Christ. Col.ii. 11. Afterward, 
 for declaration of that saying, he adjoineth, that we 
 are buried with Christ by baptism. What meaneth 
 he by these words, but that the fulfilling and truth of 
 baptism, is aUo the truth and fulfilling of circumcision, 
 because they figure both one thing ? For he labour- 
 eth to show that baptism is the same to Christians, 
 which circumcision had been before to the Jews. But 
 forasmuch as we have now evidently declared that 
 the promises of both the signs, and the mysteries that 
 are represented in them, do agree together, we will 
 for this present tarry no longer upon them. Only I 
 will put the faithful in mind, that though I hold my 
 peace, they should weigh with themselves whether it 
 be taken for an earthly and literal sign, under which 
 nothing is contained but spiritual and heavenly. , But 
 that they should not mislead the simple, we will by the 
 way confute one objection wherewith they colour this 
 most shameless misrepresentation. It is most certain 
 that the principal promises, wherein were contauied the 
 
74 ON BAPTISM. 
 
 coveriant which in the Old Testament God established 
 with the Israelites, were spiritual and tended to eter- 
 nal life ; and then again, that they were received of 
 the fathers spiritually, as it was meet, that they might 
 thereof receive affiance of the life to come, where- 
 unto they longed with the whole affection of their 
 heart. But, in the mean time, we deny not but that 
 he witnessed his good-will toward them with earthly 
 and carnal benefits ; by which also we say that the 
 same promise of spiritual things was confirmed. As 
 when he promised everlasting blessedness to his ser- 
 vant Abraham, that he might set before his eyes a 
 manifest token of his favour, he addeth another pro- 
 raise concerning the possession of the land of Canaan. 
 Gen. XV. 1, and 18. After this manner we understand 
 all the earthly promises that are given to the Jewish 
 nation, that the spiritual promise, as the head whereunto 
 they are directed, should always have the chief place. 
 But since I have more largely treated • of these things 
 in the difference of the New and Old Testaments, there- 
 fore now I do the more slightly touch upon them here. 
 12. The supposed difference which the adversaries 
 of Infant Baptism do put between the ancient Cir- 
 cumcised, and the new Baptized seed of Abraham. — 
 In the naming of the children they find this difference, 
 that in the Old Testament they were called the children 
 of Abraham, who issued of his seed, but that now they 
 are called by that name, who follow his faith ; and that, 
 therefore, that carnal infancy, which was by circumcision 
 graffed into the fellowship of the covenant, figured the 
 infants of the New Testament, which are regenerate by 
 the Word of God to immortal life. In which words we 
 behold indeed, a small sparkle of truth; but herein these 
 light spirits grievously offend, that when they catch hold 
 of that which first cometh to their hand, when they should 
 go further and compare many things together, they 
 stand stiffly upon one word. Whereby it cannot other- 
 
ON BAPTISM. 75 
 
 wise be but that they must sometime be deceived who 
 rest upon the sound knowledge of nothing. We gi-ant, 
 indeed, that the carnal seed of Abraham did, for a 
 time, hold the place of the spiritual seed which is by 
 faith graffed into him. For we are called his children, 
 howsoever there is no natural kindred between him 
 and us. But if they mean, as they plainly show that 
 they do, that there was never spiritual blessings pro- 
 mised to the carnal seed of Abraham, herein they are 
 much deceived. Wherefore we must level to a better 
 mark, whereunto we are directed by the most certain 
 guiding of the Scripture. The Lord, therefore, pro- 
 mised to Abraham that he should have a seed, wherein 
 all nations of the earth shall be blessed ; and there- 
 withal assureth him, that he would be a God to him 
 and Iris seed. Whosoever do, by faith, receive Christ, 
 the author of blessing, are heirs of this promise, and 
 therefore, are called the children of Abraham. Gal. iv. 
 28 ; Rom. iv. 12. 
 
 13. The dignity of Abrahams children^ circum- 
 cised and uncircumcised, eqiuil. — But although, since 
 the resunection of Christ, the bounds of the kingdom 
 of God have begun to be far and wide enlarged into all 
 nations without difference, that according to the say- 
 ing of Christ, faithful ones should be gathered from 
 every part to sit down in the heavenly glory with 
 Abraham, Isaac, and Jacob, Matt. viii. 11, yet he had 
 many age* before, extended tlmt same so great mercy 
 to the Jews. And, because, passing over all other, he 
 had chosen out that nation only in which be would 
 restrain his grace for a time, called them his peculiar 
 possession, and his purchased people. Exod. xix. 5. 
 For testifying of such liberality, circumcision was given, 
 by the sign whereof the Jews might be taught that God 
 is to thfem the author of salvation ; by which knowledge 
 their minds were raised into hope of eternal life. For 
 what shall hQ want, whom God bath once received into 
 
76 ON BAPTISM. 
 
 his charge ? Wherefore, the apostle, meaning to prove 
 that the Gentiles were the chihlren of Abraham as well 
 as the Jews, speaketh in this manner. Rom. iv. 10. 
 Abraham, saith he, was justified by faith in uncircum- 
 cision. Afterward he received the sij^n of circum- 
 cision, the seal of the righteousness of faith, that he 
 should be the father of all the faithful, both of uncir- 
 cumcision and of circumcision, not of them that glory 
 of circumcision only, but of tiiem that folio tv the faith 
 which our father Abraham had in uncircumcision. Do 
 not we see that both sorts are made equal in dignity ? 
 Fof during the time appointed by the decree of God, 
 he ^vas the father of circumcision. When the wall 
 being broken down, as the apostle writeth in another 
 place, by which the Jews were severed from the Gen- 
 tiles, the entry was made open to them also into the 
 kingdom of God, he was made their father, and that 
 without the si^n of circumcision, because they have 
 baptism instead of circumcision. But where he ex- 
 pressly, by name, denieth that Abraham is father to 
 them who are of circumcision only, that same was spo- 
 ken to abate the pride of certain, who, omitting the 
 care of godliness, did boast themselves only of cere- 
 monies. After which manner, at this day also, their 
 vanity may be confuted who seek in baptism nothing 
 but water. 
 
 14. The carnal and spiritual seed of Abraham 
 heretofore, with the estimation due to them both. — 
 But another place of the apostle out of the ninth chap- 
 ter of the Epistle to the Romans shall be alleged to 
 the contrary, where he teacheth that they who are of 
 the flesh, are not the children of Abraham ; but they 
 only are counted as seed, who are the children of pro- 
 mise. For he seemeth to signify, that the carnal kind- 
 red of Abraham is nothing, which yet we do set some 
 degree. But it is more diligently to be marked, what 
 matter the apostle there treateth of. For, meaning to 
 
ON BAPTISM. / / 
 
 show to the Jews how mnch the goodness of God was 
 not bound to the seed of Abraham, yea, how it nothing 
 availeth of itself, he biingeth forth Israel and Esau for 
 example to prove it ; whom being refused, as if they 
 were strangers, although they v^ere according to the 
 flesh the natural offspring of Abraham, the blessing 
 rested in Isaac and Jacob. Whereupon is gathered 
 that which he afterwards affirmeth, that salvation 
 dependeth on the mercy of God, which he extendeth 
 to whom it pleaseth him ; and that there is no cause 
 why the Jews should stand in their own conceit, or 
 boast upon the name of the covenant, unless they keep 
 the law of the covenant, that is to say, obey the word. 
 Again, when he had thrown them down from vain con- 
 fidence of their kindred, yet because on the other side 
 he saw that the covenant which was once made of 
 God with the posterity of Abraham, could in no wise 
 be made void, in the eleventh chapter, he argueth that 
 the carnal kindred is not to be spoiled of his due dig- 
 nity ; by the beneficial mean whereof he teacheth that 
 the Jews are the first and natural heirs of the Gospel, 
 but in respect that by their unthankfulness, they were 
 forsaken as unworthy ; yet so that the heavenly bless- 
 ing is not utterly removed from their nation. For 
 which reason, how much soever they were stubborn 
 and covenant-breakers, nevertheless he calleth them 
 holy, so much honour he giveth to the holy generation, 
 with whom God had vouchsafed to make bis holy 
 covenant, but calleth us, if we be compared with them, 
 as it were after born, yea, or the untimely bom child- 
 ren of Abraham, and that by adoption, not by nature ; 
 as if a twig broken off from his natural tree, should be 
 graffed into a strange stock. Therefore, that they 
 should not be defrauded of their prerogative, it behov- 
 eth that the Gospel should be first preached to them ; 
 j^»r they are in tiie household of God as it were the 
 fir^t begotten children. Wherefore this honour wa* 
 
78 ON BAPTISM. 
 
 to be given them, until they refused it being offered 
 tbem, and by their unthankfulness brought to pass that 
 it was carried away to the Gentiles. Neither yet, with 
 how great obstinacy soever they continue to make war 
 against the Gospel, ought they to be despised of us ; 
 if we consider that for the promises' sake, the blessing 
 of God doth yet still remain among them; as verily 
 the apostle tes'tifieth that it shall never utterly depart 
 from thence, because the gifts and calling of God are 
 without repentance. Rom. xi. 29. 
 
 15. The like difference between the one and the 
 other now in the Christian Church, — Behold of what 
 force is the promise given to the posterity of Abraham, 
 and with what balance it is to be weighed. Where- 
 fore, although in discerning the heirs of the kingdom 
 from bastards and strangers, we doubt not that the 
 election of God only ruleth with free right of govern- 
 ment ; yet we also therewithal perceive, that it pleased 
 him peculiarly to embrace the seed of Abraham with 
 his mercy, and that the same mercy might be the 
 more surely witnessed, to seal it with circumcision. 
 No\v altogether like state is there of the Christian 
 Church. For as Paul there reasoneth that the Jews 
 are sanctified of their parents ; so in another place he 
 teacheth, that the children of Christians receive the same 
 sanctification of their parents. 1 Cor. vii. 14. Whereupon 
 is gathered, that they are worthily severed from the rest, 
 which on the other side are condemned of uncleanness. 
 Now who can doubt, but that it is most false which 
 they do thereupon conclude, that say, that the infants 
 which, in old time, were circumcised, did only figure 
 spiritual infancy, which ariselh of the regeneration 
 of the Word df God. For Paul do;h not so sub- 
 tilely play the philosopher, where he writeth that Christ 
 is the minister of circumcision, to fulfil the promises 
 which had been made to the fathers, Rom. xv. 8, as if 
 he bad said thus : Forasmuch as the covenant made 
 
ON BAPTISM. 79 
 
 with Abraham bath respect to his seed, Christ to per- 
 form and discharge the promise once made by his 
 Father, came to salvation to the nation of the Jeus. 
 See you not how also after the resurrection of Christ, 
 he judgeth that the promise of the covenant is lo be 
 fulfilled not only by way of allegory, but as the very 
 words do sound to the carnal seed of Abraham. To 
 the same intent serveth that which Peter, in the 
 second chapter of the Acts, declareth to the Jews, 
 Acts ii. 39, that the benefit of the Gospel is due to 
 them and their seed by right of the covenant, and in 
 the chapter next following, he calleth them the child- 
 ren of the testament, that is to say heirs. Acts iii. 25. 
 From which, also, not much disaccordeth the other place 
 of the apostle above alleged, where he accounteth and 
 setteth circumcision imprinted in infants, for a tes- 
 timony of that communion which they have with Christ. 
 Eph. ii. 21. But if we hearken to their trifles, what 
 shall be wrought by that promise, whereby the Lord, 
 in the second article of his law undertaketh to his ser- 
 vants, that he will be favourable to their seed even to 
 the thousandth generation. Shall we here flee to alle- 
 gories ? But that were too trifling a shift. Or shall 
 we say this is abolished ? But so the law should be 
 destroyed, which Christ came rather to establish, so 
 far as it turneth us to good unto life. Let it, there- 
 fore, be out of controversy, that God is so good and 
 liberal to his, that for their sakes, he will save also 
 their children, whom they shall beget, to be numbered 
 among his people. 
 
 16. Absurd differences between Baptism aud Cir- 
 cumci^ion to exclude children from the ojie, though 
 from the other they were not excluded. — Moreover, the 
 differences which they go about to put between bap- 
 tism and circumcision are notonly worthy to be laughed 
 at, and void of all colour of reason, but also disagree- 
 ing with themselves. For when they have aflirxned 
 
80 ON BAPTISM. 
 
 that baptism hath relation to the first day of the spi- 
 ritual battle, but circumcision to the eighth, when mor- 
 tification is already ended, by and by forgetting the 
 same, they turn their song, and call circumcision a 
 figure of the flesh to be mortified, but baptism they 
 call burial, into which none are to be put till they be 
 already dead. What dotages of frantic men, can 
 with so great lightness leap into sundry diversities ? 
 For, in the first sentence. Baptism must go before 
 circumcision ; by the other it is thrust back into the 
 latter place. Yet is it no new example, that the wits 
 of men be so tossed up and down, when instead of the 
 most certain Word of God they worship whatsoever 
 they have dreamed. W^e, therefore, say that that for- 
 mer difierenceis a mere dream. Jf they listed to expound 
 byway of allegory upon the eighth (■ ly, yet it agreed not 
 in that manner. It were much fitter, according to the 
 opinion of the old writers, to refer the number of eight 
 to the resurrection which was done on the eighth day, 
 whereupon we know that the newness of life de- 
 pendeth ; or to the whole course of this present life, 
 wherein mortificaiion ought always to go forward, till 
 when life is ended, mortification itself may also be 
 ended. Howbeit God may seem to have minded to 
 provide for the tenderness of age, in deferring circum- 
 cision to the eighth day, because the wound should have 
 been more dangerous to the children new bom and 
 vet red from their mother. How much stronger is 
 that, that we being dead before, are buried by baptism ; 
 when the Scripture expressly crieth to the contrary 
 that we are buried into death to this intent, that we 
 should die, and from thenceforth should endeavour to 
 this mortification ? Now, by a like method of arguing, 
 they maintain that women ought not to be baptized, 
 if baptism must be framed like to circumcision. For 
 if it be most certain that the sanctifying of the seed of 
 lirael was testified by the sign of circumcision ; thereby 
 
ON BAPTISM. 81 
 
 also it is undoubted, that it was given to sanctify both 
 males and females. But the bodies of male children 
 only were marked with it, which might by nature be 
 marked ; yet so that women were by them after a cer- 
 tain manner companions and partners of circumcision. 
 Therefore sending far away such follies of theirs, let 
 us stick fast in the likeness of baptism and circumci- 
 sion, which we most largely see to agree in the inward 
 mystery, in the promises, in use, in effect ualness. 
 
 17. Children s want of understanding no reason 
 to keep them from being Baptized, which is the seal 
 of^ that sanctity whereof they are capable. — They 
 think, also, that they bring forth a most strong reason 
 why children are to be debarred from baptism, when 
 they allege that they are not yet for age able to under- 
 stand the mystery there signified. That is spiritual 
 regeneration, which cannot be in the first infancy. 
 Therefore they gather, that they are to be taken for 
 no other than the children of Adam, till they are 
 grown to age meet for a second birth. But the truth 
 of God eacliwhere speaketh against all these things. 
 For if they are to be left among the children of Adam, 
 then they are left in death ; forasmuch as in Adam 
 we can do nothing but die. But, contrariwise, Christ 
 commandeth them to be brought unto him. Why so ? 
 because he is life. Therefore that be may give life to 
 them, he maketh them partakei-s of himself, when, in 
 the meantime, these fellows driving them far away 
 do adjudge them to death. For if they say, for a 
 shift, that mfants do not therefore perish if thevr be 
 accounted the children of Adam, their error is abun- 
 dantly confuted by witness of the Scripture. For, 
 whereas it pronounceth that all do die in Adam, 
 1 Cor. XV. 22, it followeth that there remaineth no 
 hope of life but in Christ. Therefore that we may be 
 made heirs of life, we must communicate with hirn: 
 Eph. 11. 5. Again, when it is" written in' another 
 
82 ON BAPTISM. 
 
 place, that by nature we are subject to the wrath of 
 God, and conceived in sin, Ps. li. 5, wher.'unto dam- 
 nation perpetually cleaveth, we must depart out of our 
 own nature, before that the entry be open to us into 
 the kingdom of God. And what^can be more plainly 
 spoken, than that flesh and blood cannot possess the 
 kingdom of God ? 1 Cor. xv. 50. Therefore let all 
 be done away whatsoever is ours, (which shall not be 
 done without regeneration,) then we shall see this pos- 
 session of the kingdom. Finally, if Christ say truly, 
 when he reporteth that he is life, John xi. 25, and 
 xiv. 6, it is necessary that we be graffed into him, that 
 we may be delivered out of the bondage of death. 
 But, say they, how are infants regenerate, who are 
 not endued with knowledge neither of good nor of 
 evil ? But we answer, that the work of God is not yet 
 no work at all, although it be not subject to our capa- 
 city. Moreover, it is not doubtful that the infants 
 who are to be saved (as verily of that age some are 
 saved) are before regenerate of the Lord. For if they 
 bring with them from their mother's womb the cor- 
 ruption naturally planted in them, they must be purged 
 thereof before that they be admitted into the kingdom 
 of God, whereinto nothing entereth that is defiled or 
 spotted. Rev. xxi. 27. If they are born sinners, as 
 both David and Paul affirm, Eph.ii. 3, Ps. li. 5, either 
 they remain out of favour and hateful to God, or they 
 must needs be justified. And what seek we more, 
 when the Judge himself openly affirmeth that the 
 entry into heavenly life is open to none but to them 
 tliat are bom again ? John iii. 3. And to put such 
 carpers to silence, he showed an example in John the 
 Baptist, whom he sanctified in his mother's womb, 
 what he was able to do in the rest; Neither do they 
 any thing prevail by the shift wherewith they here 
 mock, that that was but once done ; whereupon it 
 doth not of necessity follow that the Lord is wont com- 
 
ON BAPTISM. 83 
 
 monly to do so with infants. For neither do we reason 
 after that manner, only our purpose is to show, that 
 the power of God is by thera unjustly and enviou.-:]y 
 limited within those narrow bounds within which it 
 suffereth not itself to be bound. Their other by-shift 
 is even of as great weight. They allege, that by the 
 usual manner of the Scripture, this word (from the 
 womb) is as much in efifect, as if it were said, from 
 childhood. But we may clearly see, that the angel, 
 when he declared the same to Zachariah, meant an- 
 other thing ; that is, that it which was not yet born, 
 should be filled with the Holy Ghost. Luke i. 15. 
 Let us not therefore attempt to appoint a law to God, 
 but that he may sanctify whom it pleaseth him, as he 
 sanctified this child, forasmuch as his power is nothing 
 diminished. 
 
 18. Christ in his infancy sancti/ied, to show that 
 Christian iyifants are capable of sanctity, — And 
 truly Christ was therefore sanctified from his first 
 infancy, that he might sanctify in himself his elect out 
 of every age without difference. For as, to do away 
 the fault of disobedience which had been committed 
 in our flesh, he hath put on the same flesh upon him- 
 self, that he might in it, for us, and in our stead, per- 
 form perfect obedience ; so he was conceived of the 
 Holy Ghost, that having the holiness thereof fully 
 poured into him in the flesh which he had taken upon 
 him, he might pour forth the same into us. If we 
 have in Christ a most perfect pattern of all the graces 
 which God continually showeth to his children, verily, 
 in this behalf also, he shall be a proof unto us, that the 
 age of infancy it not so far unfit for sanctification. 
 But howsoever it be, yet this we hold out of contro- 
 Tersy,'that none of the elect are called out of this present 
 life, who is not first made holy and regenerate by the 
 Spirit of God. Whereas they object to the contrary, 
 that in the Scriptures, the Spirit *acknowledgeth no 
 
84 ON BAPTISM. 
 
 Other regeneration but of incorraptible seed, that is, of 
 the Word of God, 1 Pet. i. 23 ; they do wrongfully 
 expound that saying of Peter, wherein he comprehend- 
 eth only the faithful who had been taight only by preach- 
 ing of the Gospel. To such, indeed, we grant that the 
 Word of the Lord is the only seed of spiritual regener- 
 ation ; but we deny that it ought thereupon to be 
 gathered, that infants cannot be regenerate by th^ 
 power of God, which is to him as easy and ready as to 
 us it is incomprehensible and wonderful. INloreover, 
 it should not be safe enough for us to take this away 
 from the Lord, that he may not be able to show him- 
 self to be known to them by whatsoever way he will. 
 
 19. No absurdity that infants have some spark of 
 that heavenly light here, whereof in heaven the full 
 brightness doth shine unto theniy though they die in 
 their ijfincy.— But faith, say they, is by hearing, 
 whereof they have not yet gotten the use, neither can 
 they be able to know God, whom Moses teacheth to 
 be destitute of the knowledge both of good and evil. 
 But they consider not that the apostle, when he maketh 
 hearing the beginning of faith, describeth only the 
 ordinary distribution of the Lord, and disposition which 
 he useth to keep in calling them that are his ; but 
 appointeth not to him a perpetual rule, that he may 
 not use any other way. Which way, verily, he hath 
 used in the calling of many, to whom he hath given 
 the true knowledge of himself by an inward manner, 
 by the enlightening of tlie Spirit, without any preach- 
 ing used for mean thereof. But whereas they think 
 it shall be a great absurdity if any knowledge of God 
 be given to infants, from whom Moses taketh away the 
 understanding of good and evil, Deut. i. 39, I beseech 
 them to answer me, what danger is there if they be 
 said to receive some part of that grace, whereof a little 
 after they shall enjoy the full plentifulness. For if the 
 lulness of life standelh inthe perfect knowledge of God, 
 
ON BAPTISM. 85 
 
 when many of them, whom in their very first infancy 
 death by and by taketh away, do pass into eternal life, 
 truly they are received to behold the immediate pre- 
 sence of God. Whom therefore the Lord will enlighten 
 with the full brightness of his light, why may be not 
 presently also, if it so please him, send out to shine 
 upon them some small sparkle thereof; especially if he 
 do not first unclothe them of ignorance before that he 
 take them out of the prison of the flesh ? Not that 1 
 mean rashly to affirm that they are endued with the 
 same faith which we feel in ourselves, or have alto- 
 gether like knowledge of faith, (which I had rather 
 leave in suspense,) but somewhat to restrain their 
 foolish arrogance, who, according as their mouth is 
 puffed up with fulness, do boldly deny or affirm they 
 care not what. 
 
 20. Infants not excluded from Baptism more than 
 from Circumcision, for want of Faith and Repent- 
 ance. — But that they may yet stand more strongly in 
 this point, they add, that baptism is a sacrament of 
 repentance and faith, wherefore, since neither of these 
 can befal in tender infancy, we ought to beware 
 lest if they be admitted to the communion of baptism, 
 the signification of it be made void and vain. But 
 these darts are thrown rather against God than against 
 U3. For it is most evident by many testimonies of 
 Scripture, that circumcision also was a sign of repent- 
 ance. Moreover, it is called of Paul the seal of the 
 righteousness of faith. Rom. iv. 11. Let therefore a 
 reason be required of God himself, why he commanded 
 it to be marked in the bodies of infants. For since 
 baptism and circumcision are both in one case, they 
 can g:ve nothing to the one but that they must also 
 therewithal grant the same to the other. If they look 
 back to their wonted starling point, that then by the 
 age of infancy were figured spiritual infants, the way 
 is already stopped up against them. We say, therefore, 
 
86 ON BAPTISM. 
 
 since God hath coramunicated to infants circumcision", 
 a sacrament of repentance and faith, it seeraeth nc 
 absurdity if they be made partakers of baptism, unless 
 they list openly to rage against the ordinance of God. 
 But both in all the doings of God, and in this self- 
 same doing also, shineth wisdom and righteousness 
 enough to beat down the backbitings of the wicked. 
 For though infants, at the same instant that they were 
 circumcised, did not comprehend in understanding 
 what that sign meant, yet they were truly circumcised 
 into the mortification of their corrupt and defiled na- 
 ture, in which mortification they should afterward 
 exercise themselves when they were gi'own to riper 
 age. Finally, it is very easy to assoil this objection, 
 with saying that they are baptized unto repentance and 
 faith to come, which although they be not formed in 
 them, yet, by secret working of the Spirit, the seed of 
 both lie dormant in them. With this answer, at once 
 is overthrown whatever they wrest against us which 
 they have fetched out of the signification of baptism. 
 Of which sort is that title wherewith it is commended 
 of Paul, where he calleth it the washing of regenera- 
 tion and renewing. Tit. iii. 5. Whereupon they 
 gather, that it is to be given to none but to such a one 
 as is able to conceive those things. But we on the 
 contrary side may answer, that neither was circumci- 
 sion, which betokened regeneration, to be given to any 
 other but to thera that were regenerate. And so also 
 we condemn the ordinance of God. W^herefore, (as 
 we have already touched in divers places,) whatsoever 
 arguments do tend to the shaking of circumcision, 
 they have no force in the assailing of baptism. Neither 
 do they escape, if they admit that we ought to take 
 that for determined and certain, which standeth upon 
 the authority of God, although there appear no reason 
 of it; but that this reverence is not due to the baptism 
 of infants, nor to such other things which are not com- 
 
ON BAPTISM. 87 
 
 mended unto us by the express word of God, since 
 they are still fast bolden with this double argument. 
 For the commandment of God concerning infants to 
 be circumcised, was either lawful and subject to no 
 cavils, or worthy to be found fault with. If there 
 were rio inconvenience nor absurdity in the command- 
 ment of circumcision, neither can there any absurdity 
 be noted in observing the baptism of infants. 
 
 21. No necessity that the understanding should 
 go before the receiving of the holy mystery of Bap- 
 tism — As for the spot of absurdity which in this place 
 they go about to lay upon it, we thus wipe it away. 
 Whom the Lord hath vouchsafed to elect, if having 
 received the sign of regeneration, they depart out of 
 this present life before that they be come to riper age ; 
 he reneweth them with the power of his Spirit incom- 
 prehensible to us, in such manner as he alone foreseeth 
 to be expedient. If they chance to grow up to age, 
 whereby they may be taught the truth of baptism, they 
 shall hereby be the more enkindled to the endeavour 
 of renewing the token, whereof they shall learn to have 
 been given them from their first infancy, that they 
 should exercise themselves in it throughout the whole 
 course of their life. To the same intent ought that to 
 be applied which Paul teacheth in two places, that by 
 baptism we are buried together with Christ, ilom. 
 vi. 4 ; Col. ii. 12. For he doth not mean thereby, 
 that he who is to be baptized, must be already first 
 buried together with Christ, but simply declareth what 
 doctrine is contained under baptism, yea, and that to 
 them that are already baptized ; so that very madmen 
 would not affirm by this place that it goeth before 
 baptism. After this manner, Moses and the prophets 
 did put the people in mind what circumcision meant, 
 wherewith yet they had been marked while they were 
 infants. Of the same effect, also, is that which he 
 writeth to the Galatians, that they when they were 
 
•88 ON BAPT15.M. 
 
 baptized did put on Christ. Gal. iii. 27. To what 
 end ? Verily, that they should from thenceforth live 
 unto Christ, because they had not lived before. And 
 although in the older sort the receiving of the sign 
 ought to follow the understanding of the mystery, yet 
 it shall be by and by declared, that infants ought to be 
 otherwise esteemed and accounted of. And no other- 
 wise ought we to judge of that place in Peter, in which 
 they think that they have a strong handle, when he 
 saith that it is not a washing to wipe away the filthi- 
 ness of the body, but the answer of a good con- 
 science before God by the resurrection of Christ. 
 1 Pet. iii. 21. They, indeed, do gather thereby, that 
 nothing is left to the baptism of infants, but that it 
 should be a vain smoke ; — from which this truth is 
 far distant. But they often offend in this error, that 
 they will have the thing in order of time to go always 
 before the sign. For the truth of circumcision also 
 consisted of the same witness of a good conscience. If 
 it ought of necessity to have gone before, infants should 
 never have been circumcised by the commandment of 
 God. But he showing, that the answer of a good 
 conscience was contained under the truth of circum- 
 cision, and yet therewithal also commanding infants 
 to be circumcised, doth in that point sufficiently de- 
 clare, that circumcision is applied to the time to come. 
 ^Vherefore there is no more present efficacy to be 
 required in baptism of infants, than that it should 
 confirm and ^tablish the covenant made by the Lord 
 with them. The rest of the signification of that sacra- 
 ment, shall afterward follow at such time as God him- 
 self foreseeth. 
 
 22. Baptism of infants proved hy allegations 
 
 brought to disprove it, as that it is ministered to the 
 
 forgiveness of sins, that the Church is therewith 
 
 cleansed of the Lord in the Word of Life, that thereby 
 
 tee are engrajfed into Oifi body of Christ. — Now, I 
 
ON BAPTISM. 89 
 
 think there is no man that doth not clearly see that all 
 such reasons of theirs are mere misconstruings of 
 Scripture. As for the rest that are of a near kind to 
 these, we will lightly run through them by the way. 
 They object that baptism is given unto the forgiveness 
 of sins ; which, when it is granted, will largely make 
 for defence of our sentence. For, since we are born 
 sinners, we do, even from our mother's womb, need 
 forgiveness and pardon. Now, seeing the Lord doth 
 not cut off, but rather assure to that age the hope of 
 mercy, why should we take from them the sign which 
 is much inferior to the thing itself? Wherefore that 
 which they go about to throw against us, we thus throw 
 back against themselves ; infants have remission of 
 sins given them, therefore they ought not to have the 
 sign taken from them. They allege also this, out of 
 the Epistle to the Ephesians, Eph. v. 26, that the 
 church is cleansed of the Lord, with the washing of 
 water in the Word of life. Than which there could 
 be nothing alleged more fit to overthrow this error ; 
 for thereupon groweth an easy proof of our side. If 
 the Lord will have that washing, wherewith be cleans- 
 eth his church, to be testified by baptism ; it seemeth 
 not right that it should want the testimony of it in 
 infants, which are rightfully accounted pait of the 
 church, forasmuch as they be called iieirs of the hea- 
 venly kingdom. For Paul speaketh of the whole 
 church, where he saith that it was cleansed with the 
 baptism of water. 1 Cor. xii. 13. Likewise of this, 
 that in another place he saith that we are by baptism 
 giafied into the body of Christ, we gather that infants, 
 whom he reckoneth among Christ's members, ought to 
 be baptized, lest they be plucked away from his body. 
 Behold with what violence, as with so many engines, 
 they assault the fortresses of our faith. 
 
 23. The apostles in not baptizing any come unto 
 years ofdiicreiiony loiihout repentance and profession 
 
90 ON BAPTISM. 
 
 made of their faith, meant not herehrj to teach that 
 none should be baptized hut on'u such as were of years 
 to do this. — Then they come down to the practice and 
 C'dstora of the time of the apostles, wherein none is 
 found to have been admitted to baptism, but he who 
 hath before professed faith and repentance. For where 
 Peter was asked of them that were minded to repent, 
 what was needful to be done, he counselled them first 
 to repent and then to be baptized into the forgiveness 
 of sins. Acts ii. 37. Likewise Philip, when the eunuch 
 required to be baptized, answered that he might be 
 baptized if he believed with all his heart. Actsvi'i. 37. 
 Hereby they tliink that they may conclude that it is not 
 lawful that baptism be granted to any, but where faith 
 and repentance go before ; truly if we yield to this rea- 
 son, the first of these two places where is no mention 
 made of faith, will prove that repentance alone suf- 
 ficeth ; and the other place, wherein repentance is not 
 required, will prove that faith only is enough. I think 
 they will answer that the one place is helpen with the 
 other, and therefore must be joined together. I say, 
 likewise, that other places must be laid together, which 
 make somewhat to the undoing of this knot ; foras- 
 much as there be many sentences in Scripture, the 
 understanding whereof dependeth upon the circum- 
 stances of the place. As this presently is anexampl-. 
 For they to whom Peter and Philip spake these things 
 were of. age sufhcient to have practice of repentance 
 and to conceive faith. We earnestly deny that such 
 ought to be baptized, until after perceiving of their con- 
 . version and faith, at least so far as it may be searched 
 out by the judgment of men. But, that infants ought to 
 be accounted in another number, it is more than evident 
 enough. For, in old time, if any man did join himself 
 into communion of religion with Israel, it beho od that 
 he should first be taught the covenant of the Lord, and 
 instructed in the law, before that he were marked with 
 
ON BAPTISM. 91 
 
 circumcision, because in birth he was a stranger from 
 ihe people of Israel, with whom the covenant had been 
 made with circumcision established. 
 
 24. As Abrahams faith went before circumcision, 
 hut in his seed circumcision before faith, so it is with 
 baptism in Christian men and children. — As also the 
 Lord, when be adopteth Abraham to himself, doth 
 not begin at circumcision, hiding, in the meantime, 
 what he meaneth by that sign ; but first he declareth 
 what covenant he intendeth to make with him, and 
 then, after faith given to the promise, he maketh him 
 pe.vtaker of the sacrament. Why doth, in Abraham, 
 the sacrament follow faith, and in Isaac, his son, it 
 goeth before all understanding ? Gen. xv. 1, and xvii. 
 16. Because it is meet that he, who being in full 
 grown age is received into fellowship of the covenant, 
 from which he had been hitherto a stranger, should 
 first learn the conditions thereof; but an infant, be- 
 gotten of him, needed not so, which by right of inherit- 
 ance, according to the form of the promise, is even 
 from his mother's womb contained in the covenant. 
 Or (that the matter may be more clearly and biiefiy 
 showed) if the children of the faithful, without the help 
 of understan<ling, are partakers of the covenant, there 
 is no cause why they should be debarred from the sign 
 for this that they cannot swear to the form of the cove- 
 nant. This, verily, is the reason why in some places 
 God affirmeth that the infanta which are issued of the 
 Israelites, are begotten and born to him. Gen. xvi. 10, 
 and xxii. 17. For, without doubt, he esteeraeth as 
 his children, the children of them to whose seed be 
 promiseth that he will be a Father. But he who is 
 unfaithful, issued of godly parents, till he be by faith 
 united to God, is judged a stranger from the communion 
 of the covenant. Therefore, it is no wonder if he be 
 not partaker of the sign, the signification whereof 
 should be deceitful and void in bim. To this effect Paul 
 
92 ON BAPTISM. 
 
 also writeth, that the Gentiles, so long as they were 
 drowned in their idolatry, were out of the testament. 
 Eph. ii. 12. With this short sum, as 1 think, the whole 
 matter may be clearly opened ; that they who, in grown 
 age, embrace the faith of Christ, forasmuch as they 
 were hitherto strangers from the covenant, are not to 
 be marked with . baptism, unless faith and repent- 
 ance come between, which only can open them the 
 entry into the fellowship of the covenant ; but the in- 
 fants that are issued of Christians, as they are received 
 of God into the inheritance of the covenant, so soon 
 as they are born, so ought to be received to ;bap- 
 tisra. Hereunto must that be applied which the evan- 
 gelist speaketh of, that they were baptized of John 
 who confessed their sins. Matt, iii- 6. W'hich example, 
 at this day, also, we think meet to be kept. For if a 
 Turk offer himself to baptism, lie should not be rashly 
 baptized of us, namely, not till after confession, where- 
 by he may satisfy the church. 
 
 25. The words of Christ concerning birth of water 
 and the spirit, nothing less than a proof that actual 
 regene^'ation must presently filways concur icith 
 JBapiism. — Moreover they bring forth the words of 
 \Christ, which are rehearsed in the third chapter of 
 John, iii. 5, whereby they think that a. present rege- 
 - Deration is required in baptism. Unless a man he 
 born again of water and the Spirit, be cannot enter into 
 the kingdom of God. Lo, say they, how baptism is 
 by the Lord's own mouth called regeneration. Then 
 therefore whom it is more than enough known to be 
 unable to receive regeneration, by what colour do we 
 admit to baptism which cannot be without regenera- 
 tion? Pii-st, tbey are deceived in this that they think 
 in this place mention is made of baptism, because they 
 bear the name of water. For after that Christ had declar- 
 ed to Nicodemus the corruption of nature, and taught 
 him, that men must be bom of new, because Nicodemus 
 
ON BAPTISM. 93 
 
 dreamed of a bodily new birtb, he there showed the 
 manner how God doth regenerate us, namely by water 
 and the Spirit ; as though he should say by the Spirit 
 which in cleansing and watering faithful souls, doth 
 the office of water. Therefore L take water and the 
 Spirit simply for the Spirit, which is water. Neither 
 is this a new form of speech, for it altogether agreeth 
 with the same which is in the third chapter of Mat- 
 thew ; he that followeth me, it is he that baptizeth in 
 the Holy Ghost and fire. Matt. iii. 11. Therefore, 
 as to baptize in the Holy Ghost and fire, is to give the 
 Holv Ghost, which hath the office and nature of fire; 
 so to be born again of water and the Spirit, is nothing 
 else but to receive that power of the Holy Spirit which 
 doth the same thing in the soul that, water doth in the 
 body. I know that others do otherwise expound it ; 
 but I am out of doubt that this is the natural meaning, 
 because the purpose of Christ is no other but to teach 
 that all they must put off" their own nature who aspire ' 
 to the heavenly kingdom. Howbeit, if we list to cavil 
 unsavourily as they do, it were easy for us, when we 
 have granted, as they would have it, to infer upon 
 them that baptism is before faith and repentance ; for- 
 asmuch as in the words of Christ it goeth before the 
 spirit. It is certain that this is underetood of Spiritual 
 gifts, which, if it come after baptism, I have obtained 
 what I require. But leaving cavils, we must hold fast 
 the plain exposition, which I have brought, that no 
 man, till he has been renewed with living water, that 
 is, with the Spirit, can enter into the kingdom of God. 
 26. All unbaptized not to he adjudged to eternal 
 death. — Now, hereby also it is evident, that their 
 feigned invention is to be hissed out, who adjudge 
 all the unbaptized to eternal death. Therefore, let 
 us, according to their request, imagine baptism to be 
 ministered to none but to them that are grown in age; 
 what will they say, shall become of a child who is' 
 
94 ON BAPTISM. 
 
 rightly and well instructed with the introductions 
 of godliness, if, when the day of baptizing is at hand, 
 he happen to be taken away with sudden death beside 
 all men's hope ? The Lord's promise is clear, that 
 whosoever hath believed in the Son, shall not see death, 
 nor shall come into judgment, but is already passed 
 from death into life ; and it is nowhere found that he 
 ever damned him that was not yet baptized. 1 would 
 not be so understood as though I meant that baptism 
 might freely be despised, by which despising I aflSrm 
 that the Lord's covenant is defiled, so much less can I 
 abide to excuse it, only it is enough for me to prove, 
 that it is not so necessary, that he should be immedi- 
 ately thought to be lost, from whom power is taken 
 away to obtain it. 't5ut if we agree to their feigned 
 advice, we should damn all them without exception, 
 whom any chance withholdeth from baptism, with how 
 great faith soever, by which Christ himself is possessed, 
 otherwise they are endued. Moreover, they make 
 all infants guilty of eternal death, to whom they 
 deny baptism, which by their own confession is neces- 
 sary to salvation. Now let them look how trimly 
 they agree with the words of Christ, by which the 
 kingdom of heaven is adjudged to that age. Matt. xix. 
 14. But, to grant them every thing so much as per- 
 taineth to the understanding of this place, yet they 
 shall gather nothing thereof, unless they overthrow 
 the former doctrine which we havestablished concern- 
 ing the regeneration of infants. 
 
 27. The Baptism of infants not disproved by the 
 commandment tchich Christ gave to teach and bap- 
 tize, nor by the premise of salvation ichich he maJceth 
 to every one that believeth and is baptized.— But 
 they glory that they have the strongest hold of all 
 in the very institution of baptism, which they fetch 
 out of the last chapter of Matthew, Matt, xxviii. 19, 
 where Christ sending forth his apostles to all nations, 
 
ON BAPTISM. 95 
 
 giving them the first commandment to teach them, 
 and the second to baptize them. Then also out of 
 the last of Mark, they adjoin this, Mark xvi. 16, he 
 that believeth and is baptized, shall be saved. What- 
 seek we further, say they, when the Lord's own 
 words do openly sound, that we must first teach 
 ere we baptize, and do assign to baptism the 
 second state after faith? Of which order the Lord 
 also showed an example in himself, who would be 
 baptized not till the thirtieth year. But in how many 
 ways do they both entangle themselves, and betray 
 their own ignorance ! For herein they now more 
 than childishly err, that they fetch the first institution 
 of baptism from thence, which Christ had from the 
 beginning of his preaching given in charge to his apos- 
 tles to minister. Therefore, there is no cause why 
 they should affirm that the law and rule of baptism ia 
 to be fetched out of these places, as though they con- 
 tained the first institution thereof. But to bear with 
 them for this fault, yet how strong is this manner of 
 reasoning ? Truly if I listed to dally with them, there 
 is not a little lurking hole, but a most wide field offer- 
 eth itself open for us to escape them. For when they 
 stick so fast to the order of words, that they gather 
 that because it is said, go, preach and baptize, Luke 
 iii. 23. Again, he that belie velh and is baptized, Mark 
 xvi. 16, therefore they must preach before that they 
 baptize, and believe before that they require baptism ; 
 why may not we again answer them with saying that 
 we must baptize before that we must teach the keep- 
 ing of those things that Christ hath commanded, name- 
 ly, since it said, baptize ye, teaching them to keep 
 whatsoever things 1 have commanded you? which same 
 things we have noted in that saying of Christ which 
 hath been even now alleged conceiving the regenera- 
 tion of wat^r and the Spirit. For if it be so understood, 
 as they would have it, veiily in that plac^ baplism 
 
96 ON BAPTISM. 
 
 must be before spiritual regeneration, because it is 
 named in the first place. For Christ doth teach that 
 we must be regenerate, not of the Spirit and water, 
 but of water and the Spirit. 
 
 28. The GospeU hy Christ's ajjpointmeni, to he 
 preached to men of capacity, and they to believe be- 
 fore they be baptized; but not infants therefore to 
 be unhaptized till they come u7ito years of ability to 
 hear and believe. — Now this invincible reason, where- 
 upon they bear themselves so bold, seemeth to be 
 somewhat shaken ; but because truth hath defence 
 enough in simplicity, I will not escape away with such 
 light arguments. Therefore, let them take with them 
 a full answer. Christ, in this place, giveth the chief 
 commandment concerning the preaching of the Gos- 
 pel, whereunto he adjoineth the ministry of baptism 
 as an addition annexed to it. Again, he speaketh none 
 otherwise of baptism, but in so far as the ministration of 
 it is under the office of teaching. For Christ sendeih 
 the apostles to publish the Gospel to all the nations of 
 the world, that they should from each where, with the 
 doctrine of salvation, gather together into his kingdom 
 men that before were lost. But whom, or what man- 
 ner of men ? It is certain that there is no mention but 
 of them that are able to receive teaching. Afterward 
 he addeth that such, when they are instructed, ought 
 to be baptized, adjoining a promise, that they who 
 believe and are baptized shall be saved. Is there in 
 all that so mnch as one syllable of infants. What 
 form, therefore, of reasoning shall this be wherewith 
 they assail us ; they who are of grown age, must first 
 be instructed, that they may believe ere they be bap- 
 tized ; therefore, it is unlawful to make baptism com- 
 mon to infants? Although they would burst them- 
 selves, they shall prove nothing else by this place but 
 tliat the Gospel must be preached to them that are of a 
 capacity able to hear it, before that they be baptized, 
 
ON BAPTISM. 97 
 
 forasmuch as he there speaketh of such only. Let 
 them hereof if they can, make a stop to debar infants 
 from baptism. 
 
 29. Children no more excluded from Baptism, hy 
 commandment given, that no men should he baptized 
 before they believe^ than from meaty by the Apostle s 
 inju7iction, that none should eat that labour eth not. — 
 But that even blind men also may, with groping, find 
 out their deceits, I will point them out with a very 
 clear similitude. If any man cavil that infants ought 
 to have meat taken from them, upon this pretence that 
 the apostle suffereth none to eat but them that labour, 
 shall he not be worthy that all men should despise him ? 
 Why so? Because he, without difference, draweth 
 that to all men, which was spoken of one kind and one 
 certain age of men. No whit better is their hand- 
 ling in this present cause. For that which every man 
 seeth to belong to one age alone, they draw to infants, 
 that this age also may be subject to the rule which was 
 made for none but them that were more grown in years. 
 As for the example of Christ it nothing upholdeth 
 their side ; he was not baptized before he was thirty 
 years old. That is indeed true ; but there is a reason 
 thereof ready to be shown ; because be then purposed 
 by his preaching to lay a sound foundation of baptism, 
 or rather to establish the foundation which had before 
 been laid of John. Therefore, when he intended along 
 with his doctrine, to institute baptism, to procure the 
 greater authority to his institution, he sanctified it with 
 his own body, and that in such fitness of time as was 
 most convenient, namely, when he began his preach- 
 ing. Finally, they shall gather nothing else hereof, but 
 that baptism took its origin and beginning at the 
 preaching of the Gospel. If they list to appoint the 
 thirtieth year, why do they not keep it, but do receive 
 every one to baptism as he hath in their judgment 
 sufficiently profited ? yea, and Servetus, one of their 
 
98 ON BAPTISM. 
 
 masters, when he stiffly required this time, yet began 
 at the twenty-first year of his age to boast himself to be 
 a prophet. As though he were to be suffered that 
 taketh on himself the place of a teacher in the church, 
 before that he be a member of the church, 
 ■ 30. The Scripture show eth reason ichy the Lord's 
 Supper should not be given unto infants, but ivh^f 
 Baptism, none — At the last they object, that there 
 is no greater cause why baptism should be given to 
 infants, than the Lord's Supper, wliich yet is not 
 granted them. As though the Scripture nid iiot every 
 way express a large difference. The same was indeed 
 usually done in the old church, as it ap|*eareth by 
 Cyprian and Augustine ; but that manner is properly 
 grown out of use. For if we consider the nature and 
 property of baptism, it is truly an entry into the church, 
 and as it were a form of admission, whereby we are 
 numbered among the people of God, a sign of our spirit- 
 ual regeneration by which we are born again into the 
 children of God ; whereas on the other side the sup- 
 per is given to them that are more grown in age, who, 
 having passed tender infancy, are now able to bear 
 strong meat. V/hich difference is very evidently 
 showed in the Scripture. For there the Lord, so much 
 as pertaineth to baptism, maketh no choice of ages. 
 But he doth not likewise give the supper to all to take 
 part of it, but only to them who are fit to discern the 
 body and blood of the Lord, to examine their own con- 
 science, to declare the Lord's death, to weigh the 
 power thereof. Would we have any thing plainer 
 than that which the apostle teacheth, when he exhort- 
 eth that every man should prove and examine himself, 
 and then eat of this bread and drink of this cup ? 
 Therefore examination must go before, which should 
 in vain be looked for of infants. Again, he that eateth 
 unworthily, eateth and drinketh damnation to himself, 
 not discerning the Lord's body. 1 Cor. xi. 29. If 
 
ON BAPTISM. 99 
 
 none can partake worthily but they that can well dis- 
 cern the holiness of the Lord's body, why should we 
 give to our tender children, poison instead of lively 
 food ? What is that commandment of the Lord, — Ye 
 shall doit in remembrance of me ? What is that other 
 which the apostle deriveth from the same, — So oft as 
 ye shall eat of this bread, ye shall declare the Lord's 
 death till he come? What remembrance, I beseech 
 you, shall we require at our infants of the thing which 
 they never attained with understanding, wliat preach- 
 ing of the cross of Christ, the force and benefit whereof 
 they do not yet comprehend in mind ? None of these 
 things is prescribed in baptism. Therefore, between 
 these two signs is ^reat difference, which we note also 
 in like signs in the Old Testament, circumcision which 
 IS known to answer to our baptism, was appointed for 
 infants. But the passover, into whose place the supper 
 hath now succeeded, did not receive all manner of 
 guests without difference, but was rightly eaten of 
 them only that might by age inquire of the significa- 
 tion of it. If these men had remaining one crumb of 
 sound brain, would they be blind to a thing so clear 
 and manifest ? 
 
 ^l. Twenty arguments of Servetus against ~^ 
 Baptism of children answered. — Although it griev- 
 eth me to load the readers with a heap of trifles, yet 
 It shall be worth the pains briefly to wipe away such 
 light reasons as Servetus not the least of the Anabap- 
 tists, yea, the great glory of that company, thought 
 himself to bring when he prepared himself to conflict. 
 L He allegeth that Christ's signs as they are perfect, so 
 do require that the receiv<'rs be perfect or able to con- 
 ceive perfection. But the . olution is easy; that the per- 
 fection of baptism, which extendeth even to death, is 
 wrongfully restrained to one point of time. I say yet 
 further, that perfection is foolishly required in man at 
 the first day, whereunto baptism allureth us all our 
 
100 ON BAPTISM. 
 
 life long, by continual degrees. 2. He objecteth that 
 Christ's signs were ordained for remembrance, that 
 every man should remember that he was buried together 
 with Christ. I answer that that which he hath feigned 
 of his own head, needeth no confutation ; yea, that 
 which he draweth to baptism, Paul's words show to be 
 proper to the holy supper, that every man should 
 examine himself, but of baptism there is nowhere any 
 such thing. Whereupon we gather that they are 
 rightly baptized who for their smallness of age, aie 
 not yet able to receive examination. 3. Whereas he, 
 thirdly, allegeth that all they abide in death who be- 
 lieve not the Son of God, and that the wrath of God 
 abideth upon them, John iii. 36 ; and therefore, that 
 infants which cannot believe, lie in their damnation ; 
 I answer that Christ there speaketh not of the general 
 guiltiness wherewith all the posterity of Adam are en- 
 wrapped, but only threateneth the despisers of the 
 Gospel, which do proudly and stubbornly refuse the 
 grace offered them. But this nothing pertalneth to 
 infants. Also I set a contrary reason against them ; 
 that whomsoever Christ blesseth, he is discharged from 
 the curse of Adam and the wrath of God ; since, there- 
 fore, it is knowTi that infants are blessed of him, it 
 followeth, that they are discharged from death. Then 
 he falsely cited that which is nowhere read, that who- 
 soever is born of the Spirit heareth tlie voice of the 
 Spirit, which, although we grant to be written, yet shall 
 prove nothing else but that the faithful are framed to 
 obedience, according as the Spirit worketh in them. 
 But that which is spoken of a certain number, it is faulty 
 to draw indifferently to all. 4. Fourthly, he objecteth, 
 because that goeth before which is natural, 1 Cor. xv. 
 46, we must tarry ripe time for baptism, which is spi- 
 ritual. But although I grant that all the posterity of 
 Adam, begotten of the flesh, from the very womb 
 bear their own damnation, yet I deny that that with- 
 
ON BAPTISM. 101 
 
 standeth but that God may presently bring remedy. 
 For neither shall Servetus prove that there were many 
 years appointed by God before the spiritualness of life did 
 begin. As Paul testifieth, although they who are born 
 of the faithful are by nature damned ; yet by super- 
 natural grace they are saved. 1 Cor. vii. 14. 5. Then 
 he bringeth forth an allegory, that David going up in- 
 to the tower of Zion, did lead neither blind men nor 
 lame men with him, but strong soldiei^s. 2 Sara. v. 8. 
 But what if I set a parable against it, wherein God 
 calleth to the heavenly banquet blind men and lame 
 men, Luke xiv. 21, how will Servetus unmnd himself 
 out of this knot ? I ask, also, whether lame and maimed 
 men had not first been soldiers with David. But it is 
 superfluous to tarry longer upon this reason, which the 
 readers shall find by the holy history to be made of 
 mere falsehood. 6. There followeth another allegory, 
 that the apostles were fishers of men, not of little child- 
 ren. Matt. iv. 19. But I ask, what that saying of 
 Christ meaneth, that into the net of the Gospel are 
 gathered all kinds of fishes. Matt. xiii. 47. But be- 
 cause I like not to play with allegories, I answer that 
 when the office of teacliing was enjoined to the apostles, 
 yet they were not forbidden from baptizing of infants. 
 Howbeit I would yet know, when the evangelist 
 nameth them Anthropous, men, (in which word is 
 comprehended all mankind without exception) why 
 they should deny infants to be men. 7. Seventhly, 
 he allegeth, that since spiritual things agree with spi- 
 ritual, 1 Cor. ii. 13, infants who are not spiritual are 
 also not meet for baptism. But, first, it is plainly 
 evident how wrongfully they wrest the place of Paul. 
 There is treated of doctrine ; when the Corinthians did 
 too much stand in their own conceit for vain sharpness 
 of wit, Paul rebuketh their sluggishness, for that they 
 were yet to be instructed in the first introduction of 
 lieavenly wisdom. Who can thereof gather that bap- 
 
102 ON BAPTISM. 
 
 tisra is to be denied to infants, whom being begotten of 
 the flesh, God doth, by free adoption, make holy to 
 himself ? "Whereas he saith, that they must be fed 
 with spiritual meat, if they be new men, the solutionis 
 easy, that by baptism they are admitted into the flock 
 of Christ, and that the sign of adoption sufiBceth them, 
 till, being grown to age, they are able to bear strong 
 meat ; that, therefore, the time of examination which 
 God expressly requireth in the holy supper, must be 
 taiTied for. Afterward he objectelh that Christ call- 
 eth all his to the holy supper. But it is certain enougli 
 that he admitteth none but them that are already pre- 
 pared to celebrate the remembrance of his deatli. 
 Whereupon followeth that infants whom he vouchsaf- 
 eth to embrace, do stay in a separate and proper degree 
 by themselves till they grow to age, and yet are not 
 strangers. 8. Whereas he saith, that it is monstrous 
 that a man after that he is born, should not eat i I an- 
 swer, that souls are otherwise fed than by the outward 
 eating of the supper; and that, therefore, Christ is 
 nevertheless meat to infants, although they abstain 
 from the sign. But of baptism the case is otherwise, 
 by which only the gate into the church is opened 
 to them. 9. Again, he objecteth that a good steward 
 distributeth meat to the household in due time. Matt. 
 xxiv. 45. Which although I willingly gi'ant, yet by 
 what right will he appoint unto us the certain time 
 of baptism, that he may prove that it is not given to 
 infants out of tmie. JO. Moreover he bringeth in 
 that commandment of Christ to the apostles, that they 
 should make haste into the harvest, while the 6elds wax 
 white. John iv. 35. Verily, Christ meaneth this only, 
 that the apostles seeing the fruit of their labour pre- 
 sent, should the more cheerfully prepare themselves 
 to tench. Who shall therefore gather that the only 
 time of harvest is the ripe time for baptism ? 11. His 
 eleventh reason is, that in the first church, Christians 
 
ON BAPTISM. 
 
 103 
 
 and disciples were all one, Acts xi. 26, but we see 
 now that he foolishly reasoneth from the part to the 
 whole. Disciples are called men of full age, who had 
 been already thoroughly taught, and had professed 
 Christ ; as it behoved that the Jews under the law 
 should he the disciples of Moses ; yet no man shall 
 thereof rightly gather, that infants were strangers whom 
 the Lord hath testified to be of his own household. 
 12. Besides these, he allegeth that all Christians 
 are brethren, in which number infants are not unto 
 us, so long as we debar them from the supper. But 
 I retcin to that principle, that none are heirs of the 
 kingdom of heaven, but they that are the members 
 of Christ; then, that the embracing of Christ was a 
 true token of the adoption, whereby infants are joined 
 in common with full grown men, and that they, ab- 
 staining for a time from the supper forbiddeth not 
 but that they pertain to the body of the church. 
 Neither did the thief that was converted on the cross, 
 cease to be brother to the godly, although he never 
 came to the supper. 13. Afterward he addeth, tliat 
 none is made our brother but by the spirit of adoption, 
 which is given only by the hearing of faith. I answer, 
 that he still falleth back into the same deceitful argu- 
 ment, because he wiredrawetb that to infants which 
 was spoken only of grown men. Paul teacheth there 
 that this is God's ordinary manner of calling to bring 
 his elect to the faith, when he stirreth up to them faith- 
 ful teachers, by whose ministry and labour he reachetli 
 his hand to them. Who' dare thereby appoint a law 
 to him, but that he may by some other secret way 
 graff infants into Christ? 14. Where he objecteth 
 that Cornelius was baptized aft^r he had received the 
 Holy Ghost, Acts x. 44, how wrongfully he doth out 
 of one example gather a general rule, appeareth by 
 the eunuch and the Samaritans, Acts viii. 16, in whom 
 the Lord kept a contrary order, that baptism went 
 
104 ON BAPTISM. 
 
 before the gifts of the Holy Ghost. 15. The fifteeDth 
 reason is more than foolish. He saith that we are by 
 regeneration made gods, and that they be gods to 
 whom the Word of God is spoken, John x. 35, which 
 accordeth not to children that be infants. Whereas 
 he feigneth a godhead to the faithful, that is one of 
 his dotages, which pertaineth not to this present place 
 to examine. But to wrest the place of the Psalm to so 
 contrary a sense, is a point of desperate shamelessness. 
 Christ saith, that kings and magistrates are called of the 
 prophets gods, because they bear an office appointed 
 them of God. But that which, concerning the special 
 commandment of government, is directed to certain 
 men, this handsome expositor draweth to the doctrine 
 of the Gospel, that he may banish infants out of the 
 church. 16. Again he objecteth, that infants cannot 
 be accounted new men, because they are not begotten 
 by the word. But I do now again repeat that which 
 I have often said, that to regenerate us, doctrine is the 
 uncorruptible seed, if we be fit to receive it ; but 
 when by reason of age tnere is not yet in us aptness 
 to learn, God keepeth his decrees of regenerating. 
 17. Afterward he cometh back to his allegories, t^iat 
 in the law a sheep and a goat were not offered in sacri- 
 fice so soon as they came out of the womb. If I listed 
 to draw figures to this purpose, I could readily object 
 against them, that all first begotten things were con- 
 secrate to God so soon as they had opened the womb, 
 then that a lamb must be killed at a year's age. Exod. 
 xiii. 2; Exod. xii. 5. Whereupon followeth that 
 manly strength is not to be tarried for, but rather that 
 the new and yet tender issues are chosen of God for 
 sacrifices. 18. Furthermore, he affirmeth that none 
 can come to Christ but they that have been prepared 
 of John, as though John's office were not enduring 
 but for a time. But to omit this, truly that same pre- 
 paration was not in thfe children whom Christ embraced 
 
ON BAPTISM. 105 
 
 and blessed. Wherefore let him go with his false 
 principle. 19. At length he calleth for patrons Tris- 
 megistus and the Sibylles, to prove that holy washings 
 pertain not but lo them that are of grown age. Lo, 
 how honourably he thinketh of the baptism of Christ, 
 which he reduceth to the ceremonies of the Gentiles, 
 that it may be no otherwise ministered than pleaseth 
 Trismegistus. But we more esteem the authority of 
 God, whom it hath pleased to make infants holy to 
 himself, and to admit them with the holy sign, the 
 force whereof they did not yet by age understand. 
 Neither do we count it lawful to bonow out of the 
 cleaDsings of the Gentiles any thing tiiat may charge 
 in our baptism the everlasting and inviolable law of 
 God, which he hath stablished conceraing circumcision. 
 Last of all, he maketh this argument ; that if it be law- 
 ful to baptize infants without understanding, then bap- 
 tism may irreverently and in sport be ministered to boys 
 Avhen they play. But in this matter let him quarrel with 
 God, by whose commandment circumcision was common 
 to infants before that they had attained understanding. 
 Was it therefore a matter of sport, or subject to the 
 follies of children, that they might overthrow the holy 
 ordinance of God ? But it is no wonder that these 
 reprobate spirits, as though they were vexed with a 
 phrensy, do thrust in all the grossest absurdities for 
 defence of their errors, because God doth with such 
 giddiness justly take vengeance of their pride and 
 stubbornness. Verily I trust I have made plain" with 
 how feeble succours Servetus hath holpen his silly 
 brethren the Anabaptists. 
 
 32. The drift of Satan in stirring up contention 
 about the Baptism of infants. — Now, 1 think it will 
 be doubtful to no sober man, how rashly they trouble 
 the Church of Christ, that move brawls and conten- 
 tions against the baptism of infants. But it is profitable 
 to consider, what Satan goeth about with this so great 
 
106 ON BAPTISM. 
 
 subtlety, even to take away from us the singular fruit 
 of affiance and spiritual joy which is to be gathered 
 hereof, and to diminish as much also the glory of the 
 goodness of God. For how sweet is it to godly minds, 
 to be certified not only by word, but also by sight to 
 be seen with eyes, that they obtain so much favour 
 with the heavenly Father, that he hath also care of 
 their posterity ? For here it is to be seen, how he 
 taketh upon him the person of a most provident father 
 of household toward us, which even after our death 
 doth not lay away liis carefulness of us, but provideth 
 and foreseeth for our children. Ought we not here, 
 after the example of David, with all our heart to leap 
 up unto thanksgiving, that by such show of his good- 
 ness his name may be sanctified? Ps. xlviii. 11. This, 
 verily, Satan intendeth, in assailing with so great armies 
 the baptism of infants, namely, that this testifying of 
 the grace of God being taken away, the promise which 
 by it is present before our eyes, may at length by little 
 and little vanish away. Whereupon should grow not 
 only a wicked unthankfulness toward the mercy of 
 God, but also a certain slothfulness in instructing our 
 children to godliness. For by this spur we are not a 
 little pricked forward, to bring them up in the earnest 
 fear of God and in the keeping of his law, when we 
 consider, that even immediately from their birth, he 
 taketh and acknowledgeth them for his children. 
 Wherefore, unless we list enviously to darken the 
 bountifalness of God, let us offer to him our children, 
 to whom he giveth a place among them that are of his 
 family and household, that is to say, the members of 
 the church. • 
 
ON THE lord's SUPPER. 107 
 
 ON THE LORD'S SUPPER. 
 
 / 1. The Saci-ament of the Supper of Christ insti- 
 tuted to testify that our souls are not only once made 
 alive, but continually kept and nourished by Christ 
 as by food. — After that God hath once received us 
 into his fanjily, and not only to take us as his servants, 
 but as his children ; that he may fulfil the office of a 
 most good father, and careful for his issue, he taketh 
 also upon him to nounsh us throughout the whole 
 course of our life. And not contented therewith, it 
 pleased him by a pledge given, to assure us of this 
 continual liberality. To this end, therefore, he hath 
 given his church another sacrament by the hand of his 
 only begotten Son, namely, a spiritual banquet, where- 
 in Christ testifieth himself to be the quickening bread, 
 wherewith our souls are fed to true and blessed im- 
 mortality. But forasmuch as the knowledge of so 
 gi-eat a mystery is very necessary, and according to 
 the greatness thereof, requireth a diligent declaration ; 
 and Satan, that ho might bereave the church of this 
 inestimable treasure, hath long ago spread mists, and 
 since that time darkness, to obscure the light of it, and 
 then hath stirred strifes and battles, that might estrange 
 the minds of the simple from tasting of this holy food. 
 After giving a summary adapted to the capacity of the 
 
108 ON THE lord's SUPPE?.. 
 
 unlearned, I will undo those knots wherewith Satan hath 
 endeavoured to snare the world. First, bread and wine 
 are signs, which representunto us theinvisible food which 
 we receive of the flesh and blood of Christ. For, as in 
 baptism, God again begetting us, doth graff us into 
 the fellowship of his church, and by adoption doth 
 make us his own ; so we have said that he performeth 
 the office of a provident father of household in this, 
 that he continually ministereth us meat, that he sus- 
 taineth and preserveth us in that life whereunto he 
 hath by his word begotten us. Now, the only meat 
 of our soul is Christ, and therefore the heavenly 
 Father calleth us to him, that being refreshed with 
 common partaking of him, we may from time to time 
 gather lively force, until we attain to heavenly immor- 
 tality. But forasmuch as this mystery of the secret 
 uniting of Christ with the godly is by nature impossi- 
 ble to be comprehended, he giveth the figure and 
 image thereof in visible signs most fit for our small 
 capacity ; yea, as it were by earnest and tokens given, 
 he maketh it so assured unto us as if it were seen with 
 our eyes, because this so familiar a similitude entereth 
 even to the grossest minds, that souls are so fed with 
 Christ, as bread and wine do sustain the bodily life. 
 Now, therefore, we have it declared to what end this 
 mystical blessing tendeth, namely, to assure us, that 
 the body of the Lord was so once oflfered for us, that 
 we now eat it, and in eating it, do feel in us the effec- 
 tual working of that only sacri6ce that his blood was 
 so once shed for us, that it is unto us continual drink. 
 A nd 80 sound the words of the promise there adjoined, — 
 *' Take eat, this is my body, which is delivered for you." 
 The body, therefore, which was once offered up for 
 our salvation, we are commanded to take and eat ; 
 that when we see ourselves to be made partakers of 
 this, we may certainly determine, that the power of 
 his death, which bringeth life, shall be effectual in ns. 
 
ON THE lord's SUPPER. 109 
 
 Whereupon, also, he calleth the cup the covenant in 
 his blood. For after a certain manner it reneweth, or 
 rather continueth, the covenant which he hath once 
 established with his blood, so much as pertaineth to 
 the confirming of our faith, so oft as he reacheth unto 
 us that holy blood to be tasted of. Matt. xxvi. 26, 
 and Mark xiv. 22 ; Luke xxii. 19 ; 1 Cor. xi. 24. ^ 
 ,' 2. The exchange which Christ hath made hy taking 
 that upon him ivhich was ours, and communicating 
 that ivhich is Ms to us, conjirmed by this sacrament. 
 
 A great fruit, verily, of affiance and sweetness may 
 
 irodly souls gather of this sacrament, because they 
 have a witness, that we are gi'own together into one 
 body with Christ, so that whatsoever is his we may 
 calf ours. Hereupon followeth, that we may boldly 
 promise unto ourselves that everlasting life is 
 ours, whereof he is heir; and that the kingdom of 
 heaven, whereinto he is now entered, can no more 
 fall away from us than from him : again, that we 
 cannot now be condemned for our sins, from the 
 guiltiness whereof he hath acquitted us, when he 
 willed them to be imputed to himself as if they w-ere 
 his own. This is the marvellous exchange, which of 
 his immeasurable bountifulness he hath made with us ; 
 that he being made with us the Son of Man, hath 
 made us with him the sons of God ; that by his coming 
 down into earth, he hath made for us a way to go up 
 into heaven ; that putting upon him our mortality, he 
 l>ath given us his immortality ; that taking on him our 
 weakness, he hath strengthened us with his power ; 
 that taking our poverty to himself, he hath conveyed 
 his riches to us ; that taking to him the weight of our 
 unrighteousness, wherewith we were oppressed, he hath 
 clothed us with his righteousness. 
 
 3. Christ truly given and made ours in this sacra- 
 ment, the whole pith whereof in a manner standeth 
 herein, that for us the body and blood of Christ were 
 
110 ON THE lord's SUPPER. 
 
 offered, which we receive represented under bread 
 and wincy to teach that they are to the soul the same 
 zuhich these visible creatures are to the body. — Of all 
 these things we have so full a witnessing in this sacra- 
 ment, that we must certainly determine, that Christ 
 is truly given us, as if Christ himself were set present 
 before our eyes, and handled with our liands. For 
 this word can neither lie to us, nor mock us. Take, 
 eat, drink, this is my body, which is delivered for 
 you, this is the blood which is into the forgiveness of 
 sins. Wiiereas he commandeth to take, he signifieth 
 that it is ours. Whereas he commandeth to eat, he 
 signifieth that he is made one substance with us. 
 Whereas he saith of the body that it is delivered for 
 us, of the blood that is shed for us, therein he teach- 
 eth that both are not so much his as ours ; because 
 he took and laid away both, not for his behoof, but to 
 our salvation. And truly it is to be diligently marked, 
 that the chief, and in a manner, whole pith of the 
 sacrament standeth in these words, — W^hich is delivered 
 for you, which is shed for you. For otherwise it 
 should not much profit us, that the body and blood of 
 our Lord are now distributed, unless they had been 
 once given forth for our redemption and salvation. 
 Therefore, they are represented under bread and wine, 
 that we should learn that they are not only ours, but 
 also ordained for the nourishment of spiritual life. This 
 is it that we before said, that from the corporal things 
 which are showed forth in the sacraments, we are by 
 a certain proportional relation guided to spiritual 
 things. So when bread is given us for a sign of the 
 body of Christ, we ought thereby to conceive this 
 similitude ; as bread nourisheth, sustaineth and main- 
 taineth the life of our body, so the body of Christ 
 is the only meat to quicken and give life to our soul. 
 When we see wine set forth for a sign of his blood, we 
 must call to mind what uses wine is of to the body, that 
 
ON THE lord's SUPPER. 1 1 I 
 
 we may consider that the same are brouglit to us spi- 
 ritually by the blood of Christ; those uses are to cherish, 
 to refresh, to strengthen, to make merry. For if we 
 sufficiently weigh, what the delivering of this holy 
 body, what the shedding of this holy blood, hath pro- 
 fited us, we shall plainly perceive that these things 
 which are spoken of bread and wine, according to such 
 proportional relation, do very well accord with them 
 toward us, when they are communicated unto us. 
 
 4. The highest coiisideration in this Sacrament is 
 of the promise whe^'ehy Christ hath testified his Jlesh 
 to he meat, and his blood to he drink indeed. — There- 
 fore the chief parts of the sacrament are not simply 
 and without higher consideration, to reach to us the 
 body of Christ; but rather that same promise, where- 
 by he testifieth that his flesh is verily meat, and his 
 blood is drink, with which we are fed into eternal life ; 
 whereby he affirmeth himself to be the bread of life, 
 of which whosoever eateth, he shall live for ever; to 
 seal, I say, and confirm that promise ; and for bringing 
 the same to pass, to send us to the cross of Christ, 
 where that promise hath been truly performed, and in 
 all points fulfilled. For we do not well and health- 
 fully eat Christ as crucified, but when we do, with lively 
 feeling, conceive the efiectualness of his death. For 
 whereas he calleth himself the bread of life, he doth 
 not borrow the name of the sacrament, as some do 
 wrongfully expound it ; but because he was given as 
 such of the Father, and performed himself such, when, 
 being made partaker of. our human mortality, he made 
 us partners of his divine immortality ; when, offering 
 himself for sacrifice, he took our accui-sedness upon 
 himself, that he might fill us with blessing ; when, with 
 his death, he devoured and swallowed up death ; when, 
 in bis resurrection, he raised up this our corruptible 
 flesh, which lie had put on, to glory and incorruption. 
 5. Thi^ Sacrament maJceth not Christ to be the 
 
112 ON THE lord's SUPPER. 
 
 bread oflife^ hut testifieth unto us that he is so to such 
 as receive him in the due estimation of those mysteries 
 tcherehy he is received, to receive him to eat hisjiesh 
 and to drink his blood, an effect of belief, and a thing 
 to be distinguished from faith. — It remaineth that by- 
 application all these blessings may come to us. That is 
 done, both by the Gospel, and more clearly by the holy 
 supper, where both he oflereth himself to us with all his 
 good things, and we receive him by faith. \Vherefore 
 tiie sacrament maketh not that Christ first beginneth 
 to be the bread of life ; but when it bringeth into re- 
 membrance that he was made the bread of life, which 
 we continually eat, and when it giveth unto us the 
 taste and savour of that bread, then it mqketh us to feel 
 the strength of that bread. For it proniiseth us, that 
 whatsoever Christ did or suffered, the same was done 
 to give life to us. Then, that this giving of life is 
 everlasting, by which we may without end be nourished, 
 sustained, and preserved in life. For as Chnst should 
 not have been to us the bread of life, unless he had been 
 born and had died for us, unless he had risen again 
 for us ; so now he should not be the same unless the 
 effectualness and fruit of his birth, death, and resurrec- 
 tion, were an everlasting and immortal thing. All 
 which Christ hath very well expressed in these words. 
 *' The bread which I will give, is my flesh, which I will 
 give for the life of the world." By which words, with- 
 out doubt, he signifieth that his body should therefore 
 be to us for bread, to the spiritual life of the soul, be- 
 cause it should be given forth to death for our salvation ; 
 and that it is delivered to us to eat of it, when, by 
 faith, he maketh us partakers of it. Once, therefore, 
 he gave it that he might be made bread, when he gave 
 forth himself to be crucified for the redemption of the 
 world ; daily he giveth it, when, by the word of the 
 Gospel, he offereth it to us to b 3 received, so far as" it 
 was crucified ; where he sealeth that deliverance with 
 
ON THE lord's SUPPER. 113 
 
 the holy mystery of the supper ; where he inwardly 
 fulfilleth that which he outwardly betokeneth. Now 
 herein we must beware of two faults, lest doing too 
 much in abasing the signs, we seem to pluck them 
 from their mysteries to which they are in a manner 
 fast knit; or that being immeasurable in advancing 
 the same, we seem, in the meantime, somewhat 
 to darken the mysteries themselves. That Christ is 
 the bread of life, wherewith the faithful are nourished 
 into eternal salvation, there is no man but granteth, 
 unless he be altogether without religion. But this 
 point is not likewise agreed upon among all men, 
 what is the manner of partaking of him. For there be 
 that in one word define, that to eat the flesh of Christ 
 and to drink his blood, is nothing else but to believe in 
 Christ himself. But I think that Christ meant some 
 more certain and higher thing, in that notable sermon 
 where he coramendeth to us the eating of his flesh, 
 namelV) that we are quickened by the true partaking 
 of him ; which, also, he therefore expressed by the 
 words of eating and drinking, lest any man should 
 think that the life which we receive of him is con- 
 ceived by bare knowledge only. For as not the sight 
 but the eating of bread sufficeth the body for nou- 
 rishment, 60 it behoveth that the soul be truly and 
 thoroughly made partaker of Christ, that by the power 
 of him it may be quickened into a spiritual life. But, 
 in the meantime, we confess that there is no otiier eat- 
 ing but of faith, as there can no other be imagined. 
 But this is the difference between my words and theirs, 
 that with them to eat is only to believe ; but I say 
 that the flesh of Christ is eaten with believing, because 
 by faith he is made ours, and I say that eating is the 
 fruit and effect of faith. Or, if yoti will have it plainer, 
 with them eating is faith ; and I think it rather to 
 follow faith. In words verily the difference is but 
 small; but in the thing itself pot small. For though 
 
 H 
 
114 ON THE lord's SUPPER. 
 
 the apostle teacheth that Christ dwelleth in our hearts 
 by faith, Eph. iii. 17, yet no man will expound this 
 dwelHug to be faith ; but all men do perceive there is 
 expressed a singular effect of faith, for that by it the 
 faithful do obtain to have Christ dwelling in them. 
 After this manner the Lord meant, in calling himself 
 the bread of life, John vi. 51, not only to teach that in 
 the faith of his death and resurrection, salvation is re- 
 posed for us ; but also, that by tnie partaking of him- 
 self it is brought to pass, that his life passeth into us, 
 and becometh ours ; like as bread, when it is taken 
 for food, ministereth liveliness to the body. 
 
 6. The meaning of Saint Augustine and Saint 
 Chrysostome when they speak of the participation of 
 the body of Christ. — Neither did Augustine, whom 
 they bring in for their patron, in any other meaning 
 write that we eat by believing, than to show that this 
 eating is of faith, not of the mouth. Which I also 
 deny not ; but yet therewithal I add, that we do by 
 faith embrace Christ, not appearing afar off, but mak- 
 ing himself one with us, that he may be our head, and 
 we his members. Yet do not I utterly disallow that 
 manner of speaking ; but only I deny it to be a full 
 declaration, if they mean to define what it is to eat 
 the flesh of Christ. Otherwise I see that Augustine 
 hath oft used this form of speech ; as when he saith in 
 the third book of Christian doctrine, unless ye eat the 
 flesh of the Son of Man ; this a figure teaching that we 
 must comnmnicate with the passion of the Lord, and 
 must sweetly and profitably lay up in remembrance 
 that for us his flesh was crucified and wounded. 
 Again, when he saith that the three thousand men that 
 were converted at Peter's sermon, Acts ii. 41, did 
 diink the blood of Christ by believing, which they had 
 shed by cruel dealing. {Horn, in Job. 31 and 40.) 
 But in many other places he honourably setteth out 
 that benefit of faith, that by it our souls are no less re- 
 
ON THE lord's SUPPER. * 115 
 
 freshed with the communicating of the flesh of Christ, 
 than our bodies are with the bread which they eat. 
 And the same is it which in a certain place Chrysos- 
 tome writetb, that Christ doth not only by faith, but 
 also really make us his body. Horn, 60. For he 
 meaneth not tliat we do from any other where than 
 from faith, obtain such a beneflt ; but this only he 
 meaneth to exclude that none when he heareth faith to 
 be named, should conceive a naked imagination. As 
 for them that will have the supper to be only a mark of 
 outward profession, I do now pass them over, because 
 I think that I have sufficiently confuted their error, 
 when I treated of sacraments in general. Only this 
 thing, let the readers mark, that when the cup is called 
 the covenant in the blood, Luke xxii. 20, there is a 
 promise expressed that may be of force to confirm 
 faith. Whereupon folio weth, that unless we have 
 respect to God, and embrace that which he offereth, 
 we do not rightly use the holy supper. 
 
 7. They strain the communion of Christ too nar- 
 rowlif who make it nothing but the participation of 
 his Spirit only. — Moreover they also do not satisfy, 
 who acknowledging that we have some communion 
 with Christ, when they mean to express it, do make 
 us partakers only of the Spirit, without making any 
 mention of flesh and blood. As though all those 
 things were spoken of nothing, that his flesh is verily 
 meat, that his blood is verily drink ; that none hath 
 life, but he that eateth that flesh, and drinketh that 
 blood ; and such other sayings that belong to the same 
 end. Wherefore if it be certain that the fiill communi- 
 cating of Christ proceedeth beyond their description, 
 as it is too narrowly strained, I will now go about to 
 sum up in few words, how lai'ge it is, and how far it 
 extendeth itself, before that I speak of the contrary 
 fault of excess. For I shall have a longer disputation 
 Avitb the excessive teachers, who, when according to 
 
116 ON THE lord's SUPPER. 
 
 their own grossness they frame a manner of eating and 
 drinking full of absurdity, do also transfigure Christ 
 stripped out of this flesh into a fantasy ; if yet a man 
 may with any words comprehend so great a mystery, 
 which I see that I cannot sufficiently comprehend 
 with mind ; and therefore I do willingly confess it, 
 that no man should measure the highness thereof, by 
 the small proportion of my childishness. But rather 
 I exhort the readers, that they do not restrain the 
 sense of their minds within these two narrow bounds ; 
 but endeavour to rise up much higher than they can 
 by my guiding. For 1 myself, so oft as I speak of 
 this thing when I have laboured to say all, think that 
 I have yet said but little in respect of the worthiness 
 thereof. And although the mind can do more in 
 thinking than the tongue in expressing, yet with the 
 greatness of the thing, the mind also is surmounted 
 and overwhelmed. Finally, therefore, nothing remain- 
 eth, but that I must break forth into admiration of 
 that mystery, which neither the mind can suffice to 
 think of, nor the tongue to declare. Yet after such a 
 manner as 1 can, I will set forth the sum of my sen- 
 tence ; which as I nothing doubt to be true, so 1 ti-ust 
 that it will not be disallowed of godly hearts. 
 
 8. Christ from the beginning the fountain of life, 
 hy taking our fiesh maheth it of powers being fed on^ 
 to be sustenance that nourisheth on to immortality. — 
 First of all, we are taught out of the Scripture, that 
 Christ was from the beginning that life-bringing word 
 of the Father, the fountain and original of life, from 
 whence all things ever received their life. Where- 
 fore John sometimes calleth him the Word of life, and 
 sometimes writeth that life was in him ; meaning 
 that he even then, flowing into all creatures, poured 
 into ihem the power of breathing and living. Yet 
 the same John addeth afterward, that the life was 
 then and not till then openly showed, when the Son 
 
ON THE lord's SUPPER. 117 
 
 of God taking upon bim our flesh gave himself to be 
 seen with eyes, and felt with bands. For though he 
 did before also spread abroad his power into the crea- 
 tures ; yet because man, being by sin estranged from 
 God, having lost the communion of life, saw on every 
 side death hanging over him ; it behoved that he should 
 be received into the communion of that word, that 
 he might recover hope of immortality. For how- 
 small a confidence mayest thou conceive thereof, if 
 thou hear that the Word of God indeed, from which thou 
 art most far removed, containeth in itself the fulness 
 of life, but in thyself and round about thee nothing 
 offereth itself and is present before thine eyes but 
 death ? But since that fountain of life began to dwell 
 in our flesh, it lieth not afar off hidden from us, but 
 presently delivereth itself to be partaken of by us. 
 Yea, and it maketh the veiy flesh, wherein it resteth, 
 to be of power to bring life to us, that by partaking 
 thereof, we may be fed to immortality. I am, saith 
 lie, the bread of life, that am come down from heaven. 
 And the bread which 1 will give is my flesh, which I 
 will give for the life of the world. John vi. 48 and 58. 
 In which words he teacheth not only that he is life, in 
 respect that he is the eternal Word of God which came 
 down to us from heaven, but that in coming down be 
 poured the same power into the flesh which he did 
 put on, that from thence the communicating of life 
 might flow forth unto us. Hereupon also these things 
 now follow, that his flesh is verily meat, and his blood 
 is verily drink ; with which sustenances the faithful are 
 nourished into eternal life. Herein therefore consist- 
 eth singular comfort to the godly, that now they find 
 life in their own flesh. For so they do not only with 
 easy passage attain unto it, but have it of itself laid 
 abroad for them and offering itself unto them. Only 
 let them hold open the bosom of their heart that they 
 may embrace it, being present, and they shall obtain it. 
 
118 ON THE lord's supper. 
 
 9. Thefiesh of Christ being (though not of itself) 
 an unwasted fountain from whence life floweth ; he 
 that will live must (f necessity he partaker thereof 
 and have fellowship with it, — But although the flesh 
 of Christ have not so great power of itself, that it can 
 give life to us, which both in its first estate was sub- 
 ject to mortality, and now being endued with immor- 
 tality, liveth not by itself; yet it is rightfully called 
 life-bringing, which is filled with fulness of life to pour 
 it into us. In which meaning I do with Cynl expound 
 that saying of Christ : — As the Father bath life in him- 
 self, so he hath also given to the Son to have life in 
 himself. John v. 26. For there he properly speaketh 
 of his gifts, not which he from the beginning possessed 
 with the Father, but with which lie was garnished in 
 the same flesh in which he appeared. Therefore he 
 showeth that in his manhood also dwelleth the fulness 
 of life, that whosoever partaketh of his flesh and blood, 
 may therewithal also enjoy the partaking of life. Of 
 what sort that is, we may declare by a familiar ex- 
 ample. For as out of a fountain water is sometimes 
 drunk, sometimes is drawn, sometimes by furrows is 
 conveyed to the watering of grounds, which yet of it- 
 self doth not overflow into so many uses, but from the 
 very spring itself with w^hich everlasting flowing yield- 
 eth and ministereth unto it from time to time new 
 abundance ; so the flesh of Clirist is like a rich and 
 unwasted fountain, which poureth into us the life 
 springing from the Godhead into itself. Now who 
 seeth not that the communion of the flesh and blood 
 of Christ is necessary to all that aspire to heavenly 
 life? , Hereunto tendeth that saying of the apostle, 
 that the church is the body of Christ and the fulfilling 
 of it ; and that he is the head out of which the whole 
 body coupled and knit together by joints maketh in- 
 crease of the body; that our bodies are the members 
 of Christ. All which things we understand to be 
 
ON THE LORD S SUPPER. 
 
 119 
 
 irapossible to be brought to pass, but when he 
 wholly cleaves to us in spirit and body. But that most 
 near fellowship whereby we are coupled with his flesh, 
 he hath yet set out with a more glorious title, when 
 he said that we are members of his body, and are of 
 his bones and of his flesh. At the last to declare it to 
 be a matter greater than all words, he concludeth his 
 sayincr with an exclamation : This is (saith he) a great 
 mystery. Eph. v. 30. Therefore it should be a pomt 
 of extreme madness to acknowledge no communion of 
 the faithful with the flesh and blood of the Lord, 
 when the apostle declareth it to U so great, that he 
 had rather wonder at it than express it. 
 
 10. The body and blood of Christ truly given v^, 
 and not bare and naked figures thereof, in this Sa- 
 crament.— Let the sum be, that our souls are so fed 
 with the flesh and blood of Christ, as bread and wine 
 do maintain and sustain the bodily life. For otherwise 
 the proportional relation of the sign should not agree, 
 unless souls did find their food in Christ. Which can- 
 not be done, unless Christ do truly grow into one with 
 us, and refresh us with the eating of his flesh and 
 drinking of his blood. But although it seem incredible, 
 that in so great distance of places the flesh of Christ 
 reacheth to us, that it may be meat to us ; let us re- 
 member how much the secret power of the Spirit sur- 
 raounteth above all our senses, and how foolish it is to 
 go about to measure his unmeasurableness by our 
 measure. That, therefore, which our mind compre- 
 hendeth not, let our faith conceive, that the Spirit truly 
 knitteth in one those things that are severed in places. 
 Now that same holy communicating of his body and 
 blood, whereby Christ poureth his life into us, even as 
 if he had pierced it into our bones and marrows, he, m 
 the supper, also testifieth and sealeth ; and that not 
 with setting before us a vain or void sign, but bringing 
 forth there the effectual working of his Spirit, wberebv 
 
120 ON THE lord's SUPPER. 
 
 he fulfilleth that which he proraiseth. And verily ho 
 there offereth and delivereth the thing signified to all 
 them that sit at that spiritual banquet, although it be 
 received with fruit by the faithful only, which receive 
 so great bountifulness with true faith and thankfulness 
 of mind. After which manner the apostle said, that 
 the bread which we break is the communion of the 
 body of Christ ; and that the cup which we hallow with 
 the word and prayers to that purpose, is the communion 
 of his blood. 2 Cor. x. 16. Neither is there any cause 
 why any man should object that it is a figurative 
 speech, by w hich the name of the thing signified is 
 given to the sign. I grant verily that the breaking of 
 the bread is a sign, not the thing itself. But this be- 
 ing admitted, yet we shall rightly gather of the deliver- 
 ance of the sign, that the thing itself is delivered. 
 For unless a man will call God a deceiver, he can 
 never be so bold as to say that he setteth before us an 
 empty sign. Therefore if, by the breaking of bread, 
 the Lord doth truly represent the partaking of his 
 body, it ought to be out of doubt that he truly per- 
 formeth and delivereth it. And this rule is always 
 to be holden of the godly, that so oft as they see the 
 signs ordained of the Lord, they certainly think and 
 persuade themselves that the truth of the thing signi- 
 fied is there present. For to what purpose should the 
 Lord deliver into thy hand the sign of his body, but to 
 assure thee of the true partaking of it? If it be true 
 that a visible sign is given us, to seal the gift of an in- 
 visible thing ; when we receive the sign of the body, 
 let us no less certainly believe that the body itself also 
 is given us. 
 
 1 J . Christ himself hy faith, even his body and 
 bloody truly participated in this Sacrament. — I say, 
 therefore, (which both hath been always received in 
 the church, and all they teach at this day that think 
 right) that the holy mystery of the supper consisteth 
 
ON THE lord's SUPPER. 121 
 
 of two things ; that is to say of the bodily signs, which 
 being set before our eyes do represent unto us invisible 
 things according to the capacity of our weakness; and 
 of spiritual truth, which is by those signs both figured 
 and delivered. Of what sort that is, when I mean to 
 show it familiarly, I use to set three things : the sig- 
 nification ; the matter which dependeth on the signifi- 
 cation ; the virtue or eflfect which followeth of both. 
 The signification consisteth in the promises, which are 
 after a certain manner, wrapped together with a sign. 
 The matter or substance I call Christ, with his death 
 and resurrection. By effect, 1 understand the redemp- 
 tion, righteousness, sanctification, and eternal life, and 
 whatsoever other benefits Christ bringeth us. Now, al- 
 though all these things have respect to faith, yet I 
 leave no place to this cavil ; as though when I say that 
 Christ is received by faith, I would have him conceived 
 with understanding only and imagination. For the 
 promises offer him, not that we should stick fast in 
 the sight alone and in bare knowledge, but that we 
 should enjoy the true communicating of him. And 
 truly I see not how any man may have confidence that 
 he hath redemption and righteousness in the cross of 
 Christ, and life in his death, but principally standing 
 upon the true communion of Christ himself. For those 
 good things should not come to us unless Christ first 
 made himself ours. I say, therefore, that in the mys- 
 tery of the supper, by the signs of bread and wine, 
 Christ is truly delivered to us, yea, and his body and 
 blood, in which he hath fulfilled all obedience for pur- 
 chasing of righteousness to us ; namely, that first we 
 should grow together into one body with him ; and 
 then being made partakers of his substance, we may 
 also feel his power in the communicating of all his 
 good things. 
 
 ^12. A local presence of the hodij of Christ not need- 
 ful unto thiSf that we maf/ enjoy the partaking ofity 
 
122 ON THE lord's SUPPER. 
 
 which the Spirit of Christ performeth without such 
 grossness. — Now 1 come down to the excessive mix- 
 tures which supeiRtition hath brought in. For herein 
 Satan bath played with maryellous subtilty, that with- 
 drawing the minds of men from heaven, he might fill 
 them with perverse error, as though Christ were fas- 
 tened to the element of bread. And, first, we must 
 not dream of such a presence of Christ in the sacrament, 
 as the craftsmen of the court of Rome have feigned ; 
 as though the body of Christ were made present with 
 presence of place, to be handled with hands, to be 
 bruised with teeth, and swallowed with mouth. For 
 this form of recantation Pope Nicholas endited to 
 Berengarius, to be a witness of his repentance ; name- 
 ly, with words so far monstrous, that the author of the 
 gloss crieth out that there is danger, if the readers do 
 not wisely take heed to themselves, lest they suck out 
 of them an heresy worse than was that of Berenganus. 
 In the second distinction, in the chapter beginning 
 thus, — JBgo Berengarius. But Peter Lombard, al- 
 though he labour much in excusing the absurdity, yet 
 more inclineth to the contrary sentence. For, as we 
 do not doubt that it hath limits according to the per- 
 petual nature of the body of men, and is holden in 
 heaven, into which it was once received, until he return 
 to judgment ; so to draw it back, under these corruptible 
 elements, or to imagine it present every where, we ac- 
 count it to be utterly unlawful. Neither, verily, is it 
 so needful to this that we may enjoy the partaking of 
 it; foi-asmuch as the Lord giveth us this benefit by 
 his Spirit, that we may be made one v\ ith him in body, 
 spirit, and soul. The bond, therefore, of this union 
 is the Spirit of Christ, by the uniting whereof we 
 are coupled together, and, as it were, a certain conduit, 
 by which, whatsoever Christ himself both is and hath, 
 is conveyed to us. ( Chryso. Ser. de Spiritu Sancto.) 
 y For if we behold the sun shining forth with his beams 
 
ON THE lord's SUPPER. 123 
 
 upon the earth, after a certain manner, to cast forth his 
 substance unto it to engender, nourish, and quicken 
 the fruits thereof, why should the extending of the 
 beams of the Spirit of Christ be inferior to convey the 
 communion of his flesh and blood into us? Where- 
 fore the Scripture, when it speaketh of our partaking 
 with Christ, referreth the whole virtue thereof to the 
 Spirit. Yet, instead of many, one place shall be suffi- 
 cient. For Paul, in the eighth chapter to the Romans, 
 saith that Christ dwelleth in us no otherwise than by 
 liis Spirit : whereby yet he taketh not away that com- 
 munion of his flesh and blood, of which we now speak, 
 but teacheth that the Spirit alone worketh that we pos- 
 sess whole Christ, and have him dwelling in us, 
 
 18. The manner of presence which the Schoolmen 
 have devised in this Sacrament. — The schoolmen, 
 deterred by a horror of so barbaious ungodliness, have 
 expressed themselves more modestly. Yet they also 
 do nothing but mock with subtler deceits. They 
 grant that Christ is not contained there by way of 
 circumscription, nor after a bodily manner ; but after- 
 ward they invent a way, which neither themselves 
 do understand, nor can they declare to others ; yet it is 
 such as leadeth to this point that Christ must be sought 
 in the form of bread as they call it. For what is it ? 
 When they say that the substance of bread is turned 
 into Christ, do they not fasten him to the whiteness 
 which they there leave? But, say they,- he is so con- 
 tained in the sacrament, that he abideth in heaven, and 
 we determine no other presence but of habitude. But 
 whatsoever words they bring in, to cloak it with a de- 
 ceitful colour, this is the end of all, that is by con- 
 secration made Christ, which before was bread; that, 
 from thenceforth, Christ lieth hid under that colour of 
 bread. Which, also, they are not ashamed in plain 
 words to express. For these be the words of Lombard : 
 (Lib. 4. dist.) that the body of Christ, which in itself 
 
124 ON THE lord's SUPPER. 
 
 is visible, when the consecration is ended, lieth hidden 
 and is covered under the form of bread. So the form 
 of that bread is nothing else but a visor, that taketh 
 away the sight of the flesh from the eyes. Neither 
 need we many conjectures to find what snares they 
 minded to lay with these words, since the thing itself 
 plainly speaketh it. For it is to be seen with how 
 great superstition, in certain ages past, not only the 
 common sort of men, but also the very chief of them 
 have been holden, and, at this day, are holdea in popish 
 churches. For having little care of true faith (by 
 which alone we both come into the fellowship of Christ, 
 and do cleave together with him) so that tley have a 
 carnal presence of him, which they have framed beside 
 the word, they think that tl. y have him present enough. 
 Therefore, in sum, we see that this hath been gotten 
 by this cunning subtilty that bread was taken of God. 
 «^ 14. Transuhstantiatio7i destitute of antiquifi/ to 
 defend it. — From hence proceedeth that same feigned 
 transubstantiation, for which at this day they fight more 
 earnestly than forall the other articles of their faith. For 
 the first builders of that local presence could not un- 
 wind themselves from this dou t how the body of 
 Christ should be mingled with the substance of bread, 
 but that by many absurdities did thrust themselves in 
 place. Therefore they were driven of necessity to flee 
 to this invention, that there is made a turning of bread 
 into the body ; not that the body is properly made of 
 the brea<l, but because Christ, that he might hide him- 
 self under the form, bringeth the substance to nothing. 
 But it is marvellous that they fell to so great ignorance, 
 yea, senseless dullness, that not only with Scripture, 
 but also the consent of the old church fighting against 
 it, they brought abroad that monster. I grant, indeed, 
 that some of the old writers sometimes used the name 
 of turning ; not for that they would destroy the sub- 
 stance in the outward signs, but that they might teach 
 
ON THE lord's SUPPER. 125 
 
 that the bread dedicate to the mystery difiFereth far 
 from common bread and is now other. But each 
 where they all plainly declare, that the holy supper 
 consisteth of two parts, an earthly part, and a heavenly; 
 and the earthly part, they do without controversy ex- 
 pound to be bread and wine. Truly, whatsoever they 
 babble, it is plain, that in confirming of this doctrine, 
 they want the defence of antiquity, which they often- 
 times presume to set against the evident word of God. 
 For it is not so long ago since it was invented ; it was 
 verily unknown, not only to those better ages, in 
 which the purer doctrine of religion yet flourished, but 
 also even when that same pureness was much defiled. 
 There is none of the old writers that do not in express 
 words confess that the holy signs in the supper are 
 bread and wine; although, as we have said, they 
 sometimes set it out with divers titles, to advance the 
 dignity of the mystery. For, whereas they say that 
 in the consecration is made of a secret turning, that 
 now it is another thing than bread and wine ; 1 have, 
 even now, given warning that they do not thereby 
 mean that the things themselves are brought to nought, 
 but that they are now to be otherwise esteemed than 
 common meats, which are appointed only to feed the 
 belly ; forasmuch as in them is delivered to us the 
 spiritual meat and drink of the soul. This we also 
 deny not. If, say these men, there be a turning, it 
 mus't needs be that there is, or one thing made another 
 thing. If they mean that there is something made 
 which before was not, I agree with them. If' they 
 will draw it to that iii their own imagination, let them 
 answer me what change they think to be made in bap- 
 tism. For herein the fathers also do determine a 
 marvellous turaing, when they say that of a corrupti- 
 ble element is made a spiritual washing of soul, yet none 
 of them deny that water remaineth. But, say they, 
 there is no such thing in baptism, as is that in the sup- 
 
126 ON THE lord's SUPPER. 
 
 per, " This is niybody." As though the quesliou were of 
 those words, which have a meaning plain enough ; and 
 not rather of that word of turning, which ought to sig- 
 nify no more in the supper than in baptism. There- 
 fore, farewell they with these snares of syllables, 
 whereby they do nothing else but bewray their own 
 hungryness. For otherwise the signification would 
 not ao:ree together, unless the truth which is there 
 figured, had a lively image in the outward sign. 
 Christ's will was by the outward sign to testify that 
 his flesh is meat. If he did set before us only an 
 empty imaginative form of bread, not true bread, 
 which were the correlation of similitude which should 
 lead us from the visible thing to the invisible ? For, 
 that all things may agree together, the signification shall 
 extend no further, but that we be fed with the form of 
 the flesh of Christ. As if in baptism the form of 
 water should deceive our eyes, it should not be to us 
 a certain pledge of our washing ; yea, by that deceitful 
 show there should be given us an occasion of waver- 
 ing. Therefore, the nature of the sacrament is over- 
 thrown, unless in the manner of signifying the earthly 
 sign answer to the heavenly thing. And, therefore, we 
 loose the truth of this mystery, unless true bread repre- 
 sent to us the true body of Christ. I repeat it again ; 
 since the supper is nothing else than a visible testify- 
 ing of that promise which is in the sixth chapter of 
 John, namely, that Christ is the bread of life, whicli 
 came down from heaven ; there must be visible bread 
 used for a mean whereby that same spiritual bread 
 may be figured; unless we are willing to loose all the 
 fruit which in this behalf God tenderly granteth to 
 sustain our weakness. Now by what reason should 
 Paul gather, that all we are one body and one bread, 
 1 Cor. X. 17, who do together partake of one bread, 
 if there remained only an imaginative form, and not 
 rather a natural truth of biv ad ? 
 
ON THE lord's SUPPER. 127 
 
 15. The visible elements in this Sacrament chang- 
 ed, not in respect of their nature, but of their use 
 only. But they could never have been so foully be- 
 guiled with the deceits of Satan, but because they 
 were already bewitched with this error, that the body 
 of Christ inclosed under bread was by the bodily 
 mouth sent down into the belly. The cause of so 
 brutish imagination was, that consecration signified as" 
 much among them as a magical enchantment. But 
 tliis principle was unknown to tliem, that bread is a sa- 
 crament to none but to men, to whom the word is direct- 
 ed ; like as the water of baptism is not changed in 
 itself, but so soon as the promise is adjoined, it begin- 
 neth to be that to us which it was not before. This 
 shall better appear by example of a like sacrament. 
 The \vater springing out of the rock in the desert was 
 to the fathers a token and sign of the same thing, 
 which the wine doth figure to us in the supper. Exod. 
 xvii. 6. ' For Paul teacheth that they drunk the same 
 spiritual drink. 1 Cor. x. 4. But it was a common 
 watering for the beasts and cattle of the people. 
 Whereupon it is easily gathered, that in earthly ele- 
 ments, when they are applied to a spiritual use, there 
 is made no other turning but in respect of men, in- 
 somuch as they are to them seals of the promises. 
 Moreover, since God's purpose is, as I often repeat, as it 
 were, by handsome chariots to lift us up to himself, ihey 
 do by their frowardness wickedly disappoint the same, 
 who do indeed call us to Christ, but to Christ lurking 
 invisibly under bread. For it is not possible that the 
 mind of man, disincumbering itself from the immeasur- 
 ableness of places, should attain to Christ even above 
 the heavens. That which nature denied them, they 
 attempted to amend with a more hurtful remedy ; that 
 abiding in the earth, we should need no heavenly near- 
 ness of Christ. Lo, this is the necessity that com- 
 pelled them to ti*ansfigure the body of Christ. In 
 
128 ON THE lord's SUPPER. 
 
 Bernard's time, although a harder manner of speaking 
 was giown in use, yet transubstantiation was not then 
 known. And in all ages before that, this similitude 
 did fly about in e^ery man's mouth, that there is with 
 bread and wine a spiritual thing joined in this mystery. 
 Of the words they answer as they think, very.acutely ; 
 but bring nothing fit for this present cause. The rod of 
 Moses, say they, being turned into a serpent, although 
 it did get the name of a serpent, yet keepeth still the 
 old name, and is called a rod. Exod. iv. 3, and vii. 10. 
 So in their opinion it is as probable, that although the 
 bread pass into a new substance, it may be abusively 
 and yet not unaptly called that which it appeareth to 
 the eyes. But what likelihood or nearness find they be- 
 tween a clear miracle and the feigned illusion, of which 
 no eye on earth is witness ? The magicians had mock- 
 ed with deceits, so that the Egyptians were persuaded 
 that they excelled in divine power to change creatures 
 above the order of nature. Moses came forth, and 
 driving away all their deceits, showed that the invin- 
 cible power of God was on his side, because his own 
 rod consumed all the rest. But forasmuch as that 
 was a turning discernible with eyes, therefore, a.s we 
 have said» it pertaineth nothing to this present cause ; 
 and a little time after, the rod visibly returned into his 
 own form. Beside that, it is not known whether that 
 sudden turning was of substance or no. Also the 
 alluding to the rods of the magicians is to be consider- 
 ed, which the prophet therefore would not call serpents, 
 lest he should seem to signify a turning where none 
 was ; because those deceivers had done nothing but 
 cast a mist before the eyes of the beholders. What 
 likeness, herewith, have these forms of speech. The 
 bread which we break, so oft as ye shall eat this bread, 
 thev communicated in breaking of bread, and such 
 other ? 1 Cor. x. 16, and xi. 26 ; Acts ii. 42. It is 
 certain that their eyes were only deceived with the 
 
ON THE lord's SUPPER. 129 
 
 enchantment of the magicians, As'conceraing Moses, 
 the matter is more doubtful, by whose hand it was no 
 more hard for God to make of a rod a serpent, and 
 again, of a serpent to make a rod, than to clothe angels 
 with fleshly bodies, and by and by after to unclothe 
 them. If the nature of this mystery were the same or 
 like, there were some colour for their solution. Let 
 this, therefore, remain certain, that it is not truly nor 
 litly promised us that in the supper the flesh of Christ 
 is truly to us for meat, unless the ti-ue substance of the 
 outward sign agree with it- And, as one error grow- 
 eth of another, the place of Jeremiah is so foolishly 
 wrested to prove transubstantiation, that it wearieth 
 me to rehearse it. The prophet complaineth that 
 wood is put in his bread ; meaning that by the cruelty 
 of his enemies, his bread was infected with bitterness. 
 Jer. xi. 19. As Davdd with a like figure bewaileth 
 that his meat was corrupted with gall, and his drink 
 with vinegar. Ps. Ixix. 21. These men will have it 
 that the body of Christ was by way of allegory fas- 
 tened to the cross. But some of the old fathers 
 thought so. As though we ought not rather to par- 
 don their ignorance, and to bury t])eir shame, than to 
 add shamelessness to compel them yet still to .fight 
 like enemies with the natural meaning of the prophet. 
 16, The error of consubstantiation and the cause 
 whereof it riseth, — Others who see that the propor- 
 tional relation of the sign and the thing signified, can- 
 not be overthrown, but that the truth of the mystery 
 must fall, do confess that the bread of the supper is 
 rerily a substance of an earthly and. corruptible ele- 
 ment, and suffereth no change in itself, but hath under 
 itself the body of Christ inclosed. If they did so de- 
 clare their meaning, that when the bread is delivered 
 in the mystery, their is adjoined the delivering of the 
 body, because the truth is inseparable from the sign ^ 
 I would not much strive with them. But becaiuse 
 
130 ON THE lord's SUPPER. 
 
 they placing the body in the bread, do feign to it a 
 being everywhere contrary to the nature thereof, and 
 in adding under the bread, they will have it lie there 
 hidden ; it is necessary a little while to draw such 
 subtleties out of their dens. For my mind is not as 
 of set purpose to go through with all this point ; but 
 only that I may lay the foundations of the disputation 
 which shall by and by follow in place fit for it. They 
 will, therefore, have the body of Christ to be invisible 
 and immeasurable, that it may be hid under the bread ; 
 because they think they do not otherwise communicate 
 with him than by his descending into the bread ; but they 
 comprehend not the manner of descending, whereby 
 he lifteth us upward to himself. They lay upon it all 
 the colours that they can ; but when they have said all, 
 it suflBcieutly appeareth, that they stay upon the local 
 presence of Christ. Whence cometh that ? even be- 
 cause they can abide to conceive no other partaking of 
 the flesh and blood, but which consisteth either of joining 
 and touching of place, or of some gross inclosing. 
 
 17. Thefiesh of Christ hy some, grossly extended 
 as wide as heaven and earthy by others suhtilely ima- 
 gined to bej because glorious, therefore free from the 
 natural properties of things corporal. — And that they 
 may obstinately defend the en-or once i*ashly conceiv- 
 ed, some of them stick not to say, that the flesh of 
 Christ had never any other measurings, but so far and 
 wide as heaven and earth is broad. Whereas he was born 
 a child out of the womb, ■ whereas he grew, whereas 
 he was spread abroad on the cross, whereas he was 
 inclosed in the sepulchre, the same was done by a cer- 
 tain dispensation, that he might be born and die, and 
 perform the other duties of man. Whereas after his 
 resurrection he was seen in his wonted form of body, 
 whereas he was taken up to heaven, whereas last of 
 all also, after his ascension, he was seen of Stephen 
 and Paul ; it was done by the same dispensation, that 
 
ON THE lord's SUPPER. 131 
 
 it might appear to the sight of men that he was made 
 a king in lieaven. Acta i. 3, 9, and vii. 55, and ix. 3. 
 What is this else, but to raise up Marcion out of hell. 
 For no man can doubt that the body of Christ was a 
 fantasy or a fantastical thing, if he was of such state. 
 Some slip away somewhat more subtilely, with saying 
 that this !)ody which is given in the sacrament is glo- 
 rious and immortal ; and that, therefore, it is no absurd- 
 ity, if it be contained in many places, or in no place, 
 or with no form, under the sacrament. But I ask what 
 manner of body Christ gave to the disciples, the day 
 before he suffered? do not the words sound that 
 be gave the same mortal body, which was within a 
 little after to be delivered ? He had already before, say 
 they, showed his glory to be seen to three of the dis- 
 ciples. Matt. xvii. 2. That is true indeed, biit his 
 will was by that brightness to give them a taste of 
 immortality for an hour. In the meantime, they shall 
 not there find a double body, but that one body which 
 Christ did bear, garnished with new glory. But when 
 he distributed his body at his first supper, the time was 
 now at hand when he, being stricken of God, and 
 humbled, should lie without glory as a leprous man ; 
 so far is it off that he then would show forth the glory 
 of his resurrection. Isa. liii. 4. And how great a 
 window is here opened to Marcion, if the body of 
 Christ was seen in one place mortal and base, and in 
 another place was holden immortal and glorious ? 
 Howbeit, if their opinion take place, the same happen- 
 eth daily ; because they are compelled to confess that 
 the body of Christ being visible in itself, lieth hid in- 
 visibly under the sign of bread. And yet, they that 
 throw out such monstrousness, are so not ashamed of 
 their own shame, that they do, unprovoked, heinously 
 rail at us, because we do not subscribe to them. 
 
 18. The body and blood of Christ though not fas- 
 tened unto, yet spiritually delivered in the bread and 
 
132 ON THE lord's SUPPER. 
 
 wine of the holy Eucharist. — Now, if tbey list to fas- 
 ten the body and blood of the Lord to bread and wine, 
 the one shall of necessity be plucked asunder from the 
 other. For as the bread is delivered separately from 
 the cup, so the body united to the bread must needs 
 be divided from the blood inclosed in the cup. For 
 when they affirm that the body is in the bread and the 
 blood in the cup ; and the bread and wine are by spaces 
 of place distant the one from the other ; they can by 
 no shift escape, but that the body must be severed from 
 the blood. But whereas they are wont to allege, that 
 by accompanyins; (as they feis^n) in the body is the 
 blood, and likewise in the blood is the body, that verily 
 is too trifling; forasmuch as the signs in which tbey 
 are inclosed, are so severed. But if we be lifted up 
 with our eyes and minds to heaven, that we seek Christ 
 xhere in the glory of his kingdom ; as the signs do 
 allure us to him whole, so under the sign of bread, we 
 ^hall be fed with his body, under the sign of wine we 
 shall separately drink his blood, that at length we may 
 enjoy him whole. For although be hath taken away 
 bis flesh from us, and in his body is ascended up into 
 heaven, yet he sitteth at the right hand of the Father, 
 that is to say, he reigneth in the };ower, and majesty, 
 and glory of the Father. This kingdom is neither 
 bounded with any spaces of place, nor compassed 
 about with any measurings, but that Christ may show 
 forth his might wheresoever it pleaseth him, both in 
 heaven and in earth ; but that he may show himself pre- 
 sent with power and strength ; but that he may alway 
 be at hand with them that are his, breathing his life into 
 them, may live in them, strengthen them, quicken them, 
 preserve them safe, even as if he were present in body ; 
 finally, but that he may feed them with his own body, 
 the communion whereof he doth, by the power of his 
 Spirit, pour into them. After this manner the body 
 and blood of Christ is delivered to us in the sacrament. 
 
ON THE lord's SUPPER. 133 
 
 19. The true manner of Christ's presence, and the 
 substantial communicating of his body and blood in 
 the Lord's Supper, made hateful to the world by the 
 unjust judgments of men — But we must appoint such 
 a presence of Christ in the supper, as may neither 
 fasten him to the element of bread, nor shut him up in 
 the bread, nor, by any means, compass him in, (for it 
 is plain that all these things abate his heavenly glory ;) 
 finally, such as may neither take from him his own 
 measure, nor diversely draw him in many places at 
 once, nor feign to him such anunmeasurable greatness 
 as is spread abroad throughout heaven and earth, for 
 these things are plainly against the truth of the nature 
 of manhood. Let us, X say, never suffer these two 
 exceptions to be taken away from us. The one, that 
 nothing be abated from the glory of Christ, which is 
 (lone, when he is brought under the corruptible ele- 
 ments of this world, or is bound to any earthly crea- 
 tures. The other, that nothing be by feigning, applied 
 to his body, that agreeth not with the nature of man ; 
 which is done, when it is either said to be infinite, or 
 is set in many places at once. But these absurdities 
 being taken away, I willingly receive whatsoever may 
 avail to express the true and substantial communicating 
 of the body and blood of the Lord, which communi- 
 cating is delivered to the faithful under the holy signs 
 of the supper ; and so that they may be thought not to 
 receive it by imagination only or understanding of 
 mind, but to enjoy it indeed to the food of eternal life. 
 Why this sentence is so hateful to the world, and all 
 defence taken away from it by the unjust judgments of 
 many, there is no cause at all, but for that the devil 
 hath, with horrible bewitching, madded their minds. 
 Truly that which we teach, doth in all points very well 
 agree with the Scriptures ; it containeth neither any 
 absurdity, nor darkness, nor doubtfulness; it is not 
 against true godliness and sound edification ; finally, 
 
134 ON THE lord's SUPPER. 
 
 it hath nothing in it that may offend, saving that in 
 certain ages past, when that ignorance and harbaroue- 
 ness of Bophiiters reigned in the church, so clear light 
 and open truth hath been unworthily oppressed. Yet 
 because Satan, at this day, also laboureth, by trouble- 
 some spirits, to spot it with all the slanders and re- 
 proaches that he can, and bendeth himself to no other 
 thing with greater endeavour ; it is profitable the more 
 diligently to defend and rescue it. 
 
 20. The words of Christ's institution^ in word held 
 indeed^ pei^'ertedy and forsaken hy the authors^ as 
 ivell of transuhstantiation as consuhstantiation, — 
 Now before that we go any further, we must treat of 
 the very institution of Christ ; specially because this 
 is the most plausible objection that our adversaries have, 
 that we depart from the words of Christ. Therefore, 
 that we may be discharged of the false cause of malice 
 wherewith they burden us, our fittest beginning shall 
 be at the exposition of the words. Three evangelists 
 and Paul rehearse, that Christ took bread ; when he 
 had given thanks he brake it, gave it to his disciples 
 and said, Take, eat, this is my body which is delivered 
 or broken for you. Of the cup Matthew and Mark 
 say thus : This cup is the blood of the New Testament, 
 which shall be shed for many unto forgiveness of sins. 
 Matt. xxvi. 26 ; Mark xiv. 22. But Paul and Luke 
 say thus : This cup is the New Testament in my blood. 
 Luke xxii. 17 ; 1 Cor. xi. 24. The patrons of tran- 
 suhstantiation will have by the pronoun (this) the form 
 of bread to be signified, because the consecration is 
 made in the whole contents of the sentence, and there is 
 no substance that can be shown by it. But if they are 
 holdea with religious care of the words, because Chiist 
 testified that that which he reached into the disciples* 
 hands, was his body ; truly this their device, that that 
 which was bread is now the body, is most far from the 
 proper meaning of them. That which Christ took into 
 
ON THE lord's SUPPER. 135 
 
 his hands and gave the Apostles, he affirmeth to be 
 his body ; but he took bread ; who therefore cannot 
 imderstand that bread is yet showed ? and therefore 
 there is no greater absurdity, than to remove that to 
 the form, which is spoken of the bread. Others, when 
 they expound this word (is) for (to be transubstan- 
 tiate,) do flee to a more forced and violently \%Tested 
 ^tIoss. Therefore there is no cause why they should 
 pretend that they are moved with reverence of words. 
 For this was unheard of among all nations and lan- 
 guages, that the word (is) should be taken in this 
 sense, namely for to be turned into another thing. 
 As for them that leave bread in the supper, and affirm 
 that there is the body of Christ, they much differ among 
 themselves. They who speak more modestly, although 
 they precisely exact the letter of these words, " This 
 is my body," yet afterward swerve from their precise- 
 ness, and say that it is as much in effect as that the 
 body of Christ is with bread, in bread, and under 
 bread. Of the matter itself which they affirm, we 
 have already touched somewhat, and we shall by and 
 by have occasion yet to speak more. Now 1 dispute 
 only of the words, by which they say they are restrain- 
 ed that they cannot admit bread to be called the body 
 because it is a sign of the body. But if they shun all 
 6gures, why do they leap away from the plain showing 
 of Christ, to their own manners of speaking far differ- 
 ing from it? For there is gi'eat difference between 
 this, that bread is the body, and this, that the body is 
 with bread. But because they saw it to be impossible, 
 that this simple proposition might stand, that bread is 
 the body, they have attempted to escape away by 
 those forms of speech, as it were by crooked turnings. 
 Some more bold stick not to affirm that even in pro- 
 per speaking, bread is the body, and by this means 
 they truly prove themselves to he literal men. If it 
 be objected, that therefore the bread is Christ, and is 
 
13 6 ON THE lord's SUPPER. 
 
 God ; this verily they will deny, because it is not ex- 
 pressed in the words of Christ. But they shall nothing 
 prevail by denying it ; forasmuch as all do agree that 
 whole Christ is oifered us in the supper. But it is an 
 intolerable blasphemy, that it be without figure spoken 
 of a frail and corruptible element, that it is Christ. 
 Now I ask of them, whether these two propositions 
 be both of one effect, Christ is the Son of God, and 
 bread is the body of Christ. If they gi-ant that they 
 are diverse, (which we will force them to grant 
 whether they will or no,) then let them answer whence 
 cometh the difference ? I think they will bring no other 
 but that the bread is after the sacramental manner 
 called the body. Whereupon followeth, that Christ's 
 words are not subject to the common rule, nor ought 
 to be tried by grammar. Also I ask of the precise and 
 stiff requirers of the letter, where Luke and Paul do 
 call the cup the testament in the blood, Luke xxii. 
 20 ; 1 Cor. xi. 25, Whether they do not express the 
 same thing which they did in the first part, where they 
 call bread the body? Truly the same religion was in 
 the one part of the mystery that was in the other; 
 and because shortness is dark, longer speech doth 
 better open the meaning. So oft therefore as they 
 shall affirm by one word, that the bread is the body, 
 I will out of more words bring a fit exposition, that it 
 is the testament in the body. For wl)y ? Shall we 
 need to seek a more faithful or surer expositor than 
 Paul and Luke? Neither yet do 1 tend hereunto to 
 diminish any thing of that communicating of the body 
 of Christ which I have confessed ; only my purpose is 
 to confute that foolish wav^wardness whereby they do 
 so hatefully brawl about words. I understand, by the 
 authority of Paul and Luke, that the bread is the body 
 of Christ, because it is the covenant in the body. If 
 they fight against this, they have war not with me, but 
 with the Spirit of God. Howsoever they cry out that 
 
ON THE lord's SUPPER. 137 
 
 they are touched with reverence of the words of Christ, 
 whereby they do not fi^ratively understand those 
 things that are plainly spoken ; yet this is not a pre- 
 tence rightful enough, why they should so refuse all 
 the reasons which we object to the contrary. In the 
 meantime, as I have already given warning, it is con- 
 venient to learn, what manner of thing this is, the 
 testament in the body and blood of Christ ; because 
 the covenant established with the sacrifice of death, 
 should otherwise not profit us, unless there were ad- 
 joined that secret communicating whereby we grow 
 into one with Christ. 
 
 21. Figurative speech usual, and unto signs the 
 names of things signified given when sacramental 
 mysteries are treated of, which thing St. Augustine 
 
 plainly teacheth It remaineth, therefore, that for the 
 
 affinity which the things signified have with their signs, 
 we confess that the self-same name of the thing was 
 given to the sign ; figuratively, indeed, but not without 
 a most fit proportional agreement. I leave allegories 
 and parables, lest any man should quarrel that 1 seek 
 starting holes, and wander out of the present purpose. 
 I say that this is a speech by figure of transnomination 
 which is commonly used in the Scripture, when mys- 
 teries are treated of. For neither can you otherwise 
 understand that which is said ; that circumcision is a 
 covenant ; that the Lamb is the passover ; that the 
 sacrifices of the law are expiations ; finally, that the 
 rock, out of which water flowed in the desert, was 
 Christ, unless you take it to be spoken by way of 
 transferring of names. Neither are names transferred 
 only from the higher name to the lower; but, contrari- 
 wise, the name of the visible sign is also given to the 
 thing signified ; as when it is said that God appeared 
 to Moses in the bush, Exod. iii. 6, when the ark of the 
 covenant is called God, and the face of God, Psal. 
 Ixxxiv. 8 ; and xlii. 3, and the dove is called the Holy 
 
133 ON THE lord's SUPPER. 
 
 Ghost. Matt. iii. 16. For though the sign diflfer in 
 substance from the thing signified ; because tliis is spi- 
 ritual and heavenly, and that is corporal and visible ; 
 yet because it doth not only figure the thing which it 
 is holily appointed to represent, as a naked and empty 
 token, but doth also truly deliver it indeed: why may 
 not the name of the thing rightly accord with it? If 
 signs devised by men, which are rather images of things 
 absent, than marks of things present, which self-same 
 absent things, they do oftentimes deceitfully shadow, 
 are yet sometimes garnished with the titles of the 
 things; then those things that are ordained of God, do 
 by much greater reason borrow the name of those 
 things, of which they always both bear a sure and not 
 deceitful signification, and have the truth adjoined with 
 them. There is, therefore, so great likeness and near- 
 ness of the one to the other, that it is easy to draw 
 their names to and fro. Therefore, let our adversaries 
 cease to heap unsavoury scoflBngs against us, in calling 
 us Tropists, because we expound the sacramental man- 
 ner of speaking after the common use of the Scripture. 
 For whereas the sacraments agree together in many 
 things ; in this transferring of names, they have all a 
 certain community together. As, therefore, the apostle 
 teacheth, that the stone out of which spiritual drink did 
 spring to the Israelites, was Christ, 1 Cor. x. 4, because 
 it was a visible sign, under which that spiritual drink 
 was truly indeed, but not disceniibly to the eye per- 
 ceived ; so bread is at this day called the body of 
 Christ, forasmuch as it is a sign whereby the Lord of- 
 fereth to us the true eating of his body. Neither did 
 Augustine otherwise think or speak lest any man should 
 despise this as a new invention. (^JSpist. 23. ad Boni- 
 fac) If, saith he, the sacraments bad not a certain 
 likeness of those things whereof they are sacraments, 
 they should not be sacraments at all. And of this 
 likeness oftentimes they take the names of the things 
 
ON THE lord's SUPPER. 139 
 
 themselves. As, therefore, after a certain manner, the 
 sacrament of the body of Christ, is the bodv of Christ ; 
 the sacrament of the blood of Christ, is the blood of 
 Christ ; so the sacrament of faith is faith. 1 here be 
 in him many like places, which it were superfluous to 
 heap together, since that one sufficeth ; saving that the 
 readers must be warned that the holy man teacheth the 
 same thing in the epistle to Euodius. But it is a trifling 
 shift to sav, that where Augustine teacheth, that when 
 transferring is often and commonly used in mysteries, be 
 maketh no mention of the supper ; because if this shitt 
 were received, we might not reason from the generahty 
 to the specialty, neither were this a good argument ; 
 every feeling creature hath power of moving, there ore 
 an ox and a horse hath power of moving. Howbeit 
 long disputation hereof is in another place ended by. 
 the°words of the same holy man, where he saiih, that 
 Christ slicked not to call it his body, when he gave the 
 sicrn of his body. Against Adimantus the Manichean, 
 in°the twelfth chapter, and, in another place, upon the 
 third psalm. Marvellous, saith he, is the patience ot 
 Christ, that he received Judas to the banquet, wherein 
 he committed and delivered to his disciples the figure 
 of his bodv and blood. 
 
 22. The force of the substantive verb m the words 
 ofcoJisecration.— But li some precise man, being blind 
 to all the rest, do stand only upon this word (this is my 
 body) as though it severed this mystery from all other, 
 the solution is easy. Thev say that the vehemence of 
 the substantive verb (is) is so great that itadmitteth no 
 figure. Which, if we grant to tliem ; even in the words 
 of Paul is read the substantive verb, where he call- 
 eth bread the communicating of the body of Christ. 
 1 Cor. X. 16. But the communicating is another thing 
 than the body itself. Yea, commonly where sacra- 
 ments are treated of, we find the same used. As, this 
 shall be to you a covenant with me. Gen. xvii. 13. 
 
140 ON THE lord's SUPPER. 
 
 This lamb shall be to you a passover. Exod. xii. 43. 
 To rehearse no more ; when Paul saith that the rock 
 was Christ, 1 Cor. x. 4, why do they take the substan- 
 tive verb in that place to be of less vehemence than in 
 the speech of Christ? Let them also answer, where 
 John saith, the Holy Ghost was not yet, because Jesus 
 was not yet glorified, John vii. 89, of what force the 
 substantive verb is in that place ? For if they abide 
 fastened to their rule, the eternal essence of the Holy 
 Ghost s})all be destroyed, as though it took beginning 
 at the ascension of Christ. Finally, let them answer, 
 what meaneth that saying of Paul, that baptism is the 
 washing of regeneration and renewing. Tit. iii. 5, when 
 it is evidently unprofitable to many. But nothing is 
 stronger to confute them, than that saying of Paal, that 
 the church is Christ. 1 Cor. xii. 12. For bringing a 
 similitude of the body of man, he addeth, so is Christ ; 
 in which place he understandeth the only begotten 
 Son of God, not in himself, but in his members. 
 Hereby I think I have obtained, that to sound witted 
 and uncorrupted men the slanders of our enemies are 
 loathsome, when they spread abroad, that we withdraw 
 credit from the words of Christ ; which we do no less 
 obediently embrace than they, and do weigh them 
 with more godly reverence. Yea, their negligent care- 
 lessness showeth that they do not greatly care what 
 Christ meant, so that it give them a buckler to defend 
 their obstinacy ; like as our earnest searching ought 
 to be a witness how much we esteem the authority of 
 Christ. They odiously spread abroad, that natural 
 sense of man withholdeth us from believing that which 
 Christ hath uttered with his own holy mouth ; but 
 how maliciously they burden us with this slander, I 
 have a great part already made plain, and hereafter it 
 shall more clearly appear. Therefore nothing with- 
 holdeth us from believing Christ when he speaketb, 
 nor from obeying so soon as he doth but with a beck 
 
ON THE lord's SUPPER. 141 
 
 will. this or that. Only this is the question, whether 
 it^ uolawful to inquire of the natural meaning. 
 ;rv23. The words and syllables of Christ's speech not 
 so. precisely/ to be stood upon, that all exposition be 
 rejected which being sound and sober bringeth light, 
 but.no discredit unto the speaker. — These good mas- 
 ters, that they may seem well fettered, do forbid men 
 to depart, be it never so little from the letter. But I, 
 on the other side, when the Scripture nameth God a 
 warlike man, because I see that without figurative 
 ti-anslation it is too rough a manner of speaking, do 
 not doubt that it is a comparison taken from men. 
 And truly upon no other pretence in the old time the 
 Anthropomorphites, troubled the true teaching fathers, 
 but that catching fast hold of these sayings, the eyes 
 of God do see, it went up to his ears, his hand stretched 
 out, the earth his footstool, they cried out that God had 
 his body taken from him, which the Scripture assigneth 
 unto him. If this law be received, outrageous barbar- 
 ousness shall overwhelm the whole light of faith. For 
 what monsters of absurdities may not frantic men pick 
 out, if it be granted them to allege every small title 
 to establish their opinions ? That which they object, 
 that it is not likely, that when Christ prepared for his 
 apostles a singular comfort in adversities, he did then 
 speak in a riddle or darkly, maketh of our side. For 
 if it had not come in the minds of the apostles that 
 bread was figuratively called the body, because it was 
 the sign of the body, they had without doubt been 
 troubled with so monstrous a thing. Almost at the same 
 moment John reporteth that they did stick in perplexity 
 atjBvery the least difficulties. They who strive among 
 themselves, how Christ will go to the Father, and do 
 move the question, how he will go out of the world ; they 
 l^ho understand nothing of those things that are spoken 
 cenceming the heavenly Father, till they see him ; how 
 w6]ild they have been so easy to believe that which all 
 
14*2 ON THE lord's SUPPER. 
 
 reason refuseth, that Christ sitteth at the table in theif 
 sight, and is inclosed invisible under bread ? Whereas, 
 therefore, they in eating the bread without doubting, 
 testified their consent ; hereby appeareth that they took 
 Christ's words in the same sense that we do, because 
 they remembered that which ought not to seem strange 
 in mysteries, that the name of the thing signified is 
 transferred to the sign. Therefore it was to the di-?- 
 ciples, as it is to us, a certain and clear comfort, en- 
 tangled with no riddle. Neither is their any other 
 cause why some should depart from our exposition, 
 but because the enchantment of the devil hath blinded 
 them, namely that they should feign darkness to them- 
 selves, where the exposition of an apt figure offereth 
 itself. Moreover, if we precisely stand upon the words, 
 Christ should wrongfully have spoken in one place 
 severally another thing concerning the bread than he 
 speaketh of the cup. He calletb the bread his body, 
 he calleth the wine his blood ; either it shall be a con- 
 fused vain repetition, or it shall be such a separation 
 as shall divide the body from the blood. Yea it shall 
 as truly be said of the cup, this is ray body, as of the 
 bread itself, and it may likewise interchangeably ba 
 said, that the bread is the blood, if nhey answer 'hat 
 we must consider to what end or use the signs were 
 ordained ; I grant it indeed ; but in the meantime they 
 shall not extricate themselves, but that their error 
 must draw this absurdity with it, that the bread is the 
 blood, and the wine is the body. Now I know not 
 what this meaneth, when they grant the bread and the 
 body to be divers things, yet do affirm that the one is 
 spoken of the other properly and without any figure ; 
 as, if a man should say that a garment is indeed a 
 thing differing from a man, and yet that it is properly 
 called a man. In the meanwhile, as though their vic- 
 tory consisted in obstinacy and railing, they say that 
 Christ is accused of lyiiig> if an exposition be sought of 
 
ON THE LORD S SUPPER. 143 
 
 the words. Now it shall he easy for us to show to the 
 readers how unjust wrong these catchers of syllables 
 do to us, when they fill the simple with this opinion, 
 that we withdraw credit from the words of Christ, 
 which we have proved to be furiously perverted and 
 confounded by them, but to be faithfully and rightly 
 expounded by us. 
 
 24. The unmeasurable power of God not at all 
 diminished by them ivho refuse the doctrine ofconsub- 
 stnntiation — But the slander of this lie cannot be 
 utterly purged, till another crime be wiped away. 
 For they spread abroad, that we are so addicted to 
 natural reason, that we give no more to the power of 
 God, than the order of nature suffereth and common 
 sense teacheth. From so malicious slanders I appeal 
 to the very doctrine itself which 1 have declared ; 
 which doth clearly enough sliow, that I do not measure 
 this mystery by the proportion of man's reason, nor 
 make it subject to the laws of nature. I beseech you, 
 have we learned out of natural philosophy, that Christ 
 doth so from heaven feed our souls and bodies witli 
 his flesh, as our bodies are nourished with bread and 
 wine ? Whence cometh this power to flesh that it may 
 gi%'e life ? All men will say that it is not done natur- 
 ally. It will not please man's reason, that the flesh 
 of Christ reacheth to us, that it may be food unto 
 us. Finally, whosoever hath tasted of our doctrine, 
 shall be ravished into admiration of the secret power 
 of God. But these good men that are so zealous of it, 
 forge to themselves a miracle, which being taken away, 
 God himself vanisheth with his power. I desire to 
 have the readers once again warned, that they diligently 
 weigh what our doctrine bringeth, whether it depend 
 upon common sense, or with the wings of faith, sur- 
 mounting the world, climbeth up beyond it into the 
 heavens. We say that Christ as well ^vith the outward 
 sign as with his Spirit, descended to us, that he may 
 
144 ON THE LORD S SUPPER. 
 
 truly quicken our souls with the substance of his flesh 
 and of his blood. In these few words he that per- 
 ceiveth not to be contained many miracles, is more 
 than senseless ; forasmuch as there is nothing more 
 beside nature, than that souls should borrow spiritual 
 and heavenly life, of the flesh which took her beginning 
 of the earth, and which was subject to death. No- 
 thing is more incredible, than that things distant and 
 asunder by the whole space of heaven and earth, should 
 in so great distance of places not only be conjoined, 
 but also united, that souls may receive food of the flesh 
 of Christ. Therefore, let wayward men cease to pro- 
 cure hatred to us, by a filthy slander, as though we did 
 enviously restrain any thing of the immeasurable power 
 of God. For they do either too foolishly err, or too 
 maliciously lie. For it is not here in question what 
 God could, but what he would. We affirm that to be 
 done which pleased him. But it pleased him, that 
 Christ should be made like to his brethren in all things, 
 except sin. Heb. iv. 15. What manner of thing is 
 our flesh ? Is it not such as consisteth of the certain 
 measure of it, as is contained in place, as is touched, 
 as is seen. And why, say they, may not God make, 
 that the self-same flesh may occupy many and divers 
 places, may be contained in one place, maybe without 
 measure and form ? Thou mad man, why requirest 
 thou of the power of God to make flesh at the same 
 time to be and not to be flesh ? Like as if thou shouldest 
 instantly require him to make at the same time the light 
 to be both light and darkness. But he willeth light 
 to be light, darkness to be darkness, flesh to be flesh. 
 He shall indeed, when it pleaseth him, turn darkness 
 into light, and light into darkness, but when thou re- 
 quirest that light and darkness may not differ, what 
 doest thou else but pervert the order of the wisdom 
 of God? Therefore flesh must be flesh; and Spirit 
 Spirit, every thmg in such law and condition as God 
 
ox THE lord's supper. H5 
 
 ])ath ci-eated it. But socli is ibe condition of fle'sb, 
 that it must be in one, yea, and that a certain place, 
 and consist of her measure and of her form. VVith 
 this condition Christ took flesh upon him, to whicli, 
 as Augustine witnesseth, he halli i^nven mdeed incor- 
 ruption and glory, but he liath not taken from it nature 
 and truth. (JE>. ad Dard.) , . . .„ , 
 
 '2b. They that make Christ to lurk invisible under 
 bread, are neither thereunto led by the tvords of 
 Christ, nor assisted the^-ein by God's almightiness. 
 —They answer, that they have the word, whereby the 
 will of God is made plain ; namely, if it be gi*anted 
 them to banish out of thp church the gift of exposi- 
 tion, which mav bring light to the word, I grant that 
 they have the word ; but such as in old time the An- 
 thropomorphites had, when they made God having a 
 body, such as Marcion and the Manichees had, when 
 they feigned the body of Christ to be either heavenly 
 or fantastical. For they alleged for testimonies, the first 
 \dam was of the earth, earthly, the second Adam is 
 of heaven, heavenly, 1 Cor. xv. 47 ; again, Chnst abased 
 himself, taking upon him the form of a servant, and 
 was found in likeness as a man. Phil. ii. 7. But the 
 Lcross eaters think that there is no power of God, unless 
 with the monster forged in their brains, the whole 
 order of nature be overthrown; which is i-ather to 
 limit God, when we covet with our feigned inventions 
 to prove what he can do. For out of what word liave 
 they taken that the body of Christ is visible in heayen, 
 but'lurketh invisible in earth under innumerable little 
 pieces of bread ? They will say that necessity requir- 
 eth this that the body of Christ should be given in the 
 supper. Verily, because it pleased them to gather a 
 fleshly eating out of the words of Christ ; they being 
 carried away by their own prejudice, were driven ot 
 necessity to coin this subtlety, which the whole Scrip- 
 tures cr'ieth out against. But tliat any thing is by us 
 
146 ON THE lord's SUPPER. 
 
 diminished of the power of God, is so false that by 
 our doctrinp tlie praise of it is very honourably set out. 
 But forasmuch as they always accuse us, that we de- 
 fraud God of his honour, when we refuse that which, 
 according to common sense, is hard to be believed, 
 although it have been promised by the mouth of Christ ; 
 I make a?ain the same answer that I made even now, 
 that in the mysteries of faith we do not ask counsel of 
 common sense, but with quiet willingness to learn, 
 and with the spirit of meekness, which James com- 
 mendeth, we receive the doctrine come from heaven. 
 James i. 21. But in that when they perniciously err, 
 I deny not that we follow a profitable moderation. 
 They hearing the words of Christ, this is my body, 
 imagine a miracle most far from his mind. But when 
 out of this feigned invention arise foul absurdities, 
 because they have already, with headlong haste, put 
 snares upon themselves, they plunge themselves into 
 the bottomless depth of the almightiness of God, that 
 by this mean they may quench the light of truth. 
 Hereupon cometh that proud preciseness. We will 
 not know how Christ lieth hid under the bread, hold- 
 inir ourselves contented with this saying of his. This is 
 my body. But we, as we do in the whole Scripture, 
 do with no less obedience than care, study to obtain a 
 sound understanding of this place ; neither do we with 
 preposterous heat rashly and without choice catch 
 Iiold of that which first presenteth itself into our 
 minds ; but using diligent study upon it, we embrace 
 the meaning which the Spirit of God ministereth ; and 
 standing thereupon we do from aloft despise whatso- 
 ever earthly wisdom is set against it. Yea, we hold 
 our minds captive that they may not be bold so much as 
 with one little word to carp against it ; and do humble 
 them, that they may not dare to rise up against it- 
 Hereupon sprung up the exposition of the words of 
 Christ, which to be by the continual usage of the 
 
ON THE lord's SUPPER. 147 
 
 Scripture common to all sacraments, all they that have 
 been thought but meanly exercised therein, do know. 
 Neither do we, after the example of the holy virgin, 
 think it lawful for us, in a hard matter to inquire how 
 it may be done. Luke i, 34. 
 
 26. Christ proved by Scripture not to he on earth 
 according to the presence of the fiesh, hut only hy 
 majesty, providence, and grace. — But because no- 
 thing shall more avail to confirm the faith of the godly, 
 than when they have learned that the doctrine which 
 we have taught is taken out of the Word of God, and 
 standeth upon the authority thereof; I will make this 
 also evident with as great briefness as 1 can. The 
 body of Christ, since the time that it rose again, not 
 Aristotle but the Holy Ghost teacheth to be limited, 
 and that it is comprehended in heaven until the last 
 day. Neither am I ignorant that they boldly mock 
 out those places that are allegerl for this purpose. So 
 oft as Christ saith that he will depart, leaving the 
 world, John xiv. 2 and 2S, they answer that that de- 
 parting is nothing else but a changing of moral estate. 
 But after this manner, Christ should not set the Holy 
 Ghost in this place to supply, as they call it, the want 
 of his absence ; forasmuch as he doth not succeed into 
 this place, nor Christ himself doth descend again out 
 of the heavenly glory to take upon him the state of 
 mortal life. Truly the coming of the Holy Ghost, and 
 the ascending of Christ are things set as contrary; there- 
 fore it cannot be that Christ should, according to the 
 flesh, dwell with us after the same manner that he send- 
 eth his Spirit. Moreover, he in plain words exprf'sseth, 
 that he will not be always with his disciples in the 
 world. Matt. xxvi. 11. This saying also they think 
 that they do sufficiently wipe away, as though Christ 
 said that he will not always be poor and miserable, or 
 subject to the necessities of this frail life. But the 
 circumstance of the place crieth plainly to the con- 
 
148 ON THE lord's SUPPER. 
 
 trary, because there it is not treated of poverty and 
 need, or of the miserable state of earthly life, but of 
 worship and honour. The anointing pleased not the 
 disciples, because they thought it to be a superfluous 
 and unprofitable cost, and near unto riotous excess,- 
 therefore, they had rather that the price thereof, which 
 they thought to be ill wasted, had been beftowed upon 
 the poor. Christ answereth that he shall not always 
 be present that he may be worshipped with snch hon- 
 our. And no otherwise did Augustine expound it, 
 (Tract, in Joh. 50,) whose words are these which 
 are nothing doubtful. When Christ said, ye shall not 
 always have me, he spake of the presence of his body. 
 For according to his majesty, according to his provi- 
 dence, according to his unspeakable and invisible grace, 
 this was fulfilled which he said, Behold, I am with you 
 even to the ending of the world. Matt, xxviii. 20. 
 But according to the flesh which the word took unto 
 him, according to this that he was born of the virgin, 
 according to this that he was taken of the Jews, that 
 he was fastened to the tree, that he was taken down 
 from the cross, that he was wrapped in linen clothes, 
 that he was laid in the grave, that he was manifestly 
 showed in the resurrection, this was fulfilled, Ye shall 
 not always have me with you. Why so ? Because 
 he was conversant according to the presence of his 
 body forty days with his disciples, and while they ac- 
 companied him in seeing, not in following, he ascended. 
 He is not here ; for he sitteth there at the right hand 
 of the Father. And yet he is here, because he is not 
 gone away in presence of Majesty. Otherwise, accord- 
 ing to the presence of majesty we have Christ always ; 
 and according to th^ presence of the flesh it is rightly 
 said, But me ye sh^ll not always have. For according 
 to the presence of the.fle^h, the church had him a few 
 days; now she holdetb him by faitl^ but seeth him 
 not with eyes. Where, that I may note this also 
 
ON THE lord's SUPPER. 149 
 
 briefly, lie* maketh him present to ua three ways, by 
 majesty, providence, and unspeakable grace, under 
 wliich I comprehend this marrellous communion of 
 his body and blood ; if so that we understand it to be 
 done by the power of the Holy Ghost, not by that 
 feigned' inclosing of his body under the element. 
 For our Lord hath testified, that he hath flesh and 
 hones which may be felt and seen. And to go away 
 and ascend do not signify to make a show of one 
 ascending and going away, but to do indeed that which 
 the words sound. Shall we then, will some man say, 
 assign to Christ some certain coast of heaven ? But I 
 answer with' Augustine, that this is a most curious and 
 supei-fluous question, if so that yet we believe that he is 
 in heaven. {Lib. dejide sym cap. IG.) 
 
 27. Ascending sophisticalli) expounded to he no- 
 thing elsii but conveyance out of sight — But what doth 
 the name of ascending so oft repeated mean ? doth it 
 not signify a removing from one place to another? 
 They deny it, because after their opinion, by height is 
 only signified majesty of empire. But what meaueth 
 the' very manner of ascending? was he not insight 
 of his disciples looking on, lifted up on high. Act5 
 i. 9. Do not the evangelists plainly declare that he 
 was taken up into heaven. Mark xvi. 19. These 
 witty sophisters do answer, that with a cloud set be- 
 tween him and them, he was conveyed out of their 
 sight, that the faithful might learn that from thence- 
 forth he should not be visible in the world. As 
 though, to make credit of his invisible presence, he 
 ought not rather to vanish away in a moment, or as 
 though the cloud ought not rather to compass him be- 
 fore that he stirred his foot. But when he is carried 
 up on high into the air, and with a cloud cast under- 
 neath him, teacheth that he is no more to be sought 
 in the earth; we safely gather, that now he hath his 
 dwelling-place in the heavens ; as Paul also affirmeth, 
 
150 ON THE lord's SUPrER. 
 
 Phil. iii. 20, and from thence he biddeth us to look 
 for him. After this manner the angels warned the 
 disciplefe, that they in vain gazed up into heaven ; be- 
 cause Jesus who is taken up into heaven, shall so come 
 as they have seen him go up. Here also the adver- 
 eai-ies of sound doctrine staii, away with a pleasant 
 shift as they think, saying that he shall then come 
 visibly, who never went out of the earth, but that he 
 abideth invisibly with them that are his. As though 
 the angels did there signify a double presence, and do 
 not simply make the disciples witnesses of his going 
 up seeing it with their eyes, that no doubting might 
 remain ; even as if they had said, he, your own eyes be- 
 holding it, being taken up into heaven, that claimed to 
 himself the heavenly empire ; it remaineih that ye 
 patiently abide in expectation till he come again the 
 judge of the world ; because he is now entered into 
 heaven, not that he may alone possess it, but that he 
 may gather together with him you and all the godly. 
 
 28. Augustine wrested and abused by the main- 
 tainers of consubstantiation — But forasmuch as the 
 defenders of this bastard doctrine are not ashamed to 
 garnish it with the consenting voices of the old writers, 
 and especially of Augustine, I will in few words de- 
 clare how perversely they go about it. For whereas 
 their testimonies have been gathered together of learn- 
 ed and godly men, I will not do a thing already done; 
 let liim that will, seek them out of their works. I will 
 not heap together, neither out of Augustine himself, 
 all that might make to the purpose ; but will be con- 
 tent to show, by a few, that he is without controversy 
 whole on our side. As for this, that our adversaries to 
 wrest him from us; do allege that it is commonly read in 
 his books, that the flesh and blood of Christ is distri- 
 buted in the supper, namely, the sacjifice once offered 
 in the cross, (^Ad Bonifac. Epist. 25,) it is but trifl- 
 ing; since he also calleth it either thanksgiving or the 
 
ON THE lord's SUPPER, 151 
 
 sacrament of the body. But in what sense he useth 
 the words of flesh and blood, we need not to seek with 
 loner compassing about; forasmuch as he declareth 
 himself, saying that sacraments take their names ot 
 the likeness of the things which they signify ; and that, 
 therefore, after a certain manner, the sacrament of the 
 body is the bodv. Wherewith accordeth another place 
 which is well enough known, "the Lord hesitated not to 
 say, this is ray bodv, when he gave the sign of it. 
 {Contra Adama.) Again, they object, that Augus- 
 tine writetli expressly, that the body of Christ falleth 
 to the crround, and entereth into the mouth ; even in 
 the same sense, that he affirmeth it to be consumed 
 because he joineth them both together. Neither doth 
 that make to the contrary, which he saith, that when the 
 mystery is ended, the bread is consumed, {Mam. Lib. 
 12,) be'cause he had a little before said, since these 
 things are known to men, forasmuch as they are done 
 by men, they may have honour as things, but as mar- 
 vellous things they may not. {Lib. 5 de trin. c.) 
 And to no other end tendeth that which our adver- 
 saries do too unadvisedly draw to themselves ; that 
 Christ did, after a certain manner, bear himself in his 
 own hands, when he reacheth the mystical bread to the 
 disciples. For by interlacing this adverb of " likeness, 
 after a certain manner, he sufficiently declareth, that 
 he was not truly nor really inclosed under the bread. 
 And no wonder, since in another place he plainly af- 
 firmeth, that bodies, if spaces of places be taken from 
 them, shall be nowhere, they shall not be at all. {in 
 Psalm 33.) It is a poor cavil to say that in that place 
 it is not spoken of the supper, in which God uttereth 
 special power, because the question was moved con- 
 cerning the flesh o\ Christ, and the holy man of set 
 purpos°e answering, saith, Christ gave immortality to 
 his flesh, but took not nature from it. After this iovm 
 it is not to be thought that he is each where spread 
 
152 ON THE lord's SUPPER. 
 
 abroad ; for we must beware tliat we do uot so affirm 
 the godhead of the man, that we tske away the truth 
 of tlie body. And it foUovveth not, that that which is in 
 God must be each wliere as God is. There is a rea- 
 son by and by added, for one person is God and man, 
 and both are one Christ ; as God he is everywhere ; 
 as man he is in heaven. (^E pis. ad I) ar dan.) \Vhat 
 a negligence had it been, not to except the mystery 
 of the supper, being a thing so earnest and weighty, 
 if tliere had been in it any thing against the doctrine 
 which he treated of. And yet, if a man do heedfully 
 read that which followeth within a little after, he shall 
 rind that under that general doctrine, the supper is 
 also comprehended, that Christ the only begotten 
 Son of God, and the same the Son of Man, is each 
 where whole present as God, that he is in the temple 
 of God, that is in the church, (lod, as it were, there 
 dwelling, and in some certain place of heaven by rea- 
 son of the measure of his true body. We see how, 
 to the uniting of Christ with the church, he doth 
 not draw his body out of heaven ; which surely he 
 would have done, if the body of Christ were not 
 truly meat to us unless it were inclosed under bread. 
 In another place, defining how the faithful do now 
 possess Christ. Thou hast liim, saith he, by the sign 
 of the cross, by the sacrament of baptism, by the meat 
 and drink of the altar. ( Tract. 30. in Joh.) How 
 rightly he reckoneth a superstitious usage among the 
 signs of the presence of Christ, I do not now dispute, 
 hut he that compareth the presence of the flesh to the 
 sign of the cross, sufficiently showeth that he feigneth 
 not a two bodied Christ, that the same. He, may lurk 
 hidden under the bread, who sitteth visible in heaven. 
 \( this need plainer declaration, it is, by and by, after 
 added in the same place, that according to the presence 
 of majesty, we always have Christ; that according to 
 the presence of the flesh, it is rightly said, " Me ye 
 
ON THE lord's SUPPER. 153 
 
 shall not always have." Matt. xxvi. 11. They answer, 
 that this is also added, that according to an unspeak- 
 able and invisible grace, it is fulfilled which is said of 
 him, I am with you, even unto the end of the world. 
 Matt, xxviii. 20. But that is nothing for their advan- 
 tage ; because this is at lengih restrained to his ma- 
 jesty, which is ever in comparison set against the body, 
 and his flesh by express name is made different from 
 his grace and power. As in another place the same 
 comparison of contraries is read in him, that Christ by 
 bodily presence left the disciples, that by spiritual pre- 
 sence he may be still with them ; where it is plain that 
 the substance of the flesh is distinguished from the power 
 of the Spirit, which conjoineth us with Christ, though 
 we be otherwise far severed by distance of places. 
 The same manner of speaking he oftentimes useth, 
 when he sailh, he is to come again to the quick and 
 the dead with bodily presence, according to the 
 rule of faith and sound doctrine. For with spiritual 
 presence he was also to come to them, and to abide 
 with the whole church in the world until the ending 
 of the world. Therefore, this speech is directed to the 
 believers whom he had already begun to save with 
 bodily presence, and whom he was to leave with bodily 
 absence ; that he might with his Father save them with 
 spiritual presence. To take bodily for visible is but 
 trifling ; since he setteth also the body in comparison 
 against the divine power ; and adding (to save with the 
 Father,) he clearly expresseth that he doth pour abroad 
 his grace from heaven to us by his Spirit. 
 
 29. The body ofChrUt by glory not made invisible, 
 which fancy, concerning Christ, hath no manner of 
 ground in Scripture. — And since they put so much 
 confidence in this lurking hole of invisible presence, 
 go to, let us see how well they hide themselves in it. 
 First, they shall not bring forth one syllable out of the 
 Sciiptures, whereby they may prove that Christ is in- 
 
154 ON THE lord's SUPPER. 
 
 visible ; but that they take that for confessed which no 
 man that hath his sound judgment will grant them, 
 that the body of Christ cannot otherwise be iiiven in 
 the supper but being covered with the visor of bread. 
 And this is the point about which they strive with us, 
 so far is it off from having the place of a principle. 
 And when they so babble, they are compelled to make a 
 double body of Christ ; because after their opinion it 
 is in itself visible in heaven, but invisible in the supper 
 after a special manner of dispensation. But how trinily 
 this agreeth, it is easy to judge both by other places 
 of Scripture, and by the witness of Peter. Peter saitb, 
 that Christ must be holden or contained in heaven, till 
 he come again. Acts iii. 21, Tiiese men teach that 
 he is every where, but without form. They take ex- 
 ception, and say, that it is unjust dealing to make the 
 nature of a glorified body subject to the laws of com- 
 mon nature. But this answer draweth with it that 
 doting error of Servetus, (which is worthily to be ab- 
 horred of all the godly,) that the body was swallowed 
 up of the Godhead. I do not say that they think so. 
 But if this be reckoned among the cjualiiies of a glo- 
 rified body, to fill all things after an invisible manner, 
 it is evident that the bodily substance is destroyed, and 
 that there is left no difference of the Godhead and the 
 nature of man. Again, if the body of Christ be of so 
 many fashions and divers, that it is seen in one place, 
 and is invisible in another; where is the very nature 
 of a body which consisteth of his measured propcu'tions ? 
 and where is unity? Much more rightly doth Ter- 
 tullian say, who affirmeth that the body of Christ was 
 a true and natural body, because in the mystery of the 
 supper the figure of it is set before us for a j)ledge and 
 assurance of the spiritual life. And verily Christ said 
 of his glorified body', see and feel, for a spirit hath not 
 tlesh and bones. Luke xxiv. 39. Lo, by Christ's own 
 mouth the truth of the flesh is proved, because it can 
 
ON THE lord's SUPPER. 155 
 
 be felt and seen ; take away these things, then it shall 
 cease to be flesh. They still flee to their deu of dis- 
 pensation which they have framed to themselves. But 
 it is our part so to embrace that which Christ abso- 
 lutely pronounceth, that that which he meaneth to af- 
 firm may be of force with us without exception. He 
 proveth himself to be no spirit, because he is visible in 
 his iiesh. Let that be taken away which he claimeth 
 ns proper to the nature of his body; must they not be 
 fain to coin a new definition of a body ? Now% where- 
 ever they turn themselves about, their feigned dispen- 
 sation hath no place in tliat place of Paul, where he 
 saith, that we look for a Saviour from heaven who shall 
 fashion our vile body like unto his glorious body. 
 Phil. iii. 21. For we may not hope for a like fashion- 
 ing in those qualities which they feign to Christ, that 
 every one should have an invisible and immeasurable 
 body. Neither shall there be found any man so dull 
 witted, whom they may make to believe so great an 
 absurdity. Let them not, therefore, ascribe this gift to 
 Christ's glorified body, to be at once in many places, 
 and to be contained in no space. Finally, let them 
 either openly deny the resurrection of the flesh, or let 
 them grant that Christ being clothed with heavenly 
 glory, did not put off liis flesh, who shall make us in 
 our flesh, fellows and partners of the same glory, when 
 we shall have the resurrection common with him. For 
 what doth the Scripture teach more plainly, than that 
 as Christ did put on our true flesh when he was born 
 of the virgin, and suffered in our true flesh, when he 
 satisfied for us ; so he received again aUo the same 
 true flesh in rising again, and carried it up to heaven ? 
 For this is to us the hope of our resurrection, and 
 ascending into heaven, that Christ is risen again and 
 ascended ; and (as Tertuliian saith) he carried the 
 earnest of our resurrection into the heavens with him. 
 Now how weak and frail should that hope be^ unless 
 
156 ON THE lord's SUPPER. 
 
 this our real flesh had heen raised up with Christ and 
 entered into tlie kingdom of heaven ? But this is the 
 proper truth of a body, to be contained in space, to 
 consist of its measured proportions, to have its form. 
 Therefore away with this foolish device, which doth 
 fasten both the minds of men and Christ to the bread. 
 For to what purpose serveth the secret presence under 
 bread, but that they who desire to have Christ united 
 to them, may rest in that sign? But the Lord him- 
 self willed us to withdraw not only our eyes, but all 
 our senses from the earth, forbidding himself to be 
 touched of the women until he had gone up to his 
 Father. When he seeth Mary with godly zeal of re- 
 verence to make haste to kiss his feet. John xx. 17, 
 there is no cause why he should disallow and for- 
 bid this touching till he should be taken up into 
 heaven, but because he will be sought nowhere else. 
 Whereas they object that he was afterwards seen of 
 Stephen, Acts vii. 55, the solution is easy ; for neither 
 was it therefore necessary that Christ should change 
 place, who could give to the eyes of his servant such 
 clearness of sight as might pierce through the heavens. 
 The same also is to be said of Paul, Acts ix. 4. 
 Whereas they object that Christ came out of the se- 
 pulchre it being shut. Matt, xxviii. 6, and entered in 
 among the disciples, the doors being shut, John xx. 19, 
 that maketh never a whit more for the maintenance 
 of this error ; for as the water like a fast pavement 
 made a way to Christ walking upon the lake, Matt, 
 xiv. 25, so it is no wonder, if at his coming the hard- 
 ness of the stone yielded itself, Howbeit it is more 
 probable, that by his commandment the stone was re- 
 moved, and by and by after passage given him returned 
 into its place. And to enter, the doors being shut, is 
 not as much in effect as to pierce through the whole 
 substance, but by dinne power to open an entry for 
 himself, that he suddenly stood among the disciples. 
 
ON THE lord's SUPPER. 157 
 
 verily after a marvellous manner, when the doors uer« 
 last locked. That which they allege out of Luke, that 
 Christ suddenly vanished awny from t!ie eyes of the 
 disciples with whom he went to Emmaus, Lukexxiv. 31, 
 profiteth them nothing, and maketh for us. For that 
 he might take away the sight of himself from them, he 
 was not made invisible, bat only went out of sight. 
 As when he went in journey together with them (as 
 the same Luke witnesseth, chap. xxiv. 16,) he did not 
 put on a new face, that he might not be known, but 
 held their eyes. But these fellows do not only trans- 
 form Christ, that he may be conversant on earth, but 
 in divers places they make him divers and unlike 
 himself. Finally, in so trifling they do not by one 
 word indeed, but by a circumstance, make of the flesh 
 of Christ a Spirit; and not contented tlierewith, they 
 put upon it altogether contrary qualities. Whereupon 
 of necessity followeth that it is double. 
 
 30. Though the invisibility of the body of Christ 
 were granted^ yet the unmeasurableness thereof which 
 being denied taketh aivay the presence of Christ in 
 or under the bread, was both condemned in the heresy 
 of Eutyches, and hath in Scripture no colour of 
 proof — Now, although we grant them that which they 
 prat of the invisible presence, the unmeasurableness 
 shall not be yet proved, without which they shall in 
 vain attempt to inclose Christ under bread, unless the 
 body of Christ may be every where at once, without 
 any compass of place, it shall not be likely that he 
 lieth hidden under bread in the supper. By which 
 necessity they brought in the monstrous being every 
 where. But it is showed by strong and plain wit- 
 nesses of Scripture, that it was limited about by tlie 
 measure of *ihe body of a man; and then that by his 
 ascending he hath made it plain that he is not in all 
 places, but that when be passeth into one place he 
 leaveth the other that he was in before. 2\either is 
 
158 ON THE lord's SUPPER. 
 
 the promise which they allege, to be drawn to the 
 body, I am with you unto the end of the world. Matt, 
 xxviii. 20. First, the continual union cannot stand, 
 unless Christ dwell in us corporally without the use of 
 the supper. Therefore there is no just cause why they 
 should 80 sharply brawl about the words of Christ, 
 that they may in the supper inclose Christ under 
 bread. Again, the t^xt itself proveth, that Christ 
 •peaketh nothing less than of his flesh, but promiseth 
 to his disciples invincible help, whereby he may de- 
 fend and sustain thenn against all the assaults of Satan 
 and the world. For when he enjoined them a hard 
 charge ; lest they should doubt to take it in hand, or 
 should fearfully execute it, he strengtlieneth them 
 with affiance of his presence ; as if he had said, that 
 his succour should not fail them, which should be im- 
 possible to be overcome. Unless they listed to 
 confound all things, ought they not to make distinction 
 of the manner of presence. And verily some had 
 rather with great shame to utter their ignorance, than 
 to yield never so little of their error. I speak not of 
 the Papists, whose doctrine is more tolerable, or at 
 the least more shamefast. But contentiousness so 
 carrieth some away, that they say that by reason of 
 the natures united in Christ, wheresoever the Godhead 
 of Christ is, there is also his Sesh, which cannot be 
 separated from his Godhead. As though that same 
 uniting have compounded of those two. natures, I wot 
 not what mean thing which was neither God nor man. 
 So indeed did Eutyches, and after him Servetus. 
 But it is plainly gathered out of the Scripture, that 
 the one only person of Christ doth so consist of two 
 natures, that either of them hath still her own property 
 remaining safe. And that Eutyches was rightfully- 
 condemned, they will be ashamed to deny; it is a 
 wonder that they mark not the cause of his condemn- 
 ing, that taking away the diflference between the na- 
 
ON THE lord's SUPPER. 159 
 
 tures, enforcing the unity of person, he made of God 
 raan, and of man God. What madness therefore is it, 
 rather to mingle heaven and earth together, than not 
 to draw the body of Christ out of the heavenly sanc- 
 tuary ? For whereas they bring for themselves these 
 testimonies : None is gone up to heaven but he that 
 is come down, the Son of Man, who is in heaven. John 
 iii. 13. Again, the Son, who is the bosom < ' the 
 Fatlier, he shall declare him, John i. 18; it is a point 
 of like senseless dullness, to despise the communicating 
 of properties which was in old time not without cause 
 invented of the holy fathers. Truly, when the Lord 
 of glory is said to be crucified, 1 Cor. .ii. 8, Paul 
 doth not mean that he suffered any thing in his God- 
 head ; but because the same Christ, who being an 
 abject and despised in the flesh did suffer, was both 
 God and Lord of glory. After this manner also the 
 Son of Man was in heaven ; because the self-same 
 Christ, who according to the flesh did dwell the Son 
 of Man in earth, was God in heaven. In which sort 
 he is said to have descended from the said place ac- 
 cording to his Godhead; not that the Godhead did 
 forsake heaven to hide itself in the prison of the body, 
 but because although it filled all things, yet in the 
 very manhood of Christ it dwelt bodily, that is to say, 
 naturally, and after a certain unspeakable manner. 
 It is a comnion distinction in schools, which I am not 
 ashamed to rehearse : that although whole Christ be 
 every where, yet not the whole that is in him is every 
 where. And I would to God the schoolmen them- 
 selves had well weighed the import of this saying; 
 for so should the unsavoury invention of the fleshly 
 presence of Christ have been met withal. Therefore 
 our mediator, since he is whole every where, is always 
 at hand with his, and in the supper, after a special 
 manner, maketh himself present; but yet so that whole 
 he is present, not the whole that he is ; because, as it 
 
160 ON THE lord's SUPPER. 
 
 is said, in his flesh be is contained in heaven till he 
 appear to judgment. 
 
 31. Christ present in the supper, though he de- 
 .scend not to present his hody invisible in bread. — 
 But they are far deceived, who conceive no presence 
 of the flesh of Christ in the supper, unless it be made 
 present in bread. For so they leave nothing to the 
 secret working of the Spirit, which uniteth Christ him- 
 self unto us, they think not Christ present, unless he 
 come down to us. As though if he did lift us up to 
 him, we should not as well enjoy his presence. There- 
 fore, the question is only of the manner; because they 
 place Christ in the bread, but we think it not lawful 
 for us to pluck him out of heaven. Let the readers 
 judge which is the lightest. Only let this cavil be 
 driven away, that Christ is taken away from his sup- 
 per, unless he be hidden under the cover of bread. 
 For since this mystery is heavenly, there is no need to 
 draw Christ into the earth, that he may be joined to us. 
 
 32. The manner of the presence of Christ in the 
 Sacrament incomprehensible, ijiexplicable. — Now, if 
 any man do ask me of the manner, I will not be 
 ashamed to confess, that it is a higher secret than that 
 it can be either comprehended with my wit, or uttered 
 Avith my words ; and to speak it more plainly, I rather 
 feel it, than I can undei^stand it. Therefore I do here- 
 in, without controversy, embrace the truth of God, in 
 which I may safely rest. He pronounceth that his 
 flesh is the meat of my soul, and his blood is the drink. 
 With such food I offer my soul to him to be fed. In 
 his holy supper he commandeth me, under the signs 
 of bread and wine, to take, eat, and drink, his body and 
 blood. I doubt not, but that both he doth truly de- 
 liver them, and I do receive them. Only I refuse the 
 absurdities, which appear to be either unworthy of the 
 heavenly majesty of Christ, or disngreeing from the 
 trutli of his nature of manhood ; forasmuch as thev 
 
ON THE lord's SUPPER. 161 
 
 must also figbt with the Word of God, which also 
 teacheth that Christ was so taken up into the glory of 
 the heavenly kingdom that it lifteth him above all 
 estate of the world, Luke xxiv. 26, and no less dili- 
 gently setteth forth in his human nature those things 
 that are properly belonging to his true manhood. 
 Neither ought this to seem incredible, or not consonant 
 to reason, because as the whole kingdom of Christ is 
 spiritual, so whatsoever he doth with his church, ought 
 not to be reduced to the reason of this world. Or, 
 that I may use the words of Augustine, this mystery, 
 as others are, is done by men, but from God ; in earth, 
 but from heaven. (^Iren. lib. 4. ca. 34.) Such, I say, 
 is the presence of the body, as the nature of the sacra- 
 ment requireth ; which we say here to excel with so 
 ereat force, and great effectualness, that it not only 
 bringeth to our minds undoubted trust of eternal life, 
 but also assurelh us of the immortality of our flesh. 
 For it is now quickened of his immortal flesh, and after 
 a certain manner communicatetli of his immortality. 
 They who are earned above this with their excessive 
 speeches, do nothing but with such entanglements 
 darken the simple and plain truth. ' If any be not yet 
 satisfied, I would have him here a while to consider 
 with me, that we now speak of a sacrament, all the 
 parts whereof ought to be referred to faith. But we 
 do no less daintily and plentifully feed faith with this 
 partaking of the body which we have declared, than 
 they that pluck Christ himself out of heaven. In the 
 meantime, I plainly confess, that I refuse that mixture 
 of the tiesh of Christ with our soul, or the pouring out 
 of it such as they teach ; because it sufficeth us, that 
 Christ doth, out of the substance of his flesh, breathe 
 life into our souls, yea, doth pour into us his own life, 
 although the very flesh of Christ doth not enter into 
 us. Moreover, there is no doubt that the proportion 
 of faith, whereby Paul willeth us to examine all ex- 
 
162 ON THE lord's SUPPER. 
 
 position of Scripture, Rom. xii. 3, doth, in this behalf, 
 very well agree with me. As for them that speak 
 against so evident a truth, let them look after what rule 
 of faith they fashion themselves. He that doth not 
 confess that Jesus Christ is come in the flesh, is not of 
 God. 1 Johniv. 3. These men, although they cloak it, 
 or mark it not, do spoil him of his flesh. 
 
 33. Ouv communicating of Christ in the Sacra- 
 ment, spiritual., not carjial j such as r.eceiveth Christ 
 himself not the effects of his grace onlij, otherwise 
 sacramental than Lombard, and after him others 
 have dreamed, ivho think hisfesh eaten without taste, 
 
 ivithout faith Of communicating the same is to be 
 
 likewise thought, which they acknowledge not unless 
 they devour the flesh of Christ under bread. But there 
 is no small wrong done to the Holy Ghost, unless we 
 believe that it is brought to pass by his incomprehen- 
 sible power, that we communicate with the flesh ar.d 
 blood of Christ. Yea, if the force of the mystery, such 
 as it is taught of us, and as it was known to the old 
 church from four hundred years ago, were weighed 
 according to the worthiness of it, there was enough 
 and more whereupon we might be satisfied ; the gate 
 had been shut against many foul errors, out of which 
 have been kindled many horrible dissensions where- 
 with both in old time and in our age the church hath 
 been miserably vexed, while curious men do enforce an 
 excessive manner of presence, which the Scripture never 
 showeth. And they turmoil about a thing foolishly and 
 rashly conceived, as if the inclosing of Christ under bread 
 were the whole of godliness. It principally behoved to 
 know, how the body of Christ, as it was once delivered 
 for us, is made ours ; how we are made partakers of 
 his blood that was shed ; because this is to possess 
 whole Christ cracified, that we may enjoy all his good 
 things. Now these things, in which was so great ini- 
 nortance, being omitted, yea neglected, and in a man- 
 
ON THE lord's SUPPER. 163 
 
 ner buried, this only crabbed question pleaseth them, 
 how the body of Christ lieth liid under bread or under 
 the form of bread. They falsely spread abroad that 
 whatsoever we teach concerning spiritual eating, is 
 contrary to the true and real eating, as they call it ; 
 because we have respect to nothing but to the manner, 
 which among them is carnal, while they inclose Christ 
 in bread ; but to us it is spiritual, because the secret 
 power of the Spirit is the bond of our union with 
 Christ. No truer is that other objection, that we 
 touch only the fruit or effect which the faithful take 
 of the eating of the flesh of Christ. For we have said 
 before, that Christ himself is the substance of the 
 supper; and that thereupon followeth the effect, that 
 by the sacriBce of his death we are cleansed from sins, 
 by his blood we are washed, by his resurrection we 
 are raised up into hope of the heavenly life. But the 
 foolish imagination whereof Lombard was the author, 
 hath perverted their minds, while they think that the 
 eating of the flesh of Christ is the sacrament. For 
 this saith he : The sacrament and not the thing are the 
 forms of bread and wine; the sacrament and the thing 
 are the flesh and blood of Christ; the thing and the 
 sacrament is the- mystical flesh. (Zi6. 4. Dist. 8.) 
 Again, within a little after: The thing signified and 
 contained, is the proper flesh of Christ; the thing 
 signified and not contained, is his mystical body. 
 Whereas he raaketh difference between' the flesh of 
 Christ, and the effectual power of nourishing, where- 
 with it is endued, I agree; but whereas he feigneth it 
 lo be a sacrament, yea and contained under bread, it 
 is an error not to be suffered. Hereupon hath grown 
 the false exposition of sacramental eating, because 
 they have thought that ^-icked men also and evil doers 
 do eat the flesh of Christ, how much soever they are 
 strangers from him. But the flesh of Christ itself in 
 the mystery of the supper is no less a spiritual thing 
 
164 ON THE lord's SUPPER. 
 
 than eternal salvation. Whereupon we gather, that 
 whosoever are void of the Spirit of Christ, can no 
 more eat the flesh of Christ, than they can drink wine 
 wherewith is joined no taste. Truly Christ is too 
 heinously torn in sunder, when that dead body, and 
 which hath no lively strength, is given forth in com- 
 mon to unbelievers ; and his express words are directly 
 against it. Whosoever eateth my flesh and drinketh 
 my blood, abideth in me, and I in him. John vi. 56. 
 They answer that in that place is not treated of the 
 sacramental eating, which I grant, so that they will not 
 now and then stumble against the same stone, Saying 
 that the flesh itself is eaten without fruit. ')ut I would 
 know of them, how long they hold it when they have 
 eaten it? Here, in my judgment, they shall have no 
 way to get out. But they object that nothing can be 
 withdrawn or fail of the promises of God by tlie un- 
 thankfulness of men. I grant, indeed, and I say that 
 the force of the mystery remaineth whole, howsoever 
 wicked men do, as much as in them lieth, endeavour 
 to make it void. Yet it is one thing to be oft'ered. and 
 another thing to be received. Christ reachetli this 
 spir'tual meat and offereth this spiritual drink to all 
 men, some do greedily eat of it, some do loathingly refuse 
 it; shall these men, refusing, make the meat and tlie 
 drink to loose their nature? They will say that their 
 opinion is assisted by this similitude, namely, that tlit? 
 flesh of Christ, though it be unsavoury, is nevertheless 
 })is flesh. But I deny that it can be eaten without the 
 ■Rste of faith ; or (if we list rather to speak as Augus- 
 tine doth) I say that men bear away no more of this 
 sacrament, than they gather with the vessel of faith. 
 So nothing abated from the sacrament, yea, the truth 
 and eftectualness thereof remaineth undiminished, al- 
 though the wicked depart empty from the outward 
 partaking of it. If they again object that this word, 
 •' This is my body," is diminished, if the wicked receive 
 
ox THE lord's supper. 165 
 
 corruptible bread and notbing else, we have a solution 
 ready, that God will not be known true in the receiving 
 itself, but in the steadfastness of his own goodness, 
 when he is ready to give, yea, liberally oiFereth to the 
 unworthy tliat which they refuse. And this is the 
 fulness of the sacrament, which the whole world can- 
 not break, that the flesli and blood of Christ is no less 
 given to the unworthy than to the chosen faithful ones 
 of God ; but therewithal it is true, that as water light- 
 ing upon a bard stone, falleth away, because there is 
 no entry open into the stone, so the wicked do with 
 their hardness drive back the grace of God that it 
 cannot pierce into them. Moreover, that Christ 
 should be received without faith, is no more agreeing 
 with reason, than seed to bud in the fire. Whereas 
 they ask, how Christ is come to damnation to some, 
 unless they receive him unworthily, it is a very cold 
 question : forasmuch as we nowhere read that men do 
 procure death to themselves by unworthily receiving 
 Christ,but rather by refusing him. Neitherdoth Christ's 
 parable help them, where he saith that seed groweth 
 up among thorns, and afterward being choked is man'ed, 
 Matt. xiii. 7, because he there treateth of what value 
 the faith is which endureth but for a time, which they 
 do not think to be necessary to the eating of Christ's 
 liesh and drinking of his blood, that in this behalf do 
 make Judas equal with Peter. But rather by the 
 same parable their error is confuted, where Christ saith 
 that some seed falleth in the highway, other some 
 upon stones, and neither of them taketh root. Where- 
 upon followeth thatto the unbelieverstheir ownhardness 
 is a let that Christ attaineth not to them. Whosoever 
 desireth to have our salvation assisted by this mystery, 
 shall find nothing fitter, than that the faithful being 
 led to the very fountain, should draw life out of the 
 Son of God. But the dignity of it is honourably 
 enough set out, when we keep in mind that it is a help 
 
1()^3 ON THE lord's SUPPER. 
 
 whereby we are graffed into the body of Christ, or be- 
 ing graffed do more and more grow together, till he 
 do fully make himself one with us in the heavenly 
 life. They object that Paul ought not to have made 
 them guilty of the body and blood of Christ, ] Cor. 
 xi. 29, unless they were partakers of them. But I 
 answer that they are not therefore condemned because 
 they have eaten them, but only because they have pro- 
 faned the mystery, in treading under feet the pledge 
 of the holy union with God, which they ought rever- 
 ently to receive. 
 
 34. Now because Augustine among the old writers 
 chiefly hath affirmed that article of doctrine, that no- 
 thing is abated from the sacraments, nor is tlie grace 
 which they figure made void by the infidelity or naugh- 
 tiness of men ; it shall be profitable to prove clearly 
 by his own words, how unfitly and perversely they do 
 draw that to this present cause, who cast the body of 
 Christ to dogs to eat. The sacramental eating, after 
 their opinion, is that whereby the wicked receive the 
 body and blood of Christ without the power of the 
 Spirit, or any eflfect of grace. Augustine, contrariwise, 
 weighing wisely those words, *• He that eateth my 
 flesh, and drinketh my blood, shall not die for ever," 
 saith, namely, the power of the sacrament, not only 
 the visible sacrament ; and verily within, not with- 
 out ; be that eateth it with heart, not he that presseth 
 it with tooth. {Horn, in Joh, 26.) Whereupon at 
 length he concludeth that the sacrament of this 
 thing, that is to say, of the unity of the body and blood 
 of Christ, is set before men in the supper of the Lord, 
 to some unto life, to some unto destmction ; but the 
 thing itself whereof it is a sacrament, to all men unto 
 life, to none unto destruction, whosoever be partakers 
 of it. John vi. 54. That none should here cavil, 
 that the thing is called not the body, but the grace of 
 the Spint which may be severed from the body, the 
 
ON THE lord's SUPPER. 167 
 
 I'ontraiy comparison between these two words of ad- 
 <iition visible aud invisible driveth away all these 
 mists ; for under the first of them cannot be compre- 
 hended the body of Christ. Whereupon followeth 
 that the unbelievers do communicate only of the visible 
 sign. And that all doubting may be better taken away, 
 after that he had said that this bread requireth the 
 hunger of the inward man, he addeth : Moses, and 
 Aaron, and Phineas, and many other that did eat 
 manna, pleased God. Exod. xvi. 14, Why so? be- 
 cause the spiritual meat they spiritually understood, 
 spiritually hungered, spiritually tasted, that they might 
 be spiritually filled. For we also at this day have re- 
 ceived spiritual meat ; but the sacrament is one thing, 
 and the power of the sacrament is another. A little 
 after ; and by this he that abideth not in Christ, and 
 in whom Christ abideth not, without doubt neither 
 eateth spiritually his flesh, nor drinketh his blood, 
 though carnally and visibly he presseth with his teeth 
 the sign of the body and blood. We hear again that 
 the visible sign is set in comparison as contrary to 
 spiritual eating. Whereby that error is confuted, that 
 the body of Christ invisible is indeed eaten sacramen- 
 tally, though not spiritually. W^e hear also that no- 
 thing is granted to profane and unclean men beside 
 the visible receiving of the sign. Hereupon cometh 
 his famous saying, that the other disciples did eat the 
 bread, the Lord ; but Judas did eat the bread of the 
 Lord; (^Hom. in Joh. 59,) wherein he plainly ex- 
 cludeth the unbelievers from the partaking of the body 
 and blood. Neither tendeth it to any other end which 
 he saith in another place. (Horn. 62,) what marvel- 
 lest thou, if to Judas was given the bread of Christ, 
 by which lie might be made bond to the devil ; 
 when thou seest on the contrary side that to Paul 
 was given the angel of the devil, by whom he might 
 be made perfect in Christ? 2 Cor. xii. 7, he saith 
 
168 ON THE lord's SUPPER. 
 
 verily ia another place, (^Lih. 5. de. bap. cont. Dona.) 
 that the bread of the supper was the body of Christ 
 to them to whom Paul said, he that eateth unworthi- 
 ly, eateth and drinketh judgment to himself; 1 Cor. 
 xi. 29, and that they have not therefore nothing, be- 
 cause they have received naughtily. But in what 
 sense, he declareth more fully in another place. For 
 taking in hand purposely to define how the wicked 
 and evil doers, who profess the Christian faith with 
 mouth but with deeds do deny it, do eat the body of 
 Christ, (and that against the opinion of some who 
 thought that they did not eat sacramentally only but 
 in very deed.) But neither (saith he) ought it to be 
 said that they eat the body of Christ, because they are 
 not to be reckoned among the members of Christ. 
 For (to speak nothing of the rest) they cannot to- 
 gether be the members of Christ, and the members of 
 a harlot. Finally, where himself saith, he that eateth 
 my flesh, and drinketh my blood, abideth in me, and 
 I in him, John vi. 56, he showeth that it is not sacra- 
 mentally but in very deed to eat the body of Christ. 
 For this is to abide in Christ, that Christ may abide 
 in him. For he so said this as though he had said, he 
 that abideth not in me, and in whom I abide not, let 
 him not say or think that he doth eat my body, or 
 drink my blood. Let the readers weigh the things set 
 as contraries in the comparison to eat, sacramentally, 
 and in very deed ; and there shall remain no doubt. 
 He confirmeth the same, no less plainly in these words : 
 prepare not your jaws, but your heart. Hereupon is 
 this supper commended. Lo we believe in Christ, 
 when we receive by faith ; in receiving we know what 
 to think. We receive a little and are fatted in heart. 
 Therefore not that which is seen, but that which is be- 
 lieved, doth feed. Here also that which the wicked 
 receive, he restraineth to the visible sign ; and teach- 
 eth that Christ is no otherwise received than bv faith. 
 
ON THE lord's SUPPER. 169 
 
 So also in another place; (^Cont. Faust, lib. 13. cap. 
 16,) pronouncing expressly that the good and the evil 
 do communicate together in the signs he excludeth the 
 evil from the trae eating of the flesh of Cluist. For 
 if they received the thing itself, he would not utterlv 
 have left that unspoken which was more fit for his 
 matter. Also in another place, (^Ser. 2. de verb. 
 Apost.) treating of the eating and the fruit thereof, he 
 concludeth thus : then shall the hody and hlood of 
 Christ be life to every man, if that which in the sacra- 
 ment is visibly received, be in the truth itself spiritually 
 eaten, spiritually drunk. Therefore whosoever make 
 unbelievers partakers of the flesh and blood of Christ, 
 that they may agree with Augustine, let them show us 
 the visible body of Christ, forasmuch as by his judg- 
 ment, the whole truth is spiritual. And it is certainly 
 gathered out of his words, that the sacramental eating, 
 when unbelief closeth up the entry to truth, is as much 
 in effect as visible or outward eating. If the body of 
 Christ might be eaten truly and yet not spiritually, 
 what should that mean which he saith in another place ? 
 (Jn Ps. xcviii.) Ye shall not eat this body which ye 
 see, and drink the blood which they shall shed that 
 shall crucify me. I have commanded a certain sacra- 
 ment unto you, being spiritually understood it shall 
 quicken you. Verily he would not deny but that the 
 same body which Christ offered for sacrifice, is de- 
 livered in the supper ; but he did set out the manner 
 of eating; namely, that being received into heavenly 
 glory, by the secret power of the Spirit, it breatheth 
 life into us. 1 grant indeed that there is oftentimes 
 found in him this manner of speaking, that the body of 
 Christ is eaten of the unbelievers; but he expoundeth 
 himself, adding, in sacrament. And in another place, 
 he describeth spiritual eating, in which our bitings 
 consume not grace. And lest mine adversaries should 
 say, that I fight with them by a heap of places, I 
 
170 ON THE lord's SUPPER. 
 
 would know of them how they can unwind themselves 
 from one saying of his, where he saith that sacraments 
 do work in the elect only that which they figure. 
 Truly they dare not deny but that the bread in the 
 supper figureth the body of Christ. Whereupon 
 followeth that the reprobate are debaiTed from the 
 partaking of it. That Cyril also thought no otherwise, 
 these words do declare. (^In 6. Joan. cap. 17.) As 
 if a man upon molten wax do pour other wax, he 
 wholly tempered the one wax with the other ; so it is 
 necessary if any man receive the flesh and blood of the 
 Lord that hebe joined with him,thatChristmay be found 
 in him and he in Christ. By these words I think i' is 
 evident, that they are bereaved of the true and real 
 eating, that do but sacramentally eat the body of 
 Christ, which cannot be severed from his power; and 
 that therefore faileth not the faith of the promises of 
 God, which ceaseth not to rain from heaven, although 
 the stones and rocks receive not the liquor of the 
 rain. 
 
 35. Adoration of Christ in the Sacrament un- 
 warranted. — This knowledge shall also easily draw 
 us away from the carnal worshipping which some have, 
 with perverse rashness, erected in the sacrament ; be- 
 cause they reasoned with themselves in this manner : 
 if it be the body, then both the soul and the godhead 
 are together with the body, wl :ch now cannot be se- 
 parated ; therefore Christ is there to be worshipped. 
 First, if their accompanying which they pretend be 
 denied them, what will they do ? For how much 
 soever they cry out upon an absurdity, if the body be 
 severed from the soul and the godhead ; yet what sound 
 witted and sober man can persuade himself that the 
 body of Christ is Christ ; they think themselves indeed 
 sufficient to prove it with their logical arguments. 
 But since Christ speaketh distinctly of his body and 
 blood, but describeth not the manner of presence, 
 
ON THE lord's SUPPER. l/l 
 
 how will they of a doubtful thins^ gather certainly that 
 which they would ? • What then ? If their consciences 
 chance to be exercised with any more grievous feel- 
 ing, shall not they, by and by, with their logical argu- 
 ments, be dissolved and melt ? namely, when they 
 shall see themselves destitute of the certain word of 
 God, upon which alone our souls do stand fast, when 
 they are called to account, and without which they faint 
 at every first moment ; when they shall call to mind 
 that the doctrine and examples of the apostles are 
 aarainst them, and that themselves alone are to them- 
 selves the author of it. To such motions shall be 
 added other not small prickings. What ? Shall it be 
 a matter of no importance to worship God in this 
 form, where nothing was prescribed unto us? When 
 it concerned the true worship of God, ought they, with 
 so great lightness, to have attempted that of which 
 there is nowhere read any one word ? But if they 
 had, with such humbleness as they ought, holden all 
 their thoughts under the Word of God, they would 
 truly have hearkened to that which he said, take, eat, 
 drink, and would have obeyed this commandment, 
 wherein he biddeth the sacrament to be received, not 
 to be worshipped. But they who, as it is commanded 
 of God, do receive it without worshipping, are assured 
 that they do not swerve from God's commandment ; 
 than which assuredness there is nothing better when 
 we take any work in hand. They have the example 
 of the apostles, whom we read not to have fallen down 
 flat and worshipped it, but even as they were sitting 
 to have received it and eaten it. They have the use 
 of the apostolic church, wherein Luke reporteth that 
 tlie faithful did communicate, not in worshipping, but 
 in the breaking of bread. Acts ii. 42. They have the 
 apostles' doctrine, wherewith Paul instructed the 
 church of the Corinthians, professing that he had re- 
 ceived of the Lord that which he delivered. 1 Cor. xi. 
 
17*2 ON THE I.OKD's SUPPER. 
 
 36. Adoration of the Sacrament of Christ' s bodj/ 
 superstitious, condemned in effect hy the Council of 
 Nice, hy the use of the Old Church, and by Scrip- 
 ture — And these things verily tend to this end, that 
 the godly reader should weigh how perilous it is in so 
 high matters to wander from the simple word of God 
 to the dreams of our own brnin. But those things 
 that are above said, ought to d 'er us from all doubt 
 in this behalf. For that go ■ souls may tlierein 
 rightly take hold of Christ, tliey must needs be lifted 
 up to heaven. If this be the office of a sacrament, to 
 help the mind of man which otherwise is weak, that 
 it may rise upward to reach the height of spiritual 
 mysteries, then they who are holden down in the 
 outward sign do stray from the right way of seeking 
 Christ. What then ? Shall we deny that it is a super- 
 stitious worshipping, when men do throw themselves 
 down before bread, to worship Christ therein ? Doubt- 
 less the Nicene Synod meant to meet with this mis- 
 chief, when it forbade us to be humbly attentive to the 
 signs set before us. (^Sursum corda.^ And for no 
 other cause was it in old time ordained, that before 
 the consecration the people should with a loud voice 
 be put in mind to have their hearts lifted upward. 
 The Scripture itself also, beside that it diligently de- 
 clareth unto us the ascension of Christ, whereby he 
 conveyed away the presence of his body from our sight 
 and conversation ; to shake away from us all carnal 
 thinking of him, so oft as it maketh mention of him, 
 coDimandeth us to have our minds raised upward, and 
 to seek liim in heaven sitting at the right hand of the 
 Father. Col. iii. 1 and 2. According to this rule he was 
 rather to be spiritually worshipped in heavenly glory, 
 than this so perilous a kind of worshipping to be de- 
 vised, full of carnal and gross opinion of God. Where- 
 fore they that have invented the worshipping of the 
 sacrament, have not only dreamed it of themselves 
 
• ox THE lord's sltper. 17-3 
 
 beside the Scripture, in which no mention of it can be 
 showed, which yet should not have been overpassed if 
 it had been acceptable to God, but also all the Scrip- 
 ture crying out against it, they have framed to them- 
 selves a god after the will of their own lust, leaving 
 the living God. For what is idolatry, if this be not, 
 to worship the gifts instead of the giver himself ? 
 Wherein they have doubly offended ; for both the 
 honour taken from God was conveyed to a creature; 
 and he himself also dishonoured in the defiling and 
 profaning of his benefit, when of his holy sacrament is 
 made a cui^sed idol. But let us contrariwise, lest we 
 fall into the same pit, thoroughly settle our ears, eyes, 
 hearts, minds, and tongues, in the holy doctrine of 
 God. For that is the school of the Holy Ghost, the 
 best schoolmaster, in which such profit is attained, 
 tliat nothing need more to be gotten from any where 
 else, but we willingly ought to be ignorant of whatso- 
 ever is not taught in it. 
 
 37. Christ in the Sacrament offered and given hy 
 promise unto them, not who behold and adore, hut 
 who eat and give thanks ; this Sacrament being in- 
 stituted for the participation of Christ by faith and 
 the profession of our grateful remembrance as two 
 special uses. — But now, as superstition, when it hath 
 once passed the right bounds, maketh no end of sin- 
 ning, they fell a great way further. For they have 
 devised ceremonies altogether foreign to the institution 
 of the supper, to this end only, that they might give 
 divine honours to the sign. We yield, say they, this 
 wor««hip to Christ. First, if this were done in the 
 supper, I would say that that worshipping only is law- 
 ful, which resteth not in the sign, but is directed to 
 Christ sitting in heaven. But now by what pretence 
 do they boast that they worship Christ in that bread, 
 when they have no promise thereof ? Tliey conse- 
 crate an host, as they call it, which they may carry 
 
174 ON THE lord's SUPPER. 
 
 about in pomp, wliicb they may show forth in a com- 
 mon gazing to be looked upon, worshipped, and called 
 upon. I ask by what power they tliink it to be riglitly 
 consecrate. Verily, they will bring forth those words, 
 This is my body. But I will object to the contrary, 
 that it was therewithal said. Take and eat. Neither 
 will I do that of nothing. For when a promise is 
 joined to a commandment, 1 say that the promise is so 
 contained under the commandment, that being sepa- 
 rated it becomes no promise at all. This shall be 
 made plainer by a like example. God gave a com- 
 mandment, when he said, call upon me ; he added a 
 promise, 1 will hear thee. Psal. 1. 15. If any man 
 calling upon Peter and Paul, do glory upon this pro- 
 mise, will not all men cry out that he doth wrongfully ? 
 And what other thing, I pray, do they who leaving 
 the commandment concerning eating, do catch hold of 
 a maimed promise, This is my body, to abuse it to 
 strange ceremonies from the institution of Christ ? 
 Let us therefore remember that this promise is given 
 to them who keep the commandment joined with it ; 
 but that they are destitute of all the word, wlio re- 
 move the sacrament to any other way. We have 
 heretofore treated how the mystery of the holy sup- 
 per serveth our faith before God. But forasmuch as 
 the Lord doth here not only bring into our remem- 
 brance so great largeness of his bounty, as we have 
 before showed, but doth, as it were, from hand to hand 
 bring it forth, and stirreth us to acknowledge it, he 
 doth therewithal warn us that we be not unthankful 
 to so plentiful liberality ; but rather that we would 
 publish it with such praises as it is meet, and advance 
 it with thanksgiving. Therefore, when he delivered 
 the institution of the sacrament itself to the apostles, 
 he taught them that tliey should do it in remembrance 
 of him. Luke xxii. 19. Which Paul expoundeth to 
 declare the Lord's death. 1 Cor. xi. 26. This is, 
 
ON THE lord's SUPPER. 175 
 
 publicly and altogether with one mouth openly to con- 
 fess, that all our affiance of life and salvation is repos- 
 ed in the death of the Lord, that we may gloiify him 
 with our confession, and may by our example exhort 
 others to give glory to him. Here again it appeareth 
 whereunto the aim of this sacrament is directed, 
 namely, to exercise us in the remembrance of the death 
 of Christ. For, this that we are commanded to declare 
 the Lord's death till he come to judge, is nothing else 
 but that we should publish that with confession of 
 mouth, which our faith hath acknowledged in the sacra- 
 ment, that is, that the death of Christ is our life. 
 This is the second use of the sacrament, which per- 
 taineth to outward confession. 
 
 38. A third use of this Sacrament in stirring up 
 unto unity and love. — Thirdly, the Lord also willed 
 it to be to us instead of an exhortation, than which 
 none other can more vehemently encourage and in- 
 flame us both to pureness and holiness of life, arid also 
 to charity, peace, and agreement. For the Lord doth 
 therein so communicate his body to us, that he is 
 made thoroughly one with us, and we with liim. Now 
 since he hath but one body, whereof he maketh us all 
 partakers, it is necessary that all we also be by such 
 partaking made one body. Which unity the bread 
 wliich is delivered in the sacrament, representeth ; 
 which as it is made of many grains in such sort mingled 
 together, that one cannot be discerned from another, 
 after the same manner we also ought to be conjoined 
 and knit together with so great agreement of minds that 
 no disagreement or division come between us. This 
 I had rather to be expressed with Paul's words : 
 The cup of blessing, saith he, which we bless is the 
 communicating of the blood of Christ ; and the bread 
 of blessing which we break, is the partaking of the 
 body of Christ, therefore we are all one body that par- 
 take of one bread. 1 Cor. x. 16. We shall haveverv 
 
-41-J ! 
 
 176 ON THE lord's SUPPER. 
 
 well profited in the sacianient, if this thought so shall 
 be imprinted and engraven in our minds, that none of 
 the brethren can be hurt, despised, refused, abused,, or 
 any wise be offended by us, but that therewithal we do 
 also in so doing, hurt, despise, and abuse Christ with our 
 injurious dealings ; that we cannot disagree with our 
 brethren but that we must therewithal disagree with 
 Christ ; that Christ cannot be loved of us, but that he 
 must be loved in our brethren ; that what care we liav^eof 
 our own body, such, also, we ought to have of our breth- 
 ren which are members of our body ; as no part of our 
 body is touched with any feeling of grief, which is not 
 spread abroad into all the other parts, so we must not 
 suffer our brother to be grieved with any evil whereof 
 we should not also be touched with compassion. 
 Therefore Augustine, not without cause, so oft calleth 
 this sacrament that bond of charity. For what sharper 
 spur could be put to us, to stir up mutual charity among 
 us, than when Christ giving himself to us, doth not 
 only allure us with his own example, that we should 
 mutually dedicate and deliver ourselves one to another ; 
 but in so much as he maketh himself common to all, 
 he maketh al! us also one in himself? 
 
 39. This Sacrament severed from the Word no- 
 thing but a dumb show. — But hereby is that very well 
 confirmed which I have said in another place, that the 
 true ministration of the sacrament standeth not wit'H=-=- 
 "out the Word. For whatsoever profit cometh to us of 
 the supper, requireth the Word ; whether we be to be 
 confirmed in faith, or to be exercised in confession, or 
 to be stirred up to duty, prayer is needful. Therefore 
 nothing can be more disorderly done in the supper, than 
 if it be turned to a dumb action ; this hath been done 
 under the tyranny of the Pope. For they would have 
 the whole force of consecration to depend upon the 
 intent of the priest, as though this nothing pertained 
 to the people, to whom it most of all behoved that the 
 
ON THE lord's SUPPER. 177 
 
 mystery should be declared. But thereupon hath 
 grown this error, that they marked not that those pro- 
 raises wherewith the consecration is made, are directed 
 not to the elements themselves, but to them that re- 
 ceive them. But Christ speaketh not to the bread, 
 that it may be made his body, but comraandeth his 
 disciples to eat, and proraiseth to them the communi- 
 cating of his body and blood. And no other order 
 (loth Paul teach than that together with the bread and 
 the cup, the promises should be offered to the faithful. 
 Thus it is truly. We ought not to imagine any magical 
 enchantment, that it be sufficient to have mumbled up 
 the words', as though the elements did hear them ; but 
 let us understand that those words are a lively preach- 
 ing, which may edify the hearers, which may inwardly 
 pierce into their minds, which may be imprinted and 
 settled in their hearts, which may show forth effectual- 
 ncss in the fulfilling of that which it promiseth ; by 
 these reasons it clearly appeareth that the laying up of 
 the sacrament, which many do earnestly require, that 
 it may be extraordinarily distributed to the sick, is un- 
 profitable ; for either they shall receive it without re- 
 hearsing of the institution of Christ, or the minister 
 shall, together with the sign, join the true declaration 
 of the mystery. In silence is abuse and fault. If the 
 promises be rehearsed, and the mystery declared, that 
 they who shall receive it may receive it with profit, 
 there is no cause why we should doubt that this is the 
 true consecration. To what end, then, will that other 
 consecration come, the force whereof comethnot so far 
 as to the sick men ? But they that do so, have the 
 example of the old church. I grant this, but in so gi'eat 
 a matter, and in which we err not without great danger, 
 nothing is safer than to follow the truth itself. 
 
 40. The danger of nnworthily receiving this Sa- 
 c-rament. — Now, as we see that this holy bread of the 
 supper of the Lord is spiritual meat, no less sweet 
 
 M 
 
178 ON THE lord's SUPPER. 
 
 and delicate than healthful to the godly "worshippers of 
 God, by the taste whereof they feel that Chiist is their 
 life, whom it raiseth up to thanksgiving, to whom it is 
 an exhortation to mutual charity among themselves; 
 so on the other side it is turned into a most noisome 
 poison to all them whose faith it doth not nourish and 
 confirm, and whom it doth not stir up to confession of 
 praise and to charity. For as bodily meat, when it 
 tindeth a stomach possessed with evil humours, being 
 itself also thereby made evil and corrupted, doth rather 
 hurt than nourish, so this spiritual meat, if it light 
 upon a soul defiled with malice and naughtiness, 
 throweth it down headlong with greater fall; verily 
 not by the fault of the meat itself, but because to de- 
 filed and unbelieving men nothing is clean, Tit. i. i.5, 
 though otherwise it be never so much sanctified by the 
 blessing of the Lord. For (as Paul saith) they that 
 eat and drink unworthily are guilty of the body and 
 blood of the Lord, and do eat and drink judgment to 
 themselves, not discerning the body of the Lord. 
 2 Cor. xi. 29. For such kind of men as without any 
 sparkle of faith, without any zeal of charity, do thrust 
 themselves forth like swine to take the supper of the 
 Lord, do not discern the body of the Lord. For in so 
 much as they do not believe that that body is their life, 
 they do, as much as in them lieth, dishonour it, spoiling 
 it of all the dignity thereof, and finally, in so receiving 
 it they profane and defile it. But in so much as being 
 estranged and disagreeing from their brethren, they 
 dare mingle the holy sign of the body of Christ with 
 their disagreements, it is no thanks to them that the 
 body of Christ is not rent in sunder, and limb by limb 
 torn in pieces. And so they are justly held guilty 
 of the body and blood of the Lord, which they do 
 with ungodliness, full of sacrilege, so foully defile. 
 Therefore by this unworthy eating, they take to them- 
 selves damnation. For whereas they have no faith re- 
 
ON THE lord's SUPPER. 179 
 
 ])osed in Christ, yet receiving the sacraraent they 
 profess that there is salvation for them nowhere else 
 than in him, and do forswear all other affiance. 
 Wherefore they themselves are accusers to themselves, 
 they themselves pronounce witness against themselves, 
 and they themselves seal their own damnation. Again, 
 when they being with hatred and ill will divided and 
 drawn in sunder from their brethren, that is from the 
 members of Christ, have no part in Christ; yet they 
 do testify that this is the only salvation to communicate 
 with Christ, and to be made one with him. For this cause 
 Paul commandeth, that a man prove himself, before that 
 he eat of this bread or drink of this cup. 1 Cor. xi. 28. 
 Whereby (as I expound it) he meant that every man 
 should descend into himself, and weigh with him? df, 
 whether he do, with inward affiance of heart, rest upon 
 the salvation which Christ hath purchased; whether 
 he acknowledge it with confession of mouth ; then 
 whether he do, with desirous endeavour of innocency 
 and holiness, aspire to the following of Christ; whether, 
 after his example, he be ready to give himself to his 
 brethren, and to communicate himself to them with 
 whom he hath Christ common to him; whether, as be 
 himself is accounted of Christ, he do likewise on his 
 behalf take all his brethren for members of his own 
 body ; whether he covet to cherish, defend, and help 
 them as his own members. Not for that these duties, 
 both of faith and charity, can now be perfect in us, 
 but because we ought to endeavour this, and with all 
 our desires to long toward it, that we may daily more 
 
 and more increase our faith begun. - 
 
 41. Consciences tormented by that worthiness of ( 
 receiving which is taught in the Church of Rome. — ^ 
 Commonly when they go about to prepare men to 
 such worthiness of eating, they have in a cruel manner 
 tormented and vexed poor consciences ; and yet they 
 brought never a whit of all those things that might 
 
180 ON THE lord's SUPPER. 
 
 sei-ve to the purpose. They said that those did eat 
 worthily who were in a state of grace. To be in a 
 state of grace they expounded to be pure and cleansed 
 from all sin. By which doctrine all the men that ever 
 have at any time been or now are in the earth, were 
 debarred from the use of the sacrament. For if we 
 go about thus to fetch our worthiness from ourselves, 
 we are utterly undone; only despair and damnable 
 ruin abideth us. Though we endeavour with our 
 whole strength, we shall not the more prevail, but that 
 then at least we shall be most unworthy, when Ave 
 have most of all laboured about seeking of worthiness. 
 To heal this sore, they have devised a way to attain 
 worthiness ; that, as much as in us lieth, making ex- 
 amination, and requiring of ourselves account of all 
 our actions, we should with contrition, confession, and 
 satisfaction, cleanse our unworthiness, which way of 
 cleansing, what manner of thing it is, we have already 
 showed there where was a more convenient place to 
 speak of it. So much as serveth for our present pur- 
 pose, I say that these are two vanishing comforts to 
 dismayed and discouraged consciences, and such as 
 are struck with horror of their sin. For if the Lord 
 by special forbidding admitteth none to the partaking 
 of the supper but the righteous and innocent, there 
 ueedeth no small attention thai may make a man as- 
 sured of his own righteousness which he heareth to be 
 required of God. But whereby is this assuredness 
 confirmed unto us, that they are discharged before Godjt 
 who have done so much as in them lay ? But although 
 it were so, yet when shall it be that a man may be 
 bold to assure himself that he hath done as much as 
 in him lay ? So when there is made no certain assur- 
 ance of our worthiness, the entry shall always remain 
 shut by that horrible forbidding, whereby is pronounced 
 that they eat and drink judgment to themselves, who 
 eat and drink unworthily. 
 
ON THE lord's SUPPER. 181 
 
 42. The medicinable virtue of this Sacrament unto 
 men weakened with the consciousness of their own un- 
 worthiness. — Now it is easy to judge what manner of 
 doctrine this is which reigneth in the papacy, and from 
 what author it proceeded, which with the o\itrageous 
 rigour thereof, bereaveth and spoileth miserable sinners 
 and such as are tormented with fear and sorrow of the 
 comfort of this sacrament, in which yet all the sweet 
 delicates of the Gospel were set before them. Surely 
 the devil could by no readier way destroy men, than 
 by making them so senseless, that they could not per- 
 ceive the taste and savour of such food, wherewith 
 it was the "will of the most good heavenly Father to 
 feed them. Lest, therefore, we run into such a head- 
 long precipice, let us remember that this holy banquet 
 is medicine to the sick, comfort to sinners, a liberal gift 
 to the poor ; which brings no profit to the healthy, 
 I'ighteous, and rich, if any such could be found. 
 For whereas in it Christ is given us for meat, we un- 
 derstand that without him we pine, starve, and faint, 
 like as famine destroyeth the lively strength of the 
 body. Again, whereas he is given us for life ; we 
 understand that without him we are in ourselves utterly 
 dead. Wherefore this is the worthiness both the only 
 and the best that we can bring to God, if we offer to 
 him our own vileness, and, as I may so call it, un- 
 worthiness, that of his mercy he may make us worthy 
 of him ; if we despair in ourselves, that we may 
 be comforted in him ; if we humble oui*selves, that we 
 may be exalted in him ; if we accuse ourselves, that 
 we may be justified of him ; moreover, if we aspire to 
 that unity which he commendeth to us in his supper, 
 and as he maketh us all one in himself, so we should all 
 desire to be of one soul, one heart, one tongue. If we 
 have these things thoroughly well weighed and con- 
 sidered, such thoughts, although they shake us, yet 
 shall never overthrow us. As how should we, being. 
 
182 ON THE lord's SUPPER. 
 
 needy and naked of all good things, we defiled with fil- 
 thiness of sins, we half dead, eat the hody of the Lord 
 worthily ? We will rather think that we being poor 
 come to the liberal giver, we sick, to the physician, 
 we sinners, to the author of righteousness, finally, we 
 dead men, to him that giveth life ; that that worthiness 
 which is commanded of God, consisteth chiefly of 
 faith, which reposeth all things in Christ and nothing 
 in us ; and next of charity, and the self-same charity 
 which is enough to offer imperfect to God, that he 
 may increase it to better, forasmuch as it cannot be 
 given perfect. Some other agreeing with us in this, 
 that the worthiness itself consisteth in faith and charity; 
 yet, in the measure of worthiness, have gone far out of 
 the way, requiring a perfection of faith, whereunto no- 
 thing may be added, and a charity equal with that 
 which Christ hath showed to.vard us. But hereby 
 they do no otlierwise than those before, drive all men 
 away from coming to this holy supper. For if their 
 sentence should take place, no man should receive but 
 unworthily, forasmuch as all, without exception, should 
 be holden gu ky and convicted of their imperfection. 
 And truly it were a point of too amazing stupidity, I 
 will not say foolishness, to require such perfection in 
 the sacrament, as may make the sacrament void and 
 superfluous ; which was not ordained for the perfect, 
 but for the weak and feeble to awake, to stir up, to 
 prick forward and exercise the affection of faith and 
 charity, and to correct the default of either of them. 
 
 43. TTie liberty granted unto men and their wan- 
 ton folly showed m ceremonies annexed to the admi- 
 nistration of this Sacrament. — But so much as 
 concerneth the outward form of action, whether the 
 faithful receive it in their hand or no, whether they 
 divide it, or every one eat that which is given him ; 
 whether they put again the cup in the hand of the 
 deacon, or deliver it to the next ; whether the bread 
 
ON THE lord's SUPPER. 183 
 
 be leavened or unleavened ; whether the wine be red 
 or white, it maketh no matter. These things are in- 
 different and left to the liberties of the church. How- 
 beit, it is certain, that the usage of the old church was, 
 that every one should take it into his hand. And 
 Christ said, " Divide it among you." Luke xxii. 17. 
 The histories report that it was leavened and common 
 bread before the time of Alexander, bishop of Rome, 
 who first delighted in unleavened bread. But for 
 what reason I see not, unless it were with a new sight 
 to draw the eyes of the common people to wondering 
 at it, rather than to instruct their minds with good 
 religion. I adjure all them that are touched with 
 any thought and xeal of godliness, to tell whether 
 they do not evidently see, both how much more 
 brightly the glory of God shineth herein, and how 
 much more abundant sweetness of spiritual comfort 
 Cometh to the faithful, than in these cold and play- 
 like trifles, which are of no other use but to deceive 
 the sense of the amazed people. This they call the 
 holding of people in religion, when being made foolish 
 and senseless with superstition, it is drawn whither 
 they list. If any man will defend such invention by 
 antiquity, I myself am not ignorant how ancient 
 is the use of chresin, and blowing in baptism. How 
 nigh to the age of the apostles, the supper of the Lord 
 was infected with foolish inventions, but this verily is 
 the fiowardness of man's boldness, who cannot with- 
 hold itself, but that it must aUvay play and be wanton 
 in the mysteries of God. But let us remember that 
 God doth so highly esteem the obedience of his word, 
 that he willeth us in it to judge both his angels and the 
 whole world. Now, bidding farewell to so great a 
 heap of ceremonies, it might thus have been most 
 comelily ministered, if it were oft, and at least every 
 week, set before the church, but that first they should 
 begin with public prayers, then a sermon should be 
 
^- 
 
 184 ON THE lord's SUPPER. 
 
 made, then the minister, having bread and wine set 
 upon the table, should rehearse the institution of the 
 supper, and then should declare the promises that are 
 in it left unto us ; and therewithal should excommuni- 
 cate all them that, by the Lord's forbidding, are de- 
 barred from it ; afterward they should pray that with 
 what liberality the Lord hath given us this holy food, 
 be would instruct and frame us also with the same faith, 
 and thankfulness of mind to receive it, and that foras- 
 much as we are not of ourselves, he would, of his 
 mercy, make us worthy of suc'n a banquet; that then 
 either psalms should be sung, or somewhat read, and 
 the faithful should, in seemly order, communicate of 
 the holy banquet, the ministers breaking the bread and 
 giving it to the people; that when the supper is ended, 
 exhortation should be made to pure faith, and confes- 
 sion of faith, to charity, and to manners meet for Chris- 
 tians ; last of all, that giving of thanks should be 
 rehearsed, and praises be sung to God, which being 
 ended, the congregation should be let go in peace. 
 
 44. The often receiving of this Sacrament. — These 
 things that we have hitherto spoken of this sacrameiU 
 do largely show, that it was not therefore ordained 
 that it should be received once a-year, and that super- 
 ficially for manner's sake, as now commonly the custom 
 is, but that it should be in often use to all Christians, 
 that with often remembrance they should repeat the 
 passion of Christ ; by which remembrance they might 
 sustain and strengthen their faith, and exhort them to 
 sing confession of praise to God, and to publish his 
 goodness. Finally, by which they might nourish mu- 
 tual charity, and testify it among themselves, whereof 
 they saw the knot in the unity of the body of Christ. 
 For so oft as we communicate of the sign of the body 
 of the Lord, we do, as by a token given and received, 
 interchangeably bind ourselves one to another unto all 
 duties of love, that none of us do any thing whereby 
 
ON THE lord's SUPPER. 185 
 
 he may offend his brother, nor omit any thing whereby 
 he may help him, when need reqmreth and ability 
 alloweth. That such was the use of the apostolic 
 church, Luke rehearseth in the Acts, when he saith, 
 that the faithful were continuing in the doctnne ot the 
 apostles, in communicating, in breaking of bread, and m 
 prayers. Acts ii. 42. So it was altogether meet to be 
 done, that there should be no assembly of the church 
 without the word, prayers, partaking of the supper, and 
 alms. That this order was also institute among the 
 Corinthians, we may also sufficiently gather of Paul, 
 and it is certain that in many ages afterwards it was 
 in use For thereupon came those old canons, which 
 they father upon Anacletus and Calixtus, that when 
 the consecration is done, all should communicate, that 
 u-ill not be without the doors of the church. And it 
 is read in those old canons, which they call the canons 
 of the apostles, that they who continue not unto the 
 end, and do not receive the holy communion, must be 
 corrected as men that move unquietness to the church. 
 Also in the council at Antioch, it was decreed that 
 they who enter into the church, and hear the bcnp- 
 tures, and do abstain from the communion, should be 
 removed from the church till they have amended this 
 fault. Which, although in the fii-st council at Toletum, 
 it was either somewhat qualified, or at least set torth 
 in milder words ; vet it is there also decreed, that they 
 who, when they have heard the sermon, ^are found 
 never to communicate, should be wanied ; if, after 
 waining, they abstain, they should be debarred from it. 
 45. Tlie first beginning of slackness to covimuni- 
 crt/e.— VeriW, by these ordinances the holy men meant 
 to retain and maintain the often use of the commu- 
 nion', which often use they had received from the 
 apostles themselves, which they saw to be most whole- 
 some for the faithful, and by little and little, by the 
 negligence of the common people, to grow out of use. 
 
186 ON THE lord's SUPPER. 
 
 Augustine testifieth of his owa time. (/n6, cap.Johan. 
 tract 26.) The sacrament, saith he, of this thing, of 
 the unity of the Lord's hody, is somewhere daily, some- 
 where by certain distances of the days, prepared unto 
 the Lord's table, and is there received at the table, to 
 some unto life, to other some unto destruction. And, 
 in the first epistle to Januarius, some do daily com- 
 municate of the body and blood of tlie Lord ; some 
 receive it at certain days ; in some places there is no 
 day let pass wherein it is not offered ; in some other 
 places only upon the Saturday and the Sunday, and in 
 some other places never but on the Sunday. But, foras- 
 much as the common people were, as we have said, 
 somewhat slack, the holy men did call earnestly upon 
 them with sharp rebukings, lest they should seem to 
 wink at such slothfulness. Such an example is in 
 Chrysostome, upon the Epistle to the Kphesians. (In 
 cap. L Horn, 16. 12.) It is not said unto him tnat 
 dishonoureth the banquet, wherefore didst thou sit 
 down ? but, wherefore didst thou come in ? Whoso- 
 ever is not partaker of the mysteries, he is wicked and 
 shameless, for that he standeth here present. I beseech 
 you, if any be called to a banquet, washeth his hands, 
 sitteth down, seemeth to prepare himself to eat, and 
 then doth taste of nothing, shall he not shame both the 
 banquet, and the maker of the banquet? So thou 
 standing among them, that with prayer do prepare 
 themselves to receive the holy meat, hast, even in this 
 that thou hast not gone away, confessed that thou art 
 one of the number of them, at the last thou dost not 
 partake ; had it not been better that thou hadst not 
 been present ? Thou wilt say I am unworthy. There- 
 fore neither wast thou worthy of the communion of 
 prayer, which is a preparing to the receiving of the 
 holy mystery. 
 
 46. The custom of yearly once receiving perverse. 
 — And truly this custom, which commandeth to com- 
 
ON THE LORD S SUPPER. 187 
 
 municate yearly ooly, is a most certain invention of the 
 devil, by whose ministry soever it was brought in. 
 They say that Zepherinus was author of that decree, 
 which it is not likely to have been, such as we now 
 have it. For he, by his ordinance, did, peradventure, 
 not after the worst manner provide for the church, as 
 the limes then were. For it is no doubt but that then 
 the holy supper was set before the faithful, so oft as 
 they came together in assembly, neither is it any doubt 
 hut that a good part of them did communicate. But 
 when it scarcely at any time happened that all did 
 1 communicate together, and whereas it is necessary that 
 they who were mingled with profane men and idolaters, 
 should, by some outward sign, testify their faith, 
 the holy man, for order and policy's sake, appointed 
 that day, wherein the whole people of Christians should, 
 by partaking of the Lord's Supper, utter a confession 
 of their faith. The ordinance of Zepherinus being 
 otherwise good, hath been evil wrested of them that 
 came after, when a certain law was made of one com- 
 municating yearly ; whereby it is come to pass, that 
 almost all men, when they have once communicate, as 
 though they had suflBciently discharged themselves for 
 all the rest of the year, sleep soundly on both ears. 
 It ought to have been far otherwise done. Every week 
 at the least the Lord's table should be set before tlie 
 assembly of the Christians ; the promises should be 
 declared, which might feed us spiritually at it ; none 
 should indeed be compelled by necessity, but all should 
 be exhorted and pricked forward; the sluggishness, 
 also, of the slothful should be rebuked. All should 
 by heaps, as hungry men, come together to such dain- 
 ties. Not without rightful cause, therefore, at the be- 
 ginning I complained, that by the craft of the devil this 
 custom was thrust in, which, when it appointeth one 
 certain day of the year, maketh men slothful for 
 all the rest of the year. We see, indeed, that this 
 
188 ON THE lord's SUPPER. 
 
 perverse abuse was crept in even in the time of Chry- 
 sostome ; but we may also therewithal see how much 
 it displeased him. For he complaineth with grievous 
 words in the same place which I even now alleged, 
 that there is so great inequality of this matter, that 
 often in some times of the year, they came not even 
 when they were clean, but at Easter they came, even 
 when they were unclean. Then he crieth out, O 
 custom ! O presumption ! Then in vain is the daily 
 offering used ; in vain we stand at the altar ; there is 
 none that partaketh together with us. So far is it off, 
 that he allowed it by his authority adjoined to it. 
 
 47. An ordinance to take away half this Sacrament 
 from the people. — Out of the same shop proceeded 
 also another ordinance, which hath stolen away, or 
 violently taken away the half of the supper from the 
 better number of the people of God, namely, the sign 
 of the blood, which being denied to lay and profane 
 men, (for with such titles forsooth they set out God's 
 inheritance,) became a peculiar possession to shaven 
 and anointed men. It is the commandment of the 
 eternal God, that all should drink, which command- 
 ment man dare discontinue and repel with a new and 
 contrary law, commanding that not all should drink. 
 And that these law-makers should not seem to fight 
 without reason against their God, they pretend perils 
 that might happen if this holy cup were commonly 
 given to all, as though those dangers had not been 
 foreseen and marked of the eternal wisdom of God. 
 And then subtilely, forsooth, they reason, that the one 
 is enough for both. For if, say they, it be the body, 
 it is whole Christ, which cannot now be severed from 
 his body. Therefore by accompanying, the body con- 
 taineth the blood. Lo, how our wit agreeth with 
 God, when it hath never so little begun with loose 
 reins to be wanton and wild. The Lord showing 
 bread, saith that it is bis body ; when he showeth the 
 
ON THE LORD S SUPrEll. 
 
 189 
 
 cup, he calleth it his blood. The bo dnese o man s 
 reason crietli out contmriwise, that the bread ih the 
 blood, and the wine is the body, as though the Lord 
 had for no cause severed his body from his blood both 
 in words and in signs ; or as though it had ever been 
 heard spoken, that the body or blood of Christ is 
 called God and man. Verily, if he had meant to 
 sicrnify his whole self, he might have said, "it is 1, as he 
 is wont to speak in the Scriptures, and not. This is my 
 body, this is my blood. But he, willing to help our 
 weakness, did set the cup separate from the bread, to 
 teach that he sufficeth no less for drink than for meat. 
 Now, let one part be taken away, then we shall tinci 
 but the one-half of the nourishments in him. 1 here- 
 fore, although it be true which they pretend, that the 
 blood is in the bread by way of accompanying, and 
 a-ain, the body in the cup, yet they defraud godly 
 souls of the confirmation of faith which Christ deliver- 
 eth us as necessary. Therefore, bidding their subtile- 
 ties farewell, we must hold fast the profit which is by 
 the ordinance of Christ in the two earnests. 
 
 48. Cavillous allegations for de ence of the halj 
 communion.— I know indeed that the mmisters of 
 Satan do here cavil, as it is an ordinary thing with 
 them to make mockery of the Scriptures. First, they 
 alle<-e, that of one bare doing ought not to be gathered 
 a rule whereby the church should be bound to perpetual 
 ob^ervincr. But it is false to say that it was but a 
 bare doins; for Christ did not only deliver the cup, 
 but also dul institute that his apostles should in time 
 to come do the same. For they are the words of a 
 commander, drink ye all of this cup. And Paul so re- 
 hear==eth that it was a deed, that be also commendeth 
 it for a certain rule. Another starting hole is, that the 
 apo-tles alone were received of Christ to the partak- 
 incr of this supper whom he had already chosen and 
 taken into the order of the sacrificing pnests. But I 
 
190 ON THE lord's SUPPER. 
 
 would have them answer me to five questions from which 
 they shall not be able to escape, but that they shall be 
 easily convino-d of their lies. Fii-st, by what oracle 
 have they thir solution revealed, being so inconsistent 
 with the Word of God ? The Scripture reckonetli 
 twelve that sat with Jesus ; but it doth not so obscure 
 the dignity of Christ that it calleth them sacrificing 
 priests, of which name we will speak hereafter in place 
 fit for it. Though he gave the sacrament then to 
 the twelve, yet he commanded that they should do the 
 same, namely, that they should so distribute it among 
 them. Secondly, why in that better age, from the 
 apostles almost a thousand years, were all without ex- 
 ception made partakers of both the signs ? was the 
 old church ignorant what guests Christ had received 
 to the supper? It were a point of most desperate 
 shamelessness, here to stick and dally in granting it to 
 be true. There remain the ecclesiastical history, 
 there remain the books of the old writers, which minis- 
 ter evident testimonies of this matter. The flesh, 
 saith Tertullian, is fed with the body and blood of 
 Christ, that the soul may be fatted with feeding upon 
 God. (^Lib. de reaurect. carni^.^ How, said Ambrose 
 to Theodosius, wilt thou receive with such hands the 
 holy body of the Lord? With what boldness wilt 
 thou with thy mouth partake of the cup of the 
 precious blood? (Theod. t''. 3. ca. 8. Eucharistia.) 
 and Jerom saith : The priests who make the thanks- 
 giving, and do distribute the blood of the Lord to the 
 people. (Hier. in 2 MaL) Chrysostome, not as in 
 the old law the priest did eat part, and the people part ; 
 but one body is set before all, and one cup. Those 
 things that pertain to the thanksgiving are all common 
 between the priest and the people. (^Chrys, in. 2. 
 Cor. cap. 8. JEucharistia.) The self-same thing doth 
 Augustine testify in many places. 
 
 49. The custom of ministering the cup to the people 
 
^ 
 
 ON THE lord's SUPPER. 191 
 
 not abrogated as long as there continued any drop of 
 purenesa in the church. — But why dispute I about a 
 thing most known ? Let all the Greek and Latin 
 writers be read over ; such testimonies shall eachwhere 
 offer themselves. Neither was this custom grown out 
 of use, while there remained one drop of pureness in 
 the church. Gregory, whom you may rightly say to 
 have been the last bishop of Rome, teacheth that it 
 was kept in his last time. What is the blood of the lamb, 
 ye have now learned, not by hearing, but by drinking. 
 His blood is poured into the mouths of the faithful. 
 Yea it yet endured four hundred years after his death, 
 when all things were grown out of kind. For neither 
 was that taken only for an usage, but also for an in- 
 violable law. For then was in force the reverence of 
 God's institution, and they doubted not that it was 
 sacrilege, to sever those things which the Lord had 
 conjoined. For thus saith Gelasius : (jDe consecr. 
 dist. 2. cap. cojnper.) We have found, that some re- 
 ceiving only the portion of the holy body, do abstain 
 from the cup. Let them without doubt, because they 
 seem to be bound with I wot not what superstition, 
 eitherreceive the sacraments whole, or be debarred from 
 them whole. For the dividing of this mystery is not 
 committed without great sacrilege. Those reasons of 
 Cyprian were heard, which truly ought to move a 
 Christian mind. (Ser. 5 de lap.) How, saith he, do 
 we teach or provoke them to shed their blood in the 
 confessing of Chiist, if we deny his blood to them that 
 ^hall fight ? Or how do we make them fit for the 
 cup of martyrdom, if we do not first in the church 
 by the right of communion admit them to drink the 
 cup of the Lord ? Whereas the canonists do restrain 
 that decree of Gelasius to the priests, that is so child- 
 ish a cavil that it need not be confuted. 
 
 50. Three other reasons why the people should 
 communicate in both kinds Thirdly, why did he 
 
192 ON THE lord's SUPPER. 
 
 simply say of the bread, that they should eat: but of 
 the cup, that they should all drink ? even as if he had 
 meant of set purpose to meet with the craft of Satan. 
 Fourthly, if, as they would have it, the Lord vouch- 
 safed to admit to his suppei only sacrificing priests, 
 what mnn ever durst call to the partaking of it, strang- 
 ers wluim the Lord had exxluded ? yea, and to be 
 })artakin2: of that gift, the power whereof was not in 
 their hands, without any commandment of him who only 
 could give it. Yea, upon confidence of what warrant 
 do they use at this day, to distribute to. the common 
 people the sign of the body of Christ, if they have 
 neither commandment nor example of the Lord? 
 Fiftlily, did Paul lio, when he said to the Corinthians, 
 that he had received of the Lord that which he had 
 delivered to them ? For afterward he declareth. the 
 thing that he delivered, that all the faithful v/ithout 
 dilTerence should communicate of both the signs. If 
 Paul received of the Lord, that all should be admitted 
 without difference ; let them look of whom they have 
 received who <lo drive away almost all the people of 
 God ; because they cannot no.v pretend God to be the 
 author of it, with whom there is not yea and nay. And 
 yet still for cloaking of such abominations they dare 
 pretend the name of the cimrch, and with such pre- 
 tence defend it. A though either these Antichrists 
 were the church, which so easily tread under foot, 
 scatter abroad, and destroy the doctrine and institu- 
 tion of Christ; or the apostolic church were not the 
 church in which the whole force of religion flourished. 
 
IN COMPLIANCE WITH CURRENT 
 
 COPYRIOiT LAST 
 
 OCKER Sl TRAPP, INC. 
 
 AND 
 
 PRINCETCN THEOLOGICAL SEMINARY 
 
 PRODUCED THIS REPLACEMENT VOLUME 
 
 CN WEYERHAEUSER COUGAR OPAQUE NATURAL PAPER ^ 
 
 THAT MEETS ANSI/NISO STANDARDS Z39. 48-1992 
 
 TO REPLACE THE IRREPARABLY 
 
 DETERIORATED ORIGINAL. 1997 
 
 00 
 
Princeton Theological Semmary-Speer 
 
 1 1012 01145 8488 
 
 DATE DUE 
 
 
 
 
 .^^ ''''" 
 
 - 
 
 . J^^^K^^ HiSiMi^. L 
 
 
 ^t,m^,. 
 
 " 
 
 
 
 
 
 W^^ 
 
 
 
 
 
 _is- J 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 — n 
 
 
 GAYLORD 
 
 #3523PI 
 
 Printed in USA