They object, I know well enough, against these things who are persuaded that sacraments give grace, and contain included within them the things signified, that we do evacuate and make of none effect the sacraments, and that we teach that the faithful receive in them or by them nothing but bare water, and bare bread and wine, and that by that means God by us is accused of falsehood and lying. We briefly answer, if they set void or empty things, as I may say, against full things, so as they be void or empty which have not the things themselves included in them, truly, I had rather confess them to be void than full. But if they call them void or empty, and mean profane or unholy things, that is to say, which differ nothing from profane signs, if by bare, they understand things of no force, we openly profess that we have sacraments which are holy, and not profane, effectual, and not without force, garnished from above, not naked, and therefore full, not void or empty. For they are holy things, and not profane, because they are instituted of God, and for godly men, not for profane persons. They are effectual, and not without force, For in the church, with the godly and faithful, they work the same effect and end, whereunto they are ordained of God, whereof more hereafter. They are also worthily said to be beautified and adorned by God, and not bare things, which have the word of God itself, wherewith they are most beautifully adorned. And therefore also they are full, and not empty sacraments, because they have those things which make a perfect sacrament. We will repeat here the parables, or similitudes which above also, in treating of consecration, for the most part, we did allege, to the intent to give more clear light unto this treatise. All the while that wax, for confirmation and witness sake, is not hanged on letters, patents, or other public instruments, it is common, void, and bare wax. That is to say, nothing else but wax. And when it is sealed and fastened to those public instruments, it is now neither void nor bare wax, for it is called the testimony of the truth. The arms of a prince or of any commonwealth, if it be painted in a window or on a wall, it is a bare sign, but if the same be fastened to writings or set to letters, there is great difference between this and the other. For now it declareth and witnesseth the will of the prince or commonwealth. Therefore it hath this estimation among all men, that whosoever defaceth it, or contrary to the will of the prince and the commonwealth, doth set it to any other charter, is reputed guilty of counterfeiting and of high treason. A stone, when as yet it is not set for a mark or bound of fields, it is bare and void. that is to say, a common stone, which to tread underfoot, or to move out of its place, is no offence. But being set to part the bounds of fields, it is no more a bare and void stone, but a witness of lawful division and just possession, which to move out of its place is accounted an heinous offence. And therefore water, bread, and wine, without the institution and use of the are nothing else but water, bread, and wine, and being used in the celebration of the sacrament, they differ very far from that they were before, and our sacraments, signed of Christ by his word, ordain for the salvation of the faithful. Therefore, they that are partakers of the sacraments do not receive nothing, as these unless the institution of God be to be esteemed as nothing. He instituted sacraments to be testimonies of His grace, and seals of the truth of His promises, which thing I will anon declare more at large. Therefore as God is true and cannot lie, so the seals of His promises are most true, he hath promised that he will be ours, and that in Christ he will communicate himself unto us with all his gifts. He therefore, of a certainty, showeth himself such as one and one, and doth communicate himself unto us, although he doeth it not now first of all when we receive the sacraments, as if he should pour out of himself into us by them, as it were by conduit pipes, and were included in them as in vessels. For immediately upon the beginning of the world he promised his grace unto us, as soon as we first believed. He began to show himself such and one unto us, and doth show himself more and more through the whole course of life. We receive him, and comprehend him, spiritually and by faith. Therefore, when we are partakers of the sacraments, he proceeded to communicate himself unto us after a special manner, that is to say, proper unto sacraments. And so we, which before were made partakers of Christ, do continue and strengthen that communion or fellowship spiritually, and by faith in the celebration of the sacraments, outwardly sealing the same unto ourselves by the signs. Now who will hereafter say that they which think thus of the sacraments, and are by this faith partakers of them, have nothing but empty shows, and receive nothing in them, albeit We neither include grace in the signs, neither derive it from them. For if any man have any other opinion of God and his ordinances, that shall no more be falsehood in God, or accuse him of untruth, then if any one should charge a just man with a lie, because he performeth not that which he look for, when in the meantime this man propose not the thing which he look for, but he, through his corrupt and false opinion, hath dreamed that it was promised unto him. and thus far by occasion I have showed what agreement and difference there is between the sacraments of the Old and New Testament, and that our sacraments do neither confer nor contain grace. Now we return to that which we began. I mean to the principal ground of this disputation, that forasmuch as we have taught what they do not So now at last we may set down what they work in very deed, that is to say expounding what is the power, end, and lawful use of the sacrament, whereunto they are ordained of God. We handled indeed the place of the causes why they were instituted in the beginning of the sixth sermon. But now I will add other things which pertain to this purpose, and entreat of each thing by itself more fully and at large. The chief end of sacraments is this, that they are testimonies to confirm the truth, by which the Lord in His Church even visibly doth testify, that the things now uttered by preaching of the Gospel, and by the promises assured to the faithful from the beginning of the world, are in every point so brought to pass, and are so certainly true, as they are declared and promised in the word of truth. Even so, baptism is the heavenly and public witness in the Church of Christ, whereby the Lord testifieth that it is he which receiveth men freely into favour, and which cleanses from all blemishes, and, to be sure, maketh us partakers and heirs of all his goodness. For after the same manner, circumcision in times past was a public and heavenly testimony, that it is God that purgeth and adopteth us. For therefore Moses saith, Deuteronomy 30, The Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thy heart, etc. After the selfsame manner the Lord himself, instituting the Holy Supper in his church, by the present signs doth openly bear witness, that his body was certainly given for us, and his blood truly shed for the remission of our sins, that he also is that living food that feedeth us to eternal life. Wherefore we read in Chrysostom, his eighty-third homily, upon Matthew these words, As in the old law, so in the same manner hath he here left with us a memory of the mysteries, stopping and bridling hereby the mouths of heretics. For when they say, Whereby appeareth it that Christ was offered, and many other mysteries, then we, alleging these things, do thereby stop their mouths. For if Jesus be not dead, whose representation or sign is this sacrifice? Thus far he. You perceive, I suppose, how this writer doth bring against heretics the sacrament of the supper for the testimony of truth. that is to say, of the Lord's true death. Wherefore, as the Gospel is called a witness, and the preachers of the Gospel witnesses, even so we call sacraments witnesses of the same truth, which though they be dumb, yet nevertheless are visible, after which name St. Augustine calleth them visible words. For the preaching of the gospel, consisting of words heard with the ears, is a speaking witness. But sacraments, which consist of signs and are seen with the eyes, are speechless witnesses, and as it were, remnants and remembrances of the preaching of the gospel. Yea, sacraments were instituted by God to that end, that they might visibly confirm unto us the ready goodwill of God toward us, and also the preaching of the gospel, and all the promises of life and salvation, and that they should be, as it were, seals set and fixed to the gospel and promises made by God, which might testify and confirm that faith in Christ is true righteousness. That which I have said I will confirm by the writings of the apostles, But I taught, a little before, that there is all one ground of the sacraments of the Old Testament and of the New, a few things only accepted, so that now, by very good right, by the comparing of both together, we may estimate and utter what the force and use of our sacraments is. Call therefore to the Romans, fourth chapter, Seth, we say that faith was imputed to Abraham for righteousness. How was it then imputed? When he was circumcised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised, after he received the sign of circumcision, as the seal of the righteousness of the faith, which he had when he was uncircumcised, that he should be the father of all them that believe. Not being circumcised, that righteousness might be imputed unto them also, and the father of circumcision, not unto them only which are of the circumcised, but unto them also that walk in the steps of the faith of our father Abraham, which he had when he was uncircumcised. All these are Paul's words, among which, first of all, some words are meat to be expounded. Then we must seek, after the sense and meaning of the apostles' And last of all, we must apply them to our purpose touching the sacrament. The apostle here uses two words, that is to say, the sign and the seal. Signum, the word sign, is more general and stretcheth very far, but a seal is a word that properly belongeth unto sacraments, which are seals and confirmations. For all signs seal not. But some, by signification, only do accomplish their duty. But Sphragisain properly is to seal for assurance and confirmation's sake of faith or credit. Wherefore, Sphragis is a seal which is to set to, to keep and confirm our faith and promise, and to be without all danger of deceit. And here, as elsewhere very often, the Lord doth imitate the manner of men. For we men are wont, by setting to our seals, to confirm our writings, covenants, and faithful promises, which we before had made by word. And that this hath always been the cause of the instituting and use of seals, appeareth plainly by these testimonies of the Scriptures, when the children of Israel and Ezra made a covenant with the Lord. By and by they set down their covenant in writing, and seal the writing, to be a testimony of the truth, as in Naaman 9. And Haggai 2. Thou mayst read, I will take thee to my servant Zerubbabel, thou son of Salatiel, saith the Lord, and will make thee as a sign or sealing ring for I have chosen thee. As if he had said, All men shall certainly learn that in the son of Salathiel the continuance of the posterity of the Messiah's doth consist and remain. Thus writeth Jeremy, chapter 22. As surely as I live, saith the Lord, in Carnenius the son of Jehoakim, king of Judah, were the signet or seal on my right hand. yet will I pluck thee thence. Which is as much as if he had said, Though thou were he in whom I will keep my promises, yet shalt thou be led captive into Babylon. To this agreeth that of Matthew written of the Jews. So they went, and made the sepulchre sure, and sealed the stone, without doubt against deceitful practices. They appointed a watch, it appeareth therefore by these testimonies whereto the use of seals serveth. These things being thus declared, let us now diligently search out the counsel and meaning of the apostles' words. Paul showeth that justification happeneth unto men by the power and virtue of no works, of no ceremonies or sacraments, but by the only merit of Christ's true To prove this, he bringeth the example of Abraham, of whom the scripture hath pronounced, Abraham believed God, and it was imputed unto him for righteousness. Thence he gathereth that Abraham was justified by faith, yea, that that was imputed unto him for righteousness. Where both by the word or force of imputation, and by the whole sentence of Moses, he doth most strongly reason showing that through grace righteousness is imputed by faith. Whereunto he joineth also a testimony out of David, touching righteousness by imputation. I handle that place in the first sermon of the fourth decade. Then he returneth again to the example of Abraham, and applyeth to his purpose that place alleged out of Genesis, weighing the circumstances of the manner and time of his justification, and saith, How was it then imputed, when he was circumcised, or when he was uncircumcised? Not when he was circumcised, but when he was uncircumcised. which things verily are plainer than that they require any exposition. But because the Jew might object, why then the institution and use of circumcision was of no force, but void, and profitable and vain? For if Abraham were justified before he was circumcised, what could circumcision profit him further? And if it brought nothing, surely it was superfluous and unprofitable. Paul, preventing that objection, maketh answer. And he received, saith he, the sign of circumcision as the seal of the righteousness of faith, etc. Circumcision, saith he, was neither void nor unprofitable, for albeit it justifieth not, neither cleanse, nor apply the gifts of God. Yet it followeth not, therefore, that there is no further use of it. for it hath another end. For he received the sign of circumcision for a certain seal of the righteousness of faith. That is to say, God instituted circumcision that it should be a seal to ratify and confirm, yea, and also visibly to testify that faith is righteousness, and that men are justified through faith. I say, in such sort as faith is also imputed unto them for righteousness, as it was imputed unto Abraham, for it followeth, that he might be the father of all that believe, though they be not circumcised, that righteousness might be imputed unto them also, and so forth. And although these things be more clear than the daylight, yet I will endeavour further to open the same by a parable. For suppose that a king, of his favour and mere would entertain some servant into his court, yea, and make him partaker of all his goods, and moreover would extend this benefit unto the children, and posterity also of him whom he had adopted, and would immediately command that that covenant privilege and favour, granted by lively words, should also be put in writing, which he might confirm by setting to his seal to the end that might be to his posterity, a sure testimony against all gainsayers, that the same favour and adoption doth pertain to them also, and that the prince would continue his good and favourable kindness unto the posterity of him whom he had adopted, if they also continue faithful unto their prince. For even after the same manner almighty God the King of Kings, and most bountiful of all princes, freely, and not by any merit of ours going before, chooseth Abraham, upon whom he bestoweth innumerable benefits, and unto whom he offereth a covenant and participation of all goodness, and not unto him only, but to all his posterity also, saying, I, the Almighty God, will be thy God, and the God of thy seed after thee, I will bless thee and thy seed, and in thy seed shall all the nations of the earth be blessed. He sanctified also this privilege, confirming it with an oath, and by and by commanded us to deliver the same unto their children, as it were, from hand to hand, instead of writing, and afterward willeth his servants the prophets to set it down in writing, and last of all he himself by instituting circumcision, now as it were setting to his seal to the letters patents or charter, would have it confirmed and ratified to them that should come after, to the end they might certainly know that that also pertained unto them. where, notwithstanding, it seemeth, this must not be dissembled of us, that sacraments have a greater and more effectual force than any sealed charters can have. For privileges which princes give are written in parchment, and their seals are set to parchment written. But God imprinteth his seal into the very bodies of those that are his. For he caused circumcision to be on the privy member of man, whereby issue is raised, increased, and continued, that, as a mark printed in the very bodies, it might more than seal and witness that the blessing and partaking of all good things pertain to the circumcised, if they abide faithful to the Lord God entered into the league with men. And therefore very significantly is circumcision, called of Paul, not the seal of righteousness, but the seal of righteousness of faith. That is a ratifying and assurance that faith is righteousness. That is a faith whereby we are justified, that righteousness is due to them that believe, that God assuredly will bless the faithful and impute faith unto them for righteousness, as he also imputed faith unto Abraham. Now since sacraments have the like reasons, we may apply these things to our sacraments. Christ therefore, the anointed of the Lord, after he had guiltless and undeserved death, redeemed the world from the power of Satan, and being now ready to ascend into heaven to the Father, he called his disciples about him and said, Go into all the whole world and preach the gospel to all creatures. he that shall believe, and be baptised, etc. The preaching of the gospel doth lay open and abroad the great, the precious, and the helpful, the lively, the bountiful, the royal, and divine privilege, that of the children of the devil we are made the children of God, the heirs, I say, of God, and joint heirs with Christ, who by the shedding of his blood have purchased for us this inestimable salvation. From this grace of God none is excluded, but he which through disobedience, by his own corruption and fault, doth exclude himself. For touching the children and infants of the believers, the Lord in the gospel pronounces, saying, Suffer the young children to come unto me, and forbid them not, for of such is the kingdom of God. And again Verily I say unto you, except ye turn, and become as little children, ye shall not enter into the kingdom of heaven. Who shall receive such a little child in my name receiveth me. Take heed that ye despise not one of these little ones. For I say unto you that in heaven their angels do always behold the face of my Father which is in heaven. Neither is it likely now Christ is come, that God is more unmerciful than he was before he came into the world. But then he said, I will be thy God, and the God of thy seed after thee. That therefore is now of more force, since the Lord is come to seek and to save that which was lost, and, to be short, to pour forth most liberally his grace and good gifts upon all flesh. Wherefore that royal, ample, and divine privilege is first by the preaching of our Lord Jesus Christ, and then by the doctrine of his apostles, revealed unto the world. And afterward the Lord so commanding, the same privilege was set down of the apostles and evangelists in writing. Now the Lord himself added this sacrament as a sign and seal unto his preaching and to the scripture ordaining baptism in the place of circumcision, with which, because it was a bloody thing, and to conclude, a sign of the blessed seed which was to come, which then was revealed, ought to be abrogated. And baptism itself also, succeeding circumcision, is also a seal of the righteousness of faith, an evidence and sealed charter that God doth assuredly cleanse us and make us heirs of eternal life, and that the whole grace of baptism pertaineth to them that are baptised, if they stand steadfast in true faith. But thou wilt say the infants of Christians which are to be baptised believe not. I grant. No more did the infants of the Jews believe, which nevertheless were circumcised, and were in league with God, and made partakers of all good gifts, so that true godliness biddeth us attribute the same to our infants. When the offspring of the Jews waxed in age and did wickedly transgress, they fell from the covenant of God. So likewise the infants of Christians, when they come to age and commit wickedness, do fall from the grace of the gospel. Yet are they received again by faithful repentance unto the same grace from whence they fell. But to our purpose, baptism, the seal of the righteousness of faith, is not set to parchment, or to the writing of the gospel, but it is applied to the very bodies of the children of God, and as it were marked and imprinted in them. For we are wholly dipped with our bodies, or wholly sprinkled with the water of baptism, which truly is a visible sealing, confirming that the true God is our God, which sanctifieth and purifieth, and that purification and every good gift of God is due unto us as the heirs of God. And to the setting forth of this matter pertaineth that evident place of Paul, which in the epistle to the Galatians is thus read, For ye are all the children of God by faith in Christ Jesus. For all ye that are baptized have put on Christ, and so forth. The supper of the Lord hath the like reason, which also is a seal of the righteousness of faith. For the Son of God died, he by his death redeemed the believers, also his body and blood is our meat and drink unto eternal life. And truly this singular and excellent privilege, given unto the faithful, is declared and set down in writing by the apostles, but it is consecrated and sealed of the Lord himself by the sacrament of his body and blood, whereby he sealeth us an assurance that we are justified by faith in the death of Christ, and that all the good gifts of Christ are communicated unto us, and that we are fed and strengthened by Christ. Moreover, that the sealing might be the more lively, he setteth not the seal to written parchment, but it is brought, and also given, to be eaten of our bodies, that we might have a witness within ourselves, that Christ, with all his gifts, is wholly ours, if we persevere in faith. For the Lord himself in the gospel saith, He that eateth me shall live by the means of me, but he that eateth which believeth. For in the same place the Lord saith, I am the bread of life. He that cometh to me shall not hunger, and he that believeth in me shall never thirst. Hereby we gather the sum of the whole matter, that the sacraments do seal up the promises of God and the gospel, and that therefore so often mention is made in the church of evidences or letters, patents or charters, and seals of the preaching of the gospel and the promises of God, that the whole mystery of our salvation is renewed and continued as oft as those actions, instituted of God, I mean sacraments, are celebrated in the church. Hitherto, I think, doth that belong which the faithful minister of Christ, through Inglis, upon the sacraments hath delivered in these words. Sacraments bear witness of a thing that hath been done, for all laws, customs, and ordinances to show their authors and beginnings. Therefore baptism, since it setteth forth in signification the death and resurrection of Christ, it must needs be that those things were done indeed. These words are to be found in Expositione Fidei ad Regum Christianum, the same Zunglius ad Principus Germanae contra Egeum sef, when that nobleman, taking his journey into a far country, distributing bread and wine, did far more lively and particularly give himself unto us, when he said, This is my body, than if he had said, This is a token or sign of my body, although he took away his natural body and carried it into heaven. Yet nevertheless, by these words, in that appertaineth to faith and grace, he giveth himself holy, as he had said. Now I go to die for you, and after a while will wholly depart from hence. But I will not have you doubt of my love and care to you, Ward. How much, whoever I am, I am altogether yours. In witness whereof I commend you a sign of this my betraying and testament, to the intent you might maintain the memory of me and my benefits, that when you see this bread and this cup ministered unto you in the supper of my remembrance, you may be no otherwise mindful of me, that is, that I delivered up myself for you, that if you should see me with your eyes face to face, as ye now see me both to eat with you, and by and by shall see me to be led from you to die for you. Hitherto I have recited Zunglius his words, and anon I will rehearse other words of his again, not that I stay myself upon them, or upon any testimonies of man, but that it may be made manifest that this man did not, as some have falsely thought, contemn the sacraments. We acknowledge these testimonies of the Holy Scripture. And God it is which establisheth us with you in Christ, and hath anointed us, which hath also sealed us, and hath given the earnest of the Spirit in our hearts. 2 Corinthians 1. And also, after ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance, unto the redemption of the purchased possessions, unto the praise of his glory. Ephesians 1 verse 13 And again, Grieve not the Holy Spirit of God, by whom ye are sealed unto the day of redemption. Ephesians 4 We acknowledge the truth of God to be sufficiently sound, true, and certain of itself, neither can we from elsewhere have a better confirmation than that out of it. For if our mind be not confirmed on every side, it wavereth. God therefore frameth himself according to our weakness, and by his sacraments, as much as may be, doth as it were uphold us. yet so that we refer all the benefit of our confirmation to the Spirit itself and to His operation, rather than to the element. Wherefore, as we attribute confirmation to doctrine and to teachers, even so do we sealing to the sacraments. We read in the Acts of the Apostles, chapters 14 and 18, the apostles returned and strengthened the disciples' souls again, and exhorting them to continue in the faith. Again in the first to the Thessalonians 3, we have sent, saith Paul, Timotheus, our brother and minister of God, to confirm or establish you, and to comfort you concerning your faith. Nevertheless, unless the inward force of the Spirit do draw and quicken the hearts of the hearers, the outward persuasion of the Teacher, though it be never so forcible and vehement, shall nothing avail. But if the Holy Spirit do show forth his might, and work with the word of the preacher, the souls of the hearers are most mightily strengthened. And so it standeth with the mystery of the sacrament. For if the inward anointing and sealing of the Holy Ghost be wanting, the outward action will be counted but a toy to the unbelievers, neither worketh the sealing of the sacraments anything at all. But when faith, the gift of the Holy Ghost goes before, the sealing of the sacraments is very strong and sure. Some also have said very well, if our minds be destitute of the Holy Ghost, the sacraments do no more profit us, than it doth a blind man to look upon the bright beams of the sun. But if our eyes be opened through the illumination of the They are wonderfully delighted with the heavenly sight of the sacraments. And Zwinglius, in libelo ad principis, Germanised saith, It doth not offend us, though all these things which the Holy Ghost worketh be referred to this external sacrament, as long as we understand them to be spoken figuratively as the Father spake. Thus saith he. And although sacraments seal not the promises to the unbelievers because they mistrust them, yet nevertheless the sacraments were instituted of God that they might seal. The wicked and ungodly person receiveth not the doctrine of the gospel, yet no man therefore doth gather that this doctrine is not instituted of God to teach. someone there is that will not give credit to a sealed charter, yet does it not therefore follow that the sealed charter serveth not to assure or confirm one's faith? Therefore, since the doctrine of the Gospel worketh nothing in him that is obstinate and rebellious, Since the sacraments do nothing move him that is profane and unholy, neither profit the wicked by any manner means, that cometh not to pass through him that did institute them, or through the word and sacraments, but through the default of the unbeliever. In the meantime of themselves they are instituted to profit and to seal, and to have their holy use and end in the holy. And thus much have I said of the principal virtue of sacraments, that they be testimonies of God's truth, and of his good will toward us, and are seals of all the promises of the gospel, sealing and assuring us that faith is righteousness, and that all the good gifts of Christ pertain to them that believe. There is also another end and use of sacramental signs, that is to say that they signify and in signifying do represent, which were superfluous to prove by many testimonies, since it is most manifest to all men, at least, by that which we spake before. Now to signify is to show, and by signs and tokens to declare and point out anything. But to represent does not signify as some dream to bring, to give, or make that now again corporately present, which sometime was taken away, but to resemble it in likeness, and by a certain imitation, and call it back again to mind, and to set it as it were before our eyes. For we say that a son doth represent or resemble his father, when after a sort he expresses his father in favour and likeness of manners, so that he which seeth him may verily think and he seeth his Father as it were present. And out of this manner do sacraments stir up and help our faith. While we see outwardly before our eyes that which stirreth up the mind, working in us, and warning us of our duty, yea, that very thing which we a while before comprehended in our mind, is now after a sort visibly offered to our senses. in a similitude, parable, type, or figure, to be viewed and weighed in our mind that mutually they might help one another. The similitude, therefore, or an analogy of the sign to the thing signified, is here, by the way, to be considered. I told you before that analogy is an aptness, proportion, and a certain convenience of the sign to the thing signified, so that this may be seen in that as in a looking-glass. The matter shall be made manifest by examples. The bountiful and gracious Lord, of His mere receiveth mankind into the partaking of all his good gifts and graces, and adopteth the faithful, that now they be not only joined in league with God, but also the children of God, which thing by the holy action of baptism, being instead of the sign or the very sign itself, is most evidently by representation laid before the eyes of all men. For the minister of God standeth at the holy font, to whom the infant is offered to be baptized, whom he receiveth and baptizeth in the name, or in the name of the Father, and of the Son, and of the Holy Ghost. For we may find both into the name, and in the name, so that to be baptized into the name of the Lord is to be sealed into his virtue and power, for the name of the Lord signifieth power. into the favour, mercy and protection of God, yea, to be grafted, and as it were to be fastened, to be dedicated and to be incorporated into God. To be baptised in the name of the Lord is by the commandment or authority of God to be baptised, I mean by the commission or appointment of God the Father, the Son and the Holy Ghost, to be received into the company of the children of God, and to be counted of God's household, that they which are baptised are, and be called Christians, and be named with the name of God, being called the children of God, the Father, etc. His speech therefore does somewhat resemble that which we read elsewhere, that the name of God was called upon over someone, which is in a manner as if we should say that one is called by the name of God, that is, to be called the servant and son of God. They therefore which before, by grace, invisibly are received of God into the society of God, those selfsame are visibly now, by baptism, admitted into the selfsame household of God by the minister of God, and therefore at that time also received their name, that they may always remember that in baptism they gave up their names to Christ, in the like manner also received a name. After this manner, by a most apt analogy, the very sign resembled the thing signified. To be short, baptism is done by water. and water in men's matters have a double use, for it cleanseth filth, and as it were reneweth man, so it quenches thirst, and cooleth him that is in the heat. So also it representeth the grace of God when it cleanseth his faithful ones from their sins, regenerateth and refresheth us with his spirit. Beside this, the minister of Christ sprinkleth, or rather poureth in water, or being dipped, taketh them out of the water, whereby it is signified that God very bountifully bestoweth his gifts upon his faithful ones. It signifieth also that we are buried with Christ into his death, and are raised again with him into renewness of life. Pharaoh was drowned in the gulf of the Red Sea, but the people of God passed through it safe. For our old Adam must be drowned and extinguished, but our new Adam day by day must be quickened and rise up again out of the water. Therefore is the mortification and vivification of Christians very excellently represented by baptism. Now in the Lord's Supper, bread and wine represent the very body and blood of Christ. The reason hereof is this. As bread nourisheth and strengtheneth man, and giveth him ability to labour, so the body of Christ, eaten by faith, feedeth and satisfieth the soul of man, and furnisheth the whole man to all duties of godliness. As wine is drink to the thirsty, and maketh merry the hearts of men, so the blood of our Lord Jesus Christ, drunken by faith, doth quench the thirst of the burning conscience, and filleth the hearts of the faithful with unspeakable joy. But in the action of the supper the bread of the Lord is broken, and the wine is poured out. For the body of our Saviour was broken, that is, by all means afflicted, and his blood gushed and flowed plentifully out of his gaping wounds. And we ourselves truly do break with our own hands the bread of the Lord, for we ourselves are in fault that he was torn and tormented. Our sins wounded him, and we ourselves crucified him, that is to say, he was crucified for us, that by his death he might deliver us from death. Furthermore, we take the bread into our hands, we likewise take the cup into our hands, because he said, take ye, eat ye, take ye and divide it among you. Neither do we lay them aside or hide them, neither do we give them forthwith to others. But when we have received them, we eat and drink them, swallowing them down into our bodies, and afterwards we do communicate and offer them to other. For they which lawfully celebrate the Lord's Supper do not only believe that Christ suffered, or that he suffereth for other and not for them, but they believe that Christ suffered for themselves. They believe that Christ doth, and as it were, hath already communicated all his gifts most liberally unto them. Therefore, as the sustenance of bread and wine, passing into the bowels, is changed into the substance of man's body, even so Christ, being eaten of the godly by faith, is united unto them by his Spirit, so that they are one with Christ, and he one with them. And as meat plentifully prepared, daintily dressed, and also seen upon the table, doth not assuage hunger, so if thou hear Christ reverently preached unto thee, and dost not believe that Christ with all his good gifts is lying, neither the word thou reverently preached, nor yet the board though abundantly stored, do profit thee anything. And it maketh much to the reconciling, renewing, and maintaining of friendship, that we are all partakers of one bread, that we offer bread to our brethren, and that we drink of the cup which we receive at our brethren's hand. For upon no other cause the ancient fathers seemed to call the supper synaxis, a communion. But of that we will speak somewhat. For they which lawfully celebrate the Lord's Supper do not only believe that Christ suffered, or that he suffereth, for other and not for them, but they believe that Christ suffered for themselves. They believe that Christ doth, and as it were, hath already communicated all his gifts most liberally unto them. Therefore, as the sustenance of bread and wine passing into the bowels is changed into the substance of man's body, even so Christ, being eaten of the godly by faith, is united unto them by his Spirit, so that they are one with Christ, and he one with them. And as meat plentifully prepared, daintily dressed, and also seen upon the table, doth not assuage hunger, so as though here Christ reverently preached unto thee, and does not believe that Christ with all his good gifts is thine, neither the word, though reverently preached, nor yet the board, though abundantly stored, do profit thee anything. And it maketh much to the reconciling, renewing, and maintaining of friendship, that we are all partakers of one bread. and that we offer bread to our brethren, and that we drink of the cup which we receive at our brethren's hand. For upon no other cause the ancient fathers seemed to call the supper synaxis, a communion, but of that we will speak somewhat elsewhere. And this much have I brought, for example's sake, touching the analogy of the sign and the thing signified, and would say more, but that I trust to them that be diligent this is sufficient, for I have ministered occasion to think upon, and to find out more and greater things. But by this short treatise, touching the analogy, I think it is plain that the sacraments stir up and help the faith of the godly. For whilst our minds comprehendeth and considereth the benefits of God, Christ his blessing, our redemption, and other his good gifts, while he enjoyeth them with great pleasure of the Spirit, whilst in them it is glad and rejoiceth, sacraments are now also outwardly given, which divisibly represent those things to our eyes, as it were make them to enter into our senses. which the mind inwardly comprehendeth, considereth, and meditateth upon. For because the whole action, which consisteth of the words and the rite or ceremony, is counted with the sign, our eyes see the signs, and all things which are done, in the whole action of the signs, all which do, as it were, speak, our ears hear, the words and institutions of Christ, yea, are very touching and tasting. They also do feel and perceive how sweet and good the Lord is, so that now the whole man, as it were, both body and soul, caught up into heaven, to feel and perceive that his faith is stirred up and hoppen, and, to be short, that the fruit of faith in Christ is passing sweet and comfortable. All these things have place in them that believe. In them that believe not the signs remain, as they are without life. Therefore these things are brought to pass by the virtue or power of faith and of the Spirit, working in the lawful use of the sacraments. Without faith and the Holy Ghost they are not felt or perceived. There is not unlike efficacy or force also in the preaching of the Word of God. For when this word by parables, by examples, and by descriptions, is set forth to the hearers, if the spirit and faith shine in their mind, by these they seem not only to hear things expounded, but to see them with their eyes. In the consideration whereof I think Paul said, O foolish Galatians, who have bewitched you, that you should not believe the truth, to whom Jesus Christ was described before your eyes, among you crucified. For it is certain that Christ was nowhere either described or crucified among the Galatians. He speaketh therefore of his plainness of preaching the word, whereby things indeed are showed, but yet with such force and efficacy as if they were in a manner laid before their eyes. There is the same reason also in sacraments, which for that cause were called of them of old visible words. 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