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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00642	The vvhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of God. Written by Maister Dudley Fenner, and nowe published for the vse of the Church of God.	Fenner, Dudley, 1558?-1587.	1588 (1588)	STC 10778; ESTC S117607	33,455	80

THE VVhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of GOD. ❧ Written by Maister DVDLEY FENNER and nowe published for the vse of the Church of GOD. Imprinted at Middelborg by Richard Schilders Printer to the States of Zealande 1588. Cum priuilegio ¶ The whole doctrine of the Sacramentes plainlie and fullie set downe and declared out of the worde of GOD. The place out of which wee will drawe the generall doctrine of both the Sacramentes is 1. Cor. 12.13 For by one spirit wee haue bin all baptized into one body whether Iewes Greekes or seruants or free and all haue bin made to drinke into one spirit The generall declaration of a Sacrament drawen hence A Sacrament of the eternall couenant is a publike and faithfull worke of the whole Church wherein by the Ministers putting apart by the worde and prayer to an holie vse a visible signe ordeyned of God in the order prescribed by his deliuerie their receyuing of the same the holy ghost doeth offer represent liuely vnto all but more surelie applie to the due receyuer thereof the offring and giuing of God in three persons the Churches receyuing of Christ cru●ified and the couenant concerning iustification and sanctification vnto eternall life fullie ratified and confirmed in him Notes which shewe howe euery part is gathered out of this place with more full confirmation by conference of Scripture whiche declareth the true vse of euery point A Sacrament of the eternall Couenant so called to put a difference betweene other signes as the Rayne-bowe laying on of hādes in ordination and other such signes so called of olde Gene. 17.10 and doeth seale vp the same Rom. 4.11 1. Corint 11. is a publike that is to shewe the nature and true reuerēce of those workes because these are not at anie time for one by one or concerning the dignities of one as appeareth by this it is saide here all haue bin baptized into one body all made to drinke into one cuppe Whiche sheweth that it is a worke of a publike nature of publike fruit and priuiledges to all of publike profession of the same and therefore in regarde of the dignitie and reuerence of it to bee publikely ministred with the prayers of all for the profit of all so for this ende Circūcision was ministred publikelie and they came togither to it Luke 1.59 and in the supper they continued togither Act. 2.42 it should be in the Church not at home in the house 1. Cor. 11. therefore there were conuocations in the Passeouer Exod. 12.6.47 Act. 2.42.20 chap. And faithfull this is gathered because it is saide by one spirite wee are baptised into one body and made to drinke into one spirituall drinke all which is done by faith by whiche he doeth dwell in our hartes Ephe. 3.17 John 6.36 so in Baptisme Gal. 3. As manie as are baptised haue put on Christe by faith we are the sonnes of God This is playne in those who receyue being of discretiō that make profession of their faith Actes 8.36.37 and Marke 16.16 Nowe in the baptisme of infantes the Ministers ought to haue faith in this worke the parentes who offer the childē in regarde of the couenant of God made to them and their seede Gene. 17.7 Act. 20.29 the Churche euen with their prayers to God and witnessinge doe worke with faith and last of all the childe when he commeth to discretion shal haue comfort by it onely if he dye the spirit of God doeth worke the effectuall knittinge of him to the body of Christe by a secret working as pleaseth him in steede of that faith which commeth by hearing Therefore he sayeth that by one spirit all the members of the Church are baptised into one body c. which is so general as it cōprehendeth infants who haue not faith Of the Supper of the L. ther is no doubt This doth teach vs First that faith is not secure but carefull to nourishe vpholde it selfe by these meanes when infidelitie neglecteth it Act. 8.36 Rom. 4.11 Esai 7.13.14 Secondlie that it is not the outwarde worke that will helpe vnlesse faith and the holie Ghost worke inwardly not the washing away of the filthe of the fleshe but in that a good conscience maketh request vnto God through the resurrection of Christ 1. Pet. 3. so the Papistes are confuted that say that the worke wrought outwardlie in it selfe doeth giue grace for as the word profiteth nothing vnlesse it be mixt with faith Hebr. 4.2 so it is with the visible worde which speaketh to all the senses as it were Worke so it is called bicause it is not only a signe as a Rayne-bowe but a worke wherein the Minister hath his part in declaring or preaching praying c. and the people theirs in ioyning with him not water onely but washing not bread onely but giuing taking eating c. Which is because the Lorde would haue the inwarde man more effectuallie moued when not onely the eare but the eyes hande feeling and such like instrumentes of the outward man are effectuall instrumentes of the holy Ghost to worke withall The whole Church This is added to shew that this appertayneth not to all but to the Church onely none to bee baptised but those that are holy 1. Cor. 7.14 and which are in the couenant none meete for the Supper but which knowe and beleeue according to Christian doctrine 1. Cor. 5.11 and to such belongeth that saying onely which are Citizens and not straungers from God Ephe. 4.11.12 and therefore these holy things must not be giuen to papistes prophane and wicked persons 2. Chro. 35.6 Act. 8.36 nor to dogges Mat. 7.6 Secondlie it is added to shewe that not the Ministers alone must worke here but the Church with him in witnessing his work in approuing the same by one consent of the spirit of grace by consenting in prayer and thankes-giuinge for whiche they are saide to doe the workes of the Sacraments Luke 1.59 1. Cor. 11.5 In Baptisme they receyue not only comfort by remembring of the same worke in them selues but also as no member is cut off by excommunication but in the presence of all with prayers and consent of Christes spirit in all 1. Corint 5.4.5 so it behoueth that by the proper consent of the Spirit of God in all the partie to be baptised bee solemnely receyued and the whole Church to be assured by that worke that he is a fellow heyre to be partaker with them in the communion of Saints and to whom they ought to render the same so that this is also one good sure ground for which they ought to be present In the Supper likewise when God calleth all to a banquet why shoulde any be absent which haue faith and repentance Act. 2.38 Why should they not shewe that they are one body because they eate all of one bread 1 Cor. 10.17 Wherfore the generall body of the Congregation if they may

the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ❧ The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doeth liuelie set before vs that Christ was tormented for vs and for our nourishment and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the