him strengthen him in repentance hatred of sinne bringing forth the contrarie fruites c. Neyther this assurance the roote of all courage in temptations and will to fight manfullie against sinne doth pull away from vs care to please God and bring vs to securitie but doeth strengthen vs and will make vs nourish good workes as the fruites whereby we feele and are assured that Gods seede is in vs Neyther can anie haue a feeling of Gods grace when he shalbe by this meanes encouraged vnto euill Thus we see the first pointe of being sett into Christ Nowe the fruites followe First that to the glorie of one God in three persons we seeke to haue fellowship with one God in three persons and that is the point which is giuen vs to vnderstande plainely in these wordes We are baptised into the Name of the Father c. For as we haue expounded afore this doeth teach vs that we are consecrated dedicated and ioyned to God that we may carie his name as his wife that we may haue fellowship as Saint Iohn sayeth with the Father and the Sonne 1. Iohn 1.2.3 that this one God in three persons may holde as his own to be glorified in vs for euer which offreth such strong consolation such great excellencie to a Christian man as can not be expressed hereby our profession is sanctified to God that it may be acceptable The next ende is that we may from this fellowship with God haue fellowship with the Church in the benefites which God doth bestowe vpon the Sonne and are sealed vp in baptisme First therefore let vs beholde this fellowship and then the benefites This fellowship is fitlie expressed of the Apostle when he sayeth We are built vppon the foundation of the Prophetes and Apoststles JESVS CHRIST beeing the corner stone in whom all the building is coupled togither and groweth to an holy Temple in the Lorde in whom also wee are buylt togither to bee the inhabitation of God by the spirit so that as wee come by Christ vnto God so to his Church that wee may haue fellowship with it and in it in whiche alone all wee haue saluation for none is saued out of the Churche but in Sion the Citie of the liuing GOD we are partakers of all blessednes Therefore this is a pleadge of our beeing one body though many members 1 Cor. 12.13 and this is the signe that wee are begotten of one God and Father haue one clothinge by faith of Christ his righteousnes one life euen his life in vs all Ephe. 4.1.2.3.4.5.6 and therefore this is a firste entring into publike societie and as it were our solemne inuecting into the Church house of God The benefites and priuiledges that are here is the washinge of our newe birth which is so called of the Apostle in that place of Tit. whiche doeth spread it selfe into two especiall branches iustification and sanctification according to that sayinge but you are washed you are sanctified in the Name of JESVS CHRIST and the Spirite of our God 1. Cor. 6. Which washing in generall hath the liuelie proportion with the outwarde worke but in speciall wee must see these benefites and their speciall proportion whiche is to bee seene in this that as in washing the water doeth couer the filthe doeth soke it vp leaue all cleane pure and vnspotted so the merite of the death of Christ who satisfyed the wrath of God for our sinnes by giuing him selfe a sacrifice for sinne doth not onely couer as the Prophete sayeth our sinnes and hyde them from God but so drinke vp the guiltines of the same that God imputeth no sinne according to the saying of the Psalme Blessed is the man whose wickednes is forgiuen and to whom God imputeth no sinne Neyther onely is hee made sinne for vs that is by imputation of sinne vnto him but also an offeringe on the crosse for sinne and this is that wee might haue the righteousnes of GOD in him That when as no fleshe can bee iustified in the sight of God wee might obteyne the righteousnes of faith which is free without all respect of workes euen the righteousnes of GOD whiche he doeth giue vs inherent not in vs but in Christe that in him we may be holy and without blame here therefore by faith commeth iustification from whence peace of cōscience standing in the grace of God deliuerance from the wrath to come and full certaintie of eternall life proceedeth And this as it carieth full proportion with the washing and order of it so it is saide to seale vp the full remission of our sinnes Be baptised sayth Peter into the Name of Jesus Christ for the remission of sinnes Act. 2.38 Act. 10.43.48 so sayeth Ananias Be baptised and washe away thy sinnes in calling on the Name of the Lorde Iesus Act. 22.16 Which also is conteyned vnder the other poynt seeing the forgiuenes of sinnes was to iustificatiō for it sealeth vnto vs the forgiuenes of all trespasses originall other and hath put away the hand-writing against vs. The other also concerning sanctification is vrged in many places of Paul but prosecuted especiallie in Rom. 6.2 where we are saide to bee baptised to the similitude of Christes death being drowned as it were vnder the water our sinne beeing made cleane by Christes death Also we are baptised to the similitude of his buriall as lying rotting in the water in the tarying of the water till it doeth soke vp the filth and carie it with it So that wee haue not onely the power of Christ his death to kill sinne but to burie it and more and more to rott it and not onely that but as he dyed for our sinne rose for our iustification declared by this that all sinne was answered for vs seeing he rose agayne so likewise we doe by his resurrection rise to righteousnes and holines of life which is also signified by the washing which doeth leaue vs cleane white And although it be true in deede that this holines can neuer be perfecte and in that full measure it ought to be in this life according to the lawe and that it be as the Prophet sayeth as a filthie clothe and the fleshe rebell against the spirit and that in nothing we can doe the good we would so that if God enter into iudgement with this holines of ours wee can neuer stande before him yet this worthines wanting in it selfe is accepted of God through Iesus Christ 1. Pet. 2.5 so that beeing washed in his blood we be Kings and Priestes vnto God and our workes are acceptable and this is also sealed vp in this Sacrament as is plain Rom. 6.5.7.8 and so wee see that in this Sacrament wee are sett into the body of Christ into the fellowship of God and his Church all the priuiledges of the same and that here is strong comfort against all temptations our sinnes be forgiuen for euer Gods wrath appeased and wee absolued before Gods
Christ and our nourishing in the same Nowe if there had bene any other pledges he would neuer haue omitted them Last of all the effect or vse of both these Sacraments here doeth proue it for when as we can haue no more inwarde grace applyed vnto vs then Christ and that is firste to be borne in him and to haue all priuiledges of eternall life and then after to be nourished in the same continually in him both these being fullie represented sealed vp vnto vs in these two it followeth that Christe who would haue the fewest but the best Sacraments that might be vnder the Gospell would nor did ordeyne no more 1. Cor. 10.1.2.3 Exod. 12.48 Of Baptisme The place of Scripture Mat. 28.19 Goe therefore and teache all nations baptizing them into the name of the Father the Sonne and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme BAptisme is the first Sacrament of the couenant wherein by the Ministers once washing or baptising in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truely applyed to the right receyuer his once settinge into Christe for euer to haue fellowshippe with one God in three persons for his glorie and with his Church for partaking the washing of our newe birth the benefites of Christ by the merits of his death to hide couer cleane take away the guiltines of our sinne the merite of our righteousnes and resurrectiō to make vs vnblameable before his iudgement seate for iustification vnto eternall life and by the power of the saide death to the killinge and burying of sinne in vs vnto righteousnes for sanctification acceptable to GOD through Christ. The first Sacrament this appeareth plainlie both out of the diuision going before and also nowe by the doctrine of Christe willing his Apostles to teache all Nations when they beleeue hee will haue them straight way baptised so we see the practise of the Church touching the same thinge Act. 2.38 Act. 10. in the ende The historie of the Eunuch c. and it is playne by the effect or vertue of it By the Ministers once washinge that it should be the Ministers worke is proued generally in the Sacramentes and is playne here by the wordes of our Sauior who speaketh to his Apostles and giueth them the charge of this worke as dependent or hanging vppon their preaching This worde once is added as that which is gathered out of the iustitution of Christe who willeth them to Minister to euery beleeuer baptisme not baptismes who sayeth not of this as of the Supper as often as you doe this Also according to the playne example of the Apostles who would not haue the members of the Church baptised the seconde time as appeareth by this that those who beleeued continued in the doctrine of the Apostles in communication breaking of bread and prayer but not in being baptised Act. 2. And also that Paul finding these that were baptised of Iohn and had not receyued the giftes of the H. Ghost doeth instruct them of the doctrine of Christ and the baptisme answering the same and doeth not baptise them againe but laying on hands on them they receyued visible giftes of the H. ghost and the reason of this is because it sealeth vp our washing in Christ our once being borne againe our once settinge into the body of Christ our once spirituall mariage with him as shall after more plainlie appeare Washing or Baptising both are added because washinge is necessarie to the Sacrament and yet there may be washing without baptising as it doeth signifie in his narrowe and straight signification that is a washing with a whole plunging of them in water So then we must knowe that washing is of necessitie because so S t. Paule declareth the nature of baptisme Ephe. 5.26 the washing of water through the worde and that is applyed in the word baptise vsed of our Sauiour which doeth signifie a plūging to make cleane and washe awaye the filthe and therefore this is necessarie because of the proportion relation it must haue with our spirituall washinge of our newe birth Tit. 3.5 for the purpose of Christ is to set downe before our eyes liuelie in this outwarde bare applying of water the applying of Christ vnto vs in our newe birth that as we knowe in washinge there is a being vnder the water a soking vp of the filthe and leauing it behinde so this might bee liuelie set foorth in three things answering the same in our iustification and sanctification as shall after appeare whiche was also most liuely noted in that plunging before Nowe in that it is added with water that must needes bee vnderstoode in the wordes of our Sauiour Christe as appeareth by the Apostle The washing of water c. and in the wordes of Iohn Baptist I baptise you with water And in Act. 10. in the ende Hee called for water and commanded them to be baptised and by the storie of the Eunuch And in deede because nothing is apt to set forth the blood of Christ and his merites which is apt to cleanse and washe vs but water which leaueth no filthe herein therefore we learne playnelie that Christ would liuely teache vs and make vs see fele in his outward work that same which is inwarde That whiche is further adioyned into the name of the Father the Sonne and the holy Ghost is that whiche pertayneth to the forme of this Sacrament that so we should bee washed that thereby it might be noted wee are segregated from the worlde to haue fellowshippe with one GOD in three persons as a wife with an husbande which is noted by this into the name that is to beare the name in beeing one with these three persons by faith by hanging on them for all gouernement blessing c. Whereof it cōmeth that as the wife is called by the name of the husband and to beare the mans name or to haue his name called on a woman is to be a wife Esai 4.1 so to be into the name of God to beare his name is to be separated and dedicated to him as his spouse to obey him receyue protection and nourishment from him alone in Christ as Dan. 9.18 and Paul also sayeth Into whose name were ye baptised into the name of Paul was Paul crucied for you and J baptised none into myne owne name 1. Cor. 1. for none was by bapt washed to beare Pauls name to come as a wife in the Church to him to haue spirituall fellowship nourishment and gouernement from him And so this interpretation standeth the worde for it is the word vnto as 1. Cor. 10. with the circumstance and cōference of Scriptures as also the Fathers their interpretation to proue the Trinitie of persons in one God because euerie one is God because we beare his Name looke for saluation life gouuernement
spirituall meate and all did drinke of that spirituall Rocke whiche was Christe 1. Corint 10.23 c. Because all did eate that spirituall meate which did offer vnto them the spirituall Manna all did drinke of that Rocke whiche did followe them and was in shewe and representation a true and verie offering in deede of Christ But some of them receiuing only the outward signes did neglect or refuse the spirituall grace so liuelie represented truelie offered them The seconde effect and working whiche is onely in the children of GOD and those which are of discretion by faith alone doeth seale vppe that is more surelie firmelie certainlie and comfortablie applie Christ vnto vs and all his giftes necessarie for vs accordinge to the couenant and promise of God in him So that this vse of the Sacramentes is playne that although Christ be bodily absent yet hee is truly in deed by faith present with all his benefits trulie receyued so his cōmuniō fellowship applied vnto the true receyuers Only this is the difference that in the worde and by the worde alone our faith is wrought wee truely receyue Christe by faith but in these Sacraments our faith is quickened confirmed and increased so doeth more fullie liuelie and comfortablie applie Christ and his benefites Both these are very manifest in the Scriptures The first that in deede Christ with his benefites is in and by these signes as by instrumentes receyued For wee are saide to bee baptised here into one body that is by baptisme to be engrafted into one body and haue bin made to drinke into one spirite that is one spirituall drinke of the blood of Christ so truelie and in deed Christ is put on we are truely planted into him his death resurrection c. Gal. 3.27 Rom. 6 3. We are washed we are saued not by the outwarde worke done as the papistes imagine not by the putting away of the filthines of the fleshe but by the aunswere of a good conscience through the resurrection of Christ 1. Pet. 3.21 So in the Supper it is most apparent the bread which we breake is the communion of the body of Christe so that we which receyue cōmunicate Christ in and by these signes as the whole order and institution shall make this more manifest afterwarde Nowe the other pointes that these are seales not first to giue but more firmelie surelie comfortablie to giue and to applie is playne because in those of discretion in Baptisme faith to apprehende Christ and all his benefites is first required as appeareth by the Eunuche onely in children remayneth some shewe of doubt but seeing the Apostle sayeth they are holy that is within the couenant of God J am thy God and the God of thy seede Christ and his benefites in this couenant of grace doeth belong vnto them that liuing by faith it may be applyed or dying the spirit of the grace of GOD may worke in them as hee knoweth howe and hath not reuealed And this they haue before baptisme euen being aliue but not by any vertue of birth which bringeth death and that onely in respect of originall corruption but by the grace of Gods couenant that if the tree be holy so should the branches also So then this is the proper worke of the Sacraments more surelie and stronglie and comfortablie to applie and seale vp Christ crucified and the couenaunt of God ratified in him to saluation And thus much generallie of a Sacrament nowe followeth that whiche is gathered out of this generall which euerie one must doe concerninge the Sacramentes First before this worke is required examination after the feeling of sinne Then our acceptable knowledge of GOD in three persons as of Christe his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectlie to reconcile and iustifie to make also continuall intercession that our obedience prayers c. may be accepted to be their King by the gouernement of his Church to kill sinne in them to sanctifie them and to applie the whole matter of saluation wrought in his Priesthoode After of a true faith repentance that being in one body with him he come aright to the Sacraments and the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacramentes faith muste worke in euery point as hath bin declared aboue The vse and ende must finallie be applied that all the doctrine of Gods good-will here in Christ sealed vp may bee in our hartes and so in our mouthes to confirme and strengthen our selues and others in all temptations both against iustification and sanctification Exod. 13. Psal 50.7 Of the diuision of Sacraments of the couenant gathered out of this place The Sacramentes are two Baptisme The Lords Supper THAT these two onely are the Sacraments of the couenant of God appeareth by the declaration of a Sacrament gathered out of this place with which none of the other fiue imagined of the papistes can stande for they can not shewe vs that Matrimonie is an instrument wherby God doeth applie Christ and his benefites and this is not a cōmon instrument of the common saluation and benefits which all haue in Christ Orders onely are proper to Ministers and is not an instrument to applye anie common grace of the Church but to signifie that whiche is proper to the Minister And Penaunce hath not anie visible signe ordeyned of GOD but is onelie one fruite and benefite of Christ whiche is sealed vppe in both these Sacramentes as shall more fullie appeare afterwarde Confirmation is an inuention of their own brayne taken from an apishe imitation of the laying on of handes in the Apostles time or those who receyued the gifte of miracles therefore was proper to them For Philip the Euangelist was aboue all Bishoppes and yet could not administer it but the Apostles Saint Peter and Iohn Act. 8. and this wholy to derogate from Baptisme as shall appeare after Neither doth there any Oyling agree to this definition which was not a publike worke but a priuate whiche was not for euer but for a time whilest the gift of healinge lasted in the Church whiche was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had committed anie speciall sinne whiche was the cause of that correction by beinge restored to health hee should receyue assurance of the forgiuenes of that sinne all which last of all doeth not applie to the worthie receyuer the benefite of health there promised no not with them therfore by the former declaration can bee no sacrament Secondlie we gather this diuision out of this place because the Apostle playnlie maketh it for being about to shewe howe that many are in one body of Christe hee proueth it by a full diuision of those pledges both our being set into the body of