to giue and to applie is plain because in those of discretion in baptisme faith to apprehend Christ and all his benefits is first required as appeareth by the Eunuche onely in children remaineth some shew of doubt but seeing the Apostle saith they are holy that is within the covenant of God I am thy God the God of thy seed Christ his benefits in this covenant of grace doth belong vnto them that living by faith it may be applied or dying the Spirit of the grace of God may worke in them as he knoweth how and hath not revealed And this they haue before Baptisme even being aliue but not by any vertue of birth which bringeth death and that only in respect of originall corruption but by the grace of Gods covenant that if the tree be holy so should the branches also So then this is the proper work of the Sacraments more surely and stronglie and comfortablie to apply and seale vp Christ crucified and the covenant of God ratified in him to saluation And thus much generally of a Sacrament now followeth that which is gathered out of this generall which euery one must do concerning the Sacraments First before this work is required examination after the feeling of sin Act. 8.37 Act. 19.4 1. Cor. 11. Then our acceptable knowledge of God in three persons as of Christ his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectly to reconcile justify to make also continuall intercession that our obedience praiers c. may bee accepted to be their King by the government of his Church to kil sin in thē to sanctify them and to apply the whole matter of salvation wrought in his Priesthoode After of a true faith repentance that being in one body with him hee come aright to the Sacraments the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacraments faith must work in everie point as hath bene declared aboue The vse end must finally be applied that all the doctrine of Gods good will here in Christ sealed vp may bee in our heartes and so in our mouthes to confirm strengthen our selues others in al temptatations both against justification and sanctification Exod. 13. Psal 50.7 OF THE DIVISION OF SACRAments of the covenant gathered out of this place The Sacraments are two Baptisme The Lords Supper THat these two only are the Sacraments of the couenant of God appeareth by the declaration of a Sacramēt gathered out of this place with which none of the other fiue imagined of the Papists can stand for they cannot shew vs that Matrimony is an instrument wherby God doth applie Christ and his benefits this is not a common instrument of the cōmon salvation and benefits which al haue in Christ Orders only are proper to Ministers and is not an instrument to apply any common grace of the Church but to signifie that which is proper to the Minister And Penance hath not anie visible signe ordeined of God but is only one fruit and benefit of Christ which is sealed vp in both these Sacraments as shall more fully appeare afterward Confirmation is an invention of their own braine taken from an apish imitation of the laying on of handes in the Apostles time or those who receiued the gifte of miracles and therefore was proper to thē For Philip the Evangelist was aboue all Bishops yet could not administer it But the Apostles S. Peter and Iohn Act. 8. this whollie to derogat frō Baptisme as shall appear after Neither doth there any Oyling agree to this definition which was not a publicke worke but a private which was not for ever but for a time whilest the gift of healing lasted in the Church which was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had cōmitted any speciall sin which was the cause of that correction by being restored to health he shuld receiue assurance of the forgiuenes of that sin all which last of al doth not apply to the worthy receiuer the benefite of health there promised no not with them therefore by the former declaration can be no Sacrament Secondly we gather this diuision out of this place becaus the Apostle plainly maketh it for being about to shew how that many are in one bodie of Christ he proveth it by a full diuision of those pledges both our being set into the bodie of Christ our nourishing in the same Now if there had bene any other pledges he would never haue omitted them Last of al the effect or vse of both these Sacraments here doth prooue it for when as we can haue no more inwarde grace applied vnto vs than Christ that is first to be born in him to haue all priviledges of eternall life and then after to be nourished in the same continuallie in him both these being fullie represented and sealed vp vnto vs in these two it followeth that Christ who would haue the fewest but the best Sacraments that might bee vnder the Gospell would nor did ordeine no more 1. Cor. 10.1.2.3 Exod. 12.48 OF BAPTISME The place of Scripture Mat. 28.19 Go therefore and teach all nations baptizing them into the name of the Father the Son 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 wherin by the Ministers once washing or baptizing in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truly applied to the right receiuer his once setling into Christ for euer to haue fellowship with one God in three persons for his glorie with his Church for pertaking the washing of our new birth the benefites of Christ by the merites of his death to hide couer and cleane take away the guiltinesse of our sinne and the merit of our righteousnes and resurrectiō to make vs vnblameable before his iudgment seat for iustification vnto eternall life by the power of the said death to the killing and buriing of sinne in vs vnto righteousnes for sanctification acceptable to God through Christ THE first Sacrament this appearth plainlie both out of the division going before and also now by the doctrine of Christ willing his Apostles to teach al nations whē they beleeue he will haue them straight way baptized so we see the practise of the Church touching the same thing Act. 2.38 Act. 10 in the ende The historie of the Eunuch c. And it is plaine by the effect or vertue of it By the Ministers once washing That it shuld be the Ministers work is proued generallie in the Sacraments and is plaine here by the words of our Sauior who speaketh to his Apostles giveth them the charge of this worke as
especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread 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 thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
Corint 9 8. For ruling of his Church by his word Rulers who haue the care of soules committed to them Heb. 13 17. Iames. 5 14. Act. 14 23. And some of them to labor also in the word one by teaching another by exhorting some to attend vnto maners watching ouer the people to admonish them to comfort theÌ„ to pray with them when they be in distresse c to ioine with the others in the rest of the governing of the Church Also for the better relieving of the poore distributers of the Church reliefe Act. 6 2 Rom. 12.8 1. Tim. 3.7 c. Al which we must know delight in procure and everie one according to his owne calling set forward as Psal 27 4 42 23. 1. Chro. 13 1 29 6 7 8 9 c. 2. Chron. 15 3 12 13 29 30. Hag. 1 4. 14. In all these thinges commanded forbidden we may easily feele severall sinnes and corruptions by due examinatioÌ„ of our selues severally in every one but Christ hath by his death satisfied for our sinnes Rom. 4 25. and hath bin zealous in the obedience of the partes of this law that in him we may haue perfect obedieÌ„ce yet so as by his death we more and more die vnto these sins by his resurrection be made liuely to serue the Lord sincerely according to his will Hitherto of the commandement it selfe Now followeth the reason which is drawen from a double propertie of the Lord his jelousie in wrath and his mercie For I the Lord thy God .i. euen then being joyned vnto thee by my mercifull covenant as a husbande to his wife Chap. 19 6. A strong God The first title is added to note his great power to doe what he will so that being perswaded in the first propertie of his readines to punish and in the second of his readines to reward And first in this of his power we need not to doubt at all such vse wee should make of his titles Psal 2 12.115.3 10. Iealous This is a kind of speach taken from maried folks Hos 2 2. Ezec. 16. who cannot abide their wiues should giue either in affection or in gesture countenaÌ„ce or any maner of behavior to others that which appertaineth to theÌ„ only and by this we gather the greatnes of the sins either of grosse idolatry or any couÌ„tenance vnto it This jealosie he setteth further forth by the fruit that the Lord punisheth severely this sin Visiting iniquitie .i. punishing this sin or the transgression of this Law in dissoluing this holy band for so the generall word iniquitie and evil is taken sometimes for some speciall great sin as Deut. 17.2 psa 78.39 And here it appeareth that it must be so taken because it is not a reason of the whole Law but of this commandement onely This is further declared by the persons on whom it falleth The third and fourth generatioÌ„ Which is both because by the fathers sin disanulling the covenant by idolatrie the child falleth out of the same and continuing in that fall is punished justly for his own sin his fathers both Mat. 23.25 And therfore that which is added declareth those which are punished Those that hate me That is those that securelie commit spirituall whoredome against this commandement so this is nothing contrary to that Ezec. 18. Exercising benignitie This is the second propertie wherein the Lord declareth his reward towards the keepers of this Law that is free liberalitie or bountie for so the word singnifieth in receiving them into a covenaÌ„t of life and blessednes yea and that eternal Act. 2.37 Out of this we learne that as a childe to his father when wee shall doe all that is commanded wee are but vnprofiâ—able servants and haue done but our dutie and as if our father leaue vs no patrimony are we lesse bound to doe our dutie So if the Lord had not bound himselfe by his covenant which came from his free vndeserved goodnes could we haue claimed any thing by fulfilling because we did but our duty for the mercie of creating vs in great dignitie according to his own likenes and righteousnes But now hauing so many times offeÌ„ded since the knowledg of his grace and lying in his wrath both by natural corruption continuall serving of sin from the same daylie now is it not mercie onelie without all deserving when hee giveth vs by imputation the righteousnes of his Son and so eternal life and then transforming vs vnto his likenes againe when we are first set freely in possession of eternal joy This is inlarged by the persons to whome this is graunted To thousand generations Which sheweth that the Lord in respect of vs setteth his mercie aboue his justice But he setteth them forth by their fruites that be partakers of it That loue him and keep his commandements By loue he noteth that this should be the fountaine from which the outward obedience of this commandement shuld spring so that if we loue not delight not in the partes of his worship because in trueth wee loue him and his glorie These things are abhominable Ioh. 14.23 His commandements Here as iniquitie was put for the spiritual whordome against this commandement so commandements are put for the severall partes of obedience in this precept as the circumstance of the place doth shew by which we see all good intents are shut out As they haue bene severely punished of the Lord. Deut. 4.15 Esa 30.21 1. Chro. 15.13 2. Chron. 13.10.11 Hitherto of that coÌ„mandement which hath prescribed vs the severall partes or outward means which we must loue desire c. in his worship which we giue him 3. Command In this commandement as afore wee must consider first the precept then the reason The precept is Thou shalt not take the name of the Lord thy God in vaine Take that is make any vse for the word signifieth to take vp or lift vp on our shoulders The name of God is his memoriall amongst men which beeing in his titles most properlie is given to them whether drawen from his nature as Iehovah the Lord or his properties just holy merciful c. The God of Abraham Iacob c. Exod. 3.15 Hence because the Lorde in excellencie is remembred in his workes by likenes they are called his name Psal 8.2 2. Chro. 6.32 Much more his Gospel Act. 9.15 His Sacraments Mat. 5.6 Also true praier is the honouring of his name and euill the prophaning of the same Gen. 4.26 Mal. 1.11.12 Therefore here hee comprehendeth all these and forbiddeth to vse vainly that is vnrevereÌ„tlie rashlie falsly or hypocritically lightly or vnprofitably all which are vttered by the Hebrew word so that by the contrarie here is commaÌ„ded to know allow loue desire practise the true vse of Gods name in all the outward means of his worship by being prepared reverently to take it vp by bringing the proper affections in the vse of it
persons must offer giue Iesus Christ God and man vnto vs which is set forth by the Minister who beareth their authoritie and doth performe this outwarde worke which hath relation to the inward So the Sonne is said Math. 3. to baptize with the holy Ghost when he by the holy Ghost doeth apply himself as he is God man crucified to wash c. Neither can the Father possiblie be shutte out who by the Sonn through the holy Ghost worketh as they are one as his work is especiallie noted Col. 2. al three jointly Tit. 3. are comprehended for that work in baptisme the like is to be said of the Supper of the Lord for the Father hath sealed vp the Sonne the true bread from heaven and doth teach vs draw vs and giue vs it and power to receiue it both in the word and Sacraments And the Son also giveth his flesh to be meat in deed and his blood to be drink in deed both in the word alone also in the Sacraments Ioh. 6.27.32.37.40.45 46.57 Which place is not proper to that given of Christ in the worde alone or in the Sacraments also but common and general to both Now as the outward offering and giving hath relation to his inward so also the outward receiving or having applied hath relation vnto the inward So in being baptized we are said to put on Christ to be washed with him Gal. 3.27 So in taking and eating the bread we are to receiue and turne to spirituall nourishment Iesus Christ and therfore it is here said that we are all made to drink into one Spirit that is into spirituall nourishment out of Christ And this is the true relation between the inward outward matter with the applying of the same Nowe wee must consider the effectes or working of the holy Ghost by outward signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted wee speake of the holie Ghost to declare that God hath not given the effectes and workings following to these instrumentes as faculties or properties which are naturallie in them as that water should aswel by force inherent in it wash our consciences frō dead workes to serue the living God as it hath vertue to wash our bodily filth away and to cleanse vs but onely that God hath chosen them as his instruments to worke by not by any propertie in them but by vertue which the holy Ghost doth work by them so that as Paule saith of the ministery of man generallie Paule is nothing in planting nor Apollo in watering but God which giueth the increase The same must likewise be vnderstood especially of the Sacraments And therefore it is said We are baptized into one body by one Spirit So that indeed the whole cause that in Baptisme wee are set in the bodie of Christ is from the holie Ghost Therefore it is said Iohn doeth baptize as the Minister with water but Christ as the Lord with the holy Ghost Mat. 3. Therfore all this working of the inward graces is giuen to the holie Ghost 1. Cor. 6. Tit. 5.5.6 And so Paule sheweth he was exhorted to wash away his sins in Baptisme with calling on the name of God who only should work that worke This being learned against the Papists we may know that the work of the Sacraments commeth not from the very worke wrought but from Gods Spirit working in and by the same and that working is by the worke of faith in Gods children Now the effects of working as they are seals both which are distinctly noted of the Apostle as signes Rom. 4.12 in that by their relation with the spirituall matter they doe liuely set forth to the vnderstanding by many senses as feeling seeing c. the inward spiritual matter to which they haue relation the doctrin of the word of God being annexed So the Passeouer was a signe vpō their hands a frontlet between their eies that the doctrine of God might bee in their mouth Exod. 13.9 Whereby we see it is become a Schoolmaister by the worde more excellent than the worde alone that even the doctrin of God may be more liuelie spoken of Now it is not a signe only to set forth liuelie represent vnto vs these thinges by outwarde means but also to offer from God in trueth all those benefits in Christ which are represented for God doth not dally but doeth trulie offer in his Sacraments to all that are admitted vnto them all that which is there signified And therefore it is said of S. Paule That al did eate of that spiritual meat all did drinke of that spirituall Rocke which was Christ 1. Cor. 10.23 c. Because al did eat that spirituall meate which did offer vnto them the spiritual Manna al did drink of that Rocke which did follow them and was in shew and representation a true and very offering indeed of Christ But some of them receiving only the outward signs did neglect or refuse the spirituall grace so liuelie represented and trulie offered them The second effect and working which is only in the children of God and those which are of discretion by faith alone doth seale vp that is more surely firmly certainlie comfortablie apply Christ vnto vs and al his gifts necessarie for vs according to the covenant and promise of God in him So that this vse of the Sacraments is plaine that although Christ be bodily absent yet he is trulie indeed by faith present with all his benefits trulie receiued and so his communion fellowship applied vnto the true receiuers Only this is the difference that in the word and by the word alone our faith is wrought we trulie receiue Christ by faith but in these Sacraments our faith is quickned confirmed and increased so doeth more fullie liuely and comfortablie applie Christ and his benefites Both these are verie manifest in the Scripture The first that indeed Christ with his benefits is in and by these signes as by instruments receiued For we are said to be baptized here into one bodie that is by baptisme to be ingrafted into one body and haue bin made to drinke into one Spirite that is one spiritual drinke of the blood of Christ so trulie and indeed Christ is put on we are truly planted into him his death resurrectiō c. Gal. 3.27 Rom. 6.3 We are washed wee are saved not by the outward work done as the Papists imagin not by putting away of the filthinesse of the flesh but by the answer of a good consciēce throgh the resurrectiō of Christ 1. Pet. 3.21 So in the Supper it is most apparant the breade which wee breake is the cōmunion of the bodie of Christ so that we which receiue communicate Christ in by these signes as the whole order and institution shall make this more manifest afterward Now the other pointes that these are seales not first to giue but more firmlie surely and cōfortablie
liue for euer 50. And Iohn saith of those that came outwardly to Christ and the fellowship of his Church If they had bene of vs they had not gone from vs. And this as it is true of our setting into Christ that it is but once in Christ for ever by the immortall seede of God that dieth not 1. Pet. 2. and by the eternal working of the Spirit of God which nothing can breake for what shal seperate vs from Christ when we are by his working adjoyned vnto him Rom. 8. in the end As this is true and doth rightlie aunswer to the sign so is it in all the other respects of Christes application vnto vs in this Sacrament This outwarde washing being but once doeth seale vp our once joyning to God in spirituall mariage that God finding vs deade in our own blood hath made an eternal covenāt with vs that he wil never turn from vs to do vs good but we shall be his people and he will be our God he wil giue vs one heart and one way that we may feare him for ever that it may be well with vs and our children and hee will so put his feare in our heart that we shall not depart from him we haue therefore the sum of Mariage once for ever never to depart so likewise it is the seale of our new birth by the spirite and water that is the holie Ghost which as water cleanseth vs and begetteth vs againe Now we being born of God cannot sinne that is be given over vnto sinne againe Whosoever is borne of God sinneth not because the seede of God is in him he cannot sinne 1. Ioh. 3. So Baptisme doeth seale vp therein our once bearing again in Christ by his H. Spirit which shal remain for ever And if we could clean fall frō the grace of God again we shuld haue another bearing again another seal on the same but because we are but once borne and after nourished still therefore we are once baptized and daily receiue the Lords supper And this plainly by Dauid Psal 51. who in his fall thought much grace was hidden from him so that hee desired his hart might be created clean within him yet hee prayed God not to take his holie Spirit from him Therefore by declaring plainly that it was within him evē in his feling So we see in the incestuous person excommunicated and delivered to Sathan the end was that the flesh might be destroyed and the spirit might be safe in the day of the Lord. 1. Cor. 6. So that as everie one who is of the Church is thought to be regenerate so euen in his excommunication he is thought to haue the spirit and flesh within him though the flesh seeme to haue gotten the vpper hand Wherfore this is a full comfort which is sealed vp vnto Christians in the Sacrament which maketh them take comfort in all temptations and to assure them against the terrours and feare of conscience to keep and strengthen them that they haue receiued the spirit to beare immortality so that Gods glorie shal not die but they haue his power and his grace ready to defend them And this confuteth the Papists their fantasie in their imagined Sacrament of Pennance who imagined a clean falling from grace so that we haue no comfort by baptisme seek a restoring in Pennance whereas although everie Christian risen from his fall repenteth vnfeignedly sheweth forth the fruits he did never fall from grace neither needeth an outwarde seale that he pertayneth to Gods favour and loue his mercifull Couenant because that hath bin sealed vp so in baptisme that it cannot depart the fruit and comfort of it doth remaine after for the Lord Christ Iesus doth extend it aswell to the time to come as also the time past hee that beleeueth and is baptized shall be saued Mark 16. And Peter saith The baptisme which nowe saueth vs speaking of those who wer baptized And Paul 1. Cor. 6.2.3.4 doth plainlie extend the fruite continuallie to continue al dying to sinne and rising to righteousnes Their deuise therfore is wicked destroyeth the true vse and nature of baptisme it maketh one to judge the grace of God and his favour is cleane gone that a new birth as it were must be had which discomforteth a man whereas if after a greate sinne he see the filthines and weaknes of the flesh with the horror of the same he knowing that the grace of God is in him will comfort him strengthen him in repentance hatred of sin bringing foorth the contrarie fruites c. Neither this assurance the roote of all courage in temptations and will to fight manfullie against sinne doeth pull away from vs care to please God and bring vs to security but doth strengthen vs and will make vs nourish good works as the fruits whereby we feel and are assured that Gods seed is in vs. Neyther can any haue a feeling of Gods grace when he shal bee by this means encouraged vnto evill Thus wee see the first point of being set into Christ Now the fruits follow First that to the glorie of one God in three persons we seek to haue fellowship with one God in three persons and that is the point which is given vs to vnderstand plainly in these words We are baptized into the name of the Father c. For as wee haue expounded afore this doth teach vs that we are consecrated dedicated and joyned to God that we may carie his name as his wife that we may haue fellowship as S. Iohn saith with the Father and the Sonne 1. John 1.2.3 That this one God in three persons may holde as his own to be glorified in vs for ever which offreth such strong consolation such great excellencie to a Christian man as cannot be expressed hereby our profession is sanctified to God that it may be acceptable The next end is that we may from this fellowship with God haue fellowship with the Church in the benefites that God doth bestow vpon the Sonne are sealed vp in baptisme First therefore let vs behold this fellowship then the benefites This fellowship is fitlie expressed of the Apostle when he saith We are built vpon the foundation of the Prophets Apostles Iesus Christ being the corner stone in whom all the building is coupled together and groweth to an holie temple in the Lord in whom also we are built together to bee the habitation of God by the Spirit So that as we come by Christ vnto God so to his Church that we may haue fellowship with it and in it in which alone all we haue salvation for none is saved out of the Church but in Sion the citie of the liuing God we are partakers of all blessednes Therefore this is a pledge of our being one body though many members 1. Cor. 12.13 and this is the signe that wee are begotten of one God Father haue one clothing by faith of Christ his righteousnes one life
evē his life in vs al. Eph. 4.1.2.3.4.5.6 And therefore this is a first entring into publike societie and as it were our solemn invecting into the Church house of God The benefits and priviledges that are here is the washing of our new birth which is so called of the Apostle in that place of Titus which doth spread it self into two especial brāches justification and sanctification according to that saying But you are washed you are sanctified in the name of Iesus Christ and the spirit of our God 1. Cor. 6. Which washing in general hath the liuely proportion with the outward work but in speciall we must see these benefits and their speciall proportion which is to be seen in this that as in washing the water doeth cover the filth doth soke it vp and leaue all cleane pure vnspotted so the merit of the death of christ who satisfied the wrath of God for our sins by giuing himself a sacrifice for sin doth not only cover as the Prophete saith our sinnes hide them from God but so drinke vp the guiltines of the same that God imputeth no sin according to the saying of the Psal Blessed is the man whose wickednes is forgiuen to whō God imputeth no sin Neither onlie is he made sin for vs that is by imputation of sin to him but also an offring on the crosse for sin and this is that wee might haue the righteousnesse of God in him That when as no flesh can be justified in the sight of God wee might obtaine the righteousnes of faith which is free without al respect of works even the righteousnes of God which he doeth giue vs inherent not in vs but in Christ that in him we may be holy and without blame here therefore by faith commeth justification from whence peace of conscience standing in the grace of God deliverance from the wrath to come and full certainty of eternal life proceedeth And this as it carieth full proportiō with the washing and order of it so it is said to seale vp the full remission of our sinnes Bee baptized saith Peter into the name of Iesus Christ for the remission of sins Act. 38. Act. 10.43.48 So saith Ananias Be baptized and wash away thy sinnes in calling on the name of the Lorde Iesus Act. 22.16 Which also is contained vnder the other point seeing the forgiuenes of sins was to justification for it sealeth vnto vs the forgiuenes of all trespasses originall and other and hath put away the hand writing against vs. The other also concerning sanctification is vrged in many places of Paule but prosecuted especially in Rom. 6.2 where we are said to be baptized to the similitude of Christes death being drowned as it wer vnder the water our sin being made clean by Christs death And we are baptised to the similitude of his buriall as lying rotting in the water in the tarying of the water till it dooth soke vp the filth and carie it with it So that we haue not onely the power of Christ his death to kill sinne but to burie it and more more to rot it and not onely that but as he died for our sinne and rose for our justification declared by this that all sinne was answered for vs seeing he rose againe so likewise we doe by his resurrection rise to righteousnes holines of life which is also signified by the washing which doth leaue vs cleane and white And although it be true indeed that this holines can never be perfect in that ful measure it ought to be in this life according to the Law that it be as the Prophet saith as a filthy cloth and the flesh rebell against the spirite and that in nothing wee can doe the good we would so that if God enter into judgment with this holines of ours we can neuer stande before him yet this worthinesse wanting in it selfe is accepted of God through Iesus Christ 1. Pet. 2.5 so that being washed in his blood we be Kings Priests vnto God and our works are acceptable and this is also sealed vp in this Sacrament as is plain Rom. 6.5.7.8 And so we see that in this Sacrament we are set into the bodie of Christ into the fellowship of God and his Church and in all the priuiledges of the same and that here is strong comfort against all temptations our sinnes be forgiuen for ever Gods wrath appeased we absolved before Gods judgment seat that wee haue here grace to forsake our sinne to die vnto sinne and to burie it continuallie which benefits when they are sealed vp here to bee with vs forever howe wicked is that distinction of the Papists that baptisme is for remission of sinnes life and sanctification but confirmation for corroboration and strength to fight against spiritual enemies as though there were any sanctification without strength to fight against spirituall enemies and as though when we haue hence comfort against terrours and temptations 1. Pet. 4. we are not strengthened against them when Paule sheweth that by the power of Christ sealed vp in baptisme wee are made able to kil sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to say We haue strength in sanctification to fight against sin we kill it yea burie it yea rise vp to all newnesse of life Doth not Saint Peter make it a peece of sanctification when hee saith Sanctifie the Lorde God in your harts and be ready alwaies to giue an answere to every man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a peece of sanctification how can they seperate this frō spirituall corroboration strengthening and can they denie this to bee sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion and service of the same God and to haue fellowshippe for ever with him Let vs cast away therefore these fantasies and let vs know that we are by faith in Christ for ever put into possession of all his merits and benefits which is sealed vp in baptisme also we shall ever hereafter be nourished and kept by the same faith that which is sealed vp in the next Sacramēt Thus much of Baptisme Nowe of the right vse of the same according as it is proper to it in which as ther is diversitie in those who must vse it so there is diversitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptized Infantes Men of discretion others The Parents of the Infants The whole body of the Congregation Of infantes in their infancie nothing is required but that they be borne vnder the covenant of God as hath bin shewed before after whē they come to discretion they are to make that especiall vse which others doe For those of discretion it is prescrcibed that they besides their preparatiō in general ought to haue this