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
iudgement seate that we haue here grace to forsake our sinne to die vnto sinne and to burie it cōtinuallie whiche benefites when they are sealed vp here to be with vs for euer how wicked is that distinction of the papistes that baptisme is for remission of sinnes life sanctification but confirmation for corroboration and strength to fight against spirituall enimies as though there were any sanctification without strength to fight against spirituall enimies and as though when wee haue hence comfort against terrours and temptations 1. Pet. 4. we are not strenghtned against them when Paul sheweth that by the power of Christ sealed vp in bapti we are made able to kill sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to saye We haue strength in sanctification to fight against sinne we kill it yea burie it yea rise vp to all newnesse of life Doeth not Saint Peter make it a piece of sanctification whē he sayeth Sanctifie the Lord God in your hartes and be readie alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a piece of sanctification howe can they separate this from spiritual corroboration and strengthening and can they denie this to be sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion seruice of the same God and to haue fellowship for euer with him Let vs cast away therefore these fantasies and let vs knowe that we are by faith in Christ for euer put into possession of all his merites and benefites whiche is sealed vp in baptisme and also we shall euer hereafter be nourished and kept by the same faith and that which is sealed vp in the next Sacramēt Thus much of Baptisme Now of the right vse of the same according as it is proper to it in which as there is diuersitie in those who must vse it so there is diuersitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptised infantes men of discretion others the parents of the infantes the whole body of the Cōgregation OF infantes in their infancie nothinge is required but that they be borne vnder the couenant of God as hath bin shewed before after when they come to discretiō they are to make that especiall vse which others doe For those of discretion it is prescribed that they besides their preparation in generall ought to haue this especially that they feele Christ to be there for euer and in him to be begotten to an euerlasting fellowshippe with God and his Church a communion of all benefites 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 worke it selfe they are by faith liuely to behold and applie in the outwarde and inward relation of washing Christ giuen to washe them in their newe birth for euer vnto iustification and sanctification as is cōmaunded to Paul Act. 22.16 In the vse they are alwayes afterward to be strengthened that they are one with God for euer that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paul vrgeth to the baptised Rom. 6.2.3 c. and 2.2.11.12.13.14 this therfore must alwayes be before vs to comfort vs. The parentes of the infantes before they bring their children to be baptised must call to minde the merciful couenant of God toward them and their seede and by their experience they must assure thē selues of their childe and they must also remember the ordinance of God who they hauing brought their children in his couenant and holy seed by grace will haue it also sealed vp in their fleshe for which cause they must earnestlie desire it and with all speede that may stande with order publike assemblie of the churche to hasten it Gene. 17.10.11.12 and the wrath of God against Moses for deferring it doeth shewe this duetie Exod. 4.24.25.26 In the worke it selfe they are reuerentlie to offer it to God his Church and by his Minister with the publike prayers of God his Church receyue that seale in the fleshe of their childe as is prescribed and in the mother tongue giue such a name as may stande with the reuerent worke of baptisme the solemne inuecting of the childe into the fellowship of the church Luk. 1.59.60.61 c. after they are to applye this work vnto them selues to make them diligent in catechising nourishing vp their children in discipline fit for children and admonitiō of the Lorde because they haue once receyued that seale which doeth seale vp that God will circumcise the hart of their childrē as well as theirs Gen. 17.13 Deu. 30. The whole body of the Church ought with knowledge of Gods couenant and ioy of a member to be added to the church adresse them selues to this work Luk. 1.59 In the work it self they must with attentiō to the worke ioyning also earnestlie in prayer receyue assurance of a fellow-member so receyuing him with one cōsent and harte in which respect they were said to circumcise and may be now to baptise Lu. 1.59 Afterward it must stirre them vp to all loue vnitie fellowship and cōmunicating of giftes and priuiledges with the partie receyued Ephe. 4.1.2 3. c. ¶ Of the Sacrament of the Lords Supper 1. Cor. 11.23 c. For J haue receyued of the Lorde that which J also haue deliuered vnto you to wit that the Lorde Iesus in the night that he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eate this is my body whiche is broken for you This doe you in remembrance of mee after the same maner he tooke the Cup whē he had thanked saying This Cup is the newe testament in my blood this doe as often as ye drinke it in remembrance of me c. In this text concerning the Sacrament we must consider howe Paul here setteth downe 2. thinges First he setteth downe generallie what he deliuered which is declared by relation of Christ Then the particular that hee receiued is repeated where the Sacramēt is set forth by the circūstance of time in the night by the partes of it in Christes work the bread 24. the cup 25. That which J receyued out of this is gathered that nothing in the matter and forme of administration and order of the Sacraments should be altered nothing added nothinge taken away but all done as Christ hath prescribed as hath bin declared further afore The circumstance of the time was in the night he was betrayed and this was vpon especiall cause because the supper of the Lord was to be administred after the Passeouer in steede whereof it came that being abolished then ceassing at the death of Christ now this being done vpon a particular occasion
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
c. as a wife from an husbande From these three persons which are one GOD and so wee learne in this former manner of baptisme wee are called from the fellowshippe of the worlde of Sathan sinne c. to haue fellowshippe with God Thus wee see the outwarde parte of this Sacrament playnelie proued out of this place Nowe it followeth that wee come to the seconde or inwarde parte that which is represented offered to all and applyed to the true beleeuer and receyuer by the outwarde worke as an instrument as hath bene declared before The inwarde matter is firste our once settinge into the body of Christ for euer then the ende and fruite of the same applyed in this Sacrament Concerning the firste although it be not here expressed yet it is to be gathered hence by the diligent consideration of the last wordes and conference of Scripture for when this worde doeth clearilie say We are ioyned with one God in three persons to haue all necessarie benefites from him And further that we can not knowe God or come to him but by Iesus Christe Iohn 17.2 That we can not bee his sonnes but by him Rom. 8.9.17 Galat 3.26 That wee can not beare anie fruite except wee be in him who is the Vine as Iohn saieth chapter 15. that we can not be iustified and sanctified but in the name of Iesus Christ the spirit of our god 1. Co. 6.13 that the washing of our newe birth can not be shedde on vs aboundantlie but through Iesus Christ our Sauiour therefore this is to bee ioyned once to God for euer which must needes be to be for euer once set into Christ and seeing the other in baptisme must needes be by the effectuall applying of his benefites to vs we must needes be first in him and therefore Saint Paul saieth Christ gaue him selfe for his Church that he might purge it cleanse it and might present it holy perfite without blame spott or wrinckle by the washing of water through the worde Ephe. 5. therefore we are saide in baptisme to bee engrafted into Iesus Christ Rom. 6.3 to be engrafted with him into the similitude of his death and resurrection Rom. 6.5.6 Col. 2.11.12 we are saide in baptisme to put on Christ Gal. 3.27 Nowe it is saide further that we are sett in him once for euer because he that commeth to Christ once he casteth him not away Iohn 6.37 he shall neuer hunger 35. he shall not be lost 39. hee shall liue for euer 50. And Iohn sayeth 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 euer by the immortall seede of God that dyeth not 1. Pet. 2. and by the eternall working of the Spirite of God which nothing can breake for what shall separate vs from Christ when we are by his working adioyned vnto him Rom. 8. in the ende as this is true and doeth rightly answere to the signe so it is in all the other respectes of Christes application vnto vs in this Sacrament This outwarde washing being but once doeth seale vppe our once ioyninge to GOD in spirituall marriage that God finding vs dead in our owne blood hath made an eternall couenant with vs that he will neuer turne from vs to doe vs good but wee shalbe his people and he wilbe our God he will giue vs one hart and one waye that we may feare him for euer that it may be well with vs and our children and he will so put his feare in our heart that we shall not depart from him we haue therefore summe of marriage once for euer neuer to departe so likewise it is the seale of our newe birth by the spirit and water that is the Holye Ghost which as water cleanseth vs and begetteth vs agayne Now we being borne of God can not sinne that is bee giuen ouer vnto sinne agayne Whosoeuer is borne of God sinneth not because the seede of God is in him he can not sinne 1. Ioh. 3. so baptisme doeth seale vp therein our once bearing againe in Christ by his H. Spirit which shall remayne for euer And if wee could cleane fall from the grace of God agayne we should haue another bearing agayne and another seale on the same but because wee are but once borne and after nourished still therefore we are once baptised and daylie receyue the Lords supper And this plainlie by Dauid who in his fall though much grace was hidden from him so that he desired his hart might be created cleane within him yet he prayed God not to take his holy Spirite from him Thereby declaring plainlie that it was within him euen in his feeling So wee see in the incestuous person excommicated and deliuered to Sathan the ende was that the fleshe might be destroyed and the spirite might bee safe in the day of the Lord 1. Corinth 6. So that as euery one who is of the Churche is thought to bee regenerate so euen in his excommunication he is thought to haue the spirit and fleshe within him though the fleshe seeme to haue gotten the vpper hande Wherefore this is a full comfort whiche is sealed vp vnto Christians in the Sacrament whiche maketh them take comforte in all temptations and to assure them against the terrours and feare of conscience to keepe and strenghthen them that they haue receyued the spirite to beare immortalie so that Gods glorie shall not dye but they haue his power and his grace readie to defende them And this cōfuteth the papistes their fantasie in their imagined Sacrament of Pennance who imagining a cleane falling from grace so that wee haue no comforte by baptisme seeke a restoring in pēnance whereas although euery Christian risen from his fall repenteth vnfeynedlie and sheweth foorth the fruites hee did neuer fall from grace neyther needeth an outwarde seale that hee partayneth vnto Gods fauour and loue and his mercifull Couenaunt because that hath bene sealed vppe so in baptisme that it can not departe and the fruite and comfort of it doeth remayne after for the Lorde Christ Iesus doeth extende it as well to the time to come as also the ryme past he that beleeueth and is baptised shalbe saued Marke 16. And Peter sayth the baptisme which nowe saueth vs speakinge of those who were baptised And Paul 1. Cor. 6.2.3.4 doeth playnlie extende the fruit continuallie to continue all dying to sinne and rising to righteousnes Their deuise therefore is wicked destroyeth the true vse and nature of baptisme it maketh one to iudge the grace of God and his fauour is cleane gone and that a newe birth as it were must be had which discomforteth a man whereas if after a great sinne he see the filthines and weakenes of the fleshe 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 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