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
in the particular seventh day it was ceremonial so in the common necessitie it was perpetual according to the foresaid equity Last of all as Calvin saith vnto the Papists of the seconde commandement who also said that was ceremoniall and abolished As long as we feele the grosnes of our nature to invent false worship framing Images of God so long that must remaine to humble vs euen so as long as we doe feele our corruption in accounting the Saboth vnpossible and so omitting prophaning it so long we wil hold it to be perpetual Now the lord to help our infirmities hath givē vs variety of profitable exercises to be occupied in to recreat vs as it were in another being weary of one They are either Publike Private Nehem. 8.5.13 Publike is to join with the Church from the beginning to the ending in the hearing of the word preached in praying and administring of the Sacramentes Eze. 46.1.2.3.10 Nehe. 9. Esd 3 Act. 15.20.21 17.2 18.4 Luk. 4.2 2. King 4.23 Privat exercises are for our selues to encrease godlines or others their comfort Nehem. 8.13 Of the first sort are rejoycing in the word received and profiting by that Also meditations conference c. on the works of God that so we might not onely by doctrine but by experience be taught and so be brought to greater feeling as is commanded Deu. 5.20 For others we are cōmanded duties of loue in relieving cōforting the nedy aswel bodily by our help as spiritually by cōfort conference out of the word edifying one another in our most holy faith 1. Cor. 14.2 Mat. 12. In these things our cōtēpt neglect both of the mercy of the Lord who hath ordained so many good means to increase our knowledge our feeling in the faith good works his wisdome who hauing regard to our weaknes hath givē vs such great variety that alwayes being weary of the one we may breath our selues in the other In this as in the rest and the commaundement going before we must haue the sinnes forgiven in the sonne of God his obedience here Luk. 13.10 to the 18. vers Luk. 13.4.5 In him also we must receiue power with this former grace to die vnto this sin and rise vnto this part of obedience Now followeth the reason whereby he doth both make plaine the obedience and allure vs vnto it He allureth because he giueth this equitie perpetuall that seeing in sixe daies we may doe all our worke which is necessarie for the maintenance of this life and provision of our families which is declared by these oppositions in the 9. and 10. verses Sixe daies thou shalt worke but the seuenth day is the rest or Saboth of the Lord thy God In sixe daies doe all thy worke in the seventh doe no worke but of the Saboth Math. 12.5 The Saboth vnto the Lord Here as in that afore are the Papists confuted who ordained Saboths to Saintes Angels a worship due to the Lord onlie who also tooke away this libertie of sixe daies wholie too often No maner of worke except for frugall necessitie of putting on of apparell of meate drinke c. which must be as meanes to helpe and succour the weaknesse of tender and olde age the strength of strong men in this exercise who if they should ordinarilie abstaine on that day from these thinges it would make them much vnable to accomplish that worke of the Lorde and so it is expounded Luke 13.15 Wherefore that of Exod. 35.3 was a rudiment ceremoniall whereby they were instructed to the reverence of the same when as otherwise they might doe great things This is further declared by a distribution of the efficient causes Thou nor thy Sonne nor thy Daughter nor thy Servant By which wee see we doe not rightlie obserue the Saboth except all within our gates that is our authoritie so called because they bound the proper place of everie man where he exerciseth anie authoritie doe likewise sanctifie the same The seconde reason is drawne from the example of the Lorde himselfe the more to allure vs and mooue vs who contende to come neere the excellent So Christ gaue an example for vs to follow For the Lord made heaven and earth in sixe daies but the seventh he rested By that seventh day he pointeth out the Iewes Saboth the seventh from the creation to the which day they were never preciselie tyed because being the seventh it caried a note of perfection and so did shadow out the excellencie of our rest vnder Christ Heb. 4.20 And therfore because that was ceremonial that proper day was pointed out to Adam Gen 2. Whereas if this had not bene ceremoniall he had not needed because the morall equity of one in seven was written in his heart as aboue hath bin noted And thus as it was a figure of our sanctification and adoption it was not a peece of the first Table but rather generall to the whole Law and therefore in that respect is abolished Col. 2.16 The end of the first Table All Glorie to the Lord. THE WHOLE DOCTRIN OF THE Sacraments plainlie and fullie set downe and declared out of the word of God The place out of which we will draw the generall doctrine of both the Sacramentes is 1. Cor. 12.13 For by one Spirite we haue bene al baptized into one body whether Iewes Greeks or seruants or free and al haue bin made to drink into one spirite The generall declaration of a Sacrament drawen hence A Sacrament of the eternal couenant is a publike faithfull worke of the whole Church wherein by the Ministers putting apart by the word and praier to an holy vse a visible signe ordained of God in the order prescribed by his deliuerie and their receiving of the same the holie Ghost doth offer and represent liuelie vnto all but more surely applie to the due receiver therof the offering and giving of God in three persons and the Churches receiving of Christ crucified the covenant concerning iustification sanctification vnto eternall life fullie ratified and confirmed in him Notes which shewe how everie parte is gathered out of this place with more full confirmation by conference of the Scripture which declareth the true vse of every point A Sacrament of the eternall covenant so called to put a difference between other signes as the Rain-bow laying on of hands in ordination other such signes so called of old Gen. 17.10 doth seale vp the same Rom. 4.11 1. Cor. 11. Is a publike that is to shew the nature true reverence of those works because these are not at any time for one by one or concerning the dignity of one as appereth by this that is said here All haue bene baptized into one bodie all made to drinke into one cup. Which sheweth that it is a worke of a publike nature of publike fruit and priviledges to all of publike profession of the same and therefore in regard of the dignitie reverence of
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