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
the Church till it come to vs. And thus we haue seene the outwarde persons with the inwarde answering to them as hath bin touched in the particulars God to his Minister and the inwarde matter to the outwarde in the Church their workes also haue bin considered in parte Now the matter followeth which are the creatures of God put apart for that worke which hee hath ordeyned as water put a part to wash bread and wine put a part to nourishe refreshe and make gladde the hart of man These hauing fitnes in them to that work can euen prouoke vs to the right vse of them as in the Eunuch to desire to be bapt as soone as he came to the water in those to whō Salomō speaketh Pro. 7. who ought to be prouoked whē wisdome hath made readie her wine and furnished her table Nowe these instrumēts are outward signes being so put apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent offer to all and seale vp the true beleeuer by faith God offring giuing the church receyuing of Christ crucified the couenant of God al the promises of the same ratified in him vnto eternal life Here first we must cōsider the proportiō relatiō of the outward matter the applicatiō of the same The signes or outward things haue relatiō vnto Christ crucified the couenaunt of God ratified in him so the water which is a matter apt to wash vs doth hold proportiō with Christ who is apt to wash and cleanse vs 1 Cor. 6.11 so the bread wine being matter fit to nourish vs haue respect to the flesh blood of christ crucified spiritually fullie to nourish vs as the wordes of the institution declare This is my body this is my blood and the bread which we breake is it not the cōmunion of the body of Christ Wee are made to be bapt into one body made to drinke into one spirituall drinke Then the offring and deliuering of these signes hath respect to the offring and deliuring of the things signified noted before by one god in three persons For as we are in bapt baptised vnto the name of the Father Sōne H. Ghost so to be as shall appeare in by Christ the spouse childrē houshold seruants of God so this one God in three persons must offer giue Iesus Christ God man vnto vs which is set forth by the Minister who beareth their authoritie doth performe this outward worke which hath relation to the inward So the Sōne is said Mat. 3. to baptise with the H. Ghost whē he by the H. ghost doeth applie him self as he is god man crucified to wash c. neither can the Father possibly be shutte out who by the Sōne through the H. ghost worketh as they are one as his work is especiallie noted Col. 2. all 3. iointly Tit. 3. are cōprehēded for that work in bapt the like is to be said of the supper of the Lorde for the Father hath sealed vppe the Sonne the true bread from heauen doeth teach vs drawe vs and giue vs it and power to receyue it both in the worde and Sacramentes And the Sonne also giueth his fleshe to be meate in deede and his blood to be drinke in deede both in the worde alone and also in the Sacramentes Iohn 6.27.32.37.40.45.46.57 Whiche place is not proper to that giuen of Christ in the worde alone or in the Sacramentes also but common and generall to both Nowe as the outwarde offring and giuinge hath relation to his inward so also the outward receyuing or hauing applyed hath relation vnto the inwarde So in being Baptised we are saide to put on Christ to be washed with him Gal. 3.27 So in taking and eating the breade we are to receyue turne vnto spirituall nourishment Iesus Christe and therefore it is here saide that we are all made to drinke into one spirite that is into spirituall nourishment out of Christ And this is the true relation betweene the inwarde and outwarde matter with the applying of the same Nowe we must consider the effectes or working of the holy Ghoste by outwarde signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted we speake of the holy Ghost to declare that God hath not giuen the effectes and workings following to these instrumentes as faculties or properties whiche are naturally in them as that water should as well by force inherent in it washe our consciences from dead workes to serue the liuing God as it hath vertue to washe our bodily filthe away and to cleanse vs but onely that God hath chosen them as his instrumentes to worke by not by any propertie in them but by vertue whiche the holy Ghost doeth worke by them so that as Paule sayth of the ministerie of man generallie Paul is nothing in planting nor Apollo in watering but God which giueth the increase the same must likewise be vnderstoode especiallie of the Sacramentes And therefore it is saide Wee are baptised into one body by one spirit so that in deede the whole cause that in Baptisme we are set in the body of Christ is from the H. Ghost Therefore it is sayde Iohn doeth baptise as the Minister with water but Christ as the Lorde with the holy Ghost Mat. 3. therefore all this working of the inward graces is giuen to the holy Ghost 1. Cor. 6. Tit. 5.5.6 and so Paule sheweth he was exhorted to washe away his sinnes in baptisme with calling on the Name of God who only should worke that worke This being learned against the papistes we may knowe that the worke of the Sacramentes commeth not from the very work wrought but from God his spirit working in and by the same and that working is by the worke of faith in Gods children Nowe the effectes of working as they are seales both whiche are distinctlie noted of the Apostle as signes in that by their relatiō with the spiritual matter they do liuely set forth to the vndestanding by many senses as feeling seeing c. the inward spirituall matter to which they haue relation the doctrine of the word of God being anexed so the Passeouer was a signe vpō their hands a frōtlet betwene their eyes that the doctrine of GOD might be in their mouth Whereby we see it is become a schoolemaister by the word more excellent then the word alone that euen the doctrine of god may be more liuelie spoken of Now it is not a signe only to set forth and liuelie represent vnto vs these things by outward meanes but also to offer frō God in trueth all those benefits in Christe which are represented for God doeth not dallie but doeth truely offer in his Sacramentes to all that are admitted vnto them all that whiche is there signified And therefore it is sayde of Sainte Paule That all did eate of that
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