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
or as many as may ought to be present and in the Lordes supper to be partakers Wherin by In the whole Sacrament there are two partes the one the outward work set out by it selfe the other the inward and spirituall worke set out by it self and both these as they answere one to another so are they set down in this place in both there is the person authorised to put apart to that vse to offer to giue and to receyue In both there is the thing rightly put apart offred giuē receiued applied to his proper vse The persons without is first God his Minister authorised frō him by his Church his workes are to put apart consecrate or dedicate to that holy vse by opening the couenant of god by praying for his blessing promised to these creatures by giuing thankes for the blessed work of that action Also to offer deliuer aright the creatures the water to washe with it the breade to be eaten the wine to bee dronke Secondly the persons without are the whole church ioyning with the Minister in prayer in quickninge their faith by the couenant of God beholding the former workes of the Minister ratifying thē in their hartes and last of all by receyuing applying or hauing applyed aright the visible signes The persons which are inward is the giuer one God in three persons who by this visible worde in the Sacrament doe offer giue applie the inward matter set forth and also the saide Church being inwardly stronge by knowledge faith and repentance doe with ioye receyue that which is offred vnto them applying it to that fruit for which it was giuē The outward matters are the creatures ordeyned of GOD sanctified by the especiall worde and prayer and so ordered in outwarde manner as Water to washe breade to be broken wine to bee drunken as is prescribed their fruite is to represent to the eye eare feeling c. Secondlie to seale vp and be an instrument more certainely to applye for although it doeth applie no more thē the word preached doeth neither by other inwarde giftes then the working of the holy ghost by faith yet because the instruments are more and in the worke GOD hath sanctified more instrumentes in his creatures to our seeing feeling receyuing c. they do more prouoke faith kindle faith strengthen faith to the receyuing of Christe The inwarde matter is Iesus Christ crucified who was sealed vp and consecrated by the Father him self and the H. Ghost yea by his owne prayer to the worke of our mediatiō neyther is he here barelie offered but offred giuē receiued as the ratifier of the whole couenāt of God by his death especiallie to iustification and so full redemption for euer he must therefore be so seene here so receyued here by faith being receyued so applied as we may feele these fruites conueyghed to vs from him and this is the whole substanciall order of Sacramentes set forth at large and nowe followeth to be proued and applyed to vse First therefore that there are these two principall and substantiall thinges in the whole nature of the Sacramentes it is most playne when he sayeth You haue bene baptised into one body you haue bin made to drinke vnto one spirituall drinke Lo then not water but washinge you haue bin washed and then so as ye came to be one body in Christ to communicate in all his benefits and so you haue bin made to drinke outwardlie but therewithall and thereby as by an instrument the spirituall drinke is deliuered out of Christ Nowe to come to the particulars that the Ministers of God must be the first outward person here it is playne for when the very nature of washing or giuing drinke doth require a person to washe and to giue drinke a holy washing doeth require a holy person to put a difference betweene this washing all other washings and giuing drinke By holy we meane that whiche is in a peculiar maner authorised and blessed from GOD though the Minister peraduenture be of an euill life Secondlie when as the being of this worke dependeth vppon the deliuerie of the word frō God hauing his authoritie which is solemne as Paule saith Ephe. 5.6 by the washing of water through the word the Minister being onely called of God to be his Ambassador to be in steede of Christ to beseeche vs to be reconciled vnto God 2. Cor. 5.20 it remayneth that he of necessitie be required Thirdlie seeing they only are the disposers of God his misteries they onely can preach and minister the Sacramentes Fourthlie as the firmenesse of the seale stādeth not only in the print or forme it maketh but especiallie that it be set on by one that hath authoritie thervnto it is therfore much more in this case Lastlie as there is inwardlie cōsidered not onely the thinge giuen and receyued Christe but also faith that eateth it giuen and doeth receyue from him vnto whom this honor properly belōgeth euen one God in three persons especially in Iesus Christ God and man and to take this as offred from another is to denie God so in the outward worke which must fullie aunswere to this is required hee who beareth Gods person in this worke and therefore can only consecrate offer and deliuer with authoritie the outward thing which answereth to the inwarde matter So that to receyue it from another is to denie Gods ministerie and to giue the glorie of it there where he hath not giuen it and to depriue our selues of this comfort that our harte may say Gods solemne voyce speaketh his solemne hande offreth and giueth whiche is here the liuelie staye of our faith And this is that that Saint Iohn Baptist vrgeth Matth. 3.11 I Gods Minister baptise you with water but hee that commeth after mee shall baptise you with the holy Ghost Where we see hee playnelie layeth togyther and compareth sacramentallie him self as God his Minister representinge Christ with the Father the Sonne and the holy Ghost who doe inwardlie washe baptise and his outwarde washing with Christ his inwarde washing Nowe that his workes are to put apart or sanctifie by declaring Gods ordinance by praying for his blessing by giuing thankes is playne not onely because that is required of euery one who giueth ordinarie foode to his but especially because these creatures hauing no naturall properties giuen of God in them to worke such an heauenlie worke of representing and offringe vnto all truely applying to the faythfull Iesus Christ it must needes haue this propertie from the worde of God it must bee receyued by prayer acknowledged with thankesgiuing otherwise howe shoulde it come if the worde gaue it not and howe giuen by the worde if by him not asked and conueighed and howe can the assurance of this bee witnessed to the glorie of GOD but with thankes-giuinge and who is here the common mouth of God and the Church but the Minister Therefore he sayth the washing of the
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