Certain Sermons, Sermon 3
A SERMON, SHEWING THE FRVIT AND BENEFIT we hauehave by our Baptiſme.
GALATH. 3.27.
For all ye that are baptized into Chriſt, hauehave put on Chriſt.
HItherto the Apoſtle hath proued by the ſcope and end of the legall adminiſtration, that the law is abrogate by the comming of Chriſt: the ceremoniall law wholly, and the Morall in ſome part, viz. in reſpect of iuſtification. Now in the 26. verſe he proueth the ſame by oppoſition of their preſent, with their former eſtate, as if hee ſhould ſay, All ye are now the ſonnes of God, you are therefore no more ſeruants, as you were vnderunder the law: and that they are the ſonnes of God he ſheweth it by this, that they were ingrafted into Chriſt by faith the proper inſtrument of this inſition. Now in this verſe hee confirmeth this their incorporation by the teſtimonie of baptiſme, whereby the truth of this is ſigned and ſealed vntounto them.
For the words themſelues, that we may with fruite be conuerſant in the handling of them, firſt let vsus ſearch the true and proper meaning of them and then come to the vſe.
To be baptized into Chriſt, is to be baptized in or into ye name of Chriſt, that wee might be made partakers of all the benefits of Chriſt which concerne ſaluation. Thus Saint Peter expoundeth it, Acts 2.38. where he giueth this aduice vntounto the Iews, which were touched in conſcience for their ſinne in crucifying of Chriſt, Repent & be baptized in the name of the Lord Ieſus for the remiſſion of ſins. Now to be baptized into the name of Chriſt, is to hauehave the name of Chriſt named vponupon vsus, and for vsus to be acknowledged to bee his members; and by baptiſine, as by a ſolemne right and ceremonie inſtituted of God, to be inueſled and inſtalled into the familie of Chriſt, viz. his Church, and to bee indued with all the priuiledges thereof. This appeareth by a like phraſe vſed Geneſis 48.16. where Iacob at his death bleſſing Ioſephs children hath theſe words: Let my name be named on them, and the name of my fathers Abraham and Iſaack: that is, let them be all taken and reputed as my children. Now becauſe this ſpeech vſed by the Apoſtle is a ſacramētal phraſe, wherein that is attributed to the ſigne which is proper to the thing ſignified.
Theſe words are further to be explained on this manner: All yee that are baptized into Chriſt, that is, all ye that are ingrafted and ſet into the bodie of Chriſt, and hauehave receiued the ſacrament of Baptiſme as a ſeale and confirmation of this your inſition and incorporatiō, hauehave put on Chriſt, euen as men doe vſe to put on a garment. The originall of this Metaphore I take it to be this: Thoſe that were to be baptized in the Primitiue Church, being men of yeeres, were wont to put off their cloathes going into the water, and when they came out of the water either to put on new cloathes, or the old garments as new, themſelues being become new men: whereupon the Apoſtle ſpeaking of regeneration, alludeth to this cuſtom in two places, Epheſ. 4.22.24. Coloſſ. 3.9.10. Further, Chriſt is here compared to a garment in two reſpects: firſt in reſpect of neceſſitie; ſecondly of ornament. For the firſt, the garment hath this neceſſarie vſe to couer the nakedneſſe from the eyes of men, and to protect and preſerue a man from the iniuries of the ayre and the weather, viz. from the extremitie of heate and cold. In like ſort Chriſt is a couering to hide our nakednes from the ſight of God, and a ſhelter to ſhroud and defend vsus from the heate and tempeſt of the wrath and anger of God: and thus is Chriſt put on in iuſtification. For the ſecond; as the garment doth adorne and beautifie a mans perſon, and doth not a little commend him and make him acceptable in the preſence of men: euen ſo Chriſt being put on in faith, doth adorne and inrich our ſoules with diuine and ſpirituall graces, making vsus to appeare precious and beautifull in the ſight of God; and thus is Chriſt put on in ſanctification: ſo then the meaning is that thoſe that by baptiſme are ingrafted into Chriſt, are iuſtified and ſanctified. And thus much ſhall ſuffice to hauehave ſpoken of the meaning of the words; now come we to the vſe: the which is manifold.
Firſt, if baptiſme be a ſacrament of our incorporation into Chriſt, our dutie is to labour by all meanes in truth and indeed to be ſet into Chriſt and to be made members of his bodie, that ſo we may anſwere our profeſſion made in baptiſme. Great is the careleſnes of the world in this point: all men that liue and are borne in the Church, hauehave this benefit vouchſafed them in the beginning of their daies, to bee brought into the Church by baptiſme, and to be acknowledged as true members thereof, but few there are that labour for the inward baptiſme, repreſented and ſealed by the outward, to wit, to become the liuelie mēbers of that myſtical body, whereof Chriſt is the head. I will therefore vſe ſome reaſons as motiues, to induce and perſwade vsus to become members of Chriſt: the firſt whereof is this.
God of his infinite mercy and louelove in Ieſus Chriſt hath vouchſafed vsus this honour in the beginning of our daies, (when we were no members of Chriſt actually, but children of wrath and heires of damnation) to call vsus by his owne name, ſetting (as it were) the ſtampe and ſeale of baptiſme vponupon vsus, thereby as by a badge & cognizance not onelyonly acknowledging vsus for his, but diſtinguiſhing vsus from the pagan, infidell and prophane companie of men in the world, thereby alſo ſolemnely admitting vsus into ye Church, and endowing vsus with all the priuiledges thereof: if wee will not therefore bee wilfull contemners and deſpiſers of ſo great grace, and on our parts, as much as in vsus lieth, make fruſtrate the holy ordinance of God, and preiudice that good which he meant and offered vntounto vsus in baptiſme, let vsus labour to be ſet and ingrafted into Chriſt.
Secondly, as it is no ſmall priuiledge for a man to be acknowledged for a member of this Church, and of Chriſt before hee bee; ſo is it a farre greater prerogatiue truly to bee implanted into him. Why ſo? becauſe by this meanes thou haſt fellowſhip and communion with Chriſt, not only as he is man, but as he is God, and the ſecond perſon in Trinitie, and by reaſon of him, with the Father and the holy Ghoſt: Now what a preferment and preheminence is this for a man, being but duſt and aſhes, yea a worme creeping and groueling vponupon the earth, to hauehave communion with the moſt great and glorious God, who is King and Lord of heauen and earth?
Thirdly, this incorporation is the ground and foundation of all thoſe benefits we hauehave in Chriſt: for hence it is that whole Chriſt is made ours, both in iuſtification & ſanctification: 1. Cor. 1.30. He of God is made vntounto vsus wiſedome, &c.
Fourthly, hence it is that wee hauehave title and intereſt vntounto eternal life, and are heires and fellow-heires with Chriſt of his kingdome, and ſhall as Kings reigne with him in glorie for euer after this life.
Laſtly, the very conſideration of our miſerable eſtate by nature ought to prick vsus forward, and euen to conſtraine vsus hereunto, which is this: The image of God is defaced and almoſt raced out in vsus, and wee are vile and deformed creatures in the ſight of God, more loathſome and odious vntounto him, then the dogge or toade is or can be to vsus; in our mindes full of ignorance and error, in our wils of contumacie and rebellion, in our affections of diſorder, being alwaies prone to euill, & neuer to that which is good; in our conſciences of guiltines, and in our memories of forgetfulnes, in our words and deeds of manifold offences, in the whole man wee are fearfully thrall and in bondage to ſinne and Satan, and vntounto theſe corruptions and ſinnes the puniſhment is anſwerable: for in our mindes wee are ſubiect to frenzies and madneſſe in our conſciences to horrours and ſtrange feares, in our bodies to aches, innumerable diſeaſes and infirmities, in our goods to loſſes, & in our names to ignominie and contempt, in the end of this life to death, and in the life to come to the ſecond death, which is a ſeparation of the whole man from the preſence of God: If then this be the ſtate of eueryevery man till he be in Chriſt, how doth it ſtand vsus vponupon to labour in this point aboue al things, that we may be true members of Chriſt? And that we may be incorporate into the bodie of Chriſt, three things muſt be practiſed.
Firſt, wee muſt acknowledge our ſelues to bee no members of Chriſt, but limmes of the Diuell, vaſſals and bondſlaues of Satan, firebrands of hell, and members of the kingdome of darkneſſe, alienates and ſtrangers from the Couenant and Church of God. In the third of Matthew none were baptized of Iohn, but ſuch as confeſſed their ſinnes.
We muſt in the next place be humbled, that is, bee heartily grieued and diſpleaſed with our ſelues for our ſinnes, purpoſing and reſoluing by Gods grace neuer to returne to the practiſe of them, but hence forward to liue in newneſſe of life: For this cauſe Iohns baptiſme, Mark. 1.4. is called the baptiſme of repentance, becauſe of the parties baptized (being men of yeares) was required a teſtification of their repentance, and their baptiſme was a ſolemne profeſſion thereof.
Thirdly, we muſt with humble and contrite hearts come vntounto Chriſt; firſt, beginning to cōſider of the promiſes of the Goſpell; then to hunger and thirſt after them; and laſt of all, by faith to embrace and lay hold of them, Matth. 11.28. But how may we come to Chriſt? only by faith: for ſo, beleeuing and comming vntounto Chriſt are put one for another, Ioh. 6.35. For faith is the foote which carrieth and bringeth vsus vntounto Chriſt, and being come to him, it is the hand whereby we receiue Chriſt, & the bond wherewee are coupled vntounto him, and made one with him.
Obiection. If faith bee required to our ingrafting into Chriſt, to what vſe ſerueth baptiſme to Infants? who wanting actuall faith cannot be implanted into Chriſt, and therefore this Sacrament can bee no ſeale vntounto them of their incorporation.
Solution. Infants borne in the Church are of two ſort; ſome reprobate, ſome elect. The former howſoeuer they hauehave the outward element conferred vntounto thē, and are charitablie reputed of the Church to appertaine vntounto the Couenant, (it leauing ſecret iudgements vntounto God) yet before God they are not in the Couenant: and therefore baptiſme though in it ſelfe it bee the ſacrament of incorporation, by reaſon of the inſtitution of Chriſt, yet to them it is not, but becomes altogether vnprofitable, and turneth to their greater iudgement and condemnâtion, by reaſon of their abuſe & prophanation of the holy ordinance of God. Elect Infants are alſo of two ſorts; ſome die in their infancie, ſome liue till they come to the yeares of diſcretion: as for the former they are ingrafted into Chriſt, not by any faith, (which they hauehave not, neither indeede can hauehave by reaſon of their age) but by a ſecret and vnſpeakable working of the holy Ghoſt, vniting and coupling them vntounto Chriſt, and applying vntounto them the perfect obedience of Chriſt for their iuſtification from original ſinne, and inwardly renewing them in the inward man, and repairing the image of God in them in holineſſe and righteouſneſſe: for the latter wherof there is the greater queſtion; Baptiſme hath this preſent vſe in them, it is a ſymball, and (as it were) a doore of their ſolemne entrance & admiſſiō into the Church of God, and for the time to come it is a ſeale and pledge vntounto them of their certaine incorporation into the body of Chriſt. Thus much of the firſt vſe.
Secondly, if by baptiſme wee are ingrafted into Chriſt, then let vsus walk as it becommeth the members of Chriſt. 2. Cor. 5.17. If any man be in Chriſt, let him be a new creature, that is, renewed in his minde, in his thoughts, in his purpoſes, in his deſires, in his affections, in his ſpeeches, in his actions and whole conuerſation; let none of theſe ſauour of the fleſh, but of the ſpirit: and why ſo? becauſe All old things (ſaith the Apoſtle) are paſt, and all things are become new: So likewiſe Galath. 5.25. If we liue in the ſpirit, that is, if being coupled vntounto Chriſt, we be quickned by his ſpirit in the inward man, then let vsus walke in the ſpirit, that is, let vsus bring foorth the fruites, and doe the workes of the ſpirit, and not of the fleſh. If a man were called out of the countrie to liue in the citie, and made one of the corporation, his name being regiſtred in the Roles, and he enfranchiſed and entitled to all the priuiledges of a free Citizen, he would ſhake off all his rude and ruſticall behauiours, and carry himſelfe and conuerſe ciuilly as a Citizen: ſo likewiſe wee being called out of this world, that is, the corrupt ſtock of mankind, and ſet into Chriſt the true vine, our dutie is to caſt off all our worldly and carnall behauiours, and to carrie and demeane our ſelues honeſtly, as it becommeth the members of Chriſt, being now made (as it were) free Citizens of the kingdome of heauen.
Thirdly, if by baptiſme we are ingrafted into Chriſt, let vsus endeuour and vſe al good meanes daily to grow vp more and more with him in this ſpirituall coniunction. The members of the naturall bodie at the firſt are but ſmall and ſlender, but ſtill they grow in ſtrength and receiue daily increaſe, till they come to their iuſt quantitie: euen ſo it is in the myſticall body of Chriſt, though at the firſt we be but babes in Chriſt, yet by the continuall vſe of the Word and Sacraments, and by prayer, meditation, &c. wee muſt looke to receiue continual increaſe, growing from grace to grace till we come to be tall & ſtrong men in Chriſt Ieſus. The ſience or graffe that is ſet into a ſtocke and doth not proſper and grow greater, neither bearing leafe, nor bringing foorth fruite, we iudge it to be a dead and a rotten branch, and that worthilie, and that it liueth not by the ſappe and iuyce of the roote; ſemblablie, when as by baptiſme wee are ſet into Chriſt, and make no progreſſe or proceedings in knowledge, in faith, in louelove, in zeale, in godlineſſe, in obedience, it is an argument wee are but dead branches, and are but only outwardly in appearance before men ingrafted into Chriſt, and not truly indeed before God.
Fourthly, here al parents are taught their dutie, as the common care of all is (which is commendable) by baptiſme to bring their children into the Church, ſo when they come to yeeres (which is commonly neglected of al) to inſtruct them touching the matter and vſe of baptiſme, a maine & principall point whereof is their infition into Chriſt, labouring to bring them to the ſight and ſenſe of their ſinnes, to repentance vnfained for the ſame, and conſequently by the vſe of the Word and Sacraments to true fellowſhip and communiō with Chriſt.
Fifthly, heere is a matter of great comfort vntounto all that are fallen, or by infirmitie, or otherwiſe hauehave made relapſe in ſome or more grieuous ſinnes: for when a man fallen ſhall conſider that baptiſme is a ſigne and ſeale of our perpetuall inſition, and indiſſoluble vnion with Chriſt, in which is granted a generall pardon of all ſins paſt, preſent and to come, neuer to be repealed, becauſe the Couenant remaineth euer in force vntounto them that repent and obſerue the cō dition. Eſay 54.10. The couenant of my peace ſhall not faile: he taketh hart and comforteth himſelf in hope of fauour and merciemercy, if he returne vntounto God by repentance. For baptiſme is like vntounto a ſhip, out of which if a man ſhall be fallen into the Sea, and ſhall but catch hold of a board to bring him to the ſhip, the Pylot will be readie to receiue him: ſo if a man ſhall after his fall (hauing caught the board of repentance) returne vntounto baptiſme, the Lord will be readie to receiue him to merciemercy, and it will bee of force to ſaue him.
Laſtly, if baptiſme bee the ſacrament of our incorporation, then wee ought to honour it, to reuerence and regard it as the holie ordinance of God, and by all meanes to teſtifie the ſame. And heere a common abuſe commeth to be taxed and reproued, when men depart foorth of the congregation in the time of adminiſtration, thereby manifeſting their contempt of the holy Sacrament, whereas by their preſence and decent behauiour they ought to teſtifie their reuerence vntounto the ordinance of God, and their ioy for the adding of a member vntounto the Church.
HaueHave put on Chriſt. Chriſt is put on three waies. Firſt in his merit: ſecondly in his efficacie, and thirdly in his example. For the firſt, Chriſt is put on in his merit, when as by faith his righteouſneſſe and meritorious obedience is applied vntounto iuſtification and ſaluation: this is ſigned and ſealed by the action of the Miniſter beſprinkling the bodie of the partie baptized with water, thereby repreſenting the blood of Chriſt, which being ſprinkled vponupon the ſoule by the hand of faith, purgeth and cleanſeth it from all ſinne, 1. Ioh. 1.7. Our dutie therfore which we learne from hence is this; that we are to labour aboue all things to bee purged and waſhed in our conſciences from ſinne, that our hearts being purified by faith, wee might ſtand blameleſſe and without fault before God. Acts 22.16. Ananias is brought in giuing this counſell vntounto Paul; Ariſe (ſaith he) and be baptized, & waſh away thy ſins, &c.
Secondly, Chriſt is put on in his efficacie, when as by the vertue and power of his death a man killeth and crucifieth the corruption of his nature, and by the power of his reſurrection he reuiueth and is raiſed out of the graue of his ſinne, to holineſſe and newnes of life: this is alſo ſigned and ſealed in our baptiſme, and for that cauſe we are ſaid, Rom. 6.3. to be baptized into the death of Chriſt, becauſe baptiſme is the ſeale and ſacrament of our mortification: neither of that only but of our viuification alſo, as may appeare Rom. 6.4. for we muſt be like faſhioned vntounto Chriſt, not only in the ſimilitude of his death, that as he died for our ſinnes, ſo we by the vertue of the ſame death ſhould die vntounto ſinne, but alſo in the ſimilitude of his reſurrection, that as hee roſe againe for our iuſtification, ſo wee by the vertue of the ſame ſhould riſe out of ſinne vntounto righteouſneſſe and holineſſe of life. Our dutie is therefore to labour for ſpirituall regeneration, for ſo baptiſme is termed by the Apoſtle, Titus 3.5. the lauer of the new birth, and renewing of the holy Ghost. Hereunto Paul exhorteth, Epheſ. 4.22.24. and Phil. 3.9.10. alluding vntounto baptiſme.
Thirdly, Chriſt is put on in his example, when hee is made a paterne of all morall duties wherein hee hath gone before vsus for imitation. Our dutie is here to denie our ſelues, to take vp our croſſe and follow Chriſt in his patience, in his meeknes, in his humilitie, in his louelove, in his obedience: And vntounto this putting on of Chriſt the Apoſtle exhorteth, Colloſſ. 3.12.13.14. Now vntounto this putting on of Chriſt in that manner, which I hauehave ſaid, diuers and ſundrie reaſons and inducements may bee brought: the firſt is this.
Chriſt is here compared to a garment, which argueth that our nakedneſſe and filthineſſe is apparent in the ſight of God, before it bee couered therewith, and wee alſo expoſed to all the plagues and iudgements of God: If wee would therefore hauehave aſſurance of our iuſtification before God, and our acceptation of him vntounto fauour and merciemercy, and our freedome & deliuerance from the wrath and anger of God, let vsus labour to put on Chriſt.
Secondly, in the knitting of theſe two together, our inſition into Chriſt with our putting on of Chriſt: we ſee that all that are truly ingraſted into Chriſt, they are iuſtified, ſanctified, and walke in obedience vntounto God. If therefore we would hauehave any teſtimonie or argument to perſwade vsus, that wee are in Chriſt, wee muſt neceſſarily put on Chriſt, for here theſe twaine are inſeparably coupled to gether by the Apoſtle.
Thirdly, if wee ſhall not thus put on Chriſt wee are not in him, and conſequently baptiſme is vntounto vsus a nullitie and becommeth of none effect: for it is but as a ſeale ſet to a blanke, Rom. 2.35.the Apoſtle ſaith Circumciſion verily prafiteth, &c. But if thou be a tranſgreſſour of the law, thy circumciſion is made vncircumciſion; ſo baptiſme loſeth his grace in them that are not regenerate.
Laſtly, the conſideration of our vow and promiſe ſo ſolemnely made in baptiſme touching the renouncing of the Diuell, the world, the fleſh, and the embracing and following of Chriſt and his truth ought to moue vsus hereunto, vnleſſe wee will become truce-breakers with God, and contemners of the couenant, vntounto which wee are intitled in the beginning of our daies. Neither may wee pleaſe our ſelues in an outward profeſſion that wee hauehave giuen vp our names vntounto God in baptiſme, and are acknowledged to be his, and liue in the Church, comming to heare Sermons, and to receiue the Sacraments at times appointed, but wee muſt proceede further to anſwere in truth and in deede vntounto our profeſſion made in baptiſme: for it is not the waſhing of the filth of the fleſh by the materiall element of water that doth commend vsus vntounto God, but the ſtipulation of a good conſcience ſanctified and purged by the blood of Chriſt.
FINIS.