And he said wherefore wilt thou goe to him meaning the Prophet to day It is neither newe Moone nor Sabboth day Which sheweth that in the scarcitie of the preaching ministerie they went on those dayes to the Prophetes to heare the word of God The second dutie is to cause them to doe that which is commanded them in the third Commandement to that purpose Which although it be not proper to this place yet for the simpler sort it is thus set downe First to prepare themselues to the preaching of the worde by consideration of Gods ordinance and promise and their corruption so that laying aside al superfluitie of evil that they may with all meeknesse receiue the word Iam. 1.17 Luk. 8.8 Take heed therefore howe ye heare for whosoever hath it shall be given vnto him and who so hath not euen that which he seemeth to haue shal be taken from him And for the Sacramentes to consider Gods institution their ministerie his mercie in Christ their faith their repentāce and their wants and so seeking the assurance of grace of reconciliation and comfort to com vnto the table of the Lord. 1. Cor. 11.28 But let everie one prooue himselfe and so let him eate of that bread and drinke of that cup. Esa 1.16 Wash your selues purifie your selues put away the wickednesse of your actions and cease to doe evill before mine eies Esa 66.2 But vppon him doe I looke that is poore and contrite in spirite and trembleth at my words Mat. 5.23 Therefore if thou hast brought thy gift to the altar and there remembrest that thy brother hath ought against thee 24 Leaue there thy gift before the altar go thy waies First bee reconciled to thy brother and then come and offer thy gift Secondly in the workes themselues with reverence vnderstanding to heare and receiue the word to be touched according to the matter and with joy and assurance of fayth receiue solace and increase of grace by the right vse of the Sacraments and after to cal to minde and try by the Scripture thinges delivered and so hold fast the good to applie the comfort of the sacraments vnto al temptations afterward Psal 78.2 Heare my doctrine O my people incline thine eare to the wordes of my mouth Nehem. 8.10 After Nehemiah to witte the Kinges Embassadour and Ezra the Priest and Scribe and the Levits teaching the people said vnto al the people This is the day sanctified vnto the Lord your God mourne not neither weepe for all the people wept when they hard the words of the Law 1. Thess 1.5 Because our Gospel abode with you not in speach only but also in power both in the holy Ghost as also with much sure persuasion as ye haue knowne what maner of men we haue bin amongst you for your sakes Math. 26. And when they had song a Psalme they went out into the mount Olivet 1. Thess 5.20 Quench not the Spirit Set not light by preaching Trie al things Hold fast that which is good For obedience of life it behooveth them to teach them call on them and see them do this which they learn that the publike ministerie private vse of the word be not contemned neglected vnprofitable vnto them and so God provoked not onely against their familie but also the Church of which they are Cōtrarie to this is that men both themselues and their families goe to the publike ministerie as to a common matter let it fall after to the ground without any looking into the certaintie of doctrine the power practise of it and some with the ministerie of the the word become worse both they and their housholdes than those which neuer heard it Exod. 13.1 And declare vnto thy son in that day saying For this hath the Lorde done these thinges vnto me when I went out of Aegypt 9 So shal it bee vnto thee for a signe vpon thine hand for a monument betweene thine eies that the doctrine of the Lord may be in thy mouth to wit that the Lord with a strōg hand brought thee out of Aegypt Which with the rest of the law sheweth that at those times this must be done and that so throughlie that this worke by this meanes may bee a liuelie signe and the doctrine be so vnderstood that it may more fruitfullie and liuelie be communicated by conference one to another Also Act. 10.24 And the other day after they entred into Caesarea And Cornelius waited for them having gathered together his kinsmen and speciall friendes Nehem. 8.13 And all the people came to eate and drinke and to sende portions and to make great joy because they vnderstood those words which they had made knowen vnto thē 1. King 13.31 And it came to passe after they had buried him that he gaue commandement vnto his sonnes saying When I shall be dead burie me likewise in the sepulchre in the which that man of God is buried place my bones besides his bones 33. For surely the things which he hath foreshewed by the worde of the Lord against the altar which is at Bethel against all the high places which are in the Cities of Schomron shall come to passe Iob. 1.5 After it came to passe when they had finished the daies of the banquet that Iob sent and sanctified them and rising early he offered a sacrifice according to the number of them al. For Iob said Peradventure my sonnes haue sinned or cursed God in their heart So Iob did every of those daies Which sheweth he called on them to do their duties in sanctifying them selues and their families and preparing them according to the manner prescribed The duties in reforming are those duties wherby they must labor to reform everie thing amisse which is espied for Gods glorie their good and least it creepe further Contrarie to this is that many corruptions are not accounted of that they are winked at Iob. 1.5 Psal 101.3.4.5 I will not set before mine eies a wicked thing I hate the works of those that decline it shal not cleaue vnto me A froward mind shal depart from me I wil not acknowledge evill That tongue that privilie hurteth his neighbor I will cut out Him that is proude in look swelling in mind I cannot suffer The rule of this must be the meaning of the the ten commandements which because it is necessarie for the simple though not so proper for this place it is brieflie set downe They shal suffer none in their house vnrefourmed which either in judgmēt is known to erre from the truth of the worde of God or in maners from the practise of the same But if any delight in the ignorāce of god be careles to approue himselfe as one that wholly depēdeth on him loveth him feareth him reverenceth him laboreth to approue al his waies before him If any be given to idolatrie superstition c. and careth not in everie part of the worship of God to follow his revealed wil
accomplished at the commandement of her husband for which Christian watchfulnes proper to a mistresse of the house it requireth euen to be his eies foot and mouth when hee is away in espying looking admonishing rebuking also giving almes to the poore Pro. 31.20 She openeth the palm of her hand vnto the poore she stretcheth out her hands vnto the needie 26. She openeth her mouth wiselie the doctrine of mercie is set on her tongue The second especiall dutie of the wife so called by the signe of it is to bee an image of the authoritie and wisedom of her husband in her whole administration and so to be his glorie honor and from a meek and quiet spirit in all her behavior of words deedes apparel countenance gesture c. to signifie plainely she hath a feeling of him in her heart as of the image of Gods majestie glorie and perfection Gen. 24.63 For Isaac had gone forth to pray in a certaine field in the evening and when hee lifted vp his eies and beheld Behold the Cammelles came 64. Rebekka also lifting vp her eies whē she saw Isaak she discended from the Cammel 65. For Rebekkah saying vnto the servant who is that man which walketh by the field to meet vs The servant answered It is my maister And she took a vaile and covered her selfe Gen. 20.16 And vnto Sarah he said Behold I haue given a thousande Cicles of silver vnto thy brother behold he is vnto thee a covering of the eies anongst all that are with thee 1. Pet. 3.6 As Sarah obeyed Abraham calling him Lord whose daughters ye are made as long as ye doe wel evē whē ye are not terrified with any fear Where Sarah speaking of her husband but in her heart the Apostle saith shee did as of her Lord. Contrarie to this is the pride and vntamed affection of the wife their vncomely gestures their hot and chiding answeres towards their husbands their vnshamefast and vnequallike lookes finally whatsoever is contrarie to the former rules And hitherto of the duties which are betweene themselues now followe the duties towards others They are double As they are parents As they are maisters and maistresses Colos 3.21 Fathers prouoke not your children to wrath least they be discouraged Col. 4.1 Ye masters giue right and equalitie vnto your servants knowing that you haue a maister in heaven Tit. 2.4 The duty of parents must be performed moderately of the father with great gravitie authority Gene. 22.7 And Isaak speaking vnto Abraham his father said My father which said Behold here I am my sonne Then said Isaak Behold here is fire and wood but where is the small beast for the sacrifice Vnto whom Abraham saide God shal provide for himself a smal beast for the sacrifice my son when they went both together Pro. 4.3 When I was a son with my father tender and only beloved before my mother 4. He teaching me said vnto me Let thy mind hold my words keep my commandements and liue 5. Get wisdome get vnderstanding forget not neither decline from the word of my mouth Of a mother with that chearful easines of a mother which keepeth her authoritie Pro. 31.1 The gathering together of the words of Lemuel the king wherewith his mother had instructed him 2. What shall I say my sonne What thing ô sonne of my wombe And what ô sonne of my desires 3. Giue not thy strength vnto women to those that work that kings may be abolished The duties are Common to both Proper to each Common to both from the first conception of children to take care of them euen to the end of their liues as appeareth by the partes following The special parts of this duty are these Which respect Their tender age Their youth Gal. 4.1 This I say the heire as long as he is a child differeth not from a servant though he be Lord of all 2. But is vnder tutors and governors vntil the time appointed of his father The duty in their tender age is according to their yeares and abiltie to nurse them vp in discipline fit for children and admonitions of the Lord. Ephe. 6.4 And you fathers provoke not your children to wrath but bring them vp in doctrines and admonitions of the Lord. Prov. 22.6 Instruct thy childe according to his capacitie yea when he shall be olde it shall not depart from him Discipline fit for children is when by intisements allurements corrections c. fit for thē they are framed to good The giving of the admonitions is by litle and litle by often repetitions in greatest plainnesse which may bee to make them vnderstand some chiefe grounds seeds of religion of good maners and behavior towards al and so to begin some conscience in them Esay 28.10 When as there shall bee added precept vnto precept precept vnto precept line vnto line line vnto line here a litle ther a litle 2. Timoth. 3.15 That thou hast learned the holy Scriptures of a childe which are able to make thee wise vnto salvation which is in Christ Iesus Heb. 5.12 For you which for a time ought to be better learned haue need to bee taught againe what are the principles of the worde of God and ye are become those which had need of milk not of strong meat 13. For everie one that vseth milke is vnexpert of the word of righteousnesse for he is a babe Pro. 20.11 Let a child make himself knowne in his works whether his work be pure right Contrary to this is to let them haue their wil from the beginning to discourage them by severitie to let the common ignoraunce of the world be rooted in them and not in this care to frame them to trueth and goodnesse and to prepare them to be apt to receiue profite from the publike ministerie Their duty towardes them in their youth is Either in the entrance of their youth Or in their ripe age Their dutie in the entrance of their youth is according to their gifts diversity of them to prepare them vnto som profitable calling in the Church by applying them vnto it beating into them the gifts and conscionable vse of the gifts which is required 1. Chron. 28.9 Then also Salomon my sonne know the God of thy father and worship him with an vndefiled body and with a careful mind because God doth search all hearts and doth vnderstand euerie imagination of the thoughts if thou shalt seeke him he will be found of thee but if thou shalt forsake him he wil forsake thee for euer 10. Behold now seeing the Lord hath chosen thee to build an house for a Sanctuarie bee thou strong and doe it 11. Then Dauid gaue to Salomon the patern of the porch and of the houses thereof and the treasure houses thereof and of the parloure thereof and of the inner chambers thereof and of the place of the mercie-seat Pro. 31.1 The gathering together of the words of Lemuell the king wherein his mother had
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
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
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