dependent or hanging vppon their preaching This word once is added as that which is gathered out of the institution of Christe who willeth them to minister to every beleeuer baptisme not baptismes who saith not of this as of the Supper as often as you do this Also according to the plaine example of the Apostles who would not haue the members of the Church baptized the secōd time as appeareth by this that those who beleeued continued in the doctrine of the Apostles in communication breaking of bread and praier but not in beeing baptized Act. 2. And also that Paule finding those that wer baptized of Iohn had not receiued the gifts of the holy Ghost doth instruct them of the doctrine of Christ the baptisme answering the same doeth not baptize them againe but laying on handes on them they received visible giftes of the holie Ghost Act. 19.4.5 And the reason of this is because it sealeth vp our washing in Christ our once being borne againe our once setling into the body of Christ our once spirituall mariage with him as shal after more plainly appeare Washing or baptizing Both are added because washing is necessarie to the Sacrament and yet there may be washing without baptizing as it doth signifie in his narrow and straight signification that is a washing with a whole plūging of them in water So then we must knowe that washing is of necessitie because so S. Paule declareth the nature of Baptisme Eph. 5.26 The washing of water through the word and that is applyed in the word Baptize vsed of our Saviour which doth signifie a plunging to make cleane and wash away the filth and therefore this is necessarie because of the proportion and relation it must haue with our spiritual washing of our newe birth Tit. 3.5 For the purpose of Christ is to set down before our eies liuely in this outward bare applying of water the applying of Christ vnto vs in our new birth that as we knowe in washing there is a being vnder the water a soking vp of the filth and leaving it behind so this might be liuely set foorth in three things answering the same in our justification and sanctification as shal after appeare which was also most liuelie noted in that plunging before Now in that it is added with water that must needes be vnderstood in the wordes of our Savior Christ as appeareth by the Apostle The washing of water c. and in the words of Iohn Baptist I baptize you with water And in Act. 10. in the end He called for water and cōmanded them to be baptized and by the storie of the Euneuch And indeed because nothing is apt to sette forth the blood of Christ his merits which is apt to cleanse and wash vs but water which leaveth no filth herein therefore wee learne plainly that Christ would liuely teach vs and make vs see and feel in his outward worke that same which is inward That which is further adjoined Into the name of the Father the Sonne and the holie Ghost is that which pertaineth to the forme of this Sacrament that so we should bee washed that thereby it might be noted we are segregated from the world to haue fellowship 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 being one with these three persons by faith and by hanging on them for all gouernment blessing c. Whereof it commeth 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 bee a wife Esai 4.1 so to be into the name of God to bear his name is to be seperated and dedicated to him as his spouse to obey him and receiue protection and nourishment from him alone in Christ as Dan. 9.18 And Paule also saith Into whose name were ye baptized into the name of Paule Was Paul crucified for you I baptized none into mine own name 1. Cor. 1 For none was by baptisme washed to beare Paules name to come as a wife in the Church to him to haue spirituall fellowship nourishment and government from him And so this interpretation standeth the worde for it is the word vnto as 1. Cor. 10. with the circumstance conference of Scriptures as also the Fathers their interpretation to prooue the Trinitie of persons in one God because euery one is God because we beare his name look for our salvation life government c. as a wife from an husband From these three persons which are one God and so we learn in this former maner of baptisme we are called from the fellowship of the world of Sathan sin c. to haue fellowship with God Thus we see the outward part of this Sacrament plainly prooved out of this place Nowe it followeth that we come to the second or inward part that which is represented and offered to all and applied to the true beleever receiver by the the outward work as an instrument as hath bin declared before The inward matter is first our once setting into the body of Christ for euer then the end fruite of the same applied in this Sacrament Concerning the first although it bee not here expressed yet it is to be gathered hence by the diligent consideration of the last words conference of Scripture For when this word doth clearly say Wee are joyned with one God in three persons to haue all necessary benefites from him And further that wee cannot knowe God or come to him but by Iesus Christ Ioh. 17.2 That we cannot be his sons but by him Rom. 8.9.17 Gal. 3.26 That we cannot beare any fruit except we be in him who is the Vine as Iohn saith chap. 15. That we cannot bee justified and sanctified but in the name of Iesus Christ and the Spirit of our God 1. Cor. 6.13 that the washing of our new birth cannot bee shedde on vs aboundantlie but through Iesus Christ our Savior therfore this is to bee joined once to God for euer which must needes be to bee for euer once set into Christe and seeing the other in baptisme must needes bee by the effectuall applying of his benefits to vs we must needs be first in him and therefore Saint Paule saith Christ gaue himself for his Church that he might purge it cleanse it and might present it holie perfit without blame spot or wrinckle by the washing of water through the word Ephe. 5. Therefore we are said in Baptisme to bee engrafted into Iesus Christ Roman 6.3 To be ingrafted with him into the similitude of his death and resurrection Rom. 6.5.6 Col. 2.11.12 We are said in Baptisme to put on Christ Gal. 3.27 Now it is said further that we are set in him once for ever because he that cōmeth to Christ once he casteth him not away Iohn 6.37 he shall never hunger 35. he shal not be lost 39. he shal
or if in any the partes commanded he appear negligent and cold Or to put them to any other vse than is commanded or be given to images superstitious monuments customes occasions or such like If any dishonor the name of God either in the vnreverent vsing or abusing or perverting and not vsing with that preparation before feeling at the present time fruite after which is prescribed his titles Word Sacraments works And if any prophane his Sabboth by vain pastimes going to plaies or giue not him self to the exercises appointed on that day out of the word If any neglect especial duties towards their equals superior or inferior in years gifts authothority as maisters parents ministers servāts childrē or people If any declare not a cōsciēce to fly evil anger malice contention quarelling fighting or any hurting of the person of a man either in soule or body not being carefull to succour the same according to his calling If any be found vnchast in body words countenance or gesture vntemperat in diet in apparel dissolute not caring to maintaine the contrary holines in himself and others If any care not for the goodes of another man but by falshood flatterie oppression c. diminish the same If he be negligent in increasing of his own by honest lawful means if he mispend it at cardes dice gaming c. If any care not to maintaine the good name of others but bee givē vnto vnnecessarie blasing of other mens infirmities by lying slandering backbiting tanting c. If any shewe himself careles to restrain the motiōs intisemēts vnto sin the lusts of the same Thē they shall vse the means following to redresse them The dueties which are to be applied to this rule are these Those which they must do by themselues Those which they must procure to be done by others Iam. 5.15 And the prayer of faith shall saue the sick and the Lord shal raise him vp and if he haue committed sinnes they shall be forgiuen him As this must be done for him in sicknes so in health as in this so in any other of the like nature The dueties they must do by themselues must haue two properties They must bee done with wisedom fit for those duties Patiencie fit Wisedom is that the causes may be thorowly sifted soundly reproued out of the worde of God According vnto this wisedome also vntill a fitter occasion this duetie may bee lette passe and with keeping the authoritie of the chiefe of the familie bee winked at for a time Eccles 7.21 Applie not thy minde to all the wordes that are spoken seeing thou oughtest not to heir thy servaunt cursing thee 22. For also many times thy minde is priuie that thou hast cursed others Prou. 20.21 Hee which bringeth vp his servants delicatlie shall in the end be depriued of his Children Patience fit for it is with keeping the authoritie of the chiefe of the familie to heare what can be alledged and by equitie also to allowe or dissallowe the same Contrary to which is hastines without discretion making the matter plaine that the conscience may be touched for the fault Also pride not to heare any excuse or defence deliuered in duetie submission and obedience of child or servaunt Finallie bitternesse which may provoke wrath rather then cause amendement Collos 3.21 Fathers provoke not your children to wrath least they bee discouraged Iob. 31.13 If I contemned the cause of my seruaunt or mine handmaid when they pleaded with me 14. For what shoulde I doe if the strong God should rise or if he shuld visite what should I answere him Nomb. 22.26 After the Angell of the Lord went forwarde stoode in a narrowe place where there was no place to decline either to the right hand or to the left 27. And when the Asse seeing the Angel of the Lord God lay downe vnder Baalam Balaam being kindled with wrath smote the Asse with his staffe 28. And the Lorde opened the mouth of the Asse which said vnto Baalam what haue I done vnto thee that thou hast smitten me nowe three times Baalam said vnto the Asse because thou hast mocked me I woulde there were a sworde in my hand for euen nowe would I kill thee Ephe. 6. And ye maisters do the same things towards them letting passe threatnings knowing also that your maister is in heauen neither that there is respect of persons with him And these are the properties of those duties The divers sortes are Rebuke Correction Prou. 22.15 The foolishnes which is bound vnto the hart of a Childe the rodde of instruction will remoue farre from him Prou. 23.13 Withdraw not correction from thy son when as thou shalt strike him with the rodde he shall not die thereof 14. Strike him with the rod and thou shalt deliuer his soul from the graue Prou. 20.30 Horscombes are for the evil man blewnes wounds and stripes pearcing throgh the inner partes of the bellie Prou. 29.15 The rod and rebuke giueth wisdome but the child let alone to himself shameth his mother Rebuke is a sharp admonition to take heed of the euill reprooued aright as is gathered out of that before Correction is when with a sharpe rebuk of instruction punishment is inflicted or laid vpon the offender according to their discretion cōsideration being had of the fault all circumstances of the same Yet if this at any time for some causes be omitted a greter is to be threatened and performed when they shall next deserue the same Prou. 19.19 Be thou greate in the fervencie of anger in forgiuing the faulte saying that if thou shalt deliuer him thou wilt further punishe him afterwarde Contrary to this is too much lenitie also immoderate correction Prou. 19. The rod and rebuke giueth wisedome but a sonne permitted to himselfe shamed his mother Prou. 29.16 Chastise thy childe and he shall bring thee rest he shall delight thy soule Prou. 29.19 A servaunt is not chastised with wordes c. That which they must procure to bee done by other is that when the former meanes will not serue they do according to S. Iames his rule send for the elders of the Churche that they may by new admonitions rebukes and censures of the Church draw them to repentance and if that serue not to bring them to the Magistrate and so those which they may to discharge them from the familie vnlesse they amend and those which they may not to kepe them in such order till God or the common-wealth cut them of Iam. 5.15 And the praier of fayth shall saue the sicke and the Lorde shall raise him vp and if hee haue committed sinnes they shalbe forgiven him Mat. 18.16 But if he shal not hear thee take yet with thee one or two that of the mouth of two or three witnesses the whole matter may be confirmed Deut. 21.18 If any man shall haue a stubburne and rebellious sonne
and by shoting at that most profitable end which hee hath appointed for everie one All which we must consider in everie of theÌ„ seuerallie first in those thinges which having imprinted his name in them he hath giuen vs and those which are directlie attributed to him his titles and works His titles according to the double vse of them simplie or in an oth hath double caution sett downe in the word In the simple vse we must be prepared either by premeditation or els by some occasion going before which doth stirre vp the severall affections of the heart in the vse of them Rom. 9.5 1. Tim. 4.17 2. Chro. 24.22 Here is forbidden the vsual taking vp of the titles of God not having our affection prepared to the revereÌ„t vse of theÌ„ by any of these means the proper affection here must be according to the tytle vse of it as in the example of Zach. 2. Chron. 24.22 Being led by the occasion of their vnjust and vnmercifull dealing with him had a full perswasion and feeling of the sight and justice of the Lord and so made vse of that glorious title the Lord to terrifie theÌ„ bring them to repeÌ„tance The vse of his titles must be either to set forth directly the honour of God his nature power mercie justice c. as Rom. 9 5. Tit. 2.13 Or to make profit vnto men either our selues or others to be more moued with the feeling of the mercie justice power authority of the Lord in any waightie matter to be streÌ„gthned amongst vs. Here is forbiddeÌ„ the vse of the name of God when wee haue no such end as we do commonly at everie trifâ—le if but vnawares we let fall a thing or when we vtter some troubled affection as Gen. 15.5 Or a falshood is confirmed as Gen. 27.22 2 Sam. 16.8 Or in blasphemie Levit. 14.11 When we vse the name of God in an oath according to the excellencie of this dutie wee must bee diligeÌ„tlie prepared by earnest and sufficient consideration of the person of the Lorde to whose judgement wee must commit our selues of the cause and matter whereabout we sweare with all other circumstances appertaining thereto Eccle. 5.2 Gen. 24.5 Wherto appertained the ceremonie of lifting vp their handes vnto the Lord which called them to mind with whome they had in this cause to deale Gen. 14.22 So sometimes they added or put in steade of the creatures of life heauen earth afflictions or sufferings not to giue the honor of an oath vnto them which were abhominable Deut. 6.13 Esa 18.18 1. King 8.31 Heb. 16.17 But to affect their heartes the more with reverence of him his glorie or power or mercie or justice which were most sensible in those things 1. SaÌ„ 20.3 Mat. 5.34 1. Cor. 15.31 To which if the names of Idols be added as it taketh away this vse so it is abhominable Hag. 8.14 Zephan 1.5 Here is forbidden all carelesnes rushing to othes without due consideration yea though the causes be just Eccle. 9.4 Ier. 4.2 The secoÌ„d thing is with all revereÌ„t behavior in the action it selfe to haue a syncere and vpright heart as wel in the feare of God to hallow his name as to help the trueth in necessitie which is called swearing in trueth Ier. 4.2 The end is to make knowne a very waighty truth which cannot by any other means be so conveniently knowne And this is to sweare for a just cause Ierem. 4.2 Heb. 6.16 Here againe is forbidden rash and common oathes not taken vp for such a cause Eccle. 9.4 Mat. 5.34 False oathes perjurie Lev. 19.12 Deu. 5.11 And thus much of titles Now followeth of the works of God For the workes of God any speciall preparation besides that which is not general I haue not found The affection which is proper in the diligent consideration of them is great reverence and sweet feeling of the glorie of God which any manner of way is found in them Psal 64.9.10 104.34 We contrariewise either wholly neglect theÌ„ as Esai 6.12 or els in lightnes c. in which sort we speak somtime of women sometime of holy matrimony yea sometime of the joyes of heaven and paines of hell making foolish and vaine plaies of these thinges The vse or end of al the work of the Lord towards him to preach and set forth the power and glorie of the eternall kingdome of God Psal 145.11.12 To vs that we and our posteritie may better knowe trust loue and feare the Lord. Psal 78.7 Deut. 4.9 But contrariwise we neuer make any such vse but harden our hearts against al his works both of justice and mercie thereby declaring our palpable blindnes in such light Psal 111.2 92.6.7 10.5 And thus much for the true sanctifying of the name of God in those things which are directlie attributed vnto him Now followeth the other in the private exercise of his word in reading conferring c. Wee must be prepared in our hearts by a great reverence of the most heavenlie most constant and profitable wisedome of the Lord for vs contained therein Psal 119.129 By a sure hope to finde vnderstanding in the plaine light of the Lord Psa 119.130 Pro. 8.9 By an earnest prayer vnto the Lord for the true vnderstanding feeling and practise of the same proceeding from an hungrie soule after these graces Psal 119.131 c. Here is condemned our great want in all these things which come commonly at all adventure without any due consideration of this most holy exercise in the reading conferring c. it selfe wee must drawe our whole soule to marke weigh and attend vpon whollie which is set foorth by lifting vp our handes vnto the Lawe to meditate in it by searching turning c. Psal 119.48 Also a bowing downe to look vnto it Iam. 1.25 Psal 119.15 To incline our heart to vnderstanding to crie after wisdome to serch for it as for hid treasure Pro. 2.3 Here againe our great coldnes wavering minds and multitude of other like infirmities is condemned The end is that we may apply all vnto our selues examine our hearts by it and so in calling on the Lord wholly to indevour our selues to put it in practise Psal 19.26.27 and 59.60 Prov. 2.1 Here is condemned the prophane abusing of the same in jestes playes c. Pro. 13.14 In the order of the Church as the means are more glorious and excellent so wee must prepare our selues more earnestly on everie side Eccle. 5.1 To the Lord in the person of the Minister whoÌ„ we must receiue as the Lord. Rom. 10.15 2. Cor. 5.19.20 speaking his word truly Deut. 18.18.19 Or admonishing or interpreting or censuring In themselues that they sift their hearts to receiue with pure affection the true vse of them severallie in the exercise it selfe reverently behaving our selues according to the nature of it and in our hearts to feel the power and force of them afterward also
it to be publikely ministred with the prayers of all and for the profite of all so for this ende Circumcision was ministred publikely and they came together to it Luk. 1.59 in the Supper they continued together Act. 2.42 It should be in the Church not at home in the house 1. Cor. 11. Therefore there were convocations in the Passeover Exod. 12.6.47 Act. 2.42.20 Chap. And faithfull This is gathered because it is said by one spirite we are baptized into one bodie and made to drinke into one spiritual drinke all which is done by faith by which he doth dwell in our heartes Ephe. 3.17 Iohn 6.36 So in Baptisme Gal. 3. As manie as are baptized haue put on Christ by faith we are the sons of God This is plaine in those who receiue being of discretion that make profession of their faith Act. 8.36.37 Mark 16.16 Now in the baptisme of infants the Ministers ought to haue faith in this worke the parentes who offer the children in regarde of the covenant of God made to them and their seed Gen. 17 7. Act. 20.29 the Church euen with their praiers to God witnessing do work with faith and last of all the child when hee commeth to discretion shal haue comfort by it onely if he die the spirite of God doth work the effectual knitting of him to the bodie of Christ by a secret working as it pleaseth him in steed of that faith which commeth by hearing Therfore he saith that by one spirit all the members of the Church are baptized into one bodie c. which is so general as it cōprehēdeth infants who haue not faith Of the Supper of the Lorde there is no doubt This doth teach vs first that faith is not secure but carefull to nourish and vpholde it selfe by these means when infidelitie neglecteth it Act. 8.36 Rom. 4.11 Esa 7.13.14 Secondlie that it is not the outward worke that wil help vnles faith and the holy Ghost worke inwardlie not the washing away of the filth of the flesh but in that a good conscience maketh request vnto God through the resurrection of Christ 1. Pet. 3. so the Papistes are confuted that say that the worke wrought outwardly in it selfe doth giue grace for as the word profiteth nothing vnles it be mixt with faith Hebr. 4.2 so it is with the visible word which speaketh to all the sences as it were worke So it is called because it is not only a signe as a Rain-bow but a worke wherin the Minister hath his parte in declaring or preaching praying c. the people theirs in joyning with him not water onely but washing not bread only but giving taking eating c. Which is because the Lord would haue the inward man more effectually moved whē not only the eare but the eies hand feeling and such like instruments of the outward man are effectual instruments of the holy Ghost to woorke withall The whole Church This is added to shew that this appertaineth not to all but to the Church onely none ro bee baptized but those that are holie 1. Cor. 7.14 and which are in the covenant none meete for the Supper but which know and beleeue according to Christian doctrine 1. Cor. 5.11 and to such belongeth that saying onlie Which are Citizens and not strangers from God Ephes 4.11.12 and therefore these holie things must not be given to Papists prophane and wicked persons 2. Chro. 35.6 Act. 8 36. Not to dogs Mat. 7.6 Secondly it is added to shew that not the Ministers alone must work here but the Church with him in winessing his worke in approouing the same by one spirit of grace by consenting in praier thāksgiuing for which they are said to do the works of the Sacramentes Luke 1.59 1. Cor. 11.5 In Baptisme they receiue not only comfort by remembring of the same work in themselues but also as no member is cut off by excommunication but in the presence of all with praiers and consent of Christs spirit in all 1. Cor. 5.4.5 so it behoveth that by the proper consent of the spirit of God in al the partie to be baptized be solemnly receiued and the wholl Church to be assured by that work that he is a fellow heir to be partaker with them in the communion of Saints and to whom they ought to render the same so that this is also one good sure groūd for which they ought to be present In the Supper likewise when God calleth al to a banquet why should any bee absent which haue faith repentāce Act. 2.38 Why shuld they not shew that they are one body because they eat all of one bread 1. Cor. 10.17 Wherefore the generall body of the Congregation if they may or as manye as maye ought to be present and in the Lords supper to be pertakers Wherein by In the whole Sacrament there are two partes the one the outward worke set out by it selfe the other the inward and spirituall work set out by it self both these as they answere one to another so are they set downe in this place in both there is the person authorised to put apart to that vse to offer to giue to receiue In both there is the thing rightly put apart offered given received applied to his proper vse The persons without is first God his minister authorised frō him by his Church his works are to put apart consecrate or dedicate to that holie vse by opening the covenāt of God by praying for his blessing promised to these creatures by giving thāks for the blessed work of that action Also to offer deliver aright the creatures the water to wash with it the bread to be eaten the wine to be drunke Secondly the persons without are the whole Church joining with the Minister in prayer in quickning their faith by the covenant of God beholding the former works of the Minister ratifying thē in their hearts And last of all by receiving and applying or having applyed aright the visible signes The persons which are inward is the giver one God in three persons who by this visible worde in the Sacramente doe offer giue and apply the inwarde matter set foorth And also the saide Church being inwardlie strong by knowledge faith and repētance do with joy receiue that which is offered vnto thē applying it vnto that fruit for which it was giuen The outward matters are the creatures ordained of God sanctified by the especial word prayer and so ordered in outward maner as water to wash bread to be broken wine to be drunken as is prescribed their fruit is to represent to the eie eare feeling c. Secondly to seal vp be an instrument more certainly to apply for although it doeth apply no more than the word preached doth neither by other inward gifts thā the working of the holy Ghost by faith yet because the instruments are more in the work God hath sanctified more instruments in his creatures
liue for euer 50. And Iohn saith of those that came outwardly to Christ and the fellowship of his Church If they had bene of vs they had not gone from vs. And this as it is true of our setting into Christ that it is but once in Christ for ever by the immortall seede of God that dieth not 1. Pet. 2. and by the eternal working of the Spirit of God which nothing can breake for what shal seperate vs from Christ when we are by his working adjoyned vnto him Rom. 8. in the end As this is true and doth rightlie aunswer to the sign so is it in all the other respects of Christes application vnto vs in this Sacrament This outwarde washing being but once doeth seale vp our once joyning to God in spirituall mariage that God finding vs deade in our own blood hath made an eternal covenāt with vs that he wil never turn from vs to do vs good but we shall be his people and he will be our God he wil giue vs one heart and one way that we may feare him for ever that it may be well with vs and our children and hee will so put his feare in our heart that we shall not depart from him we haue therefore the sum of Mariage once for ever never to depart so likewise it is the seale of our new birth by the spirite and water that is the holie Ghost which as water cleanseth vs and begetteth vs againe Now we being born of God cannot sinne that is be given over vnto sinne againe Whosoever is borne of God sinneth not because the seede of God is in him he cannot sinne 1. Ioh. 3. So Baptisme doeth seale vp therein our once bearing again in Christ by his H. Spirit which shal remain for ever And if we could clean fall frō the grace of God again we shuld haue another bearing again another seal on the same but because we are but once borne and after nourished still therefore we are once baptized and daily receiue the Lords supper And this plainly by Dauid Psal 51. who in his fall thought much grace was hidden from him so that hee desired his hart might be created clean within him yet hee prayed God not to take his holie Spirit from him Therefore by declaring plainly that it was within him evē in his feling So we see in the incestuous person excommunicated and delivered to Sathan the end was that the flesh might be destroyed and the spirit might be safe in the day of the Lord. 1. Cor. 6. So that as everie one who is of the Church is thought to be regenerate so euen in his excommunication he is thought to haue the spirit and flesh within him though the flesh seeme to haue gotten the vpper hand Wherfore this is a full comfort which is sealed vp vnto Christians in the Sacrament which maketh them take comfort in all temptations and to assure them against the terrours and feare of conscience to keep and strengthen them that they haue receiued the spirit to beare immortality so that Gods glorie shal not die but they haue his power and his grace ready to defend them And this confuteth the Papists their fantasie in their imagined Sacrament of Pennance who imagined a clean falling from grace so that we haue no comfort by baptisme seek a restoring in Pennance whereas although everie Christian risen from his fall repenteth vnfeignedly sheweth forth the fruits he did never fall from grace neither needeth an outwarde seale that he pertayneth to Gods favour and loue his mercifull Couenant because that hath bin sealed vp so in baptisme that it cannot depart the fruit and comfort of it doth remaine after for the Lord Christ Iesus doth extend it aswell to the time to come as also the time past hee that beleeueth and is baptized shall be saued Mark 16. And Peter saith The baptisme which nowe saueth vs speaking of those who wer baptized And Paul 1. Cor. 6.2.3.4 doth plainlie extend the fruite continuallie to continue al dying to sinne and rising to righteousnes Their deuise therfore is wicked destroyeth the true vse and nature of baptisme it maketh one to judge the grace of God and his favour is cleane gone that a new birth as it were must be had which discomforteth a man whereas if after a greate sinne he see the filthines and weaknes of the flesh with the horror of the same he knowing that the grace of God is in him will comfort him strengthen him in repentance hatred of sin bringing foorth the contrarie fruites c. Neither this assurance the roote of all courage in temptations and will to fight manfullie against sinne doeth pull away from vs care to please God and bring vs to security but doth strengthen vs and will make vs nourish good works as the fruits whereby we feel and are assured that Gods seed is in vs. Neyther can any haue a feeling of Gods grace when he shal bee by this means encouraged vnto evill Thus wee see the first point of being set into Christ Now the fruits follow First that to the glorie of one God in three persons we seek to haue fellowship with one God in three persons and that is the point which is given vs to vnderstand plainly in these words We are baptized into the name of the Father c. For as wee haue expounded afore this doth teach vs that we are consecrated dedicated and joyned to God that we may carie his name as his wife that we may haue fellowship as S. Iohn saith with the Father and the Sonne 1. John 1.2.3 That this one God in three persons may holde as his own to be glorified in vs for ever which offreth such strong consolation such great excellencie to a Christian man as cannot be expressed hereby our profession is sanctified to God that it may be acceptable The next end is that we may from this fellowship with God haue fellowship with the Church in the benefites that God doth bestow vpon the Sonne are sealed vp in baptisme First therefore let vs behold this fellowship then the benefites This fellowship is fitlie expressed of the Apostle when he saith We are built vpon the foundation of the Prophets Apostles Iesus Christ being the corner stone in whom all the building is coupled together and groweth to an holie temple in the Lord in whom also we are built together to bee the habitation of God by the Spirit So that as we come by Christ vnto God so to his Church that we may haue fellowship with it and in it in which alone all we haue salvation for none is saved out of the Church but in Sion the citie of the liuing God we are partakers of all blessednes Therefore this is a pledge of our being one body though many members 1. Cor. 12.13 and this is the signe that wee are begotten of one God Father haue one clothing by faith of Christ his righteousnes one life