it ceases for that time 4. Although in such a case such fruits of faith appears not as are required to our comfortâ—… yet it is hardly ever so overwhelmed but that it hath some operation at least in that fight which then the Spirit hath against the flesh Use 1. Of Reproof against such mens most vain presumption as bragge of a sort of faith of their own that is separated from all care of good works Use 2. Of Exhortation that with such considerations we stirre up our minds to greater zeal and chearfulness in every good work The five and twentieth Lords day Rom. 4. 11. And be received the sign of circumcision a seal of the righteousnes of the faith which he had yet being uncircumcisâ—…d That he might be thâ—… father of all them that believe though they be not circumcised that righteousnesse might be imputed unto them also THe Apostle in this place treats of the justificatification of Abraham which he so ascribes to him that in him he sets down a pattern of justification to life as well in respect of uncircumcised Gentiles as of Jewes themselves For this end the Apostle observes and proposeth to be observed that faith was reputed to Abraham unto righteousnesse while he was yet uncircumcised or in the fore-skin Against which Doctrine because it might be objected that then circumcision was of no use to him The Apostle answers by a probation in this verse and denies the consequence and gives a reason of this his denial thence because there was another end and use of that Sacrament For he was not therefore circumcised that by circumcision he might be justified but that by circumcision as by a seal and sign he might have his righteousness that was before imputed to him the better confirmed We have then in these words a description of a Sacrament of the Covenant of grace 1. From its general notion that it is a signe 2. From its differencing notion in which it is described by the use and end of this sign The end is designed 1. From its manner of signifying being not onely called a signe but a seal 2. From the object or thing signified which is the righteousness of faith the receiving thereof Doct. 1. The proper end and use of a Sacrament is that it may confirm our faith This is hence collected because Circumcision is here called a seal of faith or of the righteousnesse of faith For a seal when it is set to Deeds hath this proper use that it ratifies and confirmes them that is declares them solemnly to be sealed Reas. 1. Because since Sacraments are fitly and conveniently referred to faith and to grace they ought of necessity to tend either to the first begetting of grace or to the confirmation of it And the first is performed by the Holy Spirit in our first calling by the preaching of the Gospell and the Sacraments are not instruments of our first call therefore they tend not to the first breeding of faith in us but to the confirming and strengthening of it more and more in us after it is first begotten in us Reas. 2. Because often faith is begotten though Sacraments be wanting if they be not despised But in any ordinary way it is never so confirmed and strengthened as it is when Sacraments are joyned with the Word Reas. 3. Because Sacraments properly belong not but to such as have faith already and so can have no other use but to confirm such parties faith and to advance by it all other graces in them Use Of Direction what we ought to look to properly in the use of Sacraments to wit that by such holy Ordinances of God we may be more and more built up in our most holy faith Doct. 2. The Sacraments do no other way confirm our faith or advance our salvation then by way of signe and seal This is hence collected in that the Apostle gives unto them this onely way of operating in this place Which that we may better understand it is to be taken notice of that a sign is either natural or by institution or appointment and that Sacraments are signes by appointment Now in signes by appointment the author appointing is alwayes to be looked to and the end of his appointing For seeing any appointment is as a mean it hath an essential relation and dependance as well to the efficient by which it is directed as to the end whereunto it is directed The author and appointer of a Sacrament is God alone because no creature can appoint one seeing none can perform that which in a Sacrament is signed and sealed nor â—…ind God to perform it for them The end of a Sacrament in general is to help our infirmity and a Sacrament helps it in a three fold manner Reas. 1. In respect of our understanding whereunto they are notifying or knowledge-begetting signes or as it were clear mirrours wherein by the intermediate Ministry of our external senses we may behold the mysteries of God Reas. 2. In respect of our memory whereunto they are admonishing signes and as it were made perpetual remembrances or memorandums by their orderly reiteration and renovation Reas. 3. In respect of our will faith and affiance whereunto they are sealing signes or most certain seals and pledges Use 1. Of Refutation against Papists who will have the Sacraments to work righteousnesse and grace in us as physicall instruments by the work done Use 2. Of Direction in the use of them that our chief care may be by these means to lay hold on and more and more to apply to our selves all these spiritual things which by the Sacraments are signed and sealed unto us Doct. 3. The things which in the Sacraments are signified and sealed unto us are in one word all the blessings of the New Covenant This is gathered from hence in that the righteousness of faith is said to be sealed by the Sacrament of Circumcision Now that righteousnesse by the trope Synecdoche signifies all the blessings of the New Covenant as appeares from verse 9. where the imputation of this righteousnesse is called the declaration of blessednesse Now the same that is signified in one Sacrament is also signified in another as to the substance of the matter though the manner be diverse and so some benefits are more expresly signified in one Sacrament than in another Reas. 1. Because a Sacrament is after the fall a seal of the New Covenant not as to this or that part of it but of the whole For no Covenant or Charter though sometimes it may have many seals uses to be confirmed as to one part of it by one seal and to another part of it by another seal but by all and every seal the whole is confirmed Reas. 2. Because Christ from whom every blessing floweth is exhibited to us in every Sacrament For as the Sacraments in the Old Testament looked at Christ as shadowes do at their bodies so also and that much more clearly in the New Testament
found in some unregenerate persons no reason admits that this knowledge should be an essential part of Faith and of the spiritual life because it is found in them that have no part of spiritual life Use. Is of Exhortation against Papists and others who know nor acknowledge no other faith but knowledge and a certain material assent which yet may may consist with greatest diffidence and most wretched desperation Use 2. Is of Direction that we may enquire of the knowledge of the truth which is necessary for us unto Faith and to Salvation and that we be wary that we rest not on any bare knowledge but then think we have true Faith onely when according to the knowledge of the truth we rely upon Christ with our whole heart for salvation to be obtayned by him alone Use 3. Is of Consolation to those who with all their heart strive to rest upon Christ and yet cannot for a time or presently and certainly perswade themselves That God is reconciled unto thâ—…m for such have true Faith though weak For this certainty of perswasion is the effect of a more strong and perfect Faith whereunto also in their own time such believers shall be brought A Question is here propounded By what means is such a Faith begotten and promoted in our hearts Answer This Faith is properly begotten in us by the Holy Ghost through the Ministry and Preaching of the Gospell because Faith is above nature while we believe these things that surmount all reason and are lifted up above our selves by Faith as the Apostle saith that Abraham hoped above hope that is beyond humane natural and ordinary hope so also they that truly believe believe beyond belief or above belief It is begotten in us by the Gospell because in the promises of the Gospell Christ is offered and exhibited to us and the efficacy or power of the Holy Ghost accompanieth the preaching of the holy Gospell Now from these things it followeth that such have not true Faith who either believe nothing above what is natural or in a supernaturall way or else have not their Faith from the Gospell and word of God Doct. 5. Such as truly believe in Christ may and ought to be sure of their salvation This is gathered from the connexion between the antecedent and consequent in the Text believe and thou shalt be saved For as particular men while they remain in their particular sins may be assured that for that time they are subject to the curse of God so may some believers be particularly assured that they are partakers of eternal blessing and salvation For as that other assurance of the curse comes from the Law towards impenitent sinners or breakers of it so this other assurance of the blessing comes to repenting and believing sinners through the promises of the Gospell The whole order therefore of this consolation whereby we may be certain of salvation is as followeth in such a Syllogism wherein both will and understanding have their parts whereof the proposition stands in the assent of the understanding and makes up a dogmatical Faith The assumption is not principally in the compounding understanding but in the single apprehension and will so as to make it true and of force to infer the certainty in the conclusion which the heart doth by this act of affiance that being the property of justifying Faith and thus existing in the heart The conclusion is also principally ultimately in the single apprehension and will or in the heart by the grace of hope and both it and the experimental reflexion joyn'd with it which is in the understanding and the other also by this reflexion are the effects of the experimental knowledge and reflexion of our understanding in the assumption upon the true existence of the single term in the heart or will which bears the whole burthen of the assurance Use Is of great Consolation to believers whereof they are Sacrilegiously robbed by Papists and all such who impugne this certainty of salvation The eighth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptising them in the name of the Father and of the Son and of the Holy Ghost IN this verse is contained that principal command which Christ left to his Apostles and Ministers and it consists of two parts whereof in the first the preaching of the Word and in the other the administration of the Sacraments is commanded The chief scope of both parts is shewed in the last words to wit That men may be taught and confirmed in the true faith and obedience of the Father Son and Holy Ghost From this place was the Creed taken and framed which is called the Apostles Creed but as to the foundation of it in these words not first taught by the Apostles but to the Apostles by Christ himself at that very time when he spake those words 2. By the Apostles at the command of Christ to all Christians for a rule of Faith and a badge whereby Christians should be discovered as well froâ—… Heathens as from Jews and other Sects Nor was there any other or longer Creed than this contained in the words of our Lord in the times of the Apostles and of the Church that next followed their times But afterwards diverse Heresies laid a necessity upon the Church of adding diverse articles to this Creed not that they should be new additions to the old Faith but needfull explications of the same Hence it is that all things that are now contained in the Creed are referred unto these three heads which are set down in these words viz. either unto the Father or the Sonne or the Holy Ghost Doct. 1. Though God be one in essence onely yet is he three in persons the Fatheâ—… the Son and the Holy Spirit Reas. 1. Because in this place Faith is presupposed and prerequired for baptising one of age whereby he believeth in the Father Son and Holy Ghost and this same Faith is as it were sealed by Baptism as with a seal and the open profession of this Faith is solemnised by this Badge or Confession and Creed that our Lord himself taught and gave in command And these things were not done for once or in a temporary way but by an unchangeable Institution and perpetual Covenant they were delivered to the Church to be observed through all ages as necessary foundations of salvation The consequence of this argument hath certainty and confirmation from thence in that divine Faith and spiritual neither oughtâ—… nor is any where used in Scripture to be directed to any creature but to God alone Reas. 2. Because one and the self-same authority and power is attributed to the Father the Son and the Holy Ghost For when the Word is preached and Baptism administred not onely in the name of the Father but likewise also of the Son and of the Holy Ghost It is manifestly shewed that by the authority and power of this most holy Trinity Baptisme with other the like
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
And hence it is also that if the Sacraments be separated from the Word they are of no value Where therefore the Word is not received the Sacraments cannot be received Reas. 2. Because the Sacraments are both priviledges and markes or badges of the Church and therefore they belong not but to such as are members of the Church Reas. 3 Because a Sacrament cannot be a sealing signe but unto such as have some grant to be sealed But who so are no wayes paâ—…takers of Christ theâ—…e have no grant or promise made to them that can or ought to be sealed unto them A Question here ariseth about Infants Whether they are to be baptized or not seeing they cannot be taught or instructed about faith I Answer That the Children or Infants of believers ought to be Baptized because while they are yet Infants as to the external priviledges of the Covenant with God they are accounted both persons and parties of or belonging to their parents and therefore they are of the family of Christ or of the number of his Disciples For if the Covenant made with Abraham be the same for substance by which we are saved and belongeth as much to us and to our children as it did to Abraham and his posterity then not only we but our children also ought to be partakers of the seal of this Covenant But the first is true as appeareth by Rom. 4. and other places and therefore the latter also is true Furthermore it makes to this purpose that the grace of this Covenant after Christ's coming is no way more straitened or made narrow than it was before his coming but in many sorts made wider larger anâ—… more extended What is objected about faith whicâ—… is required of such as are to be baptized it 〈◊〉 no more the Baptisme of Infants than of old it 〈◊〉 the Circumcision of them which required faith 〈◊〉 well as baptisme because it was by its institution 〈◊〉 seal of the righteousness of faith Rom. 4. 11 As therâ—…fore in Circumcision distinct knowledge 〈◊〉 faith and profession of it were not necessary for 〈◊〉 fants but the state of faith and of its professioâ—… whereâ—…n by meanes of their parents professioâ—… they were born did suffice so it is also in 〈◊〉 Use 1. Of Confutation against Anabaptists Use 2. Of Comfort in respect of this great favour done us by God even from our Infancy whereby he deems not to receive our selves but also our children The eight and nine twentieth Lords dayes 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the comunion of the body of Christ THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles In these words of the Text after a digression whereby he had prevented some objections he brings an argument from comparison of likes whereby he proves that communication or partaking with Gentiles in their Idolatrous feasts cannot be exercised without communion with the Idols themselves The comparing argument proposed for illustrating and proving of this is the Lord's Supper wherein we have communion with Christ. The argument then comes to this If in partaking of the Lord's Supper we have communion with Christ then also in partaking of the feasts of Idols we have communion with the Idols But the first is true and therefore the latter likewise The Assumption is set down and explained in our Text and it is explained by the parts of the Lord's Supper or feast which are bread and wine The use of these is shewn 1. From the things which they serve to signify as things like unto themselves and subjects or objects which they signify 2. From the manner of signifying that they do not barely signify or represent onely but also ratify and seal a communion in or partaking of the things signified 3. From the reason or cause whence this relation and connexion between the signes and things signified doth arise which is the blessing of the signes or by using of them according as Christ did appoint Doct. 1. The Lord's Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ is sealed unto us This is hence gathered in that bread and wine were the external signes appointed by Christ in this Sacrament which are the chief meanes of bodily nourishment as not onely experience but also the Holy Ghost teacheth us Psal 10 Now not bread alone not yet wine alone is used but both together partly that so the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts partly that the sufficiency of our nourishment might be thereby declared to wit that we need to seek nothing for it one of Christ. Reas. 1. Because as we have the principle of grace and spiritual life in Christ so also we ought to look for all progress and advancement in Christ by faith And as the first is signified in Baptisme so this last is most fitly declared in the Lord's Supper And this is it properly wherein the Supper differs from Baptisme Reas. 2. Because for our often infirmities and falls it was needfull to us that we had some Sacrament for the frequent renewing of our confirmation as indeed our faith stands in need of such renovation and corroboration But Baptism is not to be renewed because it is enough once to be born again as it was once to be born Most conveniently therefore the Supper was instituted often by us to celebrated that in faith and all grace we might glow more and more and be confirmed and strengthened therein Reas. 3. Because we receive from God all the increases of grace so is it fit that by publick profession we acknowledge this to the glory of his name and stirring up of our thankfulnesse to him unto which use the holy Supper doth most fitly serve us Reas. 4. Because that communion which is between the members of the Church as belonging to the same family and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord cannot be fiâ—…lier declared than by such a sacred and solemn spiritual feast or banquet Use 1. Of Comfort that we may be refreshed because that in this manner both by Word and Sacrament or seal we have this confirmed unto us that all that is necessary to our nourishment growth and advancement in grace for attaining of spiritual perfection is prepared for us in Christ and is to be by him derived unto us Use 2. Of Exhortation that we may diligently bestow all care and industry that we may really and in operation attain this nourishment growth and advancement in grace which in this Sacrament rightly used is exhibited unto us Doct. 2. This nourishment which in Christ we receive it by the working of fath This is hence gathered
Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption â—…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is eaâ—…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devoâ—…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption â—…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our â—…ustification and adoption which consists in the remission of â—…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon thâ—… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in somâ—… sort turn the Sacraments into Idols while not by â—…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the â—…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and thâ—…refore fit to be solemnly declared and enrolled for â—…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it