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
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
be in thy remembrance which cursed me with a most bitter curse what day I went to Machananijm who discending to meet me to Iordan I haue sworne vnto him by the Lord saying I wil not slay thee with the sword 9. But now discharge not him being guilty seeing thou art a wise man but know what thou shalt doe vnto him that thou maist bring down his white head vnto the graue with bloud 10. After David slept with his fathers and was buried in the citie of David Gene. 49.30 Then he commanded charged them saying When I shal be gathered to my people burie me with my fathers in the caue which is in the field of Hephron the Hittite Hitherto of the firste parte of housholders which concerneth the government of the same by the superiors in it Now followeth the duty of the inferiours The inferiours are those which are vnder the rest in the houshold are called of Peter those of the houshold or houshold fellowes Their duties are towards The housholde governours Or others Tit. 1.6 If any be vnreprooueable the husband of one wife hauing faithful children which are not slandered of riot neither are disobedient Toward the houshold governors to Be helpful to them in outward behaviour Be in subjection and obedience Luk. 2.51 Then he went downe with them came to Nazareth and was subiect to them The first is by outward behaviour to acknowledge their authority such as shal be prescribed vnto them as of cap legge maner of speaking Contrary to this is vnmanerlines answering again giving cutted answers c. 1. Tim. 6.2 And they which haue beleeving maisters let them nor dispise thē because they are brethrē but rather doe service because they are faithfull and beloved and partakers of the benefite Tit. 2.9 Let servāts be subject to their maisters in all things not answering again 10. Neither pickers but that they shew all faithfulnes that they may adorne the doctrine of God our Saviour in all things 1. Pet. 2.18 Servants be subject to your maisters with all feare not only to the good curteous but also to the froward The second duty of obedience is in all commandements cōcernig the aforenamed duties of the superiors towards them willingly to perfourme them and to submit themselues to rebukes to admonitions corrections such like with meeknes Pro. 4.1 Heare ô children the instruction of the father and giue eare to learn vnderstanding 2. For I giue vnto you good discipline forsake not my doctrine 20. My son attend vnto my words and incline thine eare to my speach Nomb. 12.14 And the Lorde spake vnto Moses If her father had spit in her face shuld she not haue bene ashamed 7. daies The dutie to be helpfull is by their example and perswasions one to another and by revealing things which by admonition wil not be amended to be helpful to the Superiours in the former duties Contrary to this is evill example evill perswasions hiding things which ought to be revealed Gen. 37.2 Ioseph being 17. year old fed the flocke with his brethren for hee was a child with the sonnes of Bilhah and with the sonnes of Zilpah the wiues of their father and he brought vnto his father their evill reporte Gen. 27.44 And when it had bene tolde vnto Ribkah all the wordes of Hesau her eldest son she sending called Iacob her youngest sonne and said vnto him c. The duties towards others is Amongst themselues Towards other besides thēselues Amongst themselues that with peace and quietnesse they haue their mutuall equalitie beare one with another and help one another as far as is lawfull Contrarie to which is vnquiet mindes pride jarres lifting vp aboue others not keping the place or difference made by the chiefe of the familie Towards others is that they so order themselues towards al as they are taught out of the commandements and towards guests strangers rich and poore high and low as they bee taught out of the fift cōmandement And thus of the common duties of all inferiors of the family and this is prooved by the commaundements and sentences going before Geness 45.24 And letting his brethren goe he saide vnto thē be not mooved or stirred one against another in the way Inferiors in the family are Children Servantes Childrens dutie is from their beginning to their ending to be subject obedient and helpfull to their parents Contrarie to this is the rejecting of these duties at some yeares Luke 2.51 And he descended with them and came to Nazereth and was subject to them Ioh. 19.26 When Iesus therfore saw his mother and the Disciple standing whom he loved he said vnto his mother Woman behold thy son 1. King 2.19 And when Bathshebah came vnto the king that she might speake vnto him for Adonijah the King rose to meet her and bowed himselfe to her sitting in his throne he commaunded a throne to be placed for the mother of the king which sate at his right hand Gen. 47.29 And whē the daies of Israel drew nigh that he shuld die he sent for his sonne Ioseph and saide vnto him If now I haue found favour in thine eies put I pray thee thine hand vnder my thigh exercise this kindnes faith towards me bury me not in Aegypt but when I shall rest with my fathers carie me out of Aegypt and burie me in their sepulchre Which said I will doe according to thy word Gen. 49.29 After he willed and commanded them saying When I shall be gathered to my people burie mee with my fathers in that caue which is in the fielde of Hephron the Hittite 30. In that caue which is in the field of Macpela which is on the other side of Mamre in the land of Canaan which Abraham bought with the fielde of Hephron the Hittite for a possession to burie in The proper or especiall partes of this dutie is in their proper Obedience Recompence which they must make The proper obediēce is that which springeth from a cheerfull naturall continuall child-like loue and reverence Contrarie to this is disobedience vnnaturall behaviours or affections c. 2. Tim. 3.2 For men shall bee lovers of themselues covetous boasters proud evill speakers disobedient to parents vnthankfull prophane Collos 3.20 Children harken vnto your parēts in al things for this is acceptable vnto the Lord. Ephe. 6.1 Children giue eare vnto your parentes in the Lord for that is just This obedience must shewe it self especiallie in being governed by them in the matter of calling mariage according to the rules prescribed in the word of God all such matters of waight and moment Chiefly vntill by the fathers authority and consent more full power be geven to their childrē because of their yeers and discretion Nomb. 30.4 When a woman hath vowed a vow vnto the Lord or bound her self by a bond at her fathers hous in her youth 5. If when her father heareth her vowe or the bond wherewith she hath bound her selfe and
reverence more the teaching Elders than governing onely 1. Tim. 5.17 c. For the better doing of this is required Pefection Sobrietie Mat. 12 37. 27.5 Perfection is whē the afections in doing are both strong ynogh and also syncere or vpright 1. Chro. 29 9. Strength is when according as the good or evill is there lacketh no earnestnesse of affection Deut. 6 5. Mat. 22 37. Here is forbidden the least remission or weaknes Rev. 2 4. Vprightnesse is when the affection loveth desireth c. In a single hart only because God commandeth and for that end this is called simplicitie trueth a single heart Deut. 18 13 Ioh. 1 17. Ephe. 6.14 6 6 1. Chro. 29 5. Forbidden hypocrisie vain glorie c. Mat. 6 5. 1. Cor. 13 3. Phil. 1 16 2 3. Sobrietie in affection is to holde them in so that they passe not measure 2. Tim. 1 6. Tit. 1 8 Thus much of feeling The second thing in practise is the outward worke when from the inwarde feeling the members of the bodie execute Rom. 6 12 13. Rom. 12 1. The want of this forbidden Iam. 1 26. To all this is commanded Perseverance watchfulnesse Ephe. 6 10. Peseverance is alwaies to continue and goe forward in doing good and flying evill Ezech. 18 25. Coloss 1 10. To this is contrarie a stay or going backward Gal. 5. Watchfulnes is a cōtinual care with our selues that we be readily prepared as we ought to practise good resist evil which is set forth Eph. 6 10 18. 1. Cor. 16 13. 1. Thes 5 6. Mark 13 35 In this is forbidden no continuāce no care to litle too slack c. Gen. 3. Eue. David 2. Sam. 11.1.2.3 1. Thess 5.3.6 The remedie of our sinnes in these is Christ his death with his knowledge Luk. 2.52 With his feeling Ioh. 4.34 With his zeale Ioh. 2.17 His continuance in obedience throughout his life Ioh. 17.4 His watchfulnes Mat. 4.4.10 as wel to take away the guiltines and punishment of the sinne to impute freely the obedience and blessing as to giue power to kill the sin and to quicken vs to obedience Thus much of that which is generally forbidden and cōmanded in the body of the Law Now followeth what is generally in the division generall of the Lawe The whole Law is devided by the Lord himselfe into two Tables The first doth containe those duties which wee owe directlie in his seruice Deut. 4.13 and Exod. 34.1.2 The second which we owe vnto our brethrē Mat. 22.36 Rom. 13.8.9 In this division we are charged two things First that to perfect obedience of the Law we should bring these two sorts of duties sound whole as those which then onely are pleasing vnto God whē they are found together Mich. 6.7.8 1. Ioh. 5.2 and 4.20.21 Here then is forbidden the severing of them as some will so delight in exercise of Religion as they wil neglect other duties towards men as Maisters Fathers Magistrates c. And some seeke so to please these in severall duties as they neglect too much the other as reading of the law of God hearing the word preached and calling it to minde being heard c. Both which are condemned as vngodlie and vnjust Rom. 24.26 Tit. 1.4 The forgiuenes of this sin is had in Christ who was condemned as a blasphemer This righteousnes is imputed to vs from him Ioh. 17.1 34 5 6 c. Heb. 5 7 8. And with this grace the other to bee godly iust is alwaies given Tit. 2 13. and 12 13. Hence we are taught that feeling some readines vnto Godlinesse we should turn our selues also to indevor to work justice and contrary the second thing commāded in this division is we should prefer loue delight c. The duties we owe to God before those we owe to men Mat. 22.36 1. Sam 13.11 12. The remedie in Christ accused as a blasphemer yet sought the glorie of his Father not his Ioh. 2 17 18. This mercie maketh vs come to this dutie Actes 4 18 19. Here wee must often marke how by stealth we shall bee drawne to the ouer-loving over-fearing c. of men and in time resist it Hitherto what is commanded and forbidden generallie in the Law Now followeth the particulars in the first Table In the first Table are commanded duties vnto the Lord either or Which we owe euery day that are To his person directly commandement 1. The parts 2. c. The true maner of vsing thē .3 com To his worship One in seven In the first commandement Exo. 20 2 3. wee must cōsider first the reason then the precept I am the Lord thy God I take this to bee a reason of the next verse for if it wer a precept it shuld redound seeing the contrarie being forbiddē in that which followeth this is cōmāded therby also 2. It is not like the other 3. having reasons annexed this the first the chiefest shulde want 3. A general authorising of the Law went before We may note the reasons are added to shew vs our sin the better when we shall see we haue broken not a bare precept but a precept perswaded by such aunswerable reasons Also that when we rise by Christ we might not only be taught what to doe but be allured to it Thy Lord. This word Iehouah noteth out his being eternall infinite beginning and ending of all thinges Exod. 3 14. Revel 1 8. By this it appeareth this Lawe appertaineth to all because hee is the Lord of all Thy God that is one which doth vouchsafe thee a particular favour when in thy creation he indued thee with corporall and spirituall benefites and dooth inriche thee vnto eternall life Psal 144 15. Heb. 8 10. Ezech. 36 26 32. Luk. 37 38. Heb. 11 16. By this appeareth that neither we nor the Iewes had promises of this life onely Lastlie that the true fountaine of subjection vnto God is this assurance Hee is our God Iosua 24 16. Rom. 12 1. 1. Pet. 2 1 Which brought By this we are taught the better to nourish the former root of obedience to cal often to remembrance the particular benefites of God By this appeareth that the Lawe was giuen to the Iewes and vs not onely to bring vs vnto Christ but also to allure and instruct vs to obedience when Christ is received Thus much of the reason Nowe followeth the commandement Thou shalt haue no straunge or other Gods before me To haue an other God is to set vp another whom we will acknowledge to be of power of goodnesse justice of some excellent nature and therefore feare loue reverence hang on him in all estates Deut. 26 17 18. As they looke for him to be their God as aboue so that where this is wanting either on the part of God or the people they are called without God Ephe. 2 12. Not his people Ose 1 9. This the Lord forbiddeth to be attributed vnto any but his own Majestie because he
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