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
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
to giue and to applie is plain because in those of discretion in baptisme faith to apprehend Christ and all his benefits is first required as appeareth by the Eunuche onely in children remaineth some shew of doubt but seeing the Apostle saith they are holy that is within the covenant of God I am thy God the God of thy seed Christ his benefits in this covenant of grace doth belong vnto them that living by faith it may be applied or dying the Spirit of the grace of God may worke in them as he knoweth how and hath not revealed And this they haue before Baptisme even being aliue but not by any vertue of birth which bringeth death and that only in respect of originall corruption but by the grace of Gods covenant that if the tree be holy so should the branches also So then this is the proper work of the Sacraments more surely and stronglie and comfortablie to apply and seale vp Christ crucified and the covenant of God ratified in him to saluation And thus much generally of a Sacrament now followeth that which is gathered out of this generall which euery one must do concerning the Sacraments First before this work is required examination after the feeling of sin Act. 8.37 Act. 19.4 1. Cor. 11. Then our acceptable knowledge of God in three persons as of Christ his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectly to reconcile justify to make also continuall intercession that our obedience praiers c. may bee accepted to be their King by the government of his Church to kil sin in thē to sanctify them and to apply the whole matter of salvation wrought in his Priesthoode After of a true faith repentance that being in one body with him hee come aright to the Sacraments the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacraments faith must work in everie point as hath bene declared aboue The vse end must finally be applied that all the doctrine of Gods good will here in Christ sealed vp may bee in our heartes and so in our mouthes to confirm strengthen our selues others in al temptatations both against justification and sanctification Exod. 13. Psal 50.7 OF THE DIVISION OF SACRAments of the covenant gathered out of this place The Sacraments are two Baptisme The Lords Supper THat these two only are the Sacraments of the couenant of God appeareth by the declaration of a Sacramēt gathered out of this place with which none of the other fiue imagined of the Papists can stand for they cannot shew vs that Matrimony is an instrument wherby God doth applie Christ and his benefits this is not a common instrument of the cōmon salvation and benefits which al haue in Christ Orders only are proper to Ministers and is not an instrument to apply any common grace of the Church but to signifie that which is proper to the Minister And Penance hath not anie visible signe ordeined of God but is only one fruit and benefit of Christ which is sealed vp in both these Sacraments as shall more fully appeare afterward Confirmation is an invention of their own braine taken from an apish imitation of the laying on of handes in the Apostles time or those who receiued the gifte of miracles and therefore was proper to thē For Philip the Evangelist was aboue all Bishops yet could not administer it But the Apostles S. Peter and Iohn Act. 8. this whollie to derogat frō Baptisme as shall appear after Neither doth there any Oyling agree to this definition which was not a publicke worke but a private which was not for ever but for a time whilest the gift of healing lasted in the Church which was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had cōmitted any speciall sin which was the cause of that correction by being restored to health he shuld receiue assurance of the forgiuenes of that sin all which last of al doth not apply to the worthy receiuer the benefite of health there promised no not with them therefore by the former declaration can be no Sacrament Secondly we gather this diuision out of this place becaus the Apostle plainly maketh it for being about to shew how that many are in one bodie of Christ he proveth it by a full diuision of those pledges both our being set into the bodie of Christ our nourishing in the same Now if there had bene any other pledges he would never haue omitted them Last of al the effect or vse of both these Sacraments here doth prooue it for when as we can haue no more inwarde grace applied vnto vs than Christ that is first to be born in him to haue all priviledges of eternall life and then after to be nourished in the same continuallie in him both these being fullie represented and sealed vp vnto vs in these two it followeth that Christ who would haue the fewest but the best Sacraments that might bee vnder the Gospell would nor did ordeine no more 1. Cor. 10.1.2.3 Exod. 12.48 OF BAPTISME The place of Scripture Mat. 28.19 Go therefore and teach all nations baptizing them into the name of the Father the Son and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme Baptisme is the first Sacrament of the couenant wherin by the Ministers once washing or baptizing in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truly applied to the right receiuer his once setling into Christ for euer to haue fellowship with one God in three persons for his glorie with his Church for pertaking the washing of our new birth the benefites of Christ by the merites of his death to hide couer and cleane take away the guiltinesse of our sinne and the merit of our righteousnes and resurrectiō to make vs vnblameable before his iudgment seat for iustification vnto eternall life by the power of the said death to the killing and buriing of sinne in vs vnto righteousnes for sanctification acceptable to God through Christ THE first Sacrament this appearth plainlie both out of the division going before and also now by the doctrine of Christ willing his Apostles to teach al nations whē they beleeue he will haue them straight way baptized so we see the practise of the Church touching the same thing Act. 2.38 Act. 10 in the ende The historie of the Eunuch c. And it is plaine by the effect or vertue of it By the Ministers once washing That it shuld be the Ministers work is proued generallie in the Sacraments and is plaine here by the words of our Sauior who speaketh to his Apostles giveth them the charge of this worke as
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
hereafter saying what meaneth this that thou say vnto him with a strong hand hath the Lord brought vs out of Egypt out of the house of servaunts For it came to passe whē Pharao shewed himself cruel in letting vs go that the Lord slewe every first borne of men vnto the first borne of beasts Therfore I kill vnto the Lorde the males of all that open the womb but every first borne of my children I redeeme Dueties for daily instruction are Instruction out of the Scriptures Instruction drawen frō Gods workes Psalm 87.1 Receiue with your eares my people my doctrine incline your eare vnto the words of my mouth 2. I will open my mouth in a parable I wil powre foorth hid things which haue bene of olde tyme. 3. which wee haue heard and knowne as our Elders haue told vnto vs. 4. wee will not hide it from their children the after generation 5. being about to declare the praises of the Lord his might and his wonders which he hath done For he hath set a testimonie in Iacob and put a lawe in Israel which he commanded our Elders to make knowne to their Children 6. That the after generation the sonnes which should be borne rising vppe might declare it to their sonnes 7. And they may sette their hope on God nor might forget the woorkes of the strong God but keepe his commandements 8. Nor that they bee not as their elders a stubborn and rebellious generation a generation which hath not prepared their minde and whose spirit was not constant towardes the strong God Instruction out of the scripture is by the dailie reading of the same with them both to make them acquainted with the course of them so that they may marke the same for their better profiting by the allegations of the publike ministery also to refer those things which are plaine and easie or which they haue learned from the publike ministerie vnto such plaine instruction as they instructed may vnderstand know how to bring it in vse 2. Tim. 3.15 Thou hast knowne the Scriptures from a childe which can not be spoken of a thorow knowledge no not such as belongeth to the olde men who should bee sound in faith much lesse such as belongeth to a minister but such as this in being made acquainted with it and caused to marke as he was able the course of it and to learne for vse and practise such as his parents were able to note vnto him and he fit to receiue by dailie practise Deu. 6.6 And let these words which I command thee this day be in thy heart 7 And put them pearcinglie into thy children and speake of them when thou sittest in thine house when thou walkest by any way when thou liest down and when thou risest vp 8 Also bind thē for a signe vpon thine hand let them be for frontlets between thine eies 9 Brieflie write them on the postes of thine house on thy gates Contrarie to this is first that they are vtterly negligent ignorāt how they shuld doe this Then that some presume aboue this rule and goe beyond their calling especiallie that their housholde is not trained by this meanes nor made fit for the publike ministerie to amend their liues by such Christian exercises Instruction drawen from Gods works is by applying the works of God past or present to mooue them the better to confidence and trust in God by workes of his mercie to feare to offend God by works of his justice and so to sowe the verie seed of true religion and good conscience in them Gen. 18.19 When as I haue knowen him shoulde I not reveale it For this cause that he may commaund his children houshold after him that they keepe the way of the Lord by exercising justice judgment that the Lord may performe vnto Abraham that which he hath promised vnto him The dutie which respecteth the publike ministerie is Double First concerning the obeying of it The secōd cōcerning the vse of it First concernig the obeying of it they must if it be possible in their place calling adjoyn them to a set ministerie if not to bestow at least the Sabboth daies yea other also in seeking to the ministers and prophets of God to hear the word of God This is manifest first Because we must firste seek the kingdom of God wherof this is a part Esa 32.1 Beholde a king shall rule justlie and excellent ones shal govern according to the rule the eies of them who see shall not wink but the eares of them who hear shal hearken the mind of the hastie shall vnderstand knowledge and the tongue of the stutterer shall readilie speake shining thinges When Saviors to wit ministers of the doctrin of salvation shall ascende in the mountaine of the Lord to judge the mountain of Esau the kingdome shall bee to the Lorde Hobad 21. Divers administrations but one Lord. 1. Cor. 12. Wee are the Embassadors of Christ to beseech you to be reconciled 2. Cor. 5. Secondly it is the ordinarie meanes to beget and nourish faith in vs. How can they beleeue except they hear how can they heare without a Preacher how can hee preach without he bee sent Rom. 10. He hath given Pastors Doctors for the gathering together of the church the worke of the ministerie and building them vp to a perfect age in Christ that they be not as children wavering and caried about with everie wind of doctrine Ephe. 4. Attend to reading exhortation and doctrine in these continue in these things bee for in so dooing thou shalt saue thy selfe and others 1. Tim. 4. Secondly because it is the greatest blessing to haue it and the greatest plague to want it Iere. 23. having threatned them that they feed not the people he saith after I will gather the rest of my sheepe out of all the land whither I had driven them and I will bring them backe vnto their sheepcots where they shall multiplie and increase and I wil set over them Pastors which shall feed them so that they shal feare no more nor shall be wāting saith the Lord. Ier. 3. I will bring you to Sion where I wil giue you Pastors after my hart who shal feed you with knowledg and vnderstanding God will giue you indeed the bread of affliction water of oppression but none of my teachers shall bee shut vp anie more in a corner but thy eies shall see thy teachers and thy eares shall heare a voice behinde vs saying Here is the way walk in it Esa 30.20 A famine of breade nor a thirste of water but hearing the word of the Lord c. Mat. 8. But when he saw the multitude he had compassion on them because they were dispersed and scattered abroad as sheep having no Shepherd Then he said Surely the harvest is great but the labourers few c. Which sheweth howe miserable they are which want this benefite It alloweth also this dutie of seeking 2. King 4.22
her father hold his peace concerning her let it be established 6. But if her father shall make her to breake it in what day he shal heare it let none of her vowes or bandes wherewith shee hath bound her selfe be established the Lord shal forgiue her because her father hath made that she should breake it 1. Cor. 7.36 But if any man thinke hee haue committed some vncomely thing against his virgin if she passe the flower of her age and that it ought to be done let him doe what he wil he sinneth not Let thē be joyned in mariage 37. But hee which abideth firme in heart neither is driven by necessitie but hath his owne will in his power and hath decreed this in his heart that he may keep his virgine he doth well 38. Therefore he that giveth her in mariage doth wel but he that giveth her not in mariage doth better Gen. 24.51 Behold Ribkah is before thee take her and go thy way that she may be a wife vnto the son of thy Lord as the Lord hath spoken Laban the sonne having the goverment of his father being olde was the chiefe in this businesse Gen. 24.55 And the brother of Ribkah her mother said let this maid tary with vs a few daies at the least ten afterward goe thy wayes 57. Then they said let vs call the maide aske of her mouth Their especiall recompence is to relieue and maintain them or any other which is knit vnto them in any especiall care and dutie as farre as their ability or duty towardes the wife and care of the familie will suffer Contrarie to this is contempt of your parēts grieving of them neglecting to help succour them c. 1. Tim. 5.4 But if any widow haue children or Nephewes let them learne first to shew godlines towards their own house and to recompence their owne kindred for that is an honest thing and acceptable before God Mat. 15.4 For God hath commanded saying Honour thy father and thy mother and hee that curseth father or mother let him die the death 5. But ye say whosoever shall say to father and mother by the gift that is offered by me thou maist haue profite 6. Though hee honour not his father or his mother shall be free thus haue you made the commandemēt of God of none authority by your traditions Gen. 47.12 And Ioseph nourished his father and his brethren and all the houshould of his father with meat as putting it into the mouth of the children The especiall dutie of servantes is to doe all thinges which their maister shal according to Gods wil giue them in charge Col. 3.22 Servants be obedient to them that are your maisters according to the flesh in all thinges not with eie-service as men-pleasers but in singlenesse of heart fearing God Luk. 17.7 Who is it also of you that hauing a servant plowing or feeding cattell would say vnto him by and by when he were come frō field goe and sit down at the table 8. And would not rather say vnto him Dresse wherwith I may supp and gird thy selfe and serue mee till I haue eaten and drunken and after eat thou drink thou 9. Doth he thank that seruāt because he did that which was commanded him I trowe not Contrarie to which is that some will do one thing only at this time and which pleaseth him The manner of dooing this hath two partes Diligence Faithfulnesse Tit. 2.9 Let seruants be subiect to their maisters and please them in al things not answering again neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Saviour in all thinges Their diligence is in a single heart as to the Lord not only by labour and travel but praier religious care and all good means to perform the things laid on them Contrarie to this is eie-service Col. 3.22 Servants be obedient to thē that are your maishers according to the flesh in all thinges not with eie-service as men-pleasers but with singlenes of heart fearing God 23. And whatsoever ye doe do it hartily as to the Lord and not vnto men Ephe. 6.5 Servants be obedient vnto them which are your maisters according to the flesh with feare and trembling in singlenes of your hearts as vnto Christ 6. Not with service to the eie as men-pleasers but as the servants of Christ doing the wil of God from the hart 7. With good wil serving the Lord not men Gen. 24.9 Therefore the servant putting his hand vnder his thigh sware vnto him concerning this matter 10. Afterward the servant tooke ten Camels of the Camels of his maister that he might goe on his journey for hee had al the goods of his maister in his hand And rising he went vnto Syria between the rivers vnto the citie of Nachor 11. Where causing the Camels to rest without the citie beside a wel of water in the evening at what time the woman came foorth to draw 12. And he said O Lord God of my maister Abraham bring to passe I pray thee that it may come to passe vnto mee this day and shew this mercie vnto my maister Abraham 26. And he inclined his face to the ground bowed himselfe to the Lord saying Blessed bee the Lorde of my maister Abraham which hath not left his mercy and faithfulnesse towards my maister His diligence also appeared greatly when he said I wil not eat til I haue spoken my words or matter ver 33. in making speed he said Stay me not seeing the Lord hath prospered my way Send me backe that I may goe vnto my Lord c. Faithfulnes in their labor charges to seeke the vttermost they can the commodity and benefite of their maisters Contrary to which is picking turning another way in banquetting feasting riot c. This appeareth most liuely in the description which Iacob doth make of his faithfull service to Laban This is the twentith yeare since I haue bene with you thy sheep thy goats haue not left their young and the rammes of thy flocke haue I not eaten The torne I brought vnto thee but made it good my selfe at my hand thou diddest require it Likewise the stolen by day and the stolen by night I was about my woorke when the heat consumed mee by day and the frost by night and sleepe departed from mine eies Gen. 31.38.39.40 And thus much for the order of houshold which is prescribed by the word of God THE RESOLVTION AND INTERpretation of the Lordes praier out of Math. 6.9 and Luke 11.2 OVR Saviour Christ being both desired of his Disciples to be taught how to pray having reprooved the abuse of vnnecessarie vain repetitions of one and the same thing giveth his disciples commandement to pray as he taught them in this prayer Saying Pray thus and when you pray say Our Father c. that is let the things which you require giue thanks for the differēce which