their administration of houshold matters is altogether civill not religious For the familie the dutie which regardeth them is to keepe them in subjection for the performance of al duties of holines and religion and for the diligent performance of those woorks and labors which are fit for everie one 1. Tim. 3.4 Which may governe well his house which may keepe his children in subjection with all honestie 1. Tim. 3. If any be vnblameable the husbande of one wife having faithfull children which are not slaundered of riot either stubborne Psal 101.1 I will sing mercie judgment vnto thee ô Lord will I sing 2 I wil mark in an vpright way when thou shalt come vnto me I wil cōtinuallie walk in the soundnesse of my mind in the middest of mine house 3 I will not set before mine eies a wicked thing I haue hated the workes of them that decline it shall not cleaue vnto me 4 A froward minde shal depart from me I will not acknowledge evill 5 The tongue that privilie hurteth his neighbour I will cut out him that is proud in his eies and swelling in his mind I shal not be able to suffer 6 Mine eies shall waite vpon the faithfull of the land that they may abide with me He that walketh in the sounde way shall minister vnto me 8 The deceitfull man shall not dwell within mine house he that telleth lies shall not be established before mine eies Now for the performance of this general duetie two sorts are required which are Such as wher they most cōmonly go before them direct them Such as they must performe vnto them Gen. 35.2 Wherfore Iacob gaue commandement vnto his familie to all that were with him Put away the goddes of the people which are amongst you cleanse your selues changing your garmēts 3 Afterward arising let vs ascend to Bethel that there I may make an Altar to that strong God which heard me in the day of my distresse and was present with me in the way wherein I went 4 Which when they had given vnto Iacob all the gods of the strāge people which were in their hands and the earings which were in their eares Iacob hid them vnder that Oke which is beside Shechem Where we see that Iacob doth both instruct them what to doe and in the dooing of these things directeth them Such as wherein they must only goe before them and direct them are those which only ought to be done jointlie of the whol familie and then the superiours must bee there the chiefe directors of them otherwise when they are absent they must cause them to be done as in prayer before and after their labor in thanksgiving before after meate Iam. 5.13 Is any amongst you sick in mind Let him pray Is any man cheerefull Let him sing Psal 127. Vnlesse the Lord build the house their labour is but lost that builde it Vnlesse the Lorde keep the citie the keeper is diligent in vain 2. Let them bee in vaine vnto you which rise betimes which sit down slowlie which are fed with the meat of sorrowes so he giveth sleepe to his beloved Psal 55.18 In the evening and morning and at noon dayes will I meditate and make a noise vntill he hath heard my voice 1. Tim. 4.4 For whatsoever God hath created is good neither is anie thing to be refused if it bee taken with thanksgiving Luke 22.17 And he tooke the cup and when hee had given thanks he said take this and devide it amongst you So Abrahams servaunt saide Gen. 24.12 O Lord God of my maister Abraham cause I beseech thee that it com vnto me this day and exercise this goodnesse towardes my maister Abraham 48 And I bowed downe and worshipped the Lord blessed the Lorde God of my maister Abraham because he had brought me by the right way to take my maisters brothers daughter for his sonne And vpon any great judgment on the familie Church or common wealth to direct them in fastings and praiers with readings meditations and vse of the woord as may serue to giue especiall cause of humbling and especial cause fit of cōfort for that work Hest 4.16 Goe gather together all the Iewes which are at Susan and fast for me neither eat nor drinke those three daies night nor day I likewise and my maides wil fast so at length I will goe in to the King which is not according to the commandement and when I shall perish I will perish Nehe. 1.4 And it came to passe when I hearde these wordes I sate downe and wept and mourned certaine daies in which I fasted and prayed before the God of heaven 5. And I said I beseech thee ô Lord God of heaven most strong God greatest chieflie to be feared Keeping covenant mercie to them that loue him and keepe his cōmandemēts 6. Let thine eare be attētiue thine eies be open to harkē to the praier of thy servaunt which I pray before thee at this time day night for the Israelites thy servants I confesse the sins of the Israelits wherwith we haue sinned against thee I also the house of my fathers c. For as it is their duety in their own private fast to doe this by themselues so to direct others in the same when they doe it with them Contrarie to this is the vnchristian prophanesse in such cases Also the vnchristian shamfastnes of some and common negligence in others in these duties Such as they must perform vnto them are duties of Instruction Reforming Pro. 13.24 He which keepeth back his rod hateth his sonne but he which loveth him doth giue him instructions betimes Pro. 15.32 He which withdraweth himselfe from instruction dispiseth his soule but he that hearkeneth vnto rebuke possesseth his soule The dueties of instruction are that by a familiar most plaine maner of teaching they may growe in the knowledge of that truth which is according to godlines Gē 18.19 When as I haue knowne him shuld I not reveale it for this cause that hee may command his children and houshold after him that they may keepe the way of the Lord by exercising righteousnesse judgment and that the Lord may performe vnto Abraham that which he hath promised vnto him Genes 14.14 When Abraham had heard that his kinsman was taken hee armed his men instructed 318. and followed them vnto Dan. Deut. 20. They are for Continuall daily instruction That which respecteth the publike ministerie Exod. 12.25.26 Let it be therefore when ye shal come into the land which the Lord shall giue vnto you as he hath said shall obserue this worship Let it be I say when your children ask you what signifieth this worship vnto you that ye say it is the Sacrifice the passeover of the Lord who passing by the houses of the children of Israel in Egypt when he slew the Egiptians he deliuered our families Exod. 13.14 And let it be when thy sonne shall ask thee
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
for necessitie and Christian delight Esa 3. 1. Psal 104. Where the consequent is declared by two arguments First the subject ours that is such as we in Christ be heires of to vse being sanctified by word and prayer 1. Timoth. 4. 1. Cor. 3.22 The second by the adjoint such as is both apt and able by his blessing to nourish vs seeing wee may haue money and put it in a bottomlesse purse and eat and not be satisfied and drinke yet not be refreshed Hag. 2. For the word signified bread to our substance dayly such as may giue dailie nourishment The Antecedent is declared by the adjoint of the time this day that is one kinde of time being put generally for that time wherein we are according to Gods promise to aske it as Salomō saith The thing of the day in the day that is everie thing in his time as S. Luke expoundeth according to the day that is as time requireth For in joy the time requireth one blessing in afflictiō another that wee might hang on God every moment 1. Tim. 6.6 c. Mat. 6.31 c. To the other two this is general that ther is a Synechdoche where one kind is put for al of that sort and the meanes of them as faith and all other good graces and the instrumentes begetting nourishing relieving them as preaching exhortation Sacraments corrections c. as they tend vnto this The first of these is disposed in an axiome simple of the subject adjoint Father remit vs our debts Where is an allegorie of a Metaphor the similitude being borowed of debtes which is drawne from the obligation of works wherin we were boūd to continue to do all the law vnlesse we would be accursed Col. 2.14 Gal. 3.10 Now by remission of sinnes is meant justification peace of conscience joy in the holy Ghost deliverance from the wrath to come all such of that kind Rom. 5. And this petition is when wee are troubled terrified in conscience and through dulnes haue not feeling of these This is confirmed by a reason drawen from comparison of the leaste and is concluded in a Syllogisme connexiue or knitting in the first kind both parts being contained in one the assumption in the proposition Seeing euen wee forgiue our debters which haue not a drop of thy infinit mercie in vs Doe thou much more forgiue vs For so S. Luke sheweth it should be interpreted in expresse wordes and I see not why it should not so be translated for the Greek phrase doth well beare it So this is for our comfort if wee feele this readines in vs otherwise we can haue no assurance Luk. 11. The second is disposed in the like simple axiome adorned with a Metaphor taken from warre where men are led captiue Lead vs not that is though wee daylie deserue it yet seeing we haue begged the forgiuenes of sinnes giue vs not so over vnto the temptation of the Devill the world or our owne corruption as that with the temptation thou giue not an issue 1. Cor. 10.13 2. Cor. 12.7.8.9 This is declared by the contrarie but loose vs that is by a metaphor taken from the water pent vp set vs free more and more from all that whereunto concerning the flesh we are captiue Rom. 7.13 The reason of the requests is drawen from the efficient cause which may mooue God to yeeld to our petitions because we giue it wholly to him The reason may bee concluded in a connexiue of the first kind Seeing wee giue it all vnto thee grant our request But the first we doe Therefore c. The proposition is wanting the assumption is contained in an axiome copulatiue which numbreth vp the parts wher again as aboue the couple is left out to note our joifull and fervent feeling melodie of the heart in heaping vp praise vnto God Ephe. 5.18.19 Col. 3.16 The parts are first that the kingdom that is the ordering of all things in heaven and earth appertaineth to him Secondly the whole power whereby they are done Thirdly the praise and glorie as in the Chronicles from whence our Saviour Christ tooke it 1. Chron. 29.11 and in Iudg. where it is so interpreted Iud. 25. And thus much for the partes the propertie of the whol is noted out by Amen which is the force and certaintie of our faith in the whole work as in a thing vnmoueable 2. Cor. 1.20 THE EPISTLE TO PHILEMON THE entrance of this Epistle hath two partes The inscription or title Praiers The inscriptiō setteth downe The persons which doe write The persons to whome it is written The first person which doth write is Paul the principall writer who is described by the adjoint captiue which adjoint is declared by the cause Christ that is by a change of name of the cause for the effect Christ leading him to prison by his spirite And the seconde person which doeth write is also declared by his proper name Timothie and an adjoint of relation a brother that is by a metaphor one of the same Christian religion The persons to whome hee writeth are first The husband The wife Seconde The Minister The Church The man is described by his proper name Philemon by his adjoint beloued and by his effect Worker together with vs. 2. The woman is also described by her proper name Apphia and her adjoint beloued The minister is also described by his proper name Archippus and his adjoint a fellow souldior that is by a metaphor a fellow minister The Church is declared by the subject which is at thy house 3. The praiers are The salutation Thanksgiving The salutation is set downe first by the matter of it which he wisheth to them Whereof the partes are grace that is ful fauour of God peace that is by a Synechdoche of the speciall for the generall all prosperitie both of soule and body Secondly by the forme from God the Father and from Christ. All which is disposed in a coupled axiome 4.5 The Thāksgiuing is described 1. by the subject my God that is whom only I do serue and hang vpon Secōdly by the adjoint alwaies making mention of you in my prayers Thirdly by the efficient cause hearing of your loue and faith Both which are declared by their proper subjects which you haue towards our Lord Iesus Christ and loue towards all Saints and all these are disposed in a coupled axiome In the 6. verse the adjoint of thanksgiuing his mention making of them in his prayer is set foorth by the matter which he seeketh for in praier the communication of faith that is which proceedeth from faith may be effectual which is declared by the cause by the acknowledging of all good which good is set forth by the subject which is in you and by the cause by Christ Iesus 7.8.9.10.11 The principal mater of this Epistle which is to intreat for Onesimus is set down in a simple axiom of the cause the effect in the 10. verse I Paule pray for
only is the Lord our God by this forbidding cōmandeth the contrary that he only shuld be acknowledged God he alone so loved feared c. In this commandement therefore we are first cōmanded the true knowledge of one true God then the confidence loue feare c. which is to be giuen to his person The true knowledge of the true God is to knowe his nature spirituall infinite pure constant most simple c. his properties of power goodnes justice c. the distinction of three persons in one Godhead the actions or workes of God his constant decree from before all time of all things his wise and perfect execution of the same in the creation and the governing of the world In this we should delight and growe as the chiefest knoweledge Ier. 9.23.24 Here is forbidden first Atheisme to perswade our heart there is no such true God in heauen Psal 14.1 Exod. 5.2 Mockers of him and his works 2. Pet. 3.4.5 c. 3. Those that oppone themselues to the true knowledg of God Mat. 12.21 Actes 6. Not to acknoweledg the loue grace power c. of God Mal. 1.2 psal 82.6 To deny his justice Malac. 3.13 The forgiuenesse of this sinne was bought by the slaunder of ignorance and blasphemie laid on Christ and the anguish of his soule which he felt for our errors laid on him by which also we die vnto this sinne and raise this part of obedience Ephe. 4.13 After this true acknoweledging of the Lord out of his word must proceed first a sure confidence in the Lorde with the fruites of the same Psal 100.3 Then the other affections of loue reverence feare of the Lorde Also a sure confidence in the Lorde is from the assurance of his favour to be assured from him onlie for continuall defence deliverance and succour in soule and bodie Psal 27.1 3. and 3.7.9 Prou. 14.26 From this confidence springes trust or hope which is to waite and looke for the help which in confidence wee assure our selues of from the Lord Psal 33.18.19 20.21 Yea although meanes be wanting wee giue glorie vnto God Rom. 4.10 2. Kings 6.16 From hence commeth it that we feare not in greatest dangers 2. Kin. 6 16 Psa 3 7 and 27.3 That in the time of affliction we are patient Prou. 20.22 Heb. 10.33 Without all murmuring to holde our peace Psal 39 10. Receiuing them as from a father Iob. 1. ver 21 Psal 89 39 49 Reioycing in them assuredlie Iam. 1 2 Hence also in every condition of life to glorie and rejoice vnspeakablie Psal 13.6 and 16.7.8.9 Ioel. 2.23 Zepha 3.14 Here is forbidden first the want of these and the contrarie as to wauer or doubt Psal 13.1.3 and 88.15 To leaue our hope Heb. 10.39 To dispair Gen. 8.13 Impatience Ierem. 20.14.18 To haue trust in ordinarie meanes and to make flesh our arme is forbidden Iere. 17.5.6.7 c. To glorie in these and be proude of them Deut. 8.17 2. Chron. 16.1 Ierem. 49.3.16 and 2.13 Eze. 28.2.3 Esai 30.12 Diffidence in binding God to means Gen. 16.2 Num. 14.3 2. King 7.2 Luke 1. To feare for the signes of heauen Iere. 10 2. To cleaue too much to the holinesse of places and persons distinct Ierem. 7 49. 1. Kin. 12 18. To hope in Astronomers Interpreters of dreams Witches c. Dan. 2 2. In Southsaiers c. Leu. 19.6.7 Planet gasers Deu. 18.11 To vse evil means to doe good 1. King 12 25 26. Ro. 3 4. Out of this cōfidence farther proceedeth a cōtinual carefulnes that in al our waies that is thoughts words and deeds c. we see his wil approoue it so for that cause look for his blessing and direction Pro. 3 6 and 16 3. Gen. 5 22. and 17 1 and 48 15. Psal 146 9. Numb 15 39. Here is forbidden to walke according to our own judgement and wisdome Numb 15 39. Gen. 11.4 Also a distrustful care Mat. 6 25. Luke 12 26. To this last of all is adjoyned humilitie when emptying our selues of all we giue God the whole glorie of all good thinges which are in vs. Genes 18 17. 1. Pet. 5 5. Esai 40 3 4. Forbid loue of our honor Math. 18.3 4. Vaine glorie Phil. 2 3. Boasting of any thing in vs 1. Corinth 4 7. Presumption Zeph. 3 11 12. Hitherto of a sure confidence commanded in the Law with those thinges which spring from the same the affections commaunded here the vse whereof is perpetuall are the true loue and reverence of God The true loue of God is when with all our soule strength c. we cleaue to the Lord aboue all Math. 22 26. Hence is commaunded to desire his presence more visible in heaven aboue all and rejoice in it aboue all Psal 16 10 11 12. 2. Cor. 5 8. Here is forbidden the loue of men wiues children or any thing of this life to desire it more than the Lord and his presence Phil. 4 18. Iohn 12 43. Reverence of God is when being overwhelmed with the infinitenes and excellencie of his being wisedome strength goodnes mercie justice purity c. We are drawne to behaue our selues more shamefastly and vprightly in his presence then before the greatest majesty in the world Heb. 12 28. By this is forbidden no reverence lesse reverence vnto the Lorde than vnto men as afore in loue The last is the feare of God The feare of God is when our heartes are moued and troubled with this aboue all least by offence wee shoulde displease our gratious Father and so purchase his wrath and punishment proceeding from it This feare differeth from the feare of the wicked First in that it proceedeth from faith hath alwaies comfort with it sure hope in perswasion of the loue of God Act. 9 31. which the wicked haue not Secondlie this is chiefly least by our infirmity we should displease our God where the wicked onelie tremble because of the punishment 2. Cor. 7.1 Here is forbidden hardnesse of heart and no feare to feare any thing as the losse of life goodes friendes displeasure of men c. equallie or more than the displeasure of the Lord. Mat. 10 26 28 13. Phil. 1 18. Act. 16 9. Apoc. 21 8. And the vse of this shal end when all infirmitie and weaknes shall be taken away Apoc. 21 4 5 6. Our remedie for this our sin is in the death and righteousnes of Christ who being condemned as proud making himselfe equall with God as loving himself more than God was found meek humble faithfull reverent towardes his father at all times 1. Pet. 2 22 25 yet so as when we receiue him thus our righteousnes we must receiue him our sanctification that in all these things we may be holy 1. Cor. 1.30 1. Pet. 1.13 to the ende Thus much of that commandement which hath prescribed duties directlie teaching to the person of the Lord. Now followeth that we owe him but in the outwarde worshipp
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