especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
the greater in a connexiue Syllogisme of the first kinde If thou vvouldest do more then this then thou vvouldest do this But thou vvouldest doe more than this Therefore thou vvouldest doe this The proposition is wanting the assumption is in the 21. verse and is confirmed by a testimony of Paule his owne knowledge I know it 22 Here is set down a commandement to prepare him hostage whereunto is a briefe transition in this word Also It is confirmed by a reason drawn from the working cause in a connexiue Syllogisme of the first kind If I hope to be giuē vnto you by your prayers thē prepare hostage But I hope to be geuen you by your praiers Therefore prepare hostage The proposition is wanting the assumption is in the 22. verse 23. Certaine salutations are set downe in the 23.24 vers in a gathering axiome of the cause and the effect 24. Epaphras Marcus Aristarchus Demas and Luke salute thee whereof the first is set forth by the adjoint My fellow prisoner which is declared by the cause for Christ Iesus the other by their adjoints my helpers 25. The salutation is set downe in a simple axiome affirmatiue of the subject and adjoint grace be with your spirite that is by a Synechdoche with you The antecedent grace is declared by the efficient cause Christ and it is garnished with a crying out of wishing Amen And this is the particular resolution of this Epistle The generall followeth This Epistle hath 2. partes The entrance The discription in the 1.2 verses Prayers 3.4.5 The rest of the Epistle The rest of the Epistle The chiefe matter Concernig Onesimus frō the 7. to the 22. verse His own hostage .22 ve The shutting vp of it The salutation from others 23.24 vers Frō himself .25 vers FINIS TO THE READER GEntle Reader thou hast here a briefe and plain exposition of the first Table of the Law of God made by Maister DVDLEY FENNER for the profite of his owne particular charge and some other his friendes The which comming to my handes I thought good to make the profite thereof more generall And the rather in that it was the first fruits of his labours being made by him before the twentith yeare of his age Whereby thou maist see with what an excellent spirite he was indued even in his tender yeares Accept it therfore as it is meant thee and if thou reap therby any profite giue God the glorie A SHORT AND PLAINE TABLE orderly disposing the Principles of Religion and first of the first Table of the Law wherby we may examine our selues AL being lost in Adam by our nature corrupted and much more by the fruites thereof they who shal be saved must bee restored by being one with Christ so with God To obtaine Christ two meanes are ordained The Law and Gospell preached 2. Cor. 3.5.6 By these two instruments the holy Ghost worketh two things necessarie to be in vs for the obtaining of Christ By the first a true knowledge feeling of sinne the punishmēt due to the same which maketh vs seeke Christ By the second a true knowledge and feeling of grace with power by faith to receiue Christ The Law is a doctrine given of God commanding to the whole man perfect obedience in doing those things only which in the Law are commāded flying those only which there are forbidden 1 Geuen And therfore euerie thing taught out of the Law rightly interpreted is to be received Rom. 7.7 2 Commanding to doe One difference between the Law and the Gospell which to apprehend Christ and so justification c. asketh but beleefe Rom. 10.15 Galat. 3.10.11.12 3 Whole man Therfore in the cōmandements not the body onlie but the judgment wil and affections in the soule must be taught what to doe and leaue vndone 4 Perfect obedience A second difference of the Law Gospell is gathered for the Gospell asketh but a true faith not perfect Mark 9.24 1. Thes 3.10 Also by this not only the thing but the necessarie meanes to the thing is commanded and forbiden Pro. 31.5 8. 5 Commanded forbidden So that every precept doth not only commaund the good or forbid the evill but both Mat. 22. That the first worke may better be wrought the Law hath two properties Deu. 28.3.15 Curse or punishment which is the first which punisheth the least offence with the wrath of God to be felt for ever in soule and body called death Galat. 3.10 Rom. 6.23 5.12.13 Deut. 27.26 Gene. 2.17 Blessing or reward which is the second giving to the perfect obedience of all the favour of God to be felt with all blessing in soule body for euer called life Deut. 6.24.25 Levit. 18.5 Deut. 30.19.20 Thus much of the Lawe with the properties and vse of it Now followeth the interpretation of it where is declared what is commanded forbiden In the interpretation of the Law must be seen what is commanded forbidden Pro. 2.9 Generally Iointly in the whol body of the law ioyned togither in the generall diuision of the Lawe of God Specially what is in every particular commādement In the whole body of the Law jointly considered two things are commanded Knowledg and practise Col. 1.10 Concerning the first is commanded the true knowledg of good evil which is for the age of everie man Col. 1.9.10 Phil. 1.9 Heb. 5.14 Luke 2.52 To desire it delight in it loue it Contrarie is forbidden generall ignorance of good and evill Hos 4.6 Ephe. 4.17 To loue it desire it delight in it Pro. 1.22 Practise is the following or flying of the thing known to be commanded or forbidden It hath Inward feeling Phil. 1.9 2.13 Outward works Ephe. 5.10 By feeling of the heart we choose loue desire delight are zealous in the good thing it selfe that it may be done to refuse hate abhorre are zealous against the known evil Amos. 5.14 Phil. 1 9. 1. Thess 2.1 Amongst these zeale is an earnest affection of the mind whereby we doe follow the good or flee the evil so much as we are vehemently grieved with that which hindereth it 2. Cor. 7 11. Mat. 3 7. 1. King 19 10. Act. 18 25. Num. 25.13 Here is forbidden the contrarie as no feeling Ephe. 4 17. Zeph. 1 12. In zeale forbidden want of true zeale Apoc. 3 15. Zeale for evil Mat. 10 21. Zeale for good beyond knowledge Luke 9 53. In feeling the affections must be so ordered as that they may bee equally more slacke or strong as the good or evill shall be greater or lesser The order of the Law confirmeth this when God is provided for first then man first particular boundes then generall He that loveth father and mother more than me Mat. 10 37. So wee must desire more the presence of God in the life to come than his favour in this life 1. Cor. 1 7. And loue 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
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
if he had said this is a sign or token of my land and my house deliuered And they are confuted by the Scriptures which doth especially in Sacramentes chose to vse this speech My couenant shall be in your flesh speaking of Circumcision which yet is but a signe or Sacrament of his couenant as hee interpreteth there Gen. 13.11.13 When they are saide to kill the Passeouer that is the Lamb which was a signe seale and remembrance of the Passeover Exod. 13.21.11.13 c. So the Arke is often called the Lorde So the Altar of Moses Exod. 17.15 So the sonne of Iaakob Bethel Gen. 28.22 And to goe no further this place of the Apostle when he saith This is the new Testament in my blood wil they haue it here proper and not as we interprete it Will the Papist say Wine is transubstantiated into the covenant of God which is not a substance but a trueth of promise onelie And shal we haue two transubstantiations one into blood another into the covenāt The Lutherians likewise wil they haue the covenant to be there bodilie remaining as remaining locallie which cannot be in a place so then here the foundation is cleane ouerthrowne And yet they stand not to their rule for let them tell vs is this a proper speach this bread is my bodie that is hath with it or vnder it or in it or in it my body Do they not finde vs out a strange and newe signification of this word That it hath in it with it or vnder it which was neuer heard of before And as for the Papists we say also howe can they say this is a proper speach breade is my bodie that is breade is transubstantiated into my body that the proper signification of it is that is transubstantiated If they say the bread is not vnderstood in this word this but the bodie thē they make Christ to say This body is my body which besides the vnfitnes it hath with the Sacrament what shal become of the expresse text for transubstantiation for here is no worde where it is expreslie said The bread is transubstantiated into my bodie so that they must be driven to their woodden collections from expresse and proper words which they cleaue so much to But because this point is a ground for many arguments let vs make the trueth of this apparant First we see the plaine following of the text in speach and reason doth plainely shewe that this word this is referred to the bread for when he saith He tooke bread he brake it and gaue it to them we aske whether he gaue not bread and that it be here to be vnderstood If not he gaue not that he brake and he brake in vaine Again when there is a plaine word bread going before which is necessarilie to be referred to breake and giue out howe can they referre this to that went not afore and leaue out that which did 2. This word eating which noteth the worke of the mouth in grinding and preparing to digestion howe can it bee referred except they change the proper signification to another then bread 3 When as in the second part this is not referred to blood but to the Cup which he took and blessed plain by S. Luke and Paule Let thē shew how it can be otherwise in the bread If they say the Cup is put for that in it which is blood that is to beg the question and when as the adjoints of colour taste strength is there as in a Subject will they say that also is turned into the blood of Christ 4 When Paul calleth it bread after it is received saying He that eateth this bread and drinketh this cup Is it not here plaine that this is referred to bread I know their slip that he called it bread by a figuratiue speech for spirituall nourishmēt as in Iohn 6. Christ saith I am the bread which came down from heauen c. To this I answer They are blinde if they can make no diuersitie betwixt that speech which is in Iohn wher the circumstance is of Christ when hee saith I am the bread of life and then that hee saith not simply bread but bread of life the bread which came downe from heaven c. and betweene this of S. Paule who hauing made mention of breade blessed consecrated saith Hee that eateth this bread simplie that is this bread so blessed broken c. Secondly we say when he saith He that eateth seeing hee joyneth the proper subjecte bread to eating the proper worke of it and the bodie of Christ cannot be properlie eaten as is shewed before It remaineth that we must cal it properlie bread and so chap. 10. whē he saith The bread which we breake is it not the communion of the bodie of Christ Where note that bread before consecration cannot be the communion of the body of Christ by your owne judgment Secondly that metaphoricall bread cannot be broken Christs bodie cannot be broken therefore verie breade must here bee vnderstoode Wherfore we conclude that bread remaineth this word this must be referred to the bread and therefore they cannot stand to proper significations of words they I say who vrge it so much Now we wil come to the reasons which proue that these words this is my body must be figuratiuely takē so consequētly in that interpretatiō figure which we haue shewed to be proper neither yet will wee for shortnes sake bring al the reasōs that might be brought but these which are plainly gathered out of the text First Christ is said to giue that which he saith was his body now if this is my body be properly vnderstoode Christ had one body which gaue another which was giuen But that is absurd therfore it must not properly be vnderstood 2 If the speech be proper they are not diuers things as bread may be said properlie of an oother as of a bodie but that cannot be Ergo. 3 If that be properly vnderstood then Christ may be said to be bread as wel as bread christ but that is false Ergo c. 4 If that be proper then that which is true of bread that it is of wheat is true of Christ and that which is true of christ must also be true of the bread thē also the bread shal be vnited personally vnto Christ as his bodie which is fals wicked therfore it must not be so vnderstood 5 If bread be the body then ther are meant two substances one for a sign the other for the spiritual matter and the accidentes as colour taste c. must signifie and seale into the bodie of Christ which is false 6 If bread indeed be turned into the body wine into the blood thē they be seperated trulie or els the bread is blood the wine is his body which is false if they be seperated truly then it was not seperated truly in his death vpon the crosse which is false if Sacramentallie then it is his
of a Lot lyeth wholy in this that although the thing be of vs yet the disposition is wholly of God that is hee vseth not here our meanes of cunning practise strength stedines of hand or such like but taketh it wholly to himself And this sheweth the nature of the Lot so Prov. 18.18 The holy Ghost sheweth the onelie lawful vse of it saying The Lot remooveth contentions and maketh partitions amoÌ„gst the mightie So shewing the only lawfull vse of it is to end controversies which otherwise cannot convenientlie be ended for each contender without the Lot is too mightie to yeeld First because as it is meant of an oath Heb 6 16. when he saith for men verily sweare by him that is greater than themselues an oath for confirmation is amongst them an ende of all strife that he wold by these words not so much teach vs that men vse an oath to ende controversies which everie one knoweth but that God hath dedicated made an oath holie sure only for that vse of necessarie deciding of doubts of importance amongst men so in the like words in this place of the Proverbes concerning a Lot must be vnderstoode in the same sence not so much to teach vs that a Lot ended such controversies amongst men which all knowe but that God hath ordained it only for that vse Secondlie wee see that the Scripture maketh a Lot so the sentence of God as in the most waightie matters of God and man of life and death it is the verie Oracle and declaration of God his will wherein man must rest without any contradiction or motion to the contrarie So Act. 1.24.26 Numb 26.55 Levit. 16.8 for matters of God So Iosua 14. for the matters of life yea the Gentiles themselues knew it to be the verie Oracle of God Ionas 1.7 Nowe such Oracles of God must not be vsed for recreation seeing they are his name and must not be vainelie vsed Thirdlie all Lottes vsed in recreation doe either necessarilie drawe or tempt the verie best to horrible prophaning of Gods name as to thinke or say What lucke is this how crooked Which in plaine wordes vnlesse wee will brutishly giue God his glorie vnto Fortune is What a God what perverse crooked providence of God is this Neither is the case here as in other pastimes where our owne infirmity or want of skill may be blamed for all imperfection because in a Lot nothing can be accused but Gods immediate direction From all this I gather that Dice dealing of Cardes or such like where the matter is laide on hazard as they call it or rather God his prouidence without vsing any cunning of ours to dispose it is vpon the same reason of a lot vnlawfull Neither is it any reason to say Wee vse it not now to end controversies or to so a waighty vse but only for an honest recreation for the end for which wee vse it is not of the nature of the lotte but onelie of the vse or abuse of it For when the Iewes cast lottes for our Saviour Christ his garmentes it was still in the nature of a Lotte though the good end of a Lotte was laide aside And seeing in al these the whole disposition of it to trie the matter which is what cast wee shall haue or what cardes we shall haue towardes a good game is whollie in the Lorde and not in anie cunning vnlesse we cogge cheate and play false play which thing the verie Roisters condemn it is manifest that it remaineth in the nature of a lot to what end soeuer we vse it It is manifest I say not by my collection but by the expresse declarion of Salomon yea by the common graunt of all who say in the lightest matters Let vs put it to lot chance hazard c. Lastlie my hartie desire is in the Lord that if these reasons cannot perswade my good brethren to thinke this vnlawfull which in my judgement is evidentlie prooued to be so that they woulde as I hope thay will be perswaded vpon the reasons of the holy Ghost following to abstaine from that which although it were lawfull yet they may exchange with many other recreations as plesant of greater praise as Chesse Musick c. First because we shall by it offend the church of God which the Apostle expresly forbiddeth to bee done in ane indifferent matter 1. Cor. 10. For the church of God for the most part both long ago and in these dayes hath left it vpon these reasons and wee cannot be ignorant that many godly persons with greife will marueill to heare it vsed of vs. For maintenance of this reason the Apostle saith in the 14. vnto the Romanes If thy Brother be grieued for thy meate thou walkest not according to Charitie Secondly because we shall contrarie to the like Commandement of the Apostle offend those which are without 1. Cor. 10. when they hearing we professe so much zeale in religion good order and other such like they will say Yet they vse these vaine pastimes as well as others yea when they may haue better Of which the Apostle saith expresly in the 14. chap to the Romanes Why should your good be blasphemed that is euill spoken of Thirdly because they shall confirme others whoe cannot but greatly abuse it when by vsing others in steede of it they may draw them to a right and lawefull vse of recreation FINIS a Phil. 1.9.10 Col. 1.10 11. b Command 1. Ierem. 9.24 c Deut. 6.4.5.12 13. Heb. 12.28 Gen 17.1 d Command 2. Deut. 12.31.32 Esa 29 13.14 Math. 15. Col. 2 23. Psal â—19 Psal 26.8 Act. â— 42 e Iohn 4.22 2. King 18.4 Act 10.26 Act. 14.13 Exod. 33.24 Roman 1.23 Hos 2.27 Esa 30.22 f Command 3. Math. 5.34 Iam. 5.12 g Act. 9 15· h Genes â— 2â— Mal. 1.11.12 praep 2. Chron. 24.2 Eccles 5.2 Gen. 24.5 Luk. 8 18. Eccl. 5.1 1. Cor. 11.28 Feeling 2. Chron 24.22 Ier. 4.2 1. Thes 2.13 Neh. 8 10. i 〈…〉 fruit Hebr. 6.16 1. Thes 5 20. Act. 17.11 Psal â—1 9 k Comm. 4 l Esa 58.13 Amos 8.5 m Command 5. Mark 7.10 Rom. 13.7 Rom. 1.31.32 1. Tim. 5.8 n Leuit. 19.32 Iob. 32.6 Rom. 12.6 1. pet 5 2. o Comm. 6 Math. 5.21 22. Levit. 19.17 Ex. 21.19 p Comm. 7 Ephe. 5.3 Mat. 5.28 1. pet 4 Iob 31.1 q Comm. 8 Exod. 26.14.15 1. Thes 4.4 r Comm. 9. Ephe. 4.28 pro. 28.19 Å¿ Com. 10. psal 15.3 Tit. 3. 1. Cor. 13.4 pro 25.13 t Iam. 1.23 Gal. 5.24 For protection see a notable example of Lot Gen. 19.2.3.4.5.6.7 8. Iudg. 19.16.17 18. a Rom. 3. ver 9. to the 20. b Rom 5.14 Ephe. 2.3 c Rom. 5.12.14 6.21.23 d 1. Ioh. 1.3 a 2. Cor. 3.6.7 Rom. 8.15 8. c. a Rom. 7.5 to the 15. Mat. 5.6 b Gal. 3.19 to the 25. Mat. 9.12.13 a Eph. 3.8 to the end and 4.11 to 17. Rom. 10.14.15.16 b Gal 3.26 to the end a Deut. 5.28 b Rom. 10.5 c soule body c. Deut. 26.16 30.2 d Deu. 6.24.25 28.5 e Deut. 12.32 Num. 15.39 Eccle. 12.15 Deut. 12.28 a Pro. 2.3.4 4.10 b Pro. 2.10 Psa 119.24 VVhich he commandeth generally to all things the settinge foorth of his glorie 1. Cor. 10.32 6.20 a 1. Cor. 5.21 b Rom. 6.2.3.4 c. a Iere. 24.7 Ephe. 4.13 b Ioh. 4.24 Iam. 1.17 c Esai 33 13. d Iohn 1. chap. ver 8.9 e Dan. 4.21 Rom. 11.36 a Phil. 2 12. 1. Pet. 1 11 and 2 17. b Hebr. 4 1. a Exod. 33.24 Rom. 1 23 b Ier. 10 8. Abac. 2 18 19. c Gal. 3 4. 1. Cor. 4 6 2. Tim. 3 17. a 2. Sam. 12.16 17. Est 10 6. Levit. 23 23. Iudg. 20 26. b Levit. 23 14 27. Ioel. 2.15 Luke 5 33. Actes 13 2 3. c Mat. 9 15. Ioel. 2 12 17. 1. Sam. 7.6 a 1. Tim 5 17. 1. Cor. 12 28. Rom. 12 8. b Ephe. 4 11. c 1. Thes 5 12 13 14 Iam. 5.41 d 1. Tim. 4.14.15.6 21 18 Mat. 18 17. a Ioh. 2 14 15. Mark 7 34. Mat. 26 38. 27 30. b 2. Cor. 6.14 to the 2. vers of cap. 7. a Luk. 7.6.7.8 b Rom. 6.15 to the 20. Tit. 2.12 13.14 a Psal 3.4 20.8 118.12 1. Chron. 17.27 Act. 10.33 b 1. Chro. 29.20 Luk. 1.28 Esa 12.2 c 1. Chro. 29.20 Luk. 1.28 Esa 12.2 d 2. Thess 2.8 e Ge. 17.1 f Exod. 3.15.1 1.10 a 1. Thess 5.12 b Deut. 17.10.11 c Mat. 18.17 a Luk. 14.27.32 b Rom. 10.15 12.8 Act. 26. a Psal 78 1. b 1. Thess 2.13 c Nehe. 8.8.10 and 13. Act. 2.37 a Eccl. 5.1 Exo. 19.9 b 2. Cor. 10.5 c Act. 2.13 1. Kin. 21.20 a Gen 2 3.15 b Gen 2 3.15 Eze. 16.8 Ier. 32. Hos 2. 1. Co. 11.26.27 â— Cor. 10.13 1. Cor. 10.3.4 5- c