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
instructed him 2. What shall I say my sonne What thing O sonne of my wombe And what O sonn of my desires 3. Giue not thy strength vnto women and to those that worke that kinges may be abolished Here the Church may not bee deprived for honour gaine or such fleshly respectes of meet Ministers In their ripe age their dutie is to giue their children that which may help them in this life and also if they haue not the gift of continencie to counsel them to governe them vnto a fit and religious wife such as is fit for the duties afore-named 1. Cor. 12.14 For I seek not yours but you For children ought not to gather treasures for their prarents but the parēts for the children Gen. 24.2 Put thine hand vnder my thigh 3. That I may bind thee with an oth by the Lord God of heaven and the God of the earth that thou wilt not take a wife vnto my sonne of the daughters of the Cananites amongst whom I dwel 3. But that thou wilt goe vnto my country and to my kindred and take a wife vnto my sonne Izhak Ruth 3.1 Afterward Naomi her mother in law said vnto her Should I not seeke rest vnto thee that it may be well with thee So 1. Cor. 7. c. Contrarie to this is the neglect of their life to come to make matches only for carnall respects suffering them to liue wantonlie and vncleanly not seeking the remedie appointed The proper duties of both is commonly towards them in their infancie The fathers dutie is with al convenient speed that may be according to the assemblie of the cōgregatiō to present the child for the first Sacrament and there to giue a name in the mother tongue which may haue a godly significatiō fit for that work Contrarie to this is deferring of that work for trifles or vnmeet causes a giving of a name in another tongue a prophane name Gen. 25 25. And the firste came foorth roughe being all over as an hairy gowne and they called his name Esau 26. Afterwards his brother came forth whose hand held the heele of Esau therfore everie one called his name Iacob Luke 1.59 And it was so on the eight day they came to circumcise the babe and called him Zacharias after the name of his father 62. Then they made signes to his father how hee would haue him called 63. So he asked for writing tables and wrote saying His name is Iohn and they marveiled all Gen. 4.25 And after Adam knew his wife which brought foorth a son and called his name Sheth For said she God hath laid vp for mee another seede for Abel whome Kain slew Gen. 19.11 Furthermore the Angel of the Lord said vnto her Behold thou art with child and thou shalt shortly bear a sonne therfore call his name Ismael because the Lord considereth thine affliction 15. Therfore Hagar brought foorth vnto Abraham a sonne Abraham called the name of the sonne which Agar brought foorth vnto him Ismael So the Greekes in Greek as Timothie The feare of God Act. 16. Then came he to Derbe and to Listra and behold a certain Disciple was there named Timotheus a womans son which was a Iewesse but his father was a Grecian And the Latines in Latine as Tertius Rom. 16.22 I Tertius which wrote out this Epistle salute you in the Lord. The proper dutie of the mother is to nourish it vp if she be able with her owne milke and to waine it and performe all such motherly care and dutie 1. Tim. 5.10 If she haue nourished her children if she haue lodged strangers c. Gen. 21.7 Furthermore she said Who would haue said vnto Abraham Surely Sarah shal giue children sucke but I haue borne a sonne in his old age 8 And the babe grew and was wayned Abraham made a great feast what day Isaac was wained 1. Sam. 1.29 So the woman abode that shee might nurse her sonne vntill shee had brought him vp Luc. 2.12 And this shall bee a signe vnto you you shal finde the child swadled and laid in a cratch Contrarie to this is the tendernesse of many mothers that bring on them the threatning of the Prophet willinglie of barren breasts which should go only with a barren womb Hitherto of their duties as they be parents Now followeth their duties as they bee maisters and maistresses where besides these common both to children and servants this is proper in regard of servants that not onely according to justice they pay them their due wages but also otherwise helpe them comfort them liberally reward them as far as christianitie liberalitie in equalitie shall binde them Contrary to this is to retain their wages to exact of them to oppresse thē or onely reward them strictly according to the exact deserving Coloss 4.1 Ye maisters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a maister in heauen And these are the duties which they must performe in their life time Al which must be shut vp with setting order for al things at their death with especiall exhortations and praiers for religion for vprightnes in their callings for peace order after them Esai 38.1 In those daies Hezechiah was sicke vnto death Esaiah the sonne of Amos the Prophet came and said vnto him so saith the Lord Giue precepts vnto thy familie for thou shalt shortly die and shalt not liue 1. King 2.1 And when the daies of David drewe neere that hee should die he commanded Schelomon his son saying 2. I shall shortly depart after the maner of all the world but be strong and be a man 3. And keep the ordinances of the Lord thy God by walking in his waies keeping his statutes commandements and his judgments and his testimonies as it is written in the lawe of Moses that thou maiest prosper in whatsoever thou shalt doe and whither soever thou shalt turne thy selfe 4. That the Lord may perform the woorde which hee promised mee saying If thy children shall keepe my way by walking before me in faith from their whole heart and their whole mind saying I say there shall not be cut off vnto thee a man from the seate of Israell 5. Moreover thou knowest what Ioab the sonne of Zerviah hath done vnto me what he hath done to the two Captaines of the hoste of Israell Abner the sonne of Ner and Hamasa the sonne of Iether whom he slewe appointing slaughter of warre in peace as he hath put the bloud of slaughter of warre on his girdle which was about his loines and in his shoes which were vpon his feete 6. Wherefore doe according to thy wisedome neither suffer his white head to goe down to the graue in peace 7. But exercise mercie towardes the sonnes of Barzillai the Gileadite let them be amongst those that eat meate at thy table because likewise they came vnto me when I fled from Absolon thy brother 8. To be short Schimmhi the sonne of Gera
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
Corint 9 8. For ruling of his Church by his word Rulers who haue the care of soules committed to them Heb. 13 17. Iames. 5 14. Act. 14 23. And some of them to labor also in the word one by teaching another by exhorting some to attend vnto maners watching ouer the people to admonish them to comfort theÌ„ to pray with them when they be in distresse c to ioine with the others in the rest of the governing of the Church Also for the better relieving of the poore distributers of the Church reliefe Act. 6 2 Rom. 12.8 1. Tim. 3.7 c. Al which we must know delight in procure and everie one according to his owne calling set forward as Psal 27 4 42 23. 1. Chro. 13 1 29 6 7 8 9 c. 2. Chron. 15 3 12 13 29 30. Hag. 1 4. 14. In all these thinges commanded forbidden we may easily feele severall sinnes and corruptions by due examinatioÌ„ of our selues severally in every one but Christ hath by his death satisfied for our sinnes Rom. 4 25. and hath bin zealous in the obedience of the partes of this law that in him we may haue perfect obedieÌ„ce yet so as by his death we more and more die vnto these sins by his resurrection be made liuely to serue the Lord sincerely according to his will Hitherto of the commandement it selfe Now followeth the reason which is drawen from a double propertie of the Lord his jelousie in wrath and his mercie For I the Lord thy God .i. euen then being joyned vnto thee by my mercifull covenant as a husbande to his wife Chap. 19 6. A strong God The first title is added to note his great power to doe what he will so that being perswaded in the first propertie of his readines to punish and in the second of his readines to reward And first in this of his power we need not to doubt at all such vse wee should make of his titles Psal 2 12.115.3 10. Iealous This is a kind of speach taken from maried folks Hos 2 2. Ezec. 16. who cannot abide their wiues should giue either in affection or in gesture countenaÌ„ce or any maner of behavior to others that which appertaineth to theÌ„ only and by this we gather the greatnes of the sins either of grosse idolatry or any couÌ„tenance vnto it This jealosie he setteth further forth by the fruit that the Lord punisheth severely this sin Visiting iniquitie .i. punishing this sin or the transgression of this Law in dissoluing this holy band for so the generall word iniquitie and evil is taken sometimes for some speciall great sin as Deut. 17.2 psa 78.39 And here it appeareth that it must be so taken because it is not a reason of the whole Law but of this commandement onely This is further declared by the persons on whom it falleth The third and fourth generatioÌ„ Which is both because by the fathers sin disanulling the covenant by idolatrie the child falleth out of the same and continuing in that fall is punished justly for his own sin his fathers both Mat. 23.25 And therfore that which is added declareth those which are punished Those that hate me That is those that securelie commit spirituall whoredome against this commandement so this is nothing contrary to that Ezec. 18. Exercising benignitie This is the second propertie wherein the Lord declareth his reward towards the keepers of this Law that is free liberalitie or bountie for so the word singnifieth in receiving them into a covenaÌ„t of life and blessednes yea and that eternal Act. 2.37 Out of this we learne that as a childe to his father when wee shall doe all that is commanded wee are but vnprofiâ—able servants and haue done but our dutie and as if our father leaue vs no patrimony are we lesse bound to doe our dutie So if the Lord had not bound himselfe by his covenant which came from his free vndeserved goodnes could we haue claimed any thing by fulfilling because we did but our duty for the mercie of creating vs in great dignitie according to his own likenes and righteousnes But now hauing so many times offeÌ„ded since the knowledg of his grace and lying in his wrath both by natural corruption continuall serving of sin from the same daylie now is it not mercie onelie without all deserving when hee giveth vs by imputation the righteousnes of his Son and so eternal life and then transforming vs vnto his likenes againe when we are first set freely in possession of eternal joy This is inlarged by the persons to whome this is graunted To thousand generations Which sheweth that the Lord in respect of vs setteth his mercie aboue his justice But he setteth them forth by their fruites that be partakers of it That loue him and keep his commandements By loue he noteth that this should be the fountaine from which the outward obedience of this commandement shuld spring so that if we loue not delight not in the partes of his worship because in trueth wee loue him and his glorie These things are abhominable Ioh. 14.23 His commandements Here as iniquitie was put for the spiritual whordome against this commandement so commandements are put for the severall partes of obedience in this precept as the circumstance of the place doth shew by which we see all good intents are shut out As they haue bene severely punished of the Lord. Deut. 4.15 Esa 30.21 1. Chro. 15.13 2. Chron. 13.10.11 Hitherto of that coÌ„mandement which hath prescribed vs the severall partes or outward means which we must loue desire c. in his worship which we giue him 3. Command In this commandement as afore wee must consider first the precept then the reason The precept is Thou shalt not take the name of the Lord thy God in vaine Take that is make any vse for the word signifieth to take vp or lift vp on our shoulders The name of God is his memoriall amongst men which beeing in his titles most properlie is given to them whether drawen from his nature as Iehovah the Lord or his properties just holy merciful c. The God of Abraham Iacob c. Exod. 3.15 Hence because the Lorde in excellencie is remembred in his workes by likenes they are called his name Psal 8.2 2. Chro. 6.32 Much more his Gospel Act. 9.15 His Sacraments Mat. 5.6 Also true praier is the honouring of his name and euill the prophaning of the same Gen. 4.26 Mal. 1.11.12 Therefore here hee comprehendeth all these and forbiddeth to vse vainly that is vnrevereÌ„tlie rashlie falsly or hypocritically lightly or vnprofitably all which are vttered by the Hebrew word so that by the contrarie here is commaÌ„ded to know allow loue desire practise the true vse of Gods name in all the outward means of his worship by being prepared reverently to take it vp by bringing the proper affections in the vse of it
evē his life in vs al. Eph. 4.1.2.3.4.5.6 And therefore this is a first entring into publike societie and as it were our solemn invecting into the Church house of God The benefits and priviledges that are here is the washing of our new birth which is so called of the Apostle in that place of Titus which doth spread it self into two especial brāches justification and sanctification according to that saying But you are washed you are sanctified in the name of Iesus Christ and the spirit of our God 1. Cor. 6. Which washing in general hath the liuely proportion with the outward work but in speciall we must see these benefits and their speciall proportion which is to be seen in this that as in washing the water doeth cover the filth doth soke it vp and leaue all cleane pure vnspotted so the merit of the death of christ who satisfied the wrath of God for our sins by giuing himself a sacrifice for sin doth not only cover as the Prophete saith our sinnes hide them from God but so drinke vp the guiltines of the same that God imputeth no sin according to the saying of the Psal Blessed is the man whose wickednes is forgiuen to whō God imputeth no sin Neither onlie is he made sin for vs that is by imputation of sin to him but also an offring on the crosse for sin and this is that wee might haue the righteousnesse of God in him That when as no flesh can be justified in the sight of God wee might obtaine the righteousnes of faith which is free without al respect of works even the righteousnes of God which he doeth giue vs inherent not in vs but in Christ that in him we may be holy and without blame here therefore by faith commeth justification from whence peace of conscience standing in the grace of God deliverance from the wrath to come and full certainty of eternal life proceedeth And this as it carieth full proportiō with the washing and order of it so it is said to seale vp the full remission of our sinnes Bee baptized saith Peter into the name of Iesus Christ for the remission of sins Act. 38. Act. 10.43.48 So saith Ananias Be baptized and wash away thy sinnes in calling on the name of the Lorde Iesus Act. 22.16 Which also is contained vnder the other point seeing the forgiuenes of sins was to justification for it sealeth vnto vs the forgiuenes of all trespasses originall and other and hath put away the hand writing against vs. The other also concerning sanctification is vrged in many places of Paule but prosecuted especially in Rom. 6.2 where we are said to be baptized to the similitude of Christes death being drowned as it wer vnder the water our sin being made clean by Christs death And we are baptised to the similitude of his buriall as lying rotting in the water in the tarying of the water till it dooth soke vp the filth and carie it with it So that we haue not onely the power of Christ his death to kill sinne but to burie it and more more to rot it and not onely that but as he died for our sinne and rose for our justification declared by this that all sinne was answered for vs seeing he rose againe so likewise we doe by his resurrection rise to righteousnes holines of life which is also signified by the washing which doth leaue vs cleane and white And although it be true indeed that this holines can never be perfect in that ful measure it ought to be in this life according to the Law that it be as the Prophet saith as a filthy cloth and the flesh rebell against the spirite and that in nothing wee can doe the good we would so that if God enter into judgment with this holines of ours we can neuer stande before him yet this worthinesse wanting in it selfe is accepted of God through Iesus Christ 1. Pet. 2.5 so that being washed in his blood we be Kings Priests vnto God and our works are acceptable and this is also sealed vp in this Sacrament as is plain Rom. 6.5.7.8 And so we see that in this Sacrament we are set into the bodie of Christ into the fellowship of God and his Church and in all the priuiledges of the same and that here is strong comfort against all temptations our sinnes be forgiuen for ever Gods wrath appeased we absolved before Gods judgment seat that wee haue here grace to forsake our sinne to die vnto sinne and to burie it continuallie which benefits when they are sealed vp here to bee with vs forever howe wicked is that distinction of the Papists that baptisme is for remission of sinnes life and sanctification but confirmation for corroboration and strength to fight against spiritual enemies as though there were any sanctification without strength to fight against spirituall enemies and as though when we haue hence comfort against terrours and temptations 1. Pet. 4. we are not strengthened against them when Paule sheweth that by the power of Christ sealed vp in baptisme wee are made able to kil sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to say We haue strength in sanctification to fight against sin we kill it yea burie it yea rise vp to all newnesse of life Doth not Saint Peter make it a peece of sanctification when hee saith Sanctifie the Lorde God in your harts and be ready alwaies to giue an answere to every man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a peece of sanctification how can they seperate this frō spirituall corroboration strengthening and can they denie this to bee sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion and service of the same God and to haue fellowshippe for ever with him Let vs cast away therefore these fantasies and let vs know that we are by faith in Christ for ever put into possession of all his merits and benefits which is sealed vp in baptisme also we shall ever hereafter be nourished and kept by the same faith that which is sealed vp in the next Sacramēt Thus much of Baptisme Nowe of the right vse of the same according as it is proper to it in which as ther is diversitie in those who must vse it so there is diversitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptized Infantes Men of discretion others The Parents of the Infants The whole body of the Congregation Of infantes in their infancie nothing is required but that they be borne vnder the covenant of God as hath bin shewed before after whē they come to discretion they are to make that especiall vse which others doe For those of discretion it is prescrcibed that they besides their preparatiō in general ought to haue this
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