fellowes yet that hee knew not what sinne was vntill hauing commenced Doctor in the schoole of the holy Ghost through the knowledge of the Gospell hee vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Popery remaine ignorant of this Commandement Why what is in it It doth not onely condemne the euill desires Psalm 143.2 Rom. 7.7 but all pronenesse to sinne together with the cause from which the same by the iust iudgement of God commeth and therefore by this Commandement especiallie are all men conuinced of sinne What learne you from hence The errour of the Papists is euidently confuted that hold that we haue free will to doe good or euill Gal. 5.16.17 whereas we cannot but sinne in coueting euill vntill we be borne a new If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed Yes the necessitie of sin doth not exempt vs from sinne but onely constraint What are the sinnes against this Commandement Either without vs or within vs. What is the sinne without vs That which Adam first committed so farre only as he sinned against his posteritie and not against God directly which we also haue committed in Adam by the Law of propagation and generation For as Adams felicitie should haue bin ours if he had stood in it so was his transgression ours What familiar example is there to make this plaine A man being a slaue his progenie to all posterities shall be slaues A man also being attainted of high treason the attaint of blood reacheth to his posteritie The young serpents and woolues that neuer stung men nor deuoured sheep are notwithstanding worthie to die So much of the sinnes without vs. What are the sins within vs Iames 1.14 Rom. 1.22.23 The depriuation of good and the naturall corruption of being prone to euill which also hee hath at the first minute and moment of his conception Against the Pelagians that teach that sin commeth by imitation How is this sinne noted out vnto vs In that other sinnes haue their speciall names where this properly is called sinne because it is the puddle and sincke of other sinnes and for that also the more it is pressed the more it bursteth foorth as mightie streames that cannot bee stopped till God by his holy spirit restraine it What is the second sinne within vs Wandering and euill thoughts though we neuer like of them How can that be reckoned for sinne which is reiected as soone as it is hatched Euen the rising of such a thing in our minds argueth our corruption of nature for were not that inborne corruption it could not once enter into our thoughts further then it were offered vnto vs by some outward tentation of the diuel or of the world as it was vnto our Sauiour Christ And although in the incorrupt estate of a man hee might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the mind without thinking or meditation of the naughtines and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue beene Wheras the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption in the temple of our hearts where he seateth himselfe and cannot abide that they should be made a thorow-faire for euil thoughts to goe vp and downe as it were ietting in them but will haue all whipped out What is the third sinne within vs When there is a wandring wicked thought with some liking though we reiect it Hither may be referred first vain sudden wishes then dreames which haue some euill in them and yet not from any liking of those things when a man is awake and which a man awake misliketh So much of the Commandement What is the vse of it To teach vs aboue all other commandements that we are miserable and wretched by nature subiect to the curse and wrath of God What followeth to be spoken of The sum of the whole Law because it is a thing annexed to all the Commandements What is the summe Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6.5 and Leuit. 19.18 What is the summe of this summe Loue which consisteth in two heads to wit the loue of God and of our neighbour VVhat vse is there of this short summe Very great both to shew the maruellous wisedome of God and also for singular profit that redoundeth thereof Wherein appeareth the wisedome of God That sith it was great cunning to contriue the whole will of God into ten words it must needs be more wonderfull to bring all vnto two VVhat is the profit that redoundeth vnto vs It ariseth of the twofold vse of the Law before spoken namely first that we being humbled might be thereby driuen vnto Christ Secondly that thereby we might be directed to his obedience VVhat profit ariseth of the first vse concerning humiliation That men being brought to a neerer sight of their sinnes might bee the more earnest to come vnto Christ How shall that be That when all our sinnes are gathered and mustered into one troope or heape they may appeare the greater to cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his abilitie to pay all as long as he heareth they are but all small summes but hearing the whole summe despaireth of the paiment of it Or when as there be many souldiers comming against their enemie but yet here there scattered they doe not affect vs with so great feare as when they be gathered and ranged in order and are all vnder one sight or view Shew the same in our loue towards God In that it should bee done in simple obedience of the whole man that is all the functions both of soule and body which is impossible for any man to doe VVhat are they of the soule Namely two of the mind and of the affections VVhat are they of the mind The vnderstanding and iudgement vnto both which is memorie annexed VVhat is vnderstanding The vnderstanding is that whereby wee must know perfectly all but wee are ignorant of many things and those which wee know wee know them but in part and that which we know we iudge not aright of nor remember as wee ought Secondly the will whereby we must perfectly loue the knowne good and perfectly hate the knowne euill of which we come a great deale shorter then of the other VVhat are they of the body All the members parts and graces of the body as beautie strength c. which should be wholly bestowed in the seruice of God but the wandring of our eyes in
the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to death so the father and Christ are said to haue done the same and that in the same words though the maner and purpose bee diuers Doth not God then suffer such things to be done He suffereth indeed but this is not an idle permission Act. 2.23 3.18 4.28 as some imagine but ioyned with a worke of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before But doth not this draw God to some slaine of sinne from which he is most free as that which hee punisheth Act. 17.28 In no wise for God is the author of euery action and the diuell and our concupiscence the author of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting How can God haue a hand in these things and yet be free from sinne Hee is a cunning workeman which with an ill toole will worke cunningly and as a most excellent Apothecarie maketh a medicine of the mixture of poyson in it which is not yet poyson but rather medicinable so the Lord in guiding and managing the poyson of sinne draweth treacle from the sinnes of men as it were the poyson in such sort as they turne to his glory good of the Church and cannot be charged with sinne no more then the Apothecarie with poysoning in so gouerning the poyson as it doth the contrarie by his skill vnto that which by nature it would doe And as in painting the blacke colour giueth grace to other the beautifull colors in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnes of God as the white to bee more commended and to appeare better But how are these actions of the wicked discerned from the worke of God in them First from the cause from whence the action commeth for Iosephs brethren of enuie sent him into Egypt but God of loue So Shimei cursed of malice but God of iustice against Dauids murther and adulterie Rehoboam out of the vnaduisednesse of his heart refused the request of his people but God by his wise counsell did so dispose of it The diuell from hate to Achab was a lying spirit in the mouth of all his Prophets but God in iustice against his Idolatrie Pilate of ambition and feare the Iewes of malitious ignorance and Iudas of couetousnesse but God gaue Christ and Christ himselfe of loue How else are Gods actions discerned from the actions of the wicked By the end whither they tend for Iosephs brethren sent him to the end he should not come to the honour he foretold out of his dreame but God sent him to prouide for his Church and to fulfill that was foretold Shimei cursed to driue Dauid to despaire but God directed him for exercise of Dauids patience The diuell lied in the false Prophets to ruine Achab but God iustly to punish him for his Idolatrie Rehoboam to satisfie the desire of his yong beardlesse counsellors but God to performe the word that hee had spoken by his Prophet Pilate to please the people and to keepe his credit with Caesar Iudas for the obtaining of the money he desired and the Iewes that our Sauiour Christ should not reigne ouer them but God and Christ to saue his people But were it not better to say that these things were done by Gods permission then by his prouidence and gouernment thereby to auoide an absurdity in Diuinitie that God is the author of euill It is most truely said that God is not the author of sinne whereof he is the reuenger and also that they are done by Gods permission but it is not an idle permission separated from the prouidence and gouernment of God and therefore a distinction of Gods permission separated from his gouernment of sinne is not good Why so Considering that the distinction of such a permission doth not defend the Iustice of God for the which it is deuised How may that appeare If he permit sin he doth it against or with his wil if he doe it against his will then is he not Almightie as one that cannot let that he would not haue done If with his will how can his iustice bee defended if there were not some good thing for which hee doth willingly permit it for if a captaine should suffer willingly his souldiers to be murdered when hee might hinder the slaughter of them although hee put no hand to the murder he is not therfore excusable and free of the blood of his souldiers What else can be alleaged against the permission that is separated from the gouernment of the prouidence For that by this meane God should be spoiled of the greatest part of the gouernement of the world seeing the greatest and most part of the world are wicked al whose actions are as they themselues are wicked Is there yet any further matter against this distinction If in that God doth permit sinne he should haue no hand in guiding and gouerning it then he should haue no hand in the guiding and gouerning of good things for as it is said that he permitteth sin Heb. 6. so it is said also that he permitteth the good May not earthly Magistrates thus punish sinne No verily it were a cursed thing in Magistrates so to doe but God is aboue all Magistrates who euen for our naturall corruption may iustly giue vs ouer to all naughtie affections Why doe the Papists say And suffer vs not to be lead into temptation Exod. â—â— 1. 9.16 â— Kings 22.20 2.1.22 Rom. â— 24.26.18 2. Thes 2 11. In a vaine and foolish feare of making God to be guiltie of sinne if hee should be said to lead vs into temptation and therefore lay the Lords words as it were in water and change his tongue and set him as it were to the Grammar schoole to teach him to speake which teacheth all men to speake whose follie is so much the greater as it is the vsuall phrase of the Scripture What inconuenience followeth vpon this addition Very great for by this bare permission of euil they rob God of his glory working in the most things that are done of men Heb. 6.3 yea euen of the best things the doing whereof is attributed to his permission What learne you from hence The wisdom and iustice of God which can work in an euill action and be free from euill May wee not offer our selues into temptation as Christ did In no wise for hee was carried extraordinarily by the power of his God-head into the desert to bee tempted for our sakes that in his victorie wee might ouercome What learne you of this First that no man should chuse his dwelling
you from thence That Satan is most busie to assaile them in whom the image of God in knowledge and holinesse doth appeare not labouring much about those which either lie in ignorance or haue no conscience of walking according to knowledge as those that are his alreadie VVhat note you secondly The instrument hee vseth thereunto the Serpent which was wisest of all the beasts of the earth VVhy did he vse the Serpent rather then any other Because it of all other was the subtillest and fittest to creepe into the garden vnseene of Adam who was to keepe the beasts out of it and to remaine there without being espied of him and creepe out againe when he had done his feate If there were craft before the fall then it seemeth there was sinne Craft in beasts is not sin although the word here vsed signifieth a nimblenes and slinesse to turne and winde it selfe any way in which respect it seemeth the Diuell chose this beast VVhat learne you from thence That the Diuell to worke his mischiefe is exceedingly cunning to make his choice of his instruments Matth. 7.15 2. Cor. 11.13.14 1. Tim. 2.14 according to the kinde of euill hee will solicite vnto But we doe not see that he commeth any more in the bodie of Serpents Hee may Ephes 6.12 Reuel 2.10 and in the bodie of any other beast which the Lord will permit him to come in howbeit our case in this is more dangerous then Adams as he vseth commonly for instruments men like vnto vs and familiar which hee could not doe before the fall VVhat note you thirdly in the Diuell The person or subiect hee assaileth the woman Luke 5.30 Mark 2.16 Matth. 9.11 2. Tim. 3.6 which is the weaker vessell which is his continuall practise where the hedge is low there to goe ouer VVhat fourthly The time he setteth vpon her namely immediatly or not long after the placing of them in that happie estate which teacheth how malicious the Wicked one is who if hee could let would not suffer vs to enioy any comfort either of this life or of that to come so much as one poore day VVhat else note you of the time That he came vnto her when she was some space remoued from her husband which should haue helped her against his wiles What learne you from thence How the absence of wiues from their husbands that should be a strength vnto them is dangerous especially that we absent not our selues from the meanes of our spirituall strength the hearing of the word the receauing of the sacraments and prayer Let vs now come to the Diuels speech which is the cause of sinne What is it Is it euen so that God hath said ye shall not eate of all the fruite of the garden What note you from hence First that it is likelie there had been some communication before between the diuell and the woman that Satan had asked why they did not eate of the forbidden fruit seeing it was so goodly and pleasant to behold and that the woman had answered that they were forbidden whereupon he inferreth this that Moses setteth downe What learne you from thence That it is dangerous to talke with the diuell so much as to bid him to depart if the Lord to try vs should suffer him to tempt vs visibly as he did Eue vnlesse we haue a speciall calling of God thereunto First because he is too subtile for vs being simple in regard of him Secondly because he is so desperately malitious that he will giue place to no good thing we can alledge to make him leaue off his malitious purpose What shall we then doe We must turne our selues vnto God and desire him to command him away at whose only commandement he must depart What els learne you from hence First the wicked spirits malicious and subtill suggestion in that passing by the great bountifulnes of the Lord in the grant of the free vse of al the fruits of the garden he seeks to quarrell with the Lords liberalitie Secondly to take heed lest for want of some one thing which God with holdeth from vs which we gladly would haue we be not vnthankful to the Lord for his great liberalitie and enter further into a mislike of him for that one want then into the loue and liking of him for many his benefits we enioy especially it being for our good that he withholdeth it and being not good which we desire VVhat learne you out of the answere of Eue That she began to slip at the first for notwithstanding that so far as she answered truly that God had forbidden them to eate of the fruit of that tree and telleth also the punishment truly that would follow thereof yet that she saith they were forbidden to touch it it is more then the Lord did make mention of And seemeth thereby to insinuate some rigor of the Lord forbidding euen the touch of the fruite Wherein els is she to be blamed In the deliuery of the punishment of the eating of the forbidden fruite for that where the Lord had most certainly pronounced that they should die if they ate of the fruite shee speaketh doubtfullie of it as if they should not certainelie die What learn you from hence That albeit men are oft perswaded they sinne yet that they are not perswaded of the iustice of God against it whereby the dore is opened to sinne which is to make God an idoll in spoiling him of his Iustice as if he were so al mercy as he had forgotten to be iust when he is as well iustice as mercy as infinite in the one as in the other which correcteth sharply the sinnes of such as he will saue What obserue you in the replie of the Serpent First his craft in applying himselfe to the woman whom he seeing to be in doubt of the punishment contents himselfe with it and abstaineth from a precise deniall whither hee would willingly draw her because hee esteemed that the woman would not come so farre and that in a flat denial he should haue been bewraied which notwithstanding in the latter end of this sentence hee doth by implication flatlie denie What learne you from thence That the Diuell proceedeth by degrees and will 〈◊〉 at the first moue to the grossest as in Idolatrie first to be present after to kneele only with the knee keeping his conscience to himselfe lastly to the greatest worship In whoredome first to looke then to dallie c. and therefore that we resist the euill in the beginning What else note you out of this replie Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he is a Cauiller whereof hee hath his name Diuell and an interpreter of all things to the worst and that it is no maruell though hee depraue the actions of good men seeing hee dealeth so with God surmising that God had forbidden to eate of the fruite lest they should know as much as he What more That knowing how desirous the nature of
the poyson of the vncleane spirit and haue drunke more deeply of his cup. Seeing our nakednes commeth by sin and is a fruite thereof it may seeme that little infants haue no sin because they are not ashamed So indeed doe the Pelagian Heretikes reason but they consider not that the want of that feeling is for the want of the vse of reason and because they doe not discerne betweene being naked and clothed What followeth That at the noise of the Lord in a winde they fled from the presence of God and hid themselues where the trees were most thick What learne you from thence First Job 18.11.14 Prou. 15. Rom. 5. that the guilt of an euill conscience striketh horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that the feast of a good conscience is so greatly extolled as to be a continuall feast Secondly the fruite of the sinne comming from the feare which is to flie from God as from an enemie Whereof it is that the Apostle affirmeth that hauing peace of conscience we haue accesse and approch vnto God Rom. 5. Thirdly their blindnes which esteemed that the shadow or thicknes of trees would hide them from the face of God Psal 139.7.8.9.10.11.12.13 whereas if we goe vp into heauen he is there if into the deepe there he is also he being not so hidden in the trees but that a man might finde him out VVhat followeth That God asketh where hee is which knew well where he was VVhat learne you from thence Esay 65.1 First that we would neuer leaue running from god vntil we come to the depth of hell if God did not seeke vs and follow vs to fetch vs as the good shepheard the lost sheepe Luke 15. Secondly that the meanes of calling vs home is by the word of his mouth What followeth That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare and his nakednes which were not considering that he had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne What learne you from thence That it is the property of a man vnregenerate to hide and cloake sin and therefore that the more we hide and cloake our sinnes when we are dealt with for them Iob. 31.33 the more we approue our selues the children of the old man the cursed Adam What followeth The Lord asketh how it should come that he felt his nakednes as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowen in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learne you out of Adams second answere vnto God That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he hid before now he cannot hide it he excuseth and for excusing it accuseth the Lord as those doe which when they heare of the doctrine of predestination and prouidence thereupon would make God a partie in their sinnes What learne you further That howsoeuer Adam alleaged it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth with him as with the principall because his gifts were greater then his wiues What learne you from the answer of Eue to the Lords question why she did so The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the serpent and said that which was true but kept backe the confession of her concupiscence without the which the serpent could not haue hurt her How commeth it to passe that the old Serpent the author of all is not called to be examined Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him What learne you from thence That it is a mercy of God when we haue sinned to be called to account and to be examined either by the father of the houshold or by the magistrate or by the gouernour of the church and a token of Gods fearefull iudgement when we are suffred to rot in our sinnes without being drawne to question for them VVhat obserue you in the sentence against the serpent That the first part contayned in the 14 verse is against the instrument of the Diuel and that the other part contained in the 15 verse is against the Diuell What learne you of this proceeding to sentence That after the cause well knowne iudgement should not be slacked Why doth God vse a speech to the Serpent that vnderstandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his loue to mankinde by his displeasure against any thing that shall giue any helpe to do hurt vnto him In which respect he commandeth that the oxe that killeth a man should be slaine Exod. 21.18 and that the flesh thereof should not be eaten Like a kinde father that cannot abide the sight of the knife that hath maimed or killed his child What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice hee was abused vnto It is true that he crept vpon his belly before and ate dust before as appeareth in the Prophet Esay 65.25 But his meaning is that he shall creepe with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessitie What learne you from thence Not to suffer our selues to be instruments of euill to any in the least sort if wee will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both What is the sentence against the Diuell The ordinance of God that there shall be alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seede on the other side together with the effect of this enmitie What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to engender The seed of the Diuell are all both wicked men and Angels which are corrupt as he is Iob. 8.4 Iob. 3.8 Act. 13.10 and carrie his image in which respect the wicked are called the children of the Diuell and euery where the sonnes of Belial What learne you from thence That the warre of mankinde with the Diuell is a lawfull warre proclaimed of God which is also perpetuall
and driueth vs to seeke for a mediatour which is Christ alone figured in the mediation of Moses If the promise of grace take away sinne and the Law increase sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrarie to the promise of grace Not a whit for the Law would also take away sin and the conscience of sinne if any man were able perfectly to performe it so that the Law causeth no sinne of it selfe but by reason of our corruption and is a furtherance to the saluation that is by grace Tell vs then how the Law serueth to the helping forward to the iustification which is by the free grace of God The Law shutteth all men and all that is of man vnder sinne not to this end that they should perish but contrariwise that they might be saued that beleeue Make that more plaine The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse against it and laieth them in prison not that they should perish with hunger cold or stinch of the prison but that when they feele their miserie and that of themselues and their workes they cannot get out of it they should flie to the free pardon and grace of the Prince And therefore not to be contrarie to the promise of grace but to helpe towards the obtaining of it How is this further cleered The Apostle compareth the Law to a garrison which is set in a towne to keepe men in seruitude which haue not subiectly mindes to their Prince to the end that comming to a iust and dutifull obedience they may be freed from the terror and seruitude of the garrison How else It is compared to a Tutor or Guardian which keepeth the child vnder age straightly whereby he hath a delight to come out of his nonage and to enioy the libertie of a sonne for so by the terror of the Law we are stirred to seeke after Christ VVhat other qualitie hath it of an Vsher As an Vsher directeth the steps of the child and instructeth him so the Law after it hath brought vs to Christ directeth vs in the way we haue to walke so that it hath two notable and worthie effects one to chase vs vnto Christ and the other to teach vs how to walke when we are come vnto him VVhat further vse hath the Law in the regenerate It hath three vses in the regenerate first as a light it directeth Secondly as a prick it inciteth because God commandeth them Thirdly it frameth to humilitie whiles by it we vnderstand we are farre from fulfilling of it ROM chap. 2. vers 14 15. 14 For when the Gentiles which haue not the Law doe by nature the things conteined in the Lawe they hauing not the Lawe are a Law vnto themselues 15 Which shew the effect of the Law written in their hearts their conscience also bearing witnes and their thoughts accusing one another or excusing AFter the doctrine of the creation and gouernment what followeth The treatise of the Law VVhat Law The Morall law VVhy so Because it was before the Gospell for it was giuen to Adam in his integritie when the promise of grace was hidden in God Must it therefore be first in vse Yea verely touching the former dutie or vertue of the Law which is to shew vs our dutie and the sinne and the punishment thereof VVhy is it said that the Law was not before Moses That is to be vnderstoood of the written Law in the table of stones by the finger of God but that law was written in the beginning in the heart of Adam and Eue. VVhat is the Law It is a doctrine commanding the perfection of godlinesse and righteousnesse and being handled in euery booke of the Scripture it is summarily contriued first into ten words or ten commandements and then into two which comprehend the whole summe of the Law which are now to be spoken of VVhat are the rules that serue for further profiting vnder the Law The first rule is that we haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruites For how can a man acknowledge the breach of that law which he knoweth not or how can he serue him in the endeuour of performance of it vnlesse he vnderstand his Masters will VVhat is the second That the Law is spirituall reaching to the soule and all the powers thereof Declare this second rule more at large The Law chargeth the vnderstanding to know euery dutie euen all the will of God It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be loued and to hate things to be hated Doth the Law require these alike of all No but according to the sex growth in age difference of calling as more of a man then of a woman of a yong man then of a childe of a publike person then of a priuate man What is the third rule That the Law is perfect not onely charging the soule but also the whole soule not only to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good What is the fourth rule When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes thereunto What is the fifth rule Whatsoeuer the Law commands it forbids the contrarie and whatsoeuer it forbids it commandeth the contrarie Why is euery commandement set foorth vnto vs by the second person of the singular number rather then by you or no man or euery man That euery particular man may know that God speaketh vnto him What gather you of that That God wisely preuenteth that commō speech that which is spoken to all men is spoken vnto none As it is the manner of men who can confesse that God is mercifull and righteous and yet doe shift the matter to the generall as if it did nothing belong vnto them So much of the generall rules that belong to the commandements Of how many sorts are the duties of the Law Of two of our duties to God and of those to our neighbour What are those towards God Of his worship and therefore to be preferred before the other towards our neighbour How may that further be shewed By the punishments for the breaches of the first table are more seuerely punished then the breaches of the second As he that reuileth the Magistrate shal beare his sinne but he that blasphemeth God shall be stoned to death What gather you of this The craftie practises of the Papists who make men beleeue that chiefe godlinesse doth consist in the workes of the second table as in charitie
A moderate and sober diet So much of the breach without the body VVhat is it in the body Either in the parts or in the whole VVhat breach is there in the parts When the tongue eyes and eares are suffered to wander in wantonnesse How is this Commandement broken in the tongue In filthie speech 1. Cor. 15.33 Ephes 5.3.4 whereby not onely the speakers heart but also the hearts of the hearers are inflamed Whither refer bad songs balads interludes and amorous bookes VVhat is contrarie to this Modest and chaste talke Iudg. 3.24 1. Sam. 1.19 by the example of the holy Ghost Iudg. 3.24 1. Sam. 1.19 who speaking by necessity of foule things vseth chast speech as he knew her he couered his feet VVhat breach is thers in the eye Matth. 5. Gen. 29.7 2. Pet. 2.14 When the eye the seate of adulterie or of chastity is fixed to behold the beautie of another or else wanton pictures whereby the heart is inflamed VVhat is contrary to this Iob 31. Psal 119. To make a couenant with our eyes and pray that the Lord would turne away our eyes from seeing vanitie How doth a man sinne by his eares When he delighteth in hearing vnhonest things although for his credit hee will not speake them VVhat further abuse of the parts is there this way Esa 3.16 Marke 6.22 All light gesture and behauiour of a mans body in wanton dancing and mincing VVhat is contrary to this Rom. 6. That a man so carrie and direct these parts as they be not weapons of vncleanenesse VVhat is the breach in the whole body Either in respect of himselfe or others VVhat is that in regard of himselfe First in ceasing from doing any profitable thing as in idlenes Also shedding of the seed either by night or day rising from excessiue eating and vncleane cogitations or other sinfull meanes How is it with others Either in vnlawfull coniunction of all which the vnlawfull vowes of continence are nurses or vnlawfull separation How doe men offend by vnlawfull coniunction By mixture either with their owne kind or with other What is common to those vnlawfull mixtures that are with their owne kind That they may be all either voluntarie in both or by force in the one where the partie forced is to bee holden guiltlesse Of how many sorts are they They are either naturall or vnnaturall What is the naturall coniunction forbidden by this law Fornication and Adulterie Deut. 22.28 What is fornication When two single persons come together out of the estate of Matrimony Leuit. 19. Deut. 13. 1. King 15.12 2. King 23.7 where it is manifest that the stewes permitted yea authorized and defended in Poperie are vnlawfull and expresly forbidden in the Law and the Kings commended in the Scripture who tooke away such filthinesse out of their land The rather considering that by them not fornication onely but adulteries yea incests also were committed when as both maried and vnmarried came thither and oftentimes some of the same blood or affinity committed villanie with one whore so far is it that they are remedies of vncleanenesse What is Adulterie When at least one of the persons married or contracted in mariage companieth with another whither also may be referred Polygamie and the hauing of many wiues at once which was euer vnlawfull howsoeuer for a time it was borne with of God in regard of encreasing the world and Church May not a man also sin against this Commandement in the naturall vse of his owne wife Yes verily when the honourable and chast estate of Matrimonie is vsed to wantonnesse and not with moderation and seemelinesse as a man may fault in excesse of wine although it be his owne Hitherto of the vnlawfull coniunction which is naturally of those of the same kind 1. Thes 4.4 What is vnnaturall They are either of both sexes or of some sex with the same sex What are those of both sexes First when a man doth keepe companie with his wife when it is with her according to the maner of women Leuit. 18.19 Ezech. 18.6 22.10 Secondly when there is a mixture of those bodies that are within the degrees of kindred or alliance forbidden by the Law of God although it be in mariage What is that of one sex with the same sex Buggerie when man with man or woman with woman committeth filthinesse Leuit. 18.22 Hitherto of vnlawfull mixture with their owne kind What is that with another kind First of a man of woman with a beast Secondly of a man or woman with a spirit vnder the shape of a man or woman Leuit. 18.23 for as they may eate meate with vs so they may haue company Hitherto of the vnlawfull coniunction What is the vnnaturall separation It is either committed when the partie is present or when it is absent What when the partie is present When due beneuolence is not yeelded although there be aptnesse thereunto nor any hinderance by consent in respect of extraordinarie prayer How when the partie is absent Either priuately or publikely How priuately When the partie withdraweth it selfe in mislike or lothsomenesse or else by long and vnnecessarie iournies of trauelling of merchandise warres c. When publickly When separation by the Magistrate hath gone before without lawfull cause So much of the Commandement What are the punishments of the breach First when many other sinnes are hid this is most commonly discouered Secondly the sin is a iudgement of it selfe Thirdly Num. 5.23 John 4.16 Rom. 2. Heb. 13. 1. Cor. 6. Numb 25. Genes 12. 1. Cor. 10.8 Gen. 34. Judg. 19. Prou. 7. Iob 31.12 Hos 4.11 Deut. 23.2 2. Sam. 13. God will iudge them oftentimes in this world alwaies in the world to come Fourthly more particularly whipping for fornicatiō and death to other vnlawfull mixtures Fiftly it spendeth the goods as also hurteth the bodie and bereaueth a man of his vnderstanding and iudgement and not onely reacheth to the offenders themselues but also to their children as that the bastard to the tenth generation might not enter into the Sanctuarie likewise against his wife and lawfull children whilest thereby he often times maketh a stewes of his house as Dauid did by the adultery hee committed with the wife of Vrias 2. Sam. 16.21 Job 31.9 Leuit. 20.20 And children begotten in horrible incest to be burnt or slaine in their mothers wombe What is the eight Commandement Thou shalt not steale What is the summe of it To giue to euery one that which is his and not onely not to diminish by my 〈◊〉 my neighbors goods but to preserue them and as occasion serueth to encrease them How is the breach of this Commandement Either inward or outward How is it inward Matth. 15.19 1. Tim. 6.9.10 Ephes 5.3 When a mans eie is so set vpon his neighbours goods that he desireth them with resolution to haue them if hee can What is the doctrine of
when wee haue peace in our consciences Thirdly when there is peace betweene men which ariseth out of both the former Where should this peace be established Vpon the throne of Dauid that is in the Church of God Are we not partakers of this honour of Kingdom Yes verelie as of his Priests office Rom. 6.12 Rom. 16.20 Reuel 1.6 For wee are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet What is the cause of all this The loue and zeale of God breaking through all lets either inward from our selues and our own sins or outward from the enmitie of the diuel and world 1. COR. 1.30 30 But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification redemption WHat fruit receiue we by the Kingdome of our Sauiour Christ By it all the treasures brought in by his propheticall and priestly office are dealt and made effectuall to vs continually What are those treasures They are either within vs or without vs. What is the first he here nameth within vs That he is here made vnto vs wisdome Why is this set downe as necessarie to our saluation Because it was necessarie that hauing absolutely lost all godly and sauing wisdome wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why haue wee not true wisedome naturally able to bring vs to it No verily for although we haue wisdom naturally engrafted in vs to prouide for this present life and sufficient to bring vs to condemnation in the life to come yet we haue not one graine of a sauing wisedome able to saue vs or to make vs step one foot forward to life eternall VVhere is this wisedome to be found In the word of God How come we to it 1. Tim. 6.16 Joh. 1.18 By Christ for God dwelleth in Light which no man hath approched vnto onely the sonne which was in the bosome of his father hee hath reuealed him VVhat is the second effect and that without vs That hee is made vnto vs Righteousnesse namely that we are iustified by the righteousnesse of our Sauiour Christ Is not this an absurd doctrine as that a man should be fed with the meat another eateth or to bee warmed with the clothes another weareth or be in life and health with the life and health of another No doubtlesse for if the sinne of Adam being a man were of force to condemne vs because wee were in his loines why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie others Secondly although it is not meet to measure heauenly things by the yard of reason yet it is not vnreasonable considering that we haue a more strict coniunction in the spirit with him then euer wee had in nature with Adam that a man owing a thousand pounds not able of himselfe to discharge it his Creditor may be satisfied by one of his friends But how can one man saue so many Because the manhood being ioyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ Because he speaketh after of sanctification which is the righteousnesse within vs. What is meant by righteousnes in this place As by the chiefe part thereof our whole iustification which is a deliuerance of vs from all sinne the guilt and punishment thereof and whereby we being accounted righteous euen by the righteousnes of our Sauiour Christ imputed vnto vs are restored to a better righteousnesse then euer we had in Adam What are the parts of iustification Two the not reckoning of our sinnes and the imputation of Christs righteousnes both which are merited by his Priesthood How did he merit the forgiuenesse of our sinnes By his sufferings in abasing himselfe especially to suffer death and so grieuously to pay the payment of our sinnes How commeth it then that Christ hauing borne the punishment of our sinnes the godly are yet in this world afflicted for them and that for the most part more then the vngodly The affliction of the godly is no punishment Ier. 12.3 but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come What gather you of this Ie. 12.3 That we should not grudge at the prosperity of the wicked when wee are in trouble for as the sheepe and kine are put in fat pastures to be prepared to the shambles so they the more they receiue in this life the neerer and the heauier is their destruction in the life which is to come But to returne where wee left of the forgiuenesse of sinnes is that sufficient to bring vs to the blessed presence of God No but wee must also be made righteous otherwise we cannot enter into the kingdome of heauen as a banckerupts debt being paid hee is not by and by to be made a Burgesse of a Citie without goods nor a beggerly prisoner fit to serue the Prince vnles he be new apparelled How did he merit our righteousnesse By his fulfilling the Law in that hee walked in all the commandements and failed in no duties either in the worship and seruice of God or duties towards men whereby we are made fully and wholly righteous as we were made vnrighteous by Adams sin but we are iustified by a man that is God Hitherto of righteousnesse What is sanctification Rom. 6.14 Psal 19.14 It is a freedome from the tyrannie of sin into the liberty of righteousnesse begun here and increased daily vntill it be fully perfited in the life to come What differences are there betweene Righteousnes imputed and Sanctification 1. Thes 4.3.4 Rom. 5.14.17 2. Cor. 5.21 Rom. 3.21.22 Reuel 22.11 Diuers as first Sanctification is in vs righteousnesse imputed is inherent in our Sauiour Christ Secondly the imputed righteousnesse increaseth not Sanctification doth as it were grow in vs by degrees from walking in it to a further degree of standing and from that to a sitting down in it Lastly Psal 1.1.2 Rom. 8.30 the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Doe righteousnesse and sanctification goe together Yes in time they go together Joh. 15.2 Iam. 2.18 and as it were hand in hand for so soone as a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnes goeth before as the cause before the effect Is there any such Sanctification or holines of life in vs as God doth accept of and will giue reward vnto None 1. Pet. 2.5 Exod. 28.36.37.38 vnlesse the
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
a man loue the truth For the truthes sake not for vaine glory fleshly delight or commoditie How appeareth it that men loue the word of God When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion How is it to be vnderstood that God giueth men vp to strong delusions Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sincke of Poperie some into the familie of loue some become Arians some Anabaptists all which are as it were diuers gaoles and dungeons wherinto he throweth those that are cold and carelesse professors of the Gospell What learne you by this That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued rather when the Lord ceaseth to reproue any or to striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked wils What is our duetie in such cases To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that we taste not of that baite whereby Satan seeketh to angle vs. What other cause is there of sending these errours That those may bee damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the finall effect of it there must bee sin to bring that effect iustly vpon them VVhat reason is annexed of their iust damnation Because they rest in vnrighteousnes hauing their eares itching for errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them MAT. chap. 24. vers 23. to the 29. 23 Then if any shall say vnto you Lo heere is Christ or there beleeue it not Hitherto wee haue heard of the tokens that goe long before the comming of Christ VVhat are the nearer tokens of the latter day They are such as shall come within an age of the second comming of Christ VVhat is the first of them That there shall arise false Christs and false Prophets and shall shew great signes and wonders What haue we heere to consider Two things especially first the errour secondly the remedie against it VVhat is the errour That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ not Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false prophets which shall get credit vnto the false Christs What learne you by this That the Church of God is put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelitie that after they know the truth they will sticke by it What doe you note of this kind of errour The danger of it in that it maketh shew of the corporall presence of Christ whereunto wee are naturally greatly giuen as appeareth not only by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by the great meanes they shall haue of the wonderfull miracles they shall doe especially when the true Ministers of God shall not haue for any warrant we haue out of the word any power thereunto What further doe you learne of this The extreame impudencie of the diuell in the wicked in those daies which hath neuer beene heard of before that a sinfull mortall man should take vpon him to be the son of the most High for notwithstanding there were many that took vpon them to be the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to bee the very sonne of God VVhat note you of this that if it were possible the very elect should be deceiued Not onely the certainety of their happie estate from whence they cannot fall but that the same certainety hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued So much of the error What is the remedy against it First an admonition then a confutation What is the admonition First not to go out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are often times by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly not to beleeue them although they should heare or see those things that are done by some particular calling of their place constraining them to bee present at the place where those are or otherwise to bee brought forciblie vnto them What is the confutation First that it cannot bee Christ that they should goe out into the wildernesse to see because he commeth with great brightnesse as the lightning commeth from the East and shineth vnto the West neither shall one need to go vnto the wildernesse to see him first because his light shall bee seene in all places of the world alike secondly also hee will not come on the earth but into the aire onely VVhat further That hee shall come suddenly as in a moment whereas before hee had space to goe from place to place Neither auailes it then to go out after seeke him because as speedilie as the Eagles are gathered to the dead carcase so the children of God being compared vnto Eagles shall suddenly be gathered to our Sauiour Christ who is compared to a carcase in respect of his death So much of the tokens which come within an age of the latter day What are the neerest tokens or rather such as are ioyned with the second comming of Christ The neerest are that the Sun shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terriblie the earth shall tremble and in a word all the powers of heauen and earth shall be shaken VVhat are we heereby to consider First the comming of Christ secondly the effects of it At what time shall his comming and the signes which are ioyned to it come to passe Immediately after the false Christs and Prophets which as hath beene spoken shall raise vp a maruellous errour and vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming
called a kingdome and therefore euery godly one shall bee a king in heauen How commeth this kingdome by grace or desert By the onely grace of God in Iesus Christ Declare the same more euidently First it is the blessing of God and therefore of grace Secondly it is giuen to vs as to heires not as the wages of a seruant which commonly deserueth more then a sonne Thirdly it was prepared for vs from the beginning of the world and therefore is of the meere loue of God and not of merit So much of the sentence What is the reason of it When Christ was an hungred they fedde him when hee was a thirst they gaue him drinke when he was naked they clothed him when he was sicke and in prison they visited him Doth not this reason plainely strengthen the doctrine of merits For. Not so seeing for importeth not heere the cause but the effect as wee say Summer is come for flowers doe spring and It is a good tree for it bringeth forth good fruit these are effects and not causes Moreouer if Christ would haue taught merit then would hee haue chosen the greatest and chiefest workes as of his owne worship in the first table else some might iustly complaine that they were not rewarded according to the measure of their good workes hauing yeelded a greater obedience to the first table then others Why then doth Christ choose those workes of the second table Because they are most manifest to the world following therein the custome of earthly Iudges who insist most vpon plainest proofes either to conuince the guiltie or cleere the innocent so Christ pronounceth his sentence rather according to workes then to faith and those of the second table rather then of the first because that workes are visible and faith inuisible and for that it is easier to play the hypocrite in the obedience of the first table then of the second Why doth Christ heere vse so long a catalogue of these workes To teach vs to exercise mercy in all those duties and not content our selues with any one of them How could they doe these things vnto Christ whom most of them did neuer see When they did any of them to the poore then they did it vnto him What gather you of this That it was a great honour to lodge Angels at vnawares in stead of strangers but this is a farre more excellent honour whereunto Christians are called being assured that in receiuing the poore they receiue Christ himselfe which should stirre vp the bowels of mercy and compassion in vs towards them seeing not so much as a cup of cold water shall bee vnrewarded But how is it that they being then immortall seeme not to know the meaning of this dutie It is set downe not to note ignorance but to teach vs the exceeding bountifulnesse of Christ which is able to astonish them in the middest of their greatest knowledge for the more men know of God the more they wonder at the vnsearchable wisedome of God So much of the former sentence What is the latter It is spoken to the wicked Depart from mee yee cursed into euerlasting fire prepared for the diuell and his Angels VVhat is the equitie of this speech It is likewise answerable to their owne desires that in their life thrust away from them the day of the Lord and bid Christ depart When doe the wicked say so to Christ When they refuse to know his will when they disdaine the ministerie the poore and the stranger or doe not prouide for them according to their abilitie What are the parts of this his iudgement First to bee depriued of Gods presence as it is a great part of glory to be continually in his presence Secondly to be euerlastingly tormented in hell fire What is the reason of this sentence It is cleane contrarie to the former in leauing those duties vndone And although the former good workes were not the causes of saluation yet these euill workes are the very next cause of damnation How can that bee Because the best workes of the godly are imperfectly good and cannot deserue life but the euill workes of the euill are perfectly euill and therefore deserue death What is to be considered in their answere Their exceeding wretchednesse whiles they liued heere that neuer considered whom they reiected in reiecting the poore Hitherto of the iudgement What say you to the execution of it Contrarie to the order of the sentences it shall beginne at the wicked for to the end the Angell that shall presently take binde and cast them into hell may attend our Sauiour Christ returning his elect triumphantly going into heauen the sentence must be first executed vpon the wicked Beside that it is agreeable to the order of iustice the Lord appointeth in the Law that the malefactors should be executed in the eye of the Iudge and the godly also that shall see it to abide euerlastingly DAN chap 12. vers 2.3 2 And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt 3 And they that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for euer and euer WHat is the scope of this place The scope of the Prophet is to hold the faithfull afflicted in a constant course of duety and obedience to the Lord by consideration of the rich reward of the godly and fearefull punishment of the wicked at the second glorious comming of Christ It seemeth by the word many that all shall not rise There seemeth indeed to bee some aduantage giuen to the Iewes who of the first Psalme gather that there is no resurrection of the wicked which notwithstanding is manifestly confuted euen by this place it selfe where it is said that many shall awake to shame euerlasting And when he saith many the word is not restrained to either the iust or wicked but as many of the good should awake and not all so many of the wicked should awake and not all How then is this to be taken It is taken seuerally by it selfe as one whole which is diuided into his parts As if he should say an infinite number shall awake an infinite or a great number of iust and an infinite or great number of the wicked And the like forme of speech to this is vsed of the Apostle Rom. 5. vers 15.19 he saith that many are dead by the sinne of Adam and yet in the 18. vers he sheweth that by those many hee meaneth all and so speaketh that all were condemned in Adam Likewise in the 18. vers it is said that the benefit of Christs death commeth to all meaning the faithfull that by faith are one with Christ as we were all naturally with Adam yet in the 15. and 19. verses those that he called all he tearmeth many Although if he speake of the wicked by themselues and of