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
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
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
the Scriptures of God Is it agreed that these bookes are alone in account of the bookes of the Scripture In the books of the new testament it is agreed that all they and they alone are of that account But in the old testament the Church of Rome holdeth that diuers bookes called Apocrypha are of the same authoritie with the other that haue been named By what reasons may their opinion be ouerthrowen First for that they were not written first in the Hebrew Character which all the books of the old testament are originally written in Rom. 3. Secondly for all the Iewes to whom the oracles of God were committed vnder the old testament did only acknowledge and keepe them Thirdly that these onely were read and expounded in their Synagogues Fourthly that the primitiue churches after the Apostles both Greeke and Latin did only receaue these bookes for the bookes of canonicall Scriptures What noble effects doth the Apostle set forth of the bookes of the Scripture That they are able to make a man wise to saluation through faith in Iesus Christ How is that proued First for that God is the author of them who being for his wisedome able and for his loue to his Church willing to set downe such a rule as may guide them to eternall life hath not failed herein Secondly for that it is profitable to teach all true doctrine and to confute the false to correct al disorder priuate and publique and to informe men in the way of righteousnes Thirdly for that a Minister of the word is thereby made complet and perfect to euery duty of the ministery How doth this last reason hold Most strongly for there being required more of a Minister that must be the eye and mouth of the people themselues if it make him perfect it is much more able to giue them sufficient instruction And seeing the Minister is bound to disclose the whole counsell of God to his people Acts. 20.27 he being thereunto fully furnished out of the treasurie of the word of God it followeth that by him out of the Scriptures they may also be abundantly taught to saluation What other things doe you gather from these causes properties and effects of Scripture First that being able to make vs wise to saluation Math. 23.8 Joh. 5.39 Math. 15.9 we need no vnwritten verities no traditions of men no canons of Councels no sentēces of Fathers much lesse decrees of Popes for to supply any supposed defect of the written word or for to giue vs a more perfect direction in the way of life then is already put downe expresselie in the canonicall scriptures What els draw you from thence Iohn 12.48 Gala. 1.9 From hence and specially from that they are inspired of God I learne that they are the rule the line the squire and light whereby to examine and tryal iudgements and sayings of men yea of Angels and that they can not be iudged or sentenced by any And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches sentence doth horrible iniury vnto God whiles thereby they make the Churches word of greater credit then the word of God VVhat further doe you learn from hence Matth. 5.18 Psal 19.9 I learne from thence and especially in that it is a rule and a line that it is firme and stable and changeth not And therefore is a rule of steele and not as the Church of Rome imagineth it like a rule of lead which may be bowed euery way at mens pleasures But yet it seemeth dark and hard to be vnderstood and therefore not to be permitted but vnto those that are learned The cleane contrary is taught by the Apostle whē he affirmeth that Timothy was nourished vp in the Scriptures from his infancy For if little children are capable of it by the small vnderstanding they haue and lesse iudgement there is none so grosse which hath the vnderstanding of a man but may profit by it comming in the feare of God and inuocation of his name Hitherto we haue heard of the doctrine of the Scriptures what they are and what are the causes properties and effects of them us being they from whom only all doctrine concerning our saluation must be drawen and deriued What are the parts thereof It is either the doctrine of Works commonly called the Law of of Grace called the promise and sithence the comming of Christ the Gospell GAL. chap. 3. vers 17 18 19 c. to the 25. 17 And this I say that the Lawe which was foure hundred and thirtie yeeres after cannot disanull the couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect 18 For if the inheritance be of the Law it is no more by the promise but God gaue it vnto Abraham by promise 19 Wherefore then serueth the Law It was added because of the transgressions till the seed came vnto the which the promise was made and it was ordeined by Angels in the hand of a Mediatour THere being two parts of the Scripture before laid downe it followeth to speake of them apart and first of the Law tell me therefore VVhat is the drift of this place It sheweth two wayes wherein happines is recouered the works of the law and faith in the promise of grace that the Law is not that way whereby we can receiue the happines we haue lost How is that shewed For that the promise of grace whereby Abraham was iustified was 430. yeares before the Law and therefore that the Law which commeth after cannot make void the couenant of grace which it should doe if a man were iustified by the law But it may be said that the iustification by workes of the Law doth not make voide the promise of grace when as the matter is so handled as saluation commeth in part by the works of the Law Yes verely it is made voide for if saluation were before the Law was only by grace and now should be by works and grace then the promise of grace only should be made void And therefore the Apostle in the 18. verse doth shew that if it be of the Law it cannot be by the promise of grace Then it should seeme there is no vse of the Law seeing it doth not iustifie vs in all nor in part Not so for it was giuen to shew and discouer sin yea through the corruption of our nature to increase sin so farre is it from taking away sin How is that shewed By the manner of the giuing which was with such terror of thunder lightnings and smoke and fearefull sound of the trumpet as the people could not abide the voyce of God but were faine to desire that they might not heare the voyce of God but that Moses might bee a Mediatour to receiue it at Gods hands and they at his VVhat obserue you from that That the Law is terrible vnto vs by reason of our sinnes
almes c. thereby deceiuing the people to enrich themselues Are all the duties of the first table greater then all the duties of the second Yea if the comparison be equall as the chiefe of the first table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter otherwise not For if the murther of a man be compared with the least abuse of the name of God or adulterie with the least breach of the Sabbath these of the second table are greater How is this worship of God diuided Into that which is shut vp in the minde only and that also which is declared by outward actions What consider you in these words I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage Thou shalt c. First the preface to all the ten Commandements and then the first commandement How is the preface set as a reason to the obseruation of all the Commandements Thus If I be the Lord thy God which brought thee out of the land of Egypt thou must then keep al my commandements but I am the Lord thy God which brought thee out of the land of Egypt therefore thou must keepe all my commandements How can this belong vnto vs which are not Israel But wee are the Israel of God and it serueth further for a note vnto vs to distinguish the true God from Idols of all sorts VVhy doth the Lord make choice of that benefit which nothing belongs vnto vs rather then of any other wherein we communicate with them First because it is the manner of God to allure the Israelites as children with temporall benefits hauing respect to their infirmitie and childhood whereas we are blessed of God with greater knowledge and therefore are men in respect of them Secondly because it was fittest to expresse the spirituall deliuerie from Satan by Christ which was thereby represented and so it belongeth no lesse yea more to vs then to them And being freed from the slauerie of our enemies whereunto wee were so neere more then once and which wee iustly had deserued euen that is matter of a great bond vnto our God Thirdly because it was the latest benefit the sweetnes wherof was yet as it were in their mouth And herein the Lord respected our corrupt nature that are readie to forget old benefits how great so euer So much of the preface What is the commandement Thou shalt haue no other gods before me What is to be considered in this commandement The inward worship of God as appeareth by the words before me that whereof I alone take notice Where we must take heed we imagine no likenes of God thereby setting vp an idoll in our hearts if wee liken him to any thing whatsoeuer For the better auoidance whereof we must settle our mindes vpon Christ in whom only God is comprehensible How many things are to be considered in the inward worship Two according to the inward man the former of the vnderstanding the other of the will and affections What is required touching the vnderstanding Knowledge first of the properties and actions of God as is before said his Substance being past finding out of man or Angels Secondly faith both in beleeuing the things that are written of him and applying to our selues that God is good What is contrarie to this To put our trust in our selues or in our friends honour wisedome money learning or credit which are but meanes giuen vs of God to glorifie him the better What is our dutie concerning this and all other good meanes To trust in God no lesse when wee haue them then when we want them VVhat vertue ariseth of this trust and inclination Hope whereby we patiently attend for all things that we neede at Gods hands not only when wee haue the meanes but also when wee see no apparant meanes as the Israelites did in the desert and when the meanes seeme contrarie as the three companions of Daniel and Daniel himselfe and Iob I will trust in God although he kill me VVhat further ariseth of these former vertues Humilitie whereby we cast our selues down before God to acknowledge our insufficiencie in our selues and so all our behauiour should be seasoned with humilitie Contrarie whereunto is presumption whereby we glorie and boast of our selues VVhat say you of the will and affections In the will and affections is required first loue that because wee know and beleeue that he is good we loue him aboue all which loue for that we cannot loue God in himself is then in truth in vs when we loue his word and commandements VVhat is contrary to this loue of God The loue of our selues and of worldly pleasures for whose cause wee leaue those duties which God craueth of vs whereas loue requireth that with Moses and Paul wee should wish our selues to be damned and accursed rather then the glorie of God should any whit be stained VVhat further is required To feare him Matth. 10. 1. Pet. 3.6 because we know and beleeue he is iust aboue all In which feare two things are required first that this feare be stronger to good then feare of men to euill Secondly that we doe not the good we doe onely or principally for feare of danger but for feare of God What is yet further required in the inward worship The reuerence of the Maiesty of God in regard whereof we should carrie such shamefastnes in all our actions that no vnseemely behauiour may proceed from vs which if men striue to do before Princes much more ought we to striue to doe the same before God How was this prefigured in the Law That when men would emply themselues according to the course of nature they should goe without the host carying a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse of the mind was forbidden more then of the body which equitie reacheth also vnto vs. What is contrary to this reuerence of the Maiesty of God Irreuerence or prophanenesse of men to God-ward What is the second Commandement Thou shalt not make thee any grauen Image nor likenesse of things c. What obserue you in that this Commandement is next That the inward and outward worship of God must needfully go together so those that dare present their bodies to a Masse or any other false worship and say that they keepe their hearts to God are here conuicted of falshood What is the summe of this Commandement The outward worship of God as appeareth by the words make bow worship What is forbidden in this Commandement All will-worship how great a shew soeuer it haue What are the parts of that wil worship The outward worship of any besides God God any otherwise then he cōmandeth You haue spoken of things generall in the outward worship
offender both in himselfe and children to many generations the greatnesse whereof he shewes by comparing his wrath to the rage of a ielous husband vpon the vnchast behauiour of his wife Declare the same more at large If any are ioyned vnto God in Christ and promised in Baptisme to serue him alone yet notwithstanding will serue others how good soeuer they be Angels or Saints they shall not escape Gods wrath for if corporall adulterie be so seuerely punished much more spirituall But how doth that agree with the righteousnesse of God to punish one for another Very well for if Princes whose iudgements are not so deepe as Gods which are past finding out yet do disinherit and put to shame the posterity of Traitors the Lord may doe it more iustly For the wicked child following his fathers steps is a Traitor himselfe hauing both his fathers sin and his owne vpon his head Is there any that hate God Yes verily for so many as loue otherwise then God hath commanded hate him for although euery Idolater will say that hee loued God yet heere God witnesseth of him that he is a lier and that he hateth God in that he hateth the worship that he commandeth in the loue whereof God will haue experience of his loue So much of the threatning what is the summe of the promise That he will blesse the obedient vnto many generations both in themselues their children and posteritie and in whatsoeuer belongeth vnto them What is the third Commandement Thou shalt not take the name of the Lord thy God in vaine for the Lord wil not hold him guiltlesse that taketh his name in vaine VVhat is meant by the name of God The titles and properties of God together with the ordinances workes and the whole outward worship of God as that whereby God is made knowne vnto vs taken from the manner of men which are knowne by their names VVhat is meant by this word in vaine All abuse of them taking the smaller fault to declare the hainousnes of the greater as when it is falsely taken or blasphemed What requireth God of vs in this Commandement Our carefull and heedie watch as to auoide the prophaning and abuse of the things aforesaid by our tongue so to vse them with all reuerence and circumspection to such vses as they are appointed vnto Why was it needfull to haue a speciall commandement for the vse of the tongue in Gods seruice Iames 3. Because it is an vntamed euill and vnbrideled so that one whole Commandement is not employed amisse for the direction of it in the worship of God And seeing in the second table there is a commandement almost wholly imployed about the restraint of the abuse of our tongue to our neighbour there is much more need of the restraint of it in Gods seruice What is here generally to be obserued That sith God without vs is able to maintaine his glorie either by himselfe or giuing it to Angels and that wee are so highly honoured in that we are trusted with the keeping of the honour thereof we should be very charie of it and carefull to discharge our part faithfully in walking worthie of this honour and defence of his name which he vouchsafeth vs. What is that wherein this our carefulnes is required A diligent preparation before we speake of any of these holy things by considering both of the cause that should moue vs to speake of them and of the reuerent manner of mentioning them What are the parts of the prohibition An vnreuerent or a sudden and causelesse speaking of the titles properties actions and ordinances of God as when one will say O Lord O God or in wondring wise good God! in matters light and of no moment What disposition is required of vs in the mention of them To thinke vpon the greatnes of Gods power to punish the taking of them amisse and to blesse the right vse of them For which cause wee ought to remember that which is written Psal 99. ◠that the name of God is fearefull What things are more specially forbidden The abuse of oathes and vowes In taking an oath what chiefly should we regard First whether the matter bee doubtfull whereof wee speake Secondly whether it be weightie and worthie of an oath May then such persons as haue no weightie matters to deale in take an oath at all No verely So it is altogether vnlawfull for children to sweare and also because they cannot thinke sufficiently of the dignitie of an oath Rom. 1.9 and no Atheist or prophane men should sweare because either they beleeue not God or they serue not God In women oathes should be more seldome then in men in seruants then in masters in poore then in rich because they deale not in so weightie matters What thirdly must we regard in taking an oath Heb. 6. Whether the matter may bee passed by Verely or Truly for then by the example of Christ wee must spare the oath Fourthly whether he for whose cause wee giue the oath will rest in it and giue credit vnto it for otherwise the name of God is taken in vaine Fiftly if an oath be giuen we must vse no other then Gods word alloweth although in receiuing an oath of another which is an Infidell a man may receiue it from an Idolater swearing by his false gods VVhat is contrarie to the right vse of an oath First a rash oath Secondly a superstitious oath as by the Masse and our Ladie Thirdly a blasphemous oath Fourthly the opinion of the Anabaptists that an oath is vnlawfull What is the right vse of a vow To cōfirme our faith or to declare our thankfulnes How is it abused Either by vnlawfull vowing or not paying our vowes or else delaying and deferring the paiment Hitherto of the Commandement What is the summe of the Reason By this threat he meaneth extreme vnhappinesse to the transgressors Gen. 35.1 For it being our happinesse to haue our sinnes couered and not imputed it must needes bee extreme vnhappinesse to haue them reckoned and imputed vnto vs. Neither shall the transgressor escape vnpunished although hee flatter himselfe yea and though the Minister also and Magistrate pronounce him as innocent as if then all danger were past when as the heauiest plague from the Lord is yet behind and will surely light vpon him except he repent Rehearse the fourth Commandement Remember the Sabbath day to sanctifie it Psal 32. six daies shalt thou labour c. What is the summe of this Commandement That vpon the Lords day wee separate our selues wholly from all other exercises to the seruice and worship of God alone Is the Lords day only a separation to Gods seruice No for of this nature also are fasts for auoiding of some great euill and thankfull feasts for the obtaining of mercie in that behalfe To what commandement then doe you referre the Churches meeting on the working daies That is also by a manner of speech of one part
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
the godly by themselues it may bee truely said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. What doe you consider in this text Two things one of the perfect happines of the good and the other of the vtter vnhappines of the wicked VVhat doth this text teach of the first Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third From whence commeth this happinesse both common and speciall From our communication and participation with God in Christ which is set forth Apocal. 21.3 by that God will dwell with vs and we with him and Apocal. 3.20 Luk. 22.20 by similitude of eating and drinking with him and eating of the tree of life and of the hidden manna Apocal. 2.17 glorious clothes Apoc. 3.5 of rule and dominion Apoc. 2.26.27.28 VVherein standeth the happinesse common to all Partly in freedome from all euill and partly in the inioying of the fulnesse of that is good How is the first set forth Hee shall wipe away all teares there shall bee no more death no sicknesse no sorrow no crying no labour no darkenesse Apocal. 22.5 no not so much as the danger or perill or feare of any euill Apocal. 21.25 the gates shall not bee shut and therefore in their minds and soules they shall bee free from all those good affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like How describe you the second First by a comparison of the lesse of the very dead and dumbe creatures which shall be partakers of immortality and of a kind of glory for the elects sake how much more shall they be glorious Againe it is described more generally by a comparison of the lesse in that it shall be better then euer Adams was in his greatest happines although he had neuer fallen Rom. 5. Yea what if I should say that the holy and blessed Angels shall not haue so full felicitie for that they are not members of Christ as we be although elect in Christ Lay forth this enioying of good things more particularly We may consider it either by that which is without or else that within vs. How consider you that which is without Reuel 21.10 The place which they shall be in for the pleasant situation likened to a high hill Psal 15. as that which is aboue the stars for the delicacy of it compared to the Paradise But especially described Apoc. 22. set forth by comparison of the lesse the land of Canaan incorruptible vndefiled and that which withereth not 1. Pet. 1. How else By the company wee shall haue and fellowship with the Saints and Angels in which respect eternal life is set forth partly by being with Abraham Isaac and Iacob and 2. Thes 2. the Apostle adiureth vs by the great assemblie And we see what delight the Apostles tooke to see Moses and Elias so as they would faine haue had them taried with them although through their infirmity they were afraid of the sight of them how much more then shall the ioy be when we shall behold their glory without all feare and astonishment And specially in beholding the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels we shall delight in Iohn 17.24 Apoc. 22.4 1. Iohn 3.2 And they shall see his face that is Christs visiblie with the eies of their bodies of the Father and the holy Ghost with the eyes of their soules Iohn 3.3 Hitherto of the happinesse and good without them How consider you that in themselues First in their bodies and then in their soules How in their bodies That they shall bee made conformable vnto the glorious body of our Sauiour Christ Phil. 3. whose glory hath been told before And therefore they are said that they shall shine as the sun Matth. 13.43 So that Absaloms beautifull body which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beauty and comelinesse that shall be in the bodies of the Saints How in their soules Their knowledge shall bee perfect for wee shall know as we are knowne 1. Iohn 3.1 Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man and as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe as knowledge of a plaine speech from that which is a riddle that we need not doubt but that wee shall know one another there especially seeing our Sauiour Christ setteth forth the estate of the blessed by knowledge one of another Matth. 17. And as the knowledge is perfect so the vnderstanding and memorie How further Our holinesse shall bee perfect and our loue 1. Cor. 13. What is the measure and quantitie of this good which all shall enioy 1. Cor. 2.9 Reuel 2.17 It is vnspeakable great such as neither eye hath seene eare hath heard nor hath entred into the mind of any and which none but God knoweth Esa 64.4 and he which doth enioy them Hitherto of the felicitie common to all What is that which is speciall It is described in the third verse where hee saith that those that haue taught many and iustified many or as the Apostle speaketh saued many 1. Tim. 4. that is haue beene the Lords good instruments to saue many shall shine as the firmament and as the principall starres and bee preferred before those whom they haue taught Eccles 8.1 for if the skill of interpreting a matter do lighten and cause the face to shine in this life it will much more cause it to shine in the life to come Shall all teachers haue one glory No for as heere it is said that the Ministers shall excell others so 1. Cor. 4. it is declared that one Teacher shall haue greater glorie then another as hee that planteth and layeth the ground worke more then he that watereth and buildeth vpon it But amongst those that are no Ministers shall not there be difference of glory Yes as the Martyrs shall bee preferred before the rest Apocal. 3.12 for euery one shall not bee a pillar in the Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall receiue his reward more or lesse But it seemeth this doctrine should argue some want in those that haue lesse None at all for all shall bee full although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot be as beautifull as the hand although it haue not so much beautie in it as the hand which would be no grace in the body Howbeit this doctrine seemeth necessarilie to draw merit with it Not so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater felicity in the life to come vpon one more then another is not to bee esteemed to doe it for merit Hitherto of the happinesse of the elect What is the vnhappinesse of the reprobate It may be easilie gathered by the contrarie of that which hath beene spoken of the happinesse of the elect FINIS