to his elect It hath three adjuncts or properties First it is free without desert Secondly it is great without comparison Thirdly it is constant without any end How is the love of God said to be free It is free two wayes first because nothing caused God to love us but his own goodnesse and grace and therefore Saint John saith that his love was before ours 1 John 4. 7. Secondly it is free because God in loving us did not regard any thing that belonged to his own commodity for as David saith he hath no need of our goods but onely to our owne salvation he loved us Psal. 162. Wherein doth the greatnesse of Gods love appear to his Elect It appeareth two wayes First by the meanes which God useth to save us by that is the death of his Son and so John setteth forth his love 1 John 3. 16. when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if he should say so vehemently so ardently so earnestly so wonderfully did he love us that for our salvation he spared not his own only begotten Son but gave him to the death of the Crosse for our salvation What else doth set forth the greatnesse of Gods love towards us The consideration of our own selves for he did not only give his only Son to death for us but it was for us being his enemies and this circumstance is used by the Apostle to expresse the same Rom. 5. 7 8. Where find you it written that Gods love is constant and perpetuall That is manifestly shewed in these Scriptures following Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature and therefore is God called love in the Scriptures 1 John 4. 8. What use must we make of Gods love First it filleth our hearts with gladness when we understand that our God is so loving and love it self and what is this but the beginning of eternall life if eternall life consist in the true knowledge of God as our Saviour Christ saith John 17. 3 Secondly out of the knowledge of this love as out of a fountain springeth the love of God and our neighbour for S. John saith he that loveth not knoweth not God for God is love 1 Joh. 4. 8. Thirdly when we consider that God loveth all his creatures which he made it should teach us not to abuse any of the creatures to serve our lusts and beastly affections for God will punish them which abuse his beloved as he punished the rich glutton which abused the creatures of God Luk. 16. Fourthly we are taught to love all the creatures even the basest of all seeing that God loveth them and for the love he beareth to us he made them and we must if we love them for Gods sake use them sparingly moderately and equally or justly to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves to this end we are forbidden to kill the damme upon her nest and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn Deut. 25. 4. 1 Cor. 9. 9. Fiftly we are taught from hence to love mankind better then all other creatures because God doth so and therefore we must not spare any thing that we have that may make for the safety of his body and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good because our good God doth so Sixtly from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe before other men because Gods love is greater to his elect then to the reprobate and this doth the Apostle teach us Gal. 6. 10. Seventhly whereas Gods love is freely bestowed upon us this teacheth us to be humble and to attribute no part of our salvation to our selves but only to the free love of God Eightly from hence ariseth the certainty of our salvation for if Gods love was so free great when we were his enemies much more will it be so and constant also to us being reconciled to God by Jesus Christ Rom. 5. 10. What is the mercy of God It is his mind and will always most ready to succour him that is in misery or an essentiall property in God whereby he is meerly ready of himself to help his creatures in their miseries Esa. 30. 18. Lam. 3. 22. Exod. 33. 19. Why adde you this word meerly To put a difference between the mercy of God and the mercy that is in men for their mercy is not without some passion compassion or fellow-feeling of the miseries of others but the mercy of God is most perfect and effectuall ready to help at all needs of himself But seeing mercy is grief and sorrow of mind conceived at anothers miseries how can it be properly attributed to God in whom are no passions nor griefs Indeed in us mercy may be such a thing but not in God mercy was first in God and from him was derived to us and so he is called the Father of mercies 2 Cor. 1. 3. and when it came to us it was matched with many infirmities and passions but it is improperly attributed to God from our selves as though it were first in us Declare then briefly what things of perfection are signified by this word mercy in God By the name of mercy two things are signified in God properly First the mind and will ready to help and succour Secondly the help it self and succour or pity that is then shewed Where in the Scripture is mercy taken the first way Those places of Scripture are so to be understood wherein God doth call himself mercifull and saith that he is of much mercy that is he is of such a nature as is most ready to free us from our evils Where is it taken in the other sense for the effects of mercy In Rom. 9. 15. where it is said God will have mercy on whom hee will have mercy that is he will call whom he will call hee will justifie whom hee will hee will pardon whom he will and will deliver and save from all their miseries and evils whom he will and these be the effects of Gods mercies Again in Exod. 20. 6. it is so taken From whence springeth this mercy of God The essence and beeing of God is most simple without any mixture or composition and therefore in him there are not divers qualities and vertues as there be in us whereof one dependeth upon another or one differs from another but for our capacity and understanding the Scripture speaketh of God as though it were so that so we may the better perceive what manner of God and how good our God is Well then seeing the Scriptures doe speak so for our understanding let us hear whereof this mercy commeth The cause is not in us but only in God himself and
10. Eph. 4. 32. 2. A contentment to see our brother passe and exceed us in any outward or inward gifts or graces with giving of thanks to God for endowing him with such gifts 3. Compassion and fellow-feeling of his good and evill Rom. 12. 15 16. Heb. 13. 3. 4. Humility 5. Meeknesse 6. Patience long-suffering and slownesse to anger Eph. 4. 26. 1 Thes. 5. 14. 7. Easinesse to be reconciled and to forget wrong done unto us Eph. 4. 32. 8. A peaceable minde carefull to preserve and make peace Rom. 12. 18. 1 Thes. 5. 13. Matth. 5. 9. What is required for preservation of peace 1. Care of avoyding offences 2. Construing things in the best sense 1 Cor. 13. 7. 3. Parting sometime with our owne right Gen. 13. 8 9. 4. Passing by offences and patiently suffering of injuries lest they break out into greater mischiefe What are the inward vices here condemned The consenting in heart to doe our neighbour harme with all passions of the minde which are contrary to the love we owe to him What be those evill passions 1. Anger either rash or without cause or passing measure when the cause is just Matth. 5. 21. 22. Eph. 4. 26. 31. 2. Hatred and malice which is a murther in the minde 1 Ioh. 3. 15. 3. Envy whereby one hateth his brother as Cain the murtherer did for some good that is in him Iames 3. 14. Prov. 14. 30. 1 Iohn 3. 12. 4. Grudging and repining against our brother which is a branch of envy 1 Tim. 2. 8. 5. Vnmercifulnesse and want of compassion Rom. 1. 31. Amos 6. 6. 6. Desire of revenge Rom. 12. 19. 7. Crueltie Psal. 5. 6. Gen. 49. 5. 7. 8. Pride which is the mother of all contention Prov. 13. 10. 9. Vncharitable suspitions 1 Cor. 13. 5. 7. 1 Sam. 1. 13 14. yet godly jealousie over another is good if it be for a good cause 10. Frowardnesse and uneasinesse to be intreated Rom. 1. 31. What use are we to make of this That we should kill such affections at the first rising and pray to God against them So much of the inward what of the outward They respect the soule principally or the whole man and the body more specially What duties are required of us for preservation of the soules of our neighbours 1. The ministring of the food of spirituall life Esa. 62. 6. 1 Pet. 5. 2. Acts 20. 28. 2. Giving good counsell and encouraging unto well-doing Hebr. 10. 24 25. 3. Walking without offence which the Magistrate ought to be carefull of in the Common-wealth the Minister in his Church and every one in his calling for the rule of the Apostle reacheth to all Give no offence neither to the Iewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. 4. Giving good example and thereby provoking one another to love good works Matth. 5. 16. 2 Cor. 9. 2. Heb. 10. 24. 5. Reproving our brothers sinnes by seasonable admonition Lev. 19. 17. 1 Thes. 5. 14. Psal. 141. 5. 6. Comforting the feeble minde and supporting the weak 1 Thes. 4. 18. 5. 14. What are the contrary vices here condemned 1. When the food of spirituall life is with-holden Prov. 29. 18. Amos 7. 13. which charge specially lyeth upon such Ministers as are ignorant shepheards and cannot or idle and will not feed the flocke committed to their charge or for the most part neglect their own and busie themselves elswhere without any necessary and lawfull calling Ezek. 3. 18. 13. 19. Jer. 48. 10. Isa. 56. 10. Acts 20. 26 27 28. 2. When the Word is corrupted by erroneous or vaine and curious expositions 1 Tim. 1. 4. 3. When Magistrates procure not so much as in them lieth that the people under their government doe frequent the hearing of the Word read and preached and receiving of the Sacraments in appointed times 4. When men command or tempt others to things unlawfull 1 King 12. 28. 5. When men give offences either by evill example of life Prov. 29. 12. or by unseasonable use of Christian liberty 1 Cor. 8. 10 11. 6. When we rebuke not our neighbour when he is in fault but suffer him to sinne Lev. 19. 17. 7. When the blind lead the blind Mat. 15. 14. and those that be seduced seduce others Mat. 23. 15. 2 Tim. 3. 13. So much of that which concerneth the soule of our neighbour principally Wherein consisteth that which respecteth his whole person and his body more specially In gesture words and deeds What is required in our gestures A friendly countenance that we looke cheerfully upon our neighbours and an amiable behaviour Phil. 4. 8. Jam. 3. 13. What is here forbidden All gestures which declare the scornfulnesse anger or hatred of the heart with all froward and churlish behaviour 1 Sam. 25. 17. So that here is condemned 1. A scornefull looke and any disdainfull signe expressed by the gestures of the head nose tongue fingers or any other member of our body as nodding the head putting out the tongue pointing with the finger and all manner of deriding of our neighbours 27. 39. Gen. 21. 9. Compare Gal. 4. 29. 2. A lowring countenance such as was in Cain Gen. 4. 5 6. snuffing Psal. 10. 5. frowning c. which as sparks come from the fire of wrath and hatred What doth this teach us That we are to looke to our owne countenance that it bewray not the filthinesse of our hearts for God hath so adorned the countenance and face of man that in it may be seen the very affections of the heart 1 Cor. 11. 7. What is required in our words That we salute our neighbour gently speake kindly and use courteous amiable speeches which according to the Hebrew phrase is called a speaking to the heart one of another Eph. 4. 32. Ruth 2. 13. What are the contrary vices here forbidden 1. Evill speaking of a brother although the matter be not false in it selfe when it is not done either to a right end or in due time or in a right manner 2. Disdainfull speaking when words are contemptuously uttered whether they carry with them any further signification or no as to say Tush or to call our brother Raca Mat. 5. 22 and such like 3. Bitter and angry words or speeches wrathfully uttered by any evill or vile termes as Foole and such like Mat. 5. 22. 4. Mockings for some want of the body Lev. 19. 14. especially for piety Gen. 21. 9. 2 Sam. 6. 20. In stead that they ought to be an eye to the blind and a foot to the lame Job 29. 15. yet Gods children may somtimes use mocking in a godly manner as Elias did to the Priests of Baal 1 King 18. 27. 5. Grudges and complaints one of another Jam. 5. 9. 6. Brawling threatening and provoking of others Tit. 3. 2. 7. Crying which is an unseemly lifting up of the voice Eph. 4. 31. 8. Despightfull words reviling and cursed
Rom. 3. 8. What is your third way of permitting To permit doth sometime signifie not to hinder and stop evil when we may and so God is said to permit sin because he could by his grace hinder and prevent sins that none should be committed and yet he doth willingly permit us in our nature to sin That God doth thus permit sin it is evident by these places of Scripture Psalm 81. 11 12. Acts 14. 16. That he doth permit them willingly and not constrained thereunto these places doe shew Rom. 9. 19. Esa. 46. 10. For what cause doth not God hinder sin but permit it Not without cause but that he may use our sins which is his infinite goodnesse and wisdome to his own glory for hereby his justice in punishing of sin and his mercy in pardoning of sin is made manifest and known to the great glory of God and praise of his Name Whether doth God alter his will at any time or no For the better understanding of this question we must consider two things First how many ways our will is changeable Secondly the causes that move us to change our wils Very well declare the first how many ways our wils are changeable The will of a man is changeable two ways First when we begin to will a thing which we did not will before Secondly when wee leave to will that vvhich vve vvilled before Now shew what be the causes thereof and first why a man doth will that which he willed not before The causes of these be two first our ignorance because we do know that to be good afterward vvhich vve knew not before to be good and then we vvill that vvhich we could not before for ignoti nulla cupido for of that vvhich is unknown there is no desire The second cause ariseth from the alteration of nature as if that vvhich vvas hurtfull to us at one time became profitable to us at another time then we will have that at one time which we would not another as for example in summer our will is inclined to cold places but in winter our will is altered and doth affect and desire the warm Whether is there any such cause in God to make him change his will or not No neither of these causes can be in God not the first for he doth most perfectly know all things from all eternity not the second for there is nothing in God for which any thing may be found to be profitable or hurtful he is always the same having need of nothing and therefore he cannot will any thing that is new to him and consequently his will is not changeable But what say you to the second way of changing our wils that is of leaving to wil that which before we had determined wherof cometh that For this there may be yeelded two reasons 1. We do change our wils of our own accord because the latter thing doth seem to us to be better then the former 2. Being constrained or against our minds we doe oftentimes change our wils because our first counsell was hindred by some crosse event that it could not have his due effect Whether are any of these two causes in God that for those he should change his will No God doth neither of his owne accord nor yet by constraint change his will but his decrees are and ever have been and always shall be fulfilled and none shall hinder the will of God for it doth always remain one and the same and this doctrine is most strongâ—y guarded and fenced with these places of Scripture Num. 23. 19. 1 Sam. 15. 19. Mal. 3. 6. Esa. 46. 10. Rom. 11. 29. Paul saith 1 Tim. 2. 4. It is the will of God that all men should be saved and come to the knowledge of the truth and yet all are not saved therefore Gods will is mutable If this place be under stood of Gods revealed will then the sense is this that God doth call all men by the preaching of his word to the knowledge of his truth and to eternall salvation if they will beleeve in Christ but if it be understood of the secret will of God the sense may be three-fold First all men that is of all sorts and degrees he will have some Secondly so many as are saved all are saved by the will of God Thirdly God willeth that all shall be saved that is all the Elect for in the Scriptures this word all is put sometimes for the Elect without the Reprobate as Rom. 5. 18. Cor. 15. 22. What is there comprehended under the holinesse of Gods will Holinesse is a generall attribute of God in respect of all the speciall properties of his nature in respect whereof hee most justly loveth liketh and preferreth himselfe above all unto which most holy will must be referred both affections to speak according unto man as love and hatred with their attendants goodnesse bounty grace and mercy on the one side displeasure anger grief and fury on the other and also the ordering of those affections by justice patience long-suffering equity gentlenesse and readinesse to forgive What instructions doe you draw from the holinesse of God That as every one cometh nearer unto him in holinesse so they are best liked and loved of him and consequently it should breed a love in our hearts of holinesse and hatred of the contrary That this ought to kill in us all evill thoughts and opinions which can rise of God in our hearts seeing that in him that is holinesse it self there can be no iniquity Wherein doth the holinesse of God especially appeare In his Goodnesse and Justice Exod. 20. 5. 6. 34. 6 7. Nahum 1. 2 3. Jer. 32. 18 19. What is Gods goodnesse It is an essentiall property in God whereby he is infinitely good in and of himselfe and likewise beneficiall to all his creatures Ps. 145. 7. Mark 10. 18. James 1. 17. Mat. 5. 45. Psal. 34. 9. How many wayes then is the goodnesse of God to be considered Two wayes either as he is in his own nature of himself simply good and goodnesse it selfe i. so perfect and every way so absolute as nothing can be added unto him or else as he is good to others both waies God is in himself a good God but especially for his goodnes towards us he is called a good God as a Prince is called a good Prince Shew how that is A Prince may be a good man if he hurt no man and liveth honestly c. but he is not called a good Prince except he be good to his subjects that is if he be not milde gentle liberall just a defender of the godly a punisher of the wicked so that the good may live a quiet and a peaceable life in all honesty and goodnesse so the Scriptures call God a good God because he is not only good in himself yea and goodnesse it self but also because he is good to others that is milde gracious mercifull
mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
of spirituall strength the hearing of the Word the receiving of the Sacraments and Prayer Thirdly that shee was neere to the Tree of knowledge at the time he set on her which sheweth his watchfulnesse in taking advantage of all opportunities that might further his temptations VVhat was the manner of the temptation First he subtilly addressed himself to the woman and entred into conference with her Secondly he made her doubt whether the Word of God was true or not Thirdly he offered her an object Fourthly he used all the means he could to make her forsake God and yeeld unto him pretending greater love and care of mans well doing then was in God and bearing them in hand that they should be like unto God himselfe if they did eat of the forbidden fruit Gen. 3. 5. What was the Devils speech to the woman Is it even so that God hath said Yee shall not eat of all the fruit in the Garden Gen. 3. 1. What doe you note in this That it is likely there had been some communication before between the Serpent and the woman that Satan had asked why they did not eat 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 wherein we may observe First the Devils sophistry who at first doth not flat contrary Gods command but to bring her to doubting and conference with him asketh this question whether God hath forbidden to eat of all the trees in the Garden Secondly the wicked spirits malicious and subtile suggestion in that passing by the great bountifulnesse of the Lord in the grant of the free use of all the fruits in the Garden he seeks to quarrell with the Lords liberality Thirdly we learn from hence to take heed lest for want of some one thing which God withholdeth from us which we gladly would have we be not unthankfull to the Lord for his great kindnesse and liberality and enter further into a mislike of him for that one want then into the love and liking of him for his innumerable benefits we enjoy especially it being for our good that he withholdeth it and that being not good which we desire What did follow upon this question of Satan The woman answering thereunto not as God had spoken that surely they should die if they did eat of the forbidden fruit but by a tearm of doubting lest ye die Satan by this conference and doubting taketh advantage and assureth them that they shall not die but have their eies open and receive knowledge What observe you in this reply of the Devill First his craft in applying himself to the woman whom he seeing to be in doubt of the punishment contents himself with it and abstaineth from a precise deniall whither he would willingly draw her because he deemed that the woman would not come so farre and that in a flat deniall he should have been bewrayed which notwithstanding in the latter end of this sentence he doth by implication flatly doe whence we learn that the Devill proceedeth by degrees and will not at the first move to the grossest as in Idolatry he laboureth to draw man first to be present after to kneel only with the knee keeping his conscience to himselfe lastly to the greatest worship In whoredome first to look then to dally c. and therefore wee must resist the evill in the beginning Secondly that hee is a calumniator or caviller whereof he hath his name Diabolus Devill and an Interpreter of all things to the worst and it is no marvell though he deprave the best actions of good men seeing hee dealeth so with God surmising that God had forbidden to eat of the fruits lest they should know as much as he Thirdly that knowing how desirous the nature of man especially they of best spirits is of knowledge he promiseth unto them a great encrease thereof whereas wee ought to remember that which Moses saith that the secrets of the Lord are to himself and that the things that he hath revealed are to us and to our children Deut. 29. 29. Hitherto of Satans temptation the cause of the fall without man What were the causes arising from our first parents themselves Not any of Gods creation but their carelesnesse to keep themselves intire to Gods command for though they were created good yet being left by God to the mutability of their own will they voluntarily enclined and yeelded unto that evill whereunto 〈◊〉 were tempted and so from one degree unto another were â—rought unto plain rebellion Gen. 3. 6. Eccl. 7. 29. What was their first and main sin In generall it was disobedience the degrees whereof were first infidelity then pride and lastly the disâ—vowing of subjection by eating the forbidden fruit which they imagined to be the means whereby they should attain to an higher degree of blessednesse but proved to be the sin that procured their fall Gen. 2. 16 17. 3. 6 7. Did not Adam conferre with Satan and take the fruit from the tree No he received it from his wife and by her was deceived and she by Satan Gen. 3. 4. 17. 1 Tim. 2. 14. Satan indeed was the outward cause of Eves fall but what are the causes arising from her self They are either outward things of the body or the inward affections of the mind moved by them What are the outward things of the body They are the abuse of the tongue of the ears of the eyes and of the tast for in that she entertained conference with the Devill the tongue and ears in that it is said that the fruit was delectable to look on the eyes and in that it was said it was good to eat the tast is made to be an instrument of this sin What learn you from hence That which the Apostle warneth Rom. 6. 13. that we beware that we make not the parts of our bodies weapons of iniquitie for if without a circumspect use of them they were instruments of evill before there was any corruption or any inclination at all to sin how much more dangerous will they be now after the corruption unlesse they be wel looked unto What doe you observe in Eves conference with the Devill First her folly to enter into any conference with Satan for shee might have been amazed that a beast should speak unto her in a mans voice but her carelesnesse and curiosity moved her to it Secondly her boldnesse in daring to venture on such an adversary without her husbands help or advice Thirdly her wretchednesse in daring once to call in question the truth of Gods command or to dispute thereof or then to doubt of it What instruction gather you from her entertaining conference with Satan That it is dangerous to talk with the Devill so much as to bid him to depart if the Lord to try us should suffer him to tempt us visibly as he did Eve unlesse we have a speciall
whether it be in good or evill 2 Cor. 8. 12. Mat. 5. 28. Why then it seemeth that it were as good for a man to act sin as to consent to the acting of it Not so For though they be both sins the one as wel as the other yet not equall and in the same degree but as the one is more hainous then the other and more defileth the conscience so maketh it a man liable to a deeper degree of hellish condemnation You have spoken of the degrees of evill affections now shew what are the kindes They are either concupiscible about things affected and desired or irrascible about things which they abhor and shun as suddain and rash anger and the first motions of envy c. How are the concupiscible distinguished By the Objects for it is either the lust of the eyes the lust of the flesh or the pride of life 1 John 2. 15. all which are forbidden in the first Commandement as they are repugnant to the love of God and in this Commandement as they are opposite to the love of our neighbours and so farre forth as they are more secret and covert and the first motions of concupiscence and the first principles and degrees of the sins against our neighbours forbidden in the other Commandements You have shewed what concupiscence is in the generall now shew what it that speciall kinde of it which is here expressely forbidden The concupiscence of the eyes which is varied and diversified by the removing of divers objects But why is this rather forbidden then any other kinde Because it is the worst of all and most pernicious and therefore fittest to comprehend under it all the rest as it is done in the other Commandements But why is it the most pernicious First because it is the root of all the vices forbidden in the other Commandements either in begetting or nourishing them Secondly because it extinguisheth charity towards God by turning the heart from him after earthly things Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing mens hearts to cruelty lust and covetousnesse and making them averse to charity mercy and Christian beneficence Thirdly because it is unsatiable Eccles. 4. 8. Fourthly because it is unquiet and restlesse vexing the covetous minde and heart as it were hellish furies 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly because it is joyned with selfe-love and envy Lastly because it betrayeth men unto Satans tentations to their destruction 1 Tim. 6. 9. But is all concupiscence here forbidden as unlawfull No but that onely which is repugnant to charity towards God and our neighbours that which is inordinate and that which by unlawfull meanes seeketh to be satisfied and tendeth to an evill end James 4. 3. Finally that which is either immoderate having no bounds or else unjust coveting that which is another mans against their will and profit What are the objects which are here removed They are infinite and innumerable but for examples sake hee insisteth upon some which men more usually and ardently covet after What meaneth he by the house of our neighbour Both his place of habitation and his family Genesis 17. and last For a house is necessary to him that hath a family which convinceth them of a great sin that for every slight cause thrust their Tenants out of their houses Esa. 5. 8. What are the parts of the Family here numbred The wife servant maid c. The wife of another must not be coveted for such is the union in marriage between man and wife that it is unlawfull to covet another mans wife not onely to commit adultery with her but to enjoy her for his own though by lawfull meanes and after the others death What are the other parts of the family Servants men and maidens whom we are here forbidden to covet or to use any meanes to entice them from their masters to come to us For though this were a greater sinne among the Iewes because they had a propriety in them their servants being part of their goods yet it is a sinne also amongst us as being against charity and the common rule of Iustice which enjoyneth us to let every one have his owne and to do to another as we would have him doe unto us What other things doth this Commandement forbid to covet Our neighbours Oxe or Asse which are here named to comprehend all other goods immoveable or moveable because they are of most necessary use for mans life And lest we should think it lawfull to covet any other thing not here named he includeth all in the last words Nor any thing that is thy Neighbours whether it bee for necessity profit or delight What doe you further gather from hence First that those things are our Neighbours which God hath given him Secondly that by this gift of God every man hath a propriety and distinct right in that he possesseth by vertue of this tenure Thirdly that he ought to be contented with that portion which God hath given him and not to covet another mans and consequently that the Doctrine and practice of the Familists is erroneous and wicked You have spoken hitherto of the Negative part now shew what is the Affirmative Here is commanded a pure charitable and just heart towards our neighbours 1 Tim. 1. 5. unto which though none can attaine in a legall perfection yet ought all to desire and aspire unto it Wherein doth this purity consist In two things First in originall justice and internall perfect charity in which wee were created Secondly in spirituall concupiscence What is originall Justice Not onely an exact purity from all spots of unrighteousnesse but also a disposition to performe cheerefully all offices of Charity and Iustice. What is spirituall Concupiscence It containes two things First good motions of the Spirit Secondly a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit Charitable and just motions thoughts desires and affections that all which we think or desire may be for our neighbours good And this wee must doe frequently and constantly What is the fight against fleshly lusts When as being regenerate and assisted by Gods Spirit we make warre against the flesh and the lusts thereof and in all we may labour to mortifie crucifie and subdue them because they make warre against our soules and spirituall part Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the meanes moving and enabling us to performe the duties required in this Commandement They are either generall and common or else more speciall and proper What are the generall meanes Such as tend to the conserving of the heart in purity that it may shun all sinfull concupiscence As first to walke with God and so to demeane our selves at all times and in all things as being alwayes in his presence who searcheth the heart and reines Secondly to observe and set a watch over our hearts Prov. 4.
religious abstinence commanded of God whereby we forbeare not onely the use of meat and drinke but also of all other earthly comforts and commodities of this life so far as necessity and comelinesse will require to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment may grounded upon the promise of God more earnestly and fervently call upon God either for the obtaining of some singular benefit or speciall favour we have need of or for the avoiding of some speciall punishment or notable judgement hanging over our heads or already pressed upon us Acts 16. 30 31 32. 14. 23. 2 Chron. 20. Joel 1. 2. 12. 16. Is there any necessity of this exercise of Fasting Yes verily in that it is necessary to humble our selves under the mighty and fearefull hand of God and to afflict our soules with the consideration and conscience of our sins and the punishment due unto them unto which this outward exercise of Fasting is a good aid for howsoever the kingdome of God consisteth not properly in the matter of meat and drink whether used or forborne Rom. 14. 17. yet fasting as an extraordinary helpe unto the chiefe exercises of Piety hath the warrant and weight of a duty as well from precepts as examples both out of the old Testament Lev. 23. 27. c. Joel 2. 22. Esa. 22. 12. and the new Mat. 9. 14 15. Acts 13. 3. And our Saviour Christ Luke 5. 35. doth expressely say that the time shall come when his Disciples shall fast where both by the circumstances of the persons and of the time the necessity of fasting is enforced How so By the persons for that the Apostles themselves had need of this helpe of Fasting for their further humiliation and by the time for that even after the Ascension of our Saviour Christ when the graces of God were most abundant on them they should have neede of this exercise What is gathered hereof That it is a shamefull thing for men to say that Fasting is Iewish or Ceremoniall What do you gather in that our Saviour would not have his Disciples to fast till after his Ascension His singular kindnesse in that hee would not suffer any great trouble or cause of Fast to come unto them before they had strength to beare them or were prepared for them When is the time of Fasting As oft as there are urgent and extraordinary causes of Prayer either for the avoiding of some great evill or notable calamity 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy or speciall benefit at the hand of God Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth Luke 5. 34. that it must not be when he who is as it were the Bridegroome is with his Disciples to furnish them with all manner of benefits they had need of we are taught that the time is when any great calamity is hanging over us or falne upon us whereby the gracious presence of Christ is taken from us or when there is any weighty matter to be taken in hand What gather you hereof That the fast of Popery is foolish which is holden at set times whether the time be prosperous or not prosperous whether the affaires bee common or ordinary or whether they be speciall or extraordinary When then is this religious exercise of Fasting to be performed of Christians When God calleth upon us for this duty by the occasions arising from his providence and our owne necessities Matth. 9. 15. What are those occasions whereby the Lord calleth us to fasting They are generally two as hath been noted viz. 1. Evills which being felt or feared we desire to remove or prevent as sins 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin Est. 4. 16. Jonah 3. 7. Mat. 17. 21. 2. Good things spirituall Acts 10. 30. or outward Neh. 1. 4. which we desire to enjoy and therefore doe thus seek them and prepare our selves for the receiving of them When is this Fast to begin and end As in all holy rests after preparation Luke 23. 54. it is to begin in the morning of the day of the Fast and to continue to the morning of the day following Marke 16. 2. Luke 24. 1. It seemeth by this that the Law of Fasting will not suffer a man to sup the night of that day when the Fast is holden The Fast is so long continued as hath been said but so as there bee that refreshing whereby health may be preserved for such as bee sick or weake are to take somewhat for their sustenance thereby to bee better able to serve God in the Fast provided that they doe not abuse this to licence of the flesh Is it of necessity that the Fast should alway begin in the morning and continue untill morning No It may be from morning to evening Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe Lev. 23. 32. and according to the greatnesse of the affliction the Fast is to bee prolonged even to the space of three dayes as appeareth by the examples of the Iewes Est. 4. 16. Paul Acts 9. 9. What are the kinds of Fasting It is either publick or private What is the publick Fast It is when for a generall cause the Churches doe fast viz. when the Governours and Magistrates Joel 2. 15. stirred up by consideration of common sinnes Neh. 9. 1 c. Calamity Jonah 3 7 8. necessities or businesse of great importance doe in the name of God blow the trumpet and call a solemne assembly or assemblies in which case he that obeyeth not is culpable before God and man Lev. 23. 29. And it is either more publick when all Churches fast generally or else lesse publick when some particular Churches are humbled in fasting What is the private Fast When upon the view either of publick causes considered of by such as are in Authority Ezek. 9. 4. Ezek. 13. 17. or of the like but more private occasions as domesticall or personall c. a Christian is moved either with his family or speciall friends Zach. 12. 12. 1 Cor. 5. or by himselfe solatary Matth. 6. 17. to humble himselfe before the Lord for it is more or lesse private lesse private as when a particular house more private when a particular person is humbled in fasting Is there any difference in the manner of holding of a publike and private Fast Yes in a publike Fast the sorrow and griefe ought to be declared openly to the view of all which ought to be covered as much as may be in the private Fast wherein the more secrecy is used the greater proofe is there of sincerity and hope of blessing wherefore our Saviour Christ reproveth the private Fast of Hypocrites that would outwardly appeare to men to fast and commandeth the contrary Matth. 6. 16 17. Whom doth God call to this exercise of Fasting All
Christians enabled by understanding and grace to judg and aright to performe this weighty duty Zach. 12. 12 c. unlesse any be exempted by present debility Matth. 12. 7. 1 Sam. 14 29 30. but differently according to the divers occasions of fasting and the kindes thereon depending whereof before hath been spoken May those that are under the government of their Parents or Masters fast without leave of them No but in the publike all may fast Are all persons meet for this exercise of fasting By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth that they that are meet for this exercise must not be Novices in the profession of the truth no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Luke 5. 33. Is it so hard a matter to abstaine from a Meales meat and such bodily comforts for a small time which the youag sucking babes and the beasts of Nineveh did and divers beasts are better able to performe then any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowing of our behaviour in this service of God but also of power and ability to goe under the weight of the things we humble our selves for which strength if it be wanting the fast will be to those that are exercised in it as a peece of new cloath sewed into an old garment which because it is not able to beare the stresse and strength of hath a greater rent made into it then if there were no peece at all What gather you hereof That it is no marvell that where there is any abstinence and corporall exercise in Popery yet that the same makes them nothing better but rather worse having not so much as the knowledge of this service of God much lesse any spirituall strength and ability to performe it with What then are the parts of a true Christian Fast They are partly outward partly inward 1. Bodily exercises serving to the inward substances 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise and making it profitable to the users What is the bodily exercise in fasting It is the forbearing of things otherwise lawfull and convenient in whole or in part for the time of humiliation so as nature be chastised but not disabled for service and the delights of the sense laid aside but yet without annoyance and uncomelinesse What are those outward things that are to be forborne during the time of fasting First food Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting and the word doth signifie an utter abstinence from all meats and drinkes and not a sober use of them which ought to be all the time of our lives Wherefore this outward exercise is thus described Luke 5. 33. The Disciples of John and the Pharisees fast but thine eat and drinke What is here to be considered A charge upon Popery For the greater sort of people amongst them in the day of their Fast fill their bellies with bread and drinke and the richer sort with all kinde of delicates flesh and that which commeth of flesh onely excepted So that the fasting of the one and the other is but a fulnesse and the latter may be more truely said to feast then a fast It seemeth you make it unlawfull for those that fast to eat any thing during their fasting Not so if for help of weaknesse the taking of meat be moderately and sparingly used as before hath been observed What other things are outward The ceasing from labour in our vocations on the day of the Fast Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting in which respect such times are called Sabbaths Levit. 23. 32. The laying aside of costly apparell or whatsoever ornaments of the body and wearing of homely and courser garments Exodus 33. 4 5. Jonah 3. 5 6. The forbearing of Sleep Musicke Mirth Perfumes c. Dan. 6. 18. 10. 2 3. And this abstinence is required of all that celebrate the Fast But of married persons there is further required a forbearance of the use of the marriage bed and of the company each of other 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things By abstinence from meat and drinke by wearing of courser apparell by ceasing from labour in our Callings and by separation in married persons for the time wee thereby professe our selves unworthy of all the benefits of this present life and that we are worthy to bee as farre underneath the earth as wee are above it yea that we are worthy to be cast into the bottome of hell which the holy Fathers in times past did signifie by putting ashes upon their heads the truth whereof remaineth still although the ceremony be not used What is the spirituall substance of duty whereto the bodily exercise serveth It is an extraordinary endevour of humbling our souls before the Lord and of seeking his face and favour Ezra 8. 21. wherein that inward power and strength whereof we speak is seen Wherein doth it consist 1. In the abasing of our selves Joel 2. 13. by examination confession and hearty bewailing of our own and the common sins Ezra 9. 3 4. Neh. 9. 1 2 c. Dan. 9. 3 4 5 c. 2. In drawing near unto the Lord by faith Luk. 15. 18 21. and earnest invocation of his name Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law and threats of God the later upon the Gospel and promises of God touching the removing of our sins and Gods judgments upon us for them How agreeth this with the Popish Fast It faileth in both parts for in stead of humbling themselves and afflicting their soules they pride themselves and lift up their mindes in thinking they deserve something at Gods hands for their fasting which is great abomination Neither have they upon the dayes of their Fast any extraordinary exercise of prayer more then upon other dayes of all which it may appeare how small cause they have to boast of their fasting which in all the warp thereof hath not a thread which is not full of leprosie What is required in our humiliation Anguish and grief of our hearts conceived for our sins and the punishment of God upon us for which we ought to be humbled in fasting For the effecting whereof we are to set before our eyes 1. The glasse of Gods holy Law with the bitter curses threatned to the breakers thereof 2. The examples of vengeance on the wicked 3. The judgments now felt or feared of us 4. The spirituall contemplation of our blessed Saviour bleeding on the Crosse with the wounds which our sinnes have forced upon him Zach. 12. 10 c. What is required in our drawing neare unto the Lord by Faith Not onely