because all mankinde was in Adams loines when he sinned This reason seemeth to be as doubtful as the question it selfe But it is made manifest by the example of Abraham Heb. 7.9.10 in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after Gen. 25.23 also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two nations Is there any proofe hereof out of this place Yea verely for euen as the righteousnes of Christ is reckoned to those that beleeue in him although they neuer did it because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him and of him and one with him Can you shadow out this vnto me by any resemblance of earthly things We see that by the act of generation in leaprous parents the parents leprosie is made the childrens and the slauish and villanous estate of the parents is communicated vnto all their ofspring Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceaued in sinne and borne in iniquitie Psal 51. VVhat call you that inborne sinne wherein euery one is conceaued It is called originall sinne which is a sinne of al the posterity of Adam whereby all the powers of the soule and bodie being infected we are made drudges and slaues of sinne Seing by the Law sinne is and the law was not before Moses it seemes that there is no sinne vntill Moses When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and other lawes ceremoniall and politicall written by Moses at the commandement of God for otherwise the law the ceremoniall excepted was written in the hart of man and for the decay thereof through sinne taught by those to whom that belonged from the fall vnto Moses VVhom doth the Apostle meane when be noteth them that sinned not to the similitude of Adam Infants who are borne in sinne and sinne not by imitation but by an inherent corruption of sinne How is it shewed that babes new borne into the world sinne In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb go straight vnto the graue VVhat are the fruits of this sinne Actuall sinne thoughts words and deeds against the righteousnes of the law EZRA chap. 9. verse 6. 6 And said O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growen vp vnto the heauen WHat are the things that generally follow sinne They are two guilt and punishment both which doe most duely wait vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sinne hath already entred vpon VVhat is the guilt of sinne It is the merit and desert of sinne whereby we become subiect vnto the punishment of God Is there any euill in the guilt before the punishment be executed Very much for it worketh vnquietnes in the minde as when a man is bound in an obligation vpō a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as we are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow VVhat learne you from this That sith men should shun by all meanes to be in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Rom. 13.8 Prou. 6.1.2.3.4.5 and Salomon also counselleth in the matter of suertyship we should more warely take heed that we plunge not our selues ouer the eares in the Lords debt for if it be a terrible thing to be bound to any man in statutes staple or marchant or recognisance much more to be bound to God who will be paid to the vttermost farthing How els may the hurt and euill of the guilt of sinne be set forth vnto vs It is compared to a stroke that ligheth vpon the heart or soule of a man Gen. 44.16 1. Sam. 24.4.5.6 where the wound is more dangerous then when it is in the body And so it is also a sting or a bit worse then of a viper as that which bringeth death Haue you yet wherewith to set foorth the euill of the guilt It seemeth when the Lord saith to Cain Gen. 4. Rom. 2.15 if he sinne against his brother his sinne lieth at the doore that he compareth the guilt to a dog which is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth a mouth to this desert of sinne to accuse vs. What is the effect of this guilt of conscience It causeth a man to flie when none pursueth Prou. 28.1 Leuit. 26.36 and to be afraid at the fall of a leafe When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to be a safe remedie No verely for whether he know it or no his guilt remaineth as the debt is debt although a man know it not and it is by so much more dangerous as not knowing it he will neuer be carefull to discharge it till the Lords arrest be vpon his back when his knowledge will doe him no good We may see many which heap sin vpon sin and know also that they sinne and yet for all that cease not to make good cheere and make their hearts merrie Rom 2.15 1. Tim 4.2 Psal 50.21 The countenance doth not alwaies speake truth so that sometimes vnder a countenance in shew merrie there are pricks stings in the conscience which yet is oftentimes benummed and somtimes through hypocrisie it is seared as it were with an hot iron but the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face When it is knowne what is the remedie of it First it were wisedome not to suffer our guilt to runne long on the score but reckon with our selues euery night ere wee lie downe to sleepe and looke back to the doings of that day that in those things that are well done we may be thankfull and comfort our owne hearts and in that which hath passed otherwise from vs wee may call for mercie and haue the sweeter sleepe Prou. 6.1.2.3.4.5.6 For if Salomon willeth vs in that case of debt by suertiship to humble our selues to our Creditor and not to take rest till wee haue freed our selues much
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
more we ought to haste to humble our selues vnto God sith the blood of Christ is the only sacrifice for sinne Is the guilt of sinne in all men alike Esra 9.6 No for as the sinne increaseth so doth the guilt both in regard of the greatnes and of the number of our sinnes as appeareth out of this text whereas sin is said to bee gone aboue their heads so the guilt to reach vp to the heauens When the sinne is gone and past is not the guilt also gone and past No but when the act of sin is gone the guilt remaineth alwaies as the strong sauour of garlick whē the garlick is eaten or as the marke of the burning when the burning is past What is contrary to the guilt of sinne The testimonie of a good conscience which is perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a torment of hell ROM chap. 6. vers 23. 23 For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. SO much of the guilt what is the punishment It is the wages of sin sent for the guilt Is the punishment limited in the word which shall come for sinne It cannot wholly be laid downe Deut. 29.20 28.61 it is so manifold and so diuers and therefore it is said that they shall come written and vnwritten Against what are these punishments addressed Against the whole estate of him that sinneth for whereas executions vpon obligations vnto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall vpon the one he freeth the other as if hee fall vpon the person he cannot proceed further then vnto his bodie the execution that goeth out from God for the obligation of sinne is extended to the whole estate of the sinner Can you draw this great number and diuersitie of punishments to certaine heads Yes for they are either in this life or in the life to come What are they in this life They are either in the persons themselues or in the things that belong vnto them What are they in the persons themselues They are either in the whole person bodie and soule ioyntly or in the parts seuerally What are they in the whole ioyntly Matth. 12 33.34.35 A necessitie of sinning but without constraint vntill they be borne againe by the grace of God What are they in the persons seuerally In the soule and in the bodie apart What are the vpon the soule apart Ephe. 4.17.18.19 When God striketh it with an ignorant spirit with want of iudgement to discerne betweene good and bad with forgetfulnes of holy things or hardnesse of heart which although they be for the time least felt yet are they more fearfull and dangerous then those the sense whereof is presently sharpe VVhat are they vpon the body apart Deut. 28. Hunger thirst wearinesse want of sleep all kinde of diseases euen to the itch which few make account of thereby to feele the anger of God and punishment of sinne VVhat are they in the things belonging vnto them Matth. 15.22 7.1.2 Calamities vpon their wiues children families goods and good name Hitherto of the punishments in this life What are they in the life to come Luke 16.22 They are most horrible first in the soule of the wicked 23. which after this life goeth immediatly to hell vntill the day of iudgement Secondly at the day of iudgement the bodie shall bee ioyned to the soule Matth. 10.28 both to be tormented in hell euerlastingly so much also the more as they haue had more freedome from paine of bodie and anguish of soule and losse of outward things in this life Is the punishment of all sinnes alike No for as the guilt increaseth John 19 11. Matth. 11.20.21.22.23.24 so doth the punishment and as the smallest sinne cannot escape Gods hands so as we heap sins he will heap his iudgemēts Hauing heard of the miserable and vnhappie estate of man by his sin guilt and punishment what is the remedie appointed of God for the recouerie of this cursed and damnable estate The word of God especially preached 2. TIM 3. vers 13 14 15 16 17. WHat is the word of God It is the will of God contained in the scriptures of the old and new Testament What is the Scripture It is a doctrine of sauing men written by inspiration Who is the author thereof God alone who inspired the hearts of holy men whom he chose to be his Secretaries to write it Which be those Scriptures The Testament Old and New What is contained in the old In the old Testament are the Law Prophets 1. The Law which are the fiue bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie 2. The Prophets which are either in Poesie and the same either Doctrinall only as Salomon Prouerbs Ecclesiastes Canticles Ieremies Lamentations Iob. both doctrinal and foretelling things to come also as Psalmes Prose which are either Historical as Iosuah Iudges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings Ezra Nehemiah Hester 1. Chronicles 2. Chronicles Doctrinal and foretelling things to come which are Prophets called Greater 4. Esay Ieremy Ezechiel Daniel Smaller 12. Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Habbacuck Sophonie Aggei Zachary Malachy Hitherto of the bookes of the old testament what are the bookes of the new They are of things reuealed before the writing of them which are either Historicall either of Christ Matthew Marke Luke Iohn His Apostles as the Acts. Doctrinall as the Epistles of Paul to the Romanes 1. Corinthians 2. Corinthians Galatians Ephesians Philippians Colossians 1. Thessalonians 2. Thessalonians 1. Timothy 2. Timothy Titus Philemon Hebrewes Iames. 1. of Peter 2. of Peter 1. of Iohn 2. of Iohn 3. of Iohn Iude. After the writing of them as the Apocalyps What are the proper markes by which these bookes may be discerned from all other First they are perfectlie holy in themselues and by themselues whereas all other writings are prophane further then they draw some holines from them which is neuer such but that their holines is vnperfect Secondly they are perfectly profitable to instruct to saluation in themselues and all other imperfectly profitable thereunto further then they draw from them Thirdly a perfect concord between these writings notwithstanding the diuersity of persons by whom places where and times when and matters whereof they haue written Fourthly the admirable maiesty and force that is in them to incline mens hearts from vice to vertue 1. Cor. 1.17.21.24 2.15 Fiftly that in so great a plainenesse and easines of stile there shineth so great a maiesty 1. Tim. 5.21 Sixtly that there is such simplicity in the writers who neither spare their friends nor themselues Lastly the working of the spirit in the hearts of Gods children to assure them that these are
Commandement broken Either inwardly or outwardly How is it broken inwardly 1. Tim. 6.4 Pro. 17.15 Act. 28.4 2.13 1. Sam. 1.13 1. Sam. 17.28 When a man in any thing hath an vngrounded suspition of his neighbour 2. When hee doth also in his mind condemne him aliue or dead hauing no good warrant for it Is all suspition and condemnation to be condemned No for it is not vnlawfull to suspect my neighbor of naughtinesse if I haue good ground of it nor to condemne him in that whereof he stands euidently conuicted What is contrarie to this in obseruing whereof wee may the better keepe this Law Charitie and loue which is not suspitious 1. Cor. 13. 1. Cor. 13.5 but expoundeth things in the best part where the presumptions are not strong to the contrary Gen. 37.31.32.33 Contrarie to which vngrounded suspition is to interpret doubtfull things in the best part yet not to neglect the suspitions that are grounded as did Gedaliah Ier. 40.14.15.16 Jer. 40.14.15.16 What is the outward breath In words or deeds to draw an euill name vpon himselfe or his neighbour What great matter is it if a mans good name be hurt as long as neither his person nor his goods are touched First those gifts that God hath bestowed vpon him or others are not so esteemed as is meet and as they should bee wherby glory falleth from God which is the author and giuer of them Secondly his endeuors and labours are not so profitable to men as otherwise they might bee if his good name remained whole and vntouched Thirdly it is discomfortable to himselfe to haue an euill name as a good name is comfortable Eccles 7.1 Phil. 4.8 And therefore a man ought to labour to get a good name and when hee hath gotten it to keepe it and therefore to labour for righteousnesse Prou. 10.7 Mark 15.9 Eccles 20.1 which preserueth a good name And that not in some things but in all for that as one flie corrupteth the whole box of ointment so one vice doth deface a mans estimation In how many sorts is the outward breach hereof made In silence or in speech Who especially sinne in silence First the dumb Ministers and those which cannot deliuer the truth fully and the idle that being able doe it not Secondly those that refuse to speake in the priuat cause of their neighbours good name How is it broken in speech Psalm 15.3 Either in giuing foorth of speech or receiuing it in How in giuing it foorth Either in speaking false or true things How in speaking false things First in a lie secondly in an vntruth What is a lie Genes 18.12 Acts 5.3 When a man speaketh contrary to his own knowledge What is an vntruth Gen. 31.31.32 When a man telleth that which is false thinking it is true Of how many sorts is a lie or vntruth Either publicke or priuate What is it in publicke Either in Church or Common-wealth How is it in the Church When the Minister deliuereth not sound doctrine or misapplieth that bee deliuereth Acts 5. or when one denieth a truth before the Church or the publicke officers thereof How is it in the Commonwealth When the Iudge giueth wrong iudgement Prou. 17.15 When the Seriant or Counsellour defendeth a bad cause either through want of skil or contrarie to knowledge When men witnesse falslie in iudgement Then also when true iudgement is giuen 1. Kings 21.22 execution commeth not accordingly What is a priuatlie or vntruth When one man lieth or speaketh vntruth to or of another of which sort commonly are al backbiters slanderers whisperers c. which in conscience of the vntruth or lie they tell seeke corners Contrarie whereunto is a reioycing at the good report of another Rom. 1.8 What notable argument is there of those that are void of conscience herein He that dealeth not faithfully in publicke matters Prou. 11.5 will seldome make conscience in priuat things and he that dealeth trulie in matters publicke Ephes 5.4 will also in things priuat commonly deale truely Here wil come in the lie in iest and consequently it sters likewise the officious lie as it is called So much of the breach of this commandement in speaking of false things What is it in speaking true things When the words are rehearsed Matth. 26.9 1. Sam. 22.9.10 Psalm 52.3 Ephes 5.4 Rom. 1.29 and the sense passed ouer also when the truth is spoken to hurt our neighbour then when men are vaine and idle bablers or proud boasters and vaine glorious also flatteters likewise when things are spoken out of time or to them they belong not Prou. 27.2 Prou. 27.6.14 Acts 12.22 Matth. 11.15 Contrary to all which abuses of the tongue is to vse it in commending the good gifts of our neighbours to others and admonishing exhorting and reproouing our neighbours themselues as occasion requireth in time and season So much of the breach of this Commandement in giuing foorth ill speeches What is it in receiuing in 1. Sam. 24.5 Prou. 25.23 When men haue their eares open to heare ill of their neighbour with allowance Contrary whereunto is the repulsing and terrifying of such as are bringers of slanderours speeches against their neighbour So much of the commandement What is the punishment of the breach thereof Matth. 7.2 To be suspected condemned and euill reported of Secondly the false witnesse should haue that punishment laid vpon him which should haue been inflicted vpon the other Deut. 19. whom he witnesseth against if his witnesse had been true So much of the Commandements with consent What is it without consent The tenth Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife c. Is all desire here condemned No there is a naturall desire of meate and drinke sleepe Galat. 5.17 and of posteritie not to be condemned Likewise the spirit desireth or lusteth against the flesh aswell as the flesh lusteth against the spirit and therefore it is not said simply thou shalt not couet but c. neither is it said thou shalt not couet a wife a man seruant c. but thou shall not couet thy neighbours wife c. What is that concupiscence which is here condemned It doth namely and expresly condemne al vnlawfull couetings of pleasures or profit which concerne our neighbour and in them all other concupiscence against the neighbour which come not to consent and commandeth the contrary holinesse Why doth he specially make mention of the seruants oxe and asse Because there was speciall vse of these amongst Gods people more then amongst vs according to a saying of the Hebrewes that obserue that the Scripture vseth to speake of the things that fal into the practise of life Doth this commandement reach further then all the former Yea verely in which respect Rom. 7. the Apostle confesseth that notwithstanding he profited in the knowledge of the Law aboue his
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
a man loue the truth For the truthes sake not for vaine glory fleshly delight or commoditie How appeareth it that men loue the word of God When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion How is it to be vnderstood that God giueth men vp to strong delusions Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sincke of Poperie some into the familie of loue some become Arians some Anabaptists all which are as it were diuers gaoles and dungeons wherinto he throweth those that are cold and carelesse professors of the Gospell What learne you by this That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued rather when the Lord ceaseth to reproue any or to striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked wils What is our duetie in such cases To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that we taste not of that baite whereby Satan seeketh to angle vs. What other cause is there of sending these errours That those may bee damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the finall effect of it there must bee sin to bring that effect iustly vpon them VVhat reason is annexed of their iust damnation Because they rest in vnrighteousnes hauing their eares itching for errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them MAT. chap. 24. vers 23. to the 29. 23 Then if any shall say vnto you Lo heere is Christ or there beleeue it not Hitherto wee haue heard of the tokens that goe long before the comming of Christ VVhat are the nearer tokens of the latter day They are such as shall come within an age of the second comming of Christ VVhat is the first of them That there shall arise false Christs and false Prophets and shall shew great signes and wonders What haue we heere to consider Two things especially first the errour secondly the remedie against it VVhat is the errour That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ not Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false prophets which shall get credit vnto the false Christs What learne you by this That the Church of God is put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelitie that after they know the truth they will sticke by it What doe you note of this kind of errour The danger of it in that it maketh shew of the corporall presence of Christ whereunto wee are naturally greatly giuen as appeareth not only by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by the great meanes they shall haue of the wonderfull miracles they shall doe especially when the true Ministers of God shall not haue for any warrant we haue out of the word any power thereunto What further doe you learne of this The extreame impudencie of the diuell in the wicked in those daies which hath neuer beene heard of before that a sinfull mortall man should take vpon him to be the son of the most High for notwithstanding there were many that took vpon them to be the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to bee the very sonne of God VVhat note you of this that if it were possible the very elect should be deceiued Not onely the certainety of their happie estate from whence they cannot fall but that the same certainety hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued So much of the error What is the remedy against it First an admonition then a confutation What is the admonition First not to go out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are often times by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly not to beleeue them although they should heare or see those things that are done by some particular calling of their place constraining them to bee present at the place where those are or otherwise to bee brought forciblie vnto them What is the confutation First that it cannot bee Christ that they should goe out into the wildernesse to see because he commeth with great brightnesse as the lightning commeth from the East and shineth vnto the West neither shall one need to go vnto the wildernesse to see him first because his light shall bee seene in all places of the world alike secondly also hee will not come on the earth but into the aire onely VVhat further That hee shall come suddenly as in a moment whereas before hee had space to goe from place to place Neither auailes it then to go out after seeke him because as speedilie as the Eagles are gathered to the dead carcase so the children of God being compared vnto Eagles shall suddenly be gathered to our Sauiour Christ who is compared to a carcase in respect of his death So much of the tokens which come within an age of the latter day What are the neerest tokens or rather such as are ioyned with the second comming of Christ The neerest are that the Sun shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terriblie the earth shall tremble and in a word all the powers of heauen and earth shall be shaken VVhat are we heereby to consider First the comming of Christ secondly the effects of it At what time shall his comming and the signes which are ioyned to it come to passe Immediately after the false Christs and Prophets which as hath beene spoken shall raise vp a maruellous errour and vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming