of Christ be accomplished What is the cause of these signes appearing and consequently of the comming of Christ The faithfull prayers of the Saints of God which doe desire him to make an end of these dangerous wicked daies for they shall desire him to see one day of the son of man during the vexations of the false Christs Hitherto of the comming of our Sauiour Christ and the effects of it What followeth That hee shall send his Angels to the vttermost parts of the earth to gather the elect How shall they be gathered By the sound of the trumpet Numb 10.3.4.5 as sometimes the people of Israel did by Gods Commandement which shall not be of brasse or such like mettall for the Angels haue sufficient might and skill to make a sound like vnto the sound of a Trumpet Exod. 19.20 without any such instrument in which respect it is also said how that they shall see the signe of the sonne of man in the heauen as the Captaines set vp their flag and banner to gather their souldiers VVhat shall all the Angels vse the voice of one Trumpet Not so but as amongst the diuels Belzebab is said to be the chiefest so also among the Angels 1. Thes 4.16 there shall be an Archangell which shall blow the Trumpet What gather you of this Ioh. 5.20 First the vnspeakeable power of Christ in his Angels at whose sound not onely the liuing shall bee changed but the dead euen from Adam to that time shall be raised who shall not be preuented of the other but all appeare together before Christ it being all one with his power to gather the dead as the quicke Secondly also in that they shall bee changed suddenly in a moment and in the twinkling of an eye at the last trump Shall there bee more trumpets then one or shall one trumpet be sounded oftentimes No verily but one trumpet being a great while founded at the last blast thereof all shall be changed What further learne you of this The infinite knowledge and wisedome of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall be turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place What is the reason thereof That those that haue glorified God in their bodies might bee also glorified in the same and contrariwise those that haue dishonoured him in their bodies might receiue dishonour of God How shall the sound of the trumpet raise vp the dead No otherwise but by the quickening of God by the power of his spirit whereby it shal come to passe that both the dead shall be raised out of the dust and the mortall made immortall But cannot God doe this without the sound of a trumpet Yes verily hee is able to doe it without any such instrument as he is also able to saue men extraordinarily without the preaching of his word yet hee will vse this outward meanes of a sound as of a trumpet in gathering of his saints as he vseth his word an ordinarie meanes to call them Is not this power of Christ exercised in vs whilest we are aliue Yes very effectually in quickening vs by the Gospell to his obedience who are by nature dead in sin and so not onely vnable but also vnwilling to any good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first as corporally in the second resurrection and that this first resurrection is a manifest pledge of the second there being greater difficultie in the former then in the latter resurrection for as in the latter there is no will to rise so there is no till or gaine saying which in the former is great After what manner shall the resurrection be First the godly shall arise to euerlasting saluation and then the wicked to eternall damnation What doe you gather of this That seeing our bed is fitly compared vnto the graue and our sleepe vnto death wee consider how wee lay our selues downe into our beds being assured that if we haue faith as a fetherbed under vs and good workes as a couerlet ouer vs then no doubt as a wearie man in the morning is refreshed so shall we after the troubles of this life rise againe in ioy and consolation and as if the sunne set faire it is a token that it will so rise so when the sunne of our soules sets well it is a token of a ioyfull rising of the body What is meant by this that one generation shall not passe That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed came about fortie yeeres after so verily all these signes of the false Christs and the darkening of the lights of heauen as hath beene spoken shall come within an age of the latter day Wherefore is this vehement asseueration vsed that heauen and earth shall passe but not one iot of the word shall passe Against those mockers which shall come in the latter time and charge the Ministerie of the Gospell with vntruth because they see no alteration in the course of nature But all this while heere is no mention made of the saying of Elias touching the time of the last day which is that there shall bee two thousand yeeres before the law two thousand vnder the Law and two thousand after the Law and then that these daies shall be shortened for the elects sake There is no cause why considering it is without authority of the word as that which is not in the Scripture and of Elias the Prophet but of another Elias neither Prophet nor son of a Prophet Beside that the vntruth therof doth manifestly appeare considering that both before the Law there were more then two thousand and vnder the Law there were lesse then two thousand by sundrie hundred yeers And where it is said that for the elects sake those daies shall be shortened it is spoken of the slaughter daies of the Iewes by the Romane in the destruction of Ierusalem and not of the latter day For it is rather true that the end of the world is deferred for the elect for that there shall be an end thereof assoone as the number of the elect be come into the world and fulfilled 2. Pet. 3. and for that the day of the Lord shall not come vntill all the prophecies in the booke of the Apocalyps be fulfilled Last of all that the iniquitie of the wicked be come to a full measure which the Lord obseruing in other iudgements will in that most fearefull iudgement much more obserue Howbeit this opinion is strengthened in that the world shall bee gouerned six thousand in a proportion of one thousand yeers to euery of the six daies wherein it was created the proofe whereof is drawne from Saint
that wee should partake this benefit of marriage that is soberly vse it and that with prayer What other sinne will be then Securitie and carelesnesse How so That as it was in the daies of Noah notwithstanding they were forewarned of the flood both by the preaching of Noah and the building of the Arke yet as men being cast into a deep sleep they cried peace peace vnto themselues vntill the Flood swallowed them vp so it shall bee in the latter daies that men shal be ouertaken suddenly as a woman with child with the iudgement of God when they thinke all to be well with them What learne you of this That we should not defer the time of our repentance euen vntill we see the neerest signes of the latter day as the darkening of the lights of heauen and the roaring of the seas forasmuch as they will minister greater matter of feare vnto vs then of conuersion How is this securitie made manifest By a separation that two shall bee in the field one receiued another left two in one bed one taken another reiected What learne you of this Gen. 18. Ionah 4. That then it shall not auaile a wicked man to be in the company of the godly for as much as they shall be separated whereas now we see that the wicked are sometimes spared for the godlies sake or for the children and beasts sakes What further instruction doe you gather of this That we should so vse our societies here that afterward we might haue comfort by them Is not this separation now in these daies Yes verily heere it beginneth when the Gospell and afflictions seuer the wicked and the godly but then shall bee a full separation when neither Cananite Iebusite or Moabite shall bee amongst the children of God So much of the separation What followeth That we should wake because we know not what houre our Sauiour Christ will come How is that set forth By a similitude of an housholder which if hee knew what houre the theefe would come he would surely watch then much more should we watch because in an houre that wee thinke not will the sonne of man come How is the preparation to the latter day further declared By the parable of the ten Virgins Matth. 25. What is the summe of it It doth effectually stirre vs vp to prepare our selues for the comming of Christ What difference is there betwixt this parable and others tending this way That where the other do solicite vs to watch both for the day and houre of Christs comming that wee be not surprised at vnawares this parable doth teach how dangerous it is and how desperate our estate shall bee if we be carelesse thereof and withall presseth that point especially of watching euen for the houre or moment when our Sauiour Christ commeth What instruction doe you gather of this That if men knowing the day of our Sauiour Christ comming be condemned because they did not watch for the houre it behoueth vs much more to stand vpon our guard and our watch that know neither the day not the houre wherein he will come Why doth our Sauiour Christ vse so many parables for declaration of his latter comming Because the dulnes of our capacities and the corruption of our affections is such that wee are hardly lifted vp from earth to heauenly meditations and being raised vp wee are ready of our naturall weakenesse eftsoones to fall in which regard the multiplying of parables are as studdes to lift and vphold our affections to the meditation of the former doctrines besides the weight and importance of the matter he setteth forth by the parables From whence is this parable of the tenne Virgins taken Iudg. 14. Mat. 9. It is borrowed from the maner of the countrie where our Sauiour taught where a maid giuen to mariage had her maidens and the bridegrome his yong men which gaue attendance on them fetching the bride from her friend to his house which was done in the night thereby rather to prouide for the shamefastnes of the bride What is the meaning of this By the bridegrome is signified our Sauiour Christ himselfe whose spouse is the Church and by the ten Virgins are meant the professours of the Gospel professing their attendance to the Church their mother and Christ their redeemer What badges had the Virgins of their diligence in waiting for his comming They tooke with them their lamps to declare their profession of their attendance What note you of that That it is not sufficient to haue only the bare signs of Christianity and some taste of the good word of God and of the power of the world to come but we must examine our selues whether wee haue that oyle of the grace of God whereby true Christians may bee discerned from hypocrites as these wise Virgins from the foolish Wherein standeth the wisedome of the wise Virgins In that before their slumber whereby those seeme to be noted that being aliue at that day shall be changed or death noted by sleepe they prouide themselues of such graces as forsake them not when they come to iudgement but following them are in a readinesse when they shall bee changed to stand by them Wherein standeth the follie of the foolish Virgins Not that they had no light of Gods graces in them at all but that all the light they had was of that kind that dieth with them not being in the number of the graces of true sanctification and repentance so that when they were to bee changed or raised in the latter day they haue no good grace at all whereby they might with boldnesse appeare before the Iudge of all the world Shall there be any such communication betweene the godly and wicked after the resurrection as is heer set downe No verily How it it then that the foolish Virgins demanding oyle the wise answer that they wil not giue lest c To set forth vnto vs that in what state the last day shall find vs in that men shall be iudged May it not bee gathered from hence that there are no workes of supererogation It is indeed vsed for that purpose of good men But beside that in matter of controuersie it is not meete to stretch parables beyond their scope the ouerthrow of the workes of supererogation would build another dangerous errour that men should haue workes enow to saue themselues What other parables are there that doe prepare vs to the comming of Christ Two one of the distribution of the talents another of the separation of the sheepe from the goats What is the summe of the former of these The same in effect with the last of the ten Virgins for as there was in the other a bridegrome and a bride virgins wise and foolish the wise receiued the other reiected so heere there is a master and his seruants of whom some be faithfull and some vnfaithfull the faithfull plentifully rewarded the vnfaithfull iustly punished yet this doth more effectually prepare vs
to mercie to men So much of the murderers of the bodie alone What are they of the soule and body both In superiours Prou. 29.18 Exec. 3.8 Ier. 48. Esa 62.6 1. Pet. 5.2 Act. 20.28 when the Ministers are either idle and idoll Shepheards that cannot or do not feed the flock committed to their charge or for the most part neglect their owne and busie themselues elsewhere without necessary and lawful emploiments Secondly those Magistrates that procure not as much as in them lieth the people vnder their gouernment to frequent the hearing of the word and receiuing of the Sacraments in the appointed times Are inferiors also guiltie of this sinne Yea verily all those people that haue no knowledge especially hauing had the ordinary meanes appointed of God for obtaining the same either of their owne or of others which they might haue been the partakers of How doe both superiors and inferiors kill the soule By euill example of life contrary whereunto is Mat. â— 1. Thes 5.14 Heb. 10.24 1. Cor. 10.32 Leuit. 19.17 to prouoke one another to loue to giue no offence neither to Iewes nor Gentiles nor to the Church of God Also in not rebuking thy neighbour but suffering him to sinne So much of the duties of this Commandement appertaining to the person of our neighbour whiles he is aliue What are they after his death They either belong to his body or to those that pertaine to him What are the duties belonging to the bodie of the dead To see it bee honestly buried and funerals with mourning which is moderate and therefore it belongeth to the person himselfe to giue order for his owne comely and religious buriall What is that must bee performed to those which belong vnto him Ruth 2.20 To prouide for his wife children and posterity that he may liue in them So much of the Commandement it selfe What doth the breach of it deserue Iudgement without mercy shall bee vpon those that are mercilesse Of how many sorts is it It is either concerning this life or that to come What are they in this life Exod. 21. Iudg. 1.5.6 A seuere punishment as limme for limme eye for eye hand for hand life for life although it were a beast and if it were knowne to be a striker Secondly short life blood-thirstie men liue not halfe their daies more particularly in Magistrates that should punish and doe not that their life goeth for the offenders as Achabs for Benadads 1. King 20. 2. Sam. 13.29 also Dauid was exceedingly punished for sparing blood-thirstie men as was Absolon and not punishing them Also God threatneth that he will not only reuenge the blood of the slaine vpon the murtherer himselfe but also vpon his issue and posterity in vncurable diseases What is the punishment concerning the life to come Esa 1. 1. Tim. 2.8 That our prayers are not heard What reasons are there to set forth the detestation of this sin of murthering a man downe right If a man deface the image of a Prince he is seuerely punished how much more if he deface the image of God If a beast an vnreasonable creature had killed a man it should be slaine and the flesh of it although it might otherwise bee eaten Numb 35.33 was not to bee eaten 3. If this sinne goe vnpunished God will require it at that place where it was committed So much of the former Commandement concerning the person of our neighbour VVhat is the other It is of things belonging vnto him wherein as euery one ought to be most pretious vnto him so it is in order set the former and therefore followeth the seuenth Commandement touching his wife which is as himselfe and one flesh with him Rehearse the Commandement Thou shalt not commit adulterie VVhat is the summe of it Continent or chast vsage towards our selues and towards our neighbour forbidding all vncleanenesse and commanding all chaste and honest behauiour What are the speciall duties of this Commandement They are either inward or outward What are the breaches against the inward dutie Matth. 5.28 Colos 3.5 1. Thes 4.4.5 1. Cor. 7.9 The vnchastitie and vnhonestie of the mind and it is either the desire of strange flesh with resolution to haue it if he could or else an inward boiling and burning whereby godly motions as with a fire are burnt What is contrary to this vncleanenesse The virginitie and continencie of the mind 1. Cor. 7.3.4 What are the outward Such vnchastnesse as being once seated in the mind after sheweth it selfe outwardly Of how many sorts is it It is either in things that belong to the body as apparrell meate drinke c. or else in the body it selfe How is this Commandement broken in apparrell Deut. 22.5 If it be otherwise then belongeth to the sex as if a man put on womans apparell which is abominable to God or a woman a mans What are the reasons hereof God would haue euery sex hereby maintained that the man should not bee effieminate nor the woman mannish Secondly to auoide a most notorious occasion of shamefull sinne as of a man committing sinne with man and woman with woman for if a man may be inflamed with a wanton picture painted much more by a liuely image and portracture of the sexe Thirdly it is a dishonor to a man to belie his sexe and to spoile himselfe of the dignitie God hath giuen him and presumption for a woman to desire the representation of a better sexe then God hath set her in VVat is the second breach in apparell When it is excessiue aboue either our estate or else ability VVhat is the third When there is in it lightnesse as some apparell is called by the holy Ghost Prou. 7. whorish VVhat is the fourth 2. Sam. 13. When it is not according to the custome of the countrie citie or towne where we dwell but new-fangled But may not women in their apparell submit themselues to please their husbands They must seek to please them by lawfull meanes and therfore clothing themselues in decent apparell with sobriety for the rest they are to put their trust in God 1. Pet. 3.5 who is able by modestie in apparell to maintaine their husbands loue towards them VVhat apparell are we then to vse Such as commeth vnder the rule of the Apostle Tit. 2. namely that it witnesseth our godlinesse and modestie and therefore although some exceeding this measure say they doe it not to allure any yet if others be allured by it it is a sinne in them although not so great as in the other which propound allurements to themselues in their wanton apparell So much of the breach of this Commandement in apparell What is it in meate and drinke Either in the quality Deut. 14.21 Ezech. 16.49 when wee seeke too much daintines and those meates drinks which prouoke this sinne or else in quantitie when wee feed to fulnesse of them VVhat is contrarie to this
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
and driueth vs to seeke for a mediatour which is Christ alone figured in the mediation of Moses If the promise of grace take away sinne and the Law increase sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrarie to the promise of grace Not a whit for the Law would also take away sin and the conscience of sinne if any man were able perfectly to performe it so that the Law causeth no sinne of it selfe but by reason of our corruption and is a furtherance to the saluation that is by grace Tell vs then how the Law serueth to the helping forward to the iustification which is by the free grace of God The Law shutteth all men and all that is of man vnder sinne not to this end that they should perish but contrariwise that they might be saued that beleeue Make that more plaine The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse against it and laieth them in prison not that they should perish with hunger cold or stinch of the prison but that when they feele their miserie and that of themselues and their workes they cannot get out of it they should flie to the free pardon and grace of the Prince And therefore not to be contrarie to the promise of grace but to helpe towards the obtaining of it How is this further cleered The Apostle compareth the Law to a garrison which is set in a towne to keepe men in seruitude which haue not subiectly mindes to their Prince to the end that comming to a iust and dutifull obedience they may be freed from the terror and seruitude of the garrison How else It is compared to a Tutor or Guardian which keepeth the child vnder age straightly whereby he hath a delight to come out of his nonage and to enioy the libertie of a sonne for so by the terror of the Law we are stirred to seeke after Christ VVhat other qualitie hath it of an Vsher As an Vsher directeth the steps of the child and instructeth him so the Law after it hath brought vs to Christ directeth vs in the way we haue to walke so that it hath two notable and worthie effects one to chase vs vnto Christ and the other to teach vs how to walke when we are come vnto him VVhat further vse hath the Law in the regenerate It hath three vses in the regenerate first as a light it directeth Secondly as a prick it inciteth because God commandeth them Thirdly it frameth to humilitie whiles by it we vnderstand we are farre from fulfilling of it ROM chap. 2. vers 14 15. 14 For when the Gentiles which haue not the Law doe by nature the things conteined in the Lawe they hauing not the Lawe are a Law vnto themselues 15 Which shew the effect of the Law written in their hearts their conscience also bearing witnes and their thoughts accusing one another or excusing AFter the doctrine of the creation and gouernment what followeth The treatise of the Law VVhat Law The Morall law VVhy so Because it was before the Gospell for it was giuen to Adam in his integritie when the promise of grace was hidden in God Must it therefore be first in vse Yea verely touching the former dutie or vertue of the Law which is to shew vs our dutie and the sinne and the punishment thereof VVhy is it said that the Law was not before Moses That is to be vnderstoood of the written Law in the table of stones by the finger of God but that law was written in the beginning in the heart of Adam and Eue. VVhat is the Law It is a doctrine commanding the perfection of godlinesse and righteousnesse and being handled in euery booke of the Scripture it is summarily contriued first into ten words or ten commandements and then into two which comprehend the whole summe of the Law which are now to be spoken of VVhat are the rules that serue for further profiting vnder the Law The first rule is that we haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruites For how can a man acknowledge the breach of that law which he knoweth not or how can he serue him in the endeuour of performance of it vnlesse he vnderstand his Masters will VVhat is the second That the Law is spirituall reaching to the soule and all the powers thereof Declare this second rule more at large The Law chargeth the vnderstanding to know euery dutie euen all the will of God It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be loued and to hate things to be hated Doth the Law require these alike of all No but according to the sex growth in age difference of calling as more of a man then of a woman of a yong man then of a childe of a publike person then of a priuate man What is the third rule That the Law is perfect not onely charging the soule but also the whole soule not only to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good What is the fourth rule When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes thereunto What is the fifth rule Whatsoeuer the Law commands it forbids the contrarie and whatsoeuer it forbids it commandeth the contrarie Why is euery commandement set foorth vnto vs by the second person of the singular number rather then by you or no man or euery man That euery particular man may know that God speaketh vnto him What gather you of that That God wisely preuenteth that commō speech that which is spoken to all men is spoken vnto none As it is the manner of men who can confesse that God is mercifull and righteous and yet doe shift the matter to the generall as if it did nothing belong vnto them So much of the generall rules that belong to the commandements Of how many sorts are the duties of the Law Of two of our duties to God and of those to our neighbour What are those towards God Of his worship and therefore to be preferred before the other towards our neighbour How may that further be shewed By the punishments for the breaches of the first table are more seuerely punished then the breaches of the second As he that reuileth the Magistrate shal beare his sinne but he that blasphemeth God shall be stoned to death What gather you of this The craftie practises of the Papists who make men beleeue that chiefe godlinesse doth consist in the workes of the second table as in charitie
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