and without al truce and therefore that here it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth where we being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules he continually and without ceasing fighting with vs and not against his owne as the blasphemous Pharisies said Matth. 12.24 What is the sentence against the woman First in the paine of conception and bearing Secondly in the paine of bringing foorth wherein is contained the paine of nurcing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Was she not before desirous and subiect vnto her husband Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie VVhat is the sentence against Adam First his sinne is put in the sentence and then the punishment What was his sinne One that hee obeyed his wife whom he should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him VVhat was the punishment A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennes by thistles and thornes c. Whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of What learne you from thence That all men from him that sitteth in the throne to him that draweth water are bound to painfull labour either of the body or of the minde what wealth or patrimonie soeuer is left them although hee had wherewith otherwise plentifully to liue But it was said that at what time soeuer they ate of it they should certainly die And so they were dead in sin which is more fearfull then the death of the bodie as that which is a separation from God whereby they were alreadie entred vpon death and hell to which they should haue proceeded vntill it had bin accomplished both in bodie and soule in hell with the Diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed How doth it agree with the goodnes or with the very iustice of God to punish one so fearfully for eating of a little fruit Very well for the sin was horrible first by doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that he enuied their good estate Fourthly intollerable pride and ambition in desiring to be equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement he brake was so easie to be kept as to abstaine from one only fruite in so great plentie and varietie VVhat obserue you else I obserue further out of this verse and out of the two next Heb. 3.2 that in the middest of Gods anger hee remembreth mercie for it is a benefit to Adam that he may liue of the sweat of his browes To Euah that she should bring foorth and not be in continual trauell vnto them both that he taught them wisedome to make leather coates VVhat learne you from that it is said that God made them coates That in euery profitable inuention for the life of men God is to be acknowledged the author of it and haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Heb. 1.16 When there were better meanes of clothing why did they were leather It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing What learne you from thence That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen to couer our shame and carrie alwaies the marke and badge of our sinne especiallie when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them VVhat followeth A sharp taunt that the Lord giueth Adam vers 22. further to humble him as if he should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruite VVhat learne you from it That by the things wee thinke to be most esteemed contrarie to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must bring vs to repentance VVhy doth God banish him out of Paradise lest hee should liue if he could eate of the tree of life seeing there is no corporall thing able to giue life to any that sinne hath killed It is true that the eating of the fruite of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee should fall into a vaine confidence thereof to the end to make him to seeke for grace Wherefore are the Angels set with a glittering sword to keepe them from the tree of life To increase their care to seeke vnto Christ being banished from it without hope of comming so much as to the signe of life VVhat learne you from hence The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church ROM chap. 5. vers 12 13 14. 12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned 13 For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no Law 14 But death reigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come What is the principall scope of this place To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and that Euah sinned before Adam In the name of Adam are comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam And last of all the Apostle vseth a word here signifying both man and woman VVhat ground is there that all the posteritie of Adam should sinne in that one sinne that they neuer did The reason hereof is
fellowes yet that hee knew not what sinne was vntill hauing commenced Doctor in the schoole of the holy Ghost through the knowledge of the Gospell hee vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Popery remaine ignorant of this Commandement Why what is in it It doth not onely condemne the euill desires Psalm 143.2 Rom. 7.7 but all pronenesse to sinne together with the cause from which the same by the iust iudgement of God commeth and therefore by this Commandement especiallie are all men conuinced of sinne What learne you from hence The errour of the Papists is euidently confuted that hold that we haue free will to doe good or euill Gal. 5.16.17 whereas we cannot but sinne in coueting euill vntill we be borne a new If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed Yes the necessitie of sin doth not exempt vs from sinne but onely constraint What are the sinnes against this Commandement Either without vs or within vs. What is the sinne without vs That which Adam first committed so farre only as he sinned against his posteritie and not against God directly which we also haue committed in Adam by the Law of propagation and generation For as Adams felicitie should haue bin ours if he had stood in it so was his transgression ours What familiar example is there to make this plaine A man being a slaue his progenie to all posterities shall be slaues A man also being attainted of high treason the attaint of blood reacheth to his posteritie The young serpents and woolues that neuer stung men nor deuoured sheep are notwithstanding worthie to die So much of the sinnes without vs. What are the sins within vs Iames 1.14 Rom. 1.22.23 The depriuation of good and the naturall corruption of being prone to euill which also hee hath at the first minute and moment of his conception Against the Pelagians that teach that sin commeth by imitation How is this sinne noted out vnto vs In that other sinnes haue their speciall names where this properly is called sinne because it is the puddle and sincke of other sinnes and for that also the more it is pressed the more it bursteth foorth as mightie streames that cannot bee stopped till God by his holy spirit restraine it What is the second sinne within vs Wandering and euill thoughts though we neuer like of them How can that be reckoned for sinne which is reiected as soone as it is hatched Euen the rising of such a thing in our minds argueth our corruption of nature for were not that inborne corruption it could not once enter into our thoughts further then it were offered vnto vs by some outward tentation of the diuel or of the world as it was vnto our Sauiour Christ And although in the incorrupt estate of a man hee might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the mind without thinking or meditation of the naughtines and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue beene Wheras the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption in the temple of our hearts where he seateth himselfe and cannot abide that they should be made a thorow-faire for euil thoughts to goe vp and downe as it were ietting in them but will haue all whipped out What is the third sinne within vs When there is a wandring wicked thought with some liking though we reiect it Hither may be referred first vain sudden wishes then dreames which haue some euill in them and yet not from any liking of those things when a man is awake and which a man awake misliketh So much of the Commandement What is the vse of it To teach vs aboue all other commandements that we are miserable and wretched by nature subiect to the curse and wrath of God What followeth to be spoken of The sum of the whole Law because it is a thing annexed to all the Commandements What is the summe Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6.5 and Leuit. 19.18 What is the summe of this summe Loue which consisteth in two heads to wit the loue of God and of our neighbour VVhat vse is there of this short summe Very great both to shew the maruellous wisedome of God and also for singular profit that redoundeth thereof Wherein appeareth the wisedome of God That sith it was great cunning to contriue the whole will of God into ten words it must needs be more wonderfull to bring all vnto two VVhat is the profit that redoundeth vnto vs It ariseth of the twofold vse of the Law before spoken namely first that we being humbled might be thereby driuen vnto Christ Secondly that thereby we might be directed to his obedience VVhat profit ariseth of the first vse concerning humiliation That men being brought to a neerer sight of their sinnes might bee the more earnest to come vnto Christ How shall that be That when all our sinnes are gathered and mustered into one troope or heape they may appeare the greater to cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his abilitie to pay all as long as he heareth they are but all small summes but hearing the whole summe despaireth of the paiment of it Or when as there be many souldiers comming against their enemie but yet here there scattered they doe not affect vs with so great feare as when they be gathered and ranged in order and are all vnder one sight or view Shew the same in our loue towards God In that it should bee done in simple obedience of the whole man that is all the functions both of soule and body which is impossible for any man to doe VVhat are they of the soule Namely two of the mind and of the affections VVhat are they of the mind The vnderstanding and iudgement vnto both which is memorie annexed VVhat is vnderstanding The vnderstanding is that whereby wee must know perfectly all but wee are ignorant of many things and those which wee know wee know them but in part and that which we know we iudge not aright of nor remember as wee ought Secondly the will whereby we must perfectly loue the knowne good and perfectly hate the knowne euill of which we come a great deale shorter then of the other VVhat are they of the body All the members parts and graces of the body as beautie strength c. which should be wholly bestowed in the seruice of God but the wandring of our eyes in
the Scriptures of God Is it agreed that these bookes are alone in account of the bookes of the Scripture In the books of the new testament it is agreed that all they and they alone are of that account But in the old testament the Church of Rome holdeth that diuers bookes called Apocrypha are of the same authoritie with the other that haue been named By what reasons may their opinion be ouerthrowen First for that they were not written first in the Hebrew Character which all the books of the old testament are originally written in Rom. 3. Secondly for all the Iewes to whom the oracles of God were committed vnder the old testament did only acknowledge and keepe them Thirdly that these onely were read and expounded in their Synagogues Fourthly that the primitiue churches after the Apostles both Greeke and Latin did only receaue these bookes for the bookes of canonicall Scriptures What noble effects doth the Apostle set forth of the bookes of the Scripture That they are able to make a man wise to saluation through faith in Iesus Christ How is that proued First for that God is the author of them who being for his wisedome able and for his loue to his Church willing to set downe such a rule as may guide them to eternall life hath not failed herein Secondly for that it is profitable to teach all true doctrine and to confute the false to correct al disorder priuate and publique and to informe men in the way of righteousnes Thirdly for that a Minister of the word is thereby made complet and perfect to euery duty of the ministery How doth this last reason hold Most strongly for there being required more of a Minister that must be the eye and mouth of the people themselues if it make him perfect it is much more able to giue them sufficient instruction And seeing the Minister is bound to disclose the whole counsell of God to his people Acts. 20.27 he being thereunto fully furnished out of the treasurie of the word of God it followeth that by him out of the Scriptures they may also be abundantly taught to saluation What other things doe you gather from these causes properties and effects of Scripture First that being able to make vs wise to saluation Math. 23.8 Joh. 5.39 Math. 15.9 we need no vnwritten verities no traditions of men no canons of Councels no sentēces of Fathers much lesse decrees of Popes for to supply any supposed defect of the written word or for to giue vs a more perfect direction in the way of life then is already put downe expresselie in the canonicall scriptures What els draw you from thence Iohn 12.48 Gala. 1.9 From hence and specially from that they are inspired of God I learne that they are the rule the line the squire and light whereby to examine and tryal iudgements and sayings of men yea of Angels and that they can not be iudged or sentenced by any And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches sentence doth horrible iniury vnto God whiles thereby they make the Churches word of greater credit then the word of God VVhat further doe you learn from hence Matth. 5.18 Psal 19.9 I learne from thence and especially in that it is a rule and a line that it is firme and stable and changeth not And therefore is a rule of steele and not as the Church of Rome imagineth it like a rule of lead which may be bowed euery way at mens pleasures But yet it seemeth dark and hard to be vnderstood and therefore not to be permitted but vnto those that are learned The cleane contrary is taught by the Apostle whē he affirmeth that Timothy was nourished vp in the Scriptures from his infancy For if little children are capable of it by the small vnderstanding they haue and lesse iudgement there is none so grosse which hath the vnderstanding of a man but may profit by it comming in the feare of God and inuocation of his name Hitherto we haue heard of the doctrine of the Scriptures what they are and what are the causes properties and effects of them us being they from whom only all doctrine concerning our saluation must be drawen and deriued What are the parts thereof It is either the doctrine of Works commonly called the Law of of Grace called the promise and sithence the comming of Christ the Gospell GAL. chap. 3. vers 17 18 19 c. to the 25. 17 And this I say that the Lawe which was foure hundred and thirtie yeeres after cannot disanull the couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect 18 For if the inheritance be of the Law it is no more by the promise but God gaue it vnto Abraham by promise 19 Wherefore then serueth the Law It was added because of the transgressions till the seed came vnto the which the promise was made and it was ordeined by Angels in the hand of a Mediatour THere being two parts of the Scripture before laid downe it followeth to speake of them apart and first of the Law tell me therefore VVhat is the drift of this place It sheweth two wayes wherein happines is recouered the works of the law and faith in the promise of grace that the Law is not that way whereby we can receiue the happines we haue lost How is that shewed For that the promise of grace whereby Abraham was iustified was 430. yeares before the Law and therefore that the Law which commeth after cannot make void the couenant of grace which it should doe if a man were iustified by the law But it may be said that the iustification by workes of the Law doth not make voide the promise of grace when as the matter is so handled as saluation commeth in part by the works of the Law Yes verely it is made voide for if saluation were before the Law was only by grace and now should be by works and grace then the promise of grace only should be made void And therefore the Apostle in the 18. verse doth shew that if it be of the Law it cannot be by the promise of grace Then it should seeme there is no vse of the Law seeing it doth not iustifie vs in all nor in part Not so for it was giuen to shew and discouer sin yea through the corruption of our nature to increase sin so farre is it from taking away sin How is that shewed By the manner of the giuing which was with such terror of thunder lightnings and smoke and fearefull sound of the trumpet as the people could not abide the voyce of God but were faine to desire that they might not heare the voyce of God but that Moses might bee a Mediatour to receiue it at Gods hands and they at his VVhat obserue you from that That the Law is terrible vnto vs by reason of our sinnes
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
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
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
lesse Ioel. 1.15 Ionas 5.3.6 as is the ordinarie prayer Is the behauiour in these extraordinarie prayers all one when it is publicke and when it is priuate No Esa 1. 58. Ioel. 2.13 Mat. 6.16.17 for the publicke must bee done with open shew of the affection either sorrow or ioy which in the priuate must be couert and secret Are the same persons alwaie to keepe the priuate extraordinarie prayers that keepe the publicke No Numb 30.34 c. not such persons are are vnder the commandement of others vnlesse it be publicke or with consent of their commanders LVK. chap. 5. vers 3â— c. 33 Then they said vnto him Why doe the disciples of Iohn fast often and pray and the disciples of the Pharises also but thine eate and drinke WHat is considered out of this text The doctrine of fasting where first wee learne that the outward exercise of fasting is not alway a certaine marke of a godly man for the Pharises which fasted came not to our Sauior Christ to learne of him as the disciples of Iohn did although it were in weakenesse but to discredit him namely to make the world beleeue that our Sauiour Christ was a bellie-god as the Church of Rome doth charge the children of God now to open a schoole to all liberty of the flesh following the steps of their old fathers the Pharises VVhat is fasting It is a religious abstinence commanded of God from all the commodities of this life Act. 14.23 10.30.31.32 Ioh. 3. 2. Chron. 20. Ioel 1. 2. so farre as necessitie and comelinesse will suffer to the end that thereby in the due consideration of our sinnes and punishment wee being afflicted in our soules may grounded vpon the promises of God more earnestly call vpon God either for the obtaining of some speciall fauor we haue need of or for the auoiding of some notable iudgement hanging ouer our heads or already pressed vpon vs. It seemeth by that hath beene said generally of extraordinarie prayer beginning in the morning and continuing vntill the morning 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 but so as there bee that refreshing whereby health may be preserued as before hath beene obserued What are the parts of fasting They are outward and inward the outward exercise is noted heerby that it is said Luk. 5.33 The Disciples of Iohn and of the Pharisies fast but thine eate and drinke and the word doth signifie an vtter abstinence from all meats and drinks and not a sober vse of them which ought to bee all the times of our life VVhat is heere to be considered A charge vpon Poperie 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 kind of delicates flesh and that which commeth of flesh only excepted so that the fastings of the one and the other is but a fulnesse and the latter may bee more truely said to feast then to fast What other things are outward The wearing of the homely and courser apparell Exod. 33.4.5 Jona 3. Dan. 10.1.2.3 also the ceasing from labour on the day of the fast to the end they might the better attend vnto the holy exercises vsed in fasting and this abstinence is required of all that celebrate the fast Numb 29.7 Joel 2.16 but of married persons there is further required a forbearance of the companie each of others What is the meaning of the abstinence from these outward things By abstinence from meate and drinke 1 Cor. 7.5 by wearing of our courser apparell by ceasing from labour in our calling and by separation in maried persons for the time we thereby professe our selues vnworthie of all the benefits of this present life and that we are worthie to be as farre vnderneath the earth as we are aboue it yea that we are worthie to bee cast into the bottom of hell which the holy fathers in times past did signifie by putting ashes vpon their heads the truth whereof remaineth still although the ceremony be not vsed What is to be obserued for such as are sicke or weake That they are to take somewhat for their sustenance thereby to be better able to serue God in the fast prouided that they do not abuse this to licence of the flesh What persons are meere for this exercise of fasting By the vnfitnesse of his owne Disciples for it Joh. 3.8 Luk. 5.33 our Sauiour Christ teacheth that they that are meere for this exercise must not be nouices in the profession of the truth no more then he that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Is it so hard a matter to abstaine from a meales meat and such bodily comforts for a short time which the yong sucking babes and beasts of Nineuie did and diuers beasts are able better to perform thou any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowledge of our behauiour in this seruice of God but also of power and ability to go vnder the weight of the things wee humble our selues for which strength if it be not the fast will be to those that are exercised in it as a piece of new cloth 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 piece at all What gather you heereof That it is no maruell if where there is any abstinence and corporall exercise in Poperie yet that the same made them nothing better but rather worse hauing not so much as the knowledge of this seruice of God much lesse any spirituall strength and abilitie to performe it with What is that inward power and strength First anguish and griefe of our hearts conceiued for our sins and iudgements due vnto them grounded vpon the meditation of the law and threats of God also sorrow for the punishment of God vpon vs for which we ought to bee humbled in fasting Where we see the great abomination in Poperie for that in stead of humbling themselues and afflicting their soules they pride themselues and lift vp their minds in thinking they deserue something at Gods hand for their fasting VVhat further are we to performe Wee are earnestly and strongly to call vpon the name of God Iona. 3.8 Isa 58.4 grounded vpon the meditation of the promises of God touching the remouing of our sins and Gods iudgement vpon vs for them VVhat is the time of fasting In that our Sauiour Christ teacheth Luk. 5. that it must not be when he who is as it were the bridegrome is with his disciples to furnish them with all maner of benefits they had neede of wee are taught that the time is when any great
faileth for that hee hath said hee would come shortly when notwithstanding more then 1500. yeeres are past sithence the promise came out The shortnesse of the time must not be measured by our estimation because we are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeeres are but as one day Howbeit it seemeth that hee should hasten that day more then he doth for the aduantage of those that be his considering that they are euill handled here in the world There are two causes of this delay one that the fulfilling of all that is prophesied should be especially in the booke of Reuelation the other that none of the elect should perish so that it is for the aduantage of those that are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Is there yet any further reason for the confutation of that godlesse opinion In that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in the night that error is confuted for it would not be so if things should decay by little and little 2. THES 2. chap. 2. from the 3. to the 13. 3 Let no man deceiue you by any meanes for that day shall not come except there come a departing first and that that man of sin be disclosed euen the sonne of perdition WHat haue we to consider in this iudgement First the tokens going before secondlie the iudgement it selfe What are the tokens going before it They are either further off or neerer vnto it What are the tokens further off A generall Apostasie vnder the Antichrist of Rome 1. Tim. 4.1 What was the occasion of this doctrine of the Apostle It may seeme some of the Thessalonians misconstrued the words in his former Epistle That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrot should liue till then which bred this errour among them that the day of iudgement was at hand and this in his second Epistle he confuteth by the Apostasie Was it not a tolerable error whereby they might be stirred vp vnto greater care and watchfulnesse No for God will haue iust things done iustly and no truth can be well builded vpon falshood Besides this a subtill practise of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might ful into a flat vnbeliefe that no such thing should come to passe at all What gather you of this 2. Cor. 8.1.2.3 That Satan laieth his snares according to mens inclinations for such as he cannot fetter with pleasures for these Thessalonians were poore and so remained farre from delights hee snareth with austeritie and apparance of godlinesse 1. Cor. 5. as he did the Corinthians 2. Cor. 2. causing them to reiect the incestuous person being penitent which was no lesse euil then when before repentance they kept company with him So much of the occasion What is the doctrine That there shall be a generall Apostasie or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall from Christ No it were impossible that a perfit head should be without a body Why is it then called generall Because the Gospell hauing bin vniuersallie preached throughout the world from it both whole nations did fall and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although there were no setled estate thereof Is it like that the Lord would bar so many nations as liued vnder Poperie and that so long from the meanes of saluation Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iury for some 14. hundred yeeres and seeing euen of the Iewes tenne tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciouslie reuealed vnto them rather then vnto their fathers before them Is this Apostasie necessarilie laid vpon the sea of Rome Yes verily as by the description that followeth may euidently appeare What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his bodie so the Pope is the head of the Romish Church and it is his body How is this Antichristian head described vnto vs First hee is described what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into another perdition as Ieroboam who is often branded with the marke of causing Israel to sin and so much more detestable then he as both his idolatrie is more execrable and as he drew more kingdomes after him then Ieroboam did Tribes In what sense is he called the man of sinne In causing manie to sinne iustifying sinne not by ouersight but by lawes aduisedly made not onely in a sort commanding the sinnes wee are by our corrupt nature prone vnto as fornication spirituall and bodily but also permitting and teaching for lawfull such as euen our corrupt nature not wholly subuerted through enormous custome of sinne abhorreth as incestuous mariages and breaking of faith and leagues which prophane men by the light of nature detest to the great prophanation of the holy name and profession of Christ In what sense is he called the child of perdition Luk. 15. Not as the vnthrift mentioned in the Gospell neither as Iudas who is passiuely called the sonne of perdition but actiuely as it is otherwhere expounded where he is called the destroyer because he destroyed many whereunto some of his owne secretaries doe agree confessing that many well disposed persons before their entrie into that see became cursed and cruell beasts in the same as if there were some pestilent poyson in that place and seate What learne you of this That euery office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to bee esteemed for an vnlawfull calling wherein some at the least in all ages are not found profitable to the Church or Common-wealth What is the vse of all this doctrine That seeing whosoeuer are partakers of the sinnes of Rome are also vnder the same curse those of vs which haue liued in Poperie should examine our selues if we haue truely repented vs of it first by the change of our vnderstanding as
any preparation required to the receiuing of the Sacraments Yes verily Exod. 3.5 1. Cor. 11.28 for seeing men ought to come with preparation to the hearing of the word they ought by so much more come to the Sacraments as God by them offereth greater grace then by the word alone What is the preparation that is required in one that commeth vnto the Sacraments The children of the faithfull excepted and that alone in the Sacrament of Baptisme whereof they ought to be partakers there is required to a worthie participation of the Sacraments knowledge and feeling VVherein ought this knowledge and feeling to consist In the Law and in the Gospell Seeing no man is able to know the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge and feeling necessarie It is necessarie first in the Law that hee bee able thereby to vnderstand the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of euerlasting death due thereunto and that he be able to applie both these that is the sin and wages thereof to himselfe How far is the knowledge and feeling of the Gospell required First that hee vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able to applie the the same to himselfe What ariseth from this knowledge and feeling to a further preparation thereunto Mat. 3.13 Acts 8.36 Luk. 22.15 A great and earnest desire to bee made partaker of them VVhat duties are required in the action of receiuing them First a graue and reuerent behauiour Secondly an attentiue heed for comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat is to bee done after the partaking of the Sacraments Out of the feeling of the gratious worke of God by them to reioyce with thankesgiuing or to enter into iudgement with our selues and to humble our selues for our want of feeling the fruit the Sacraments doe present vnto vs. And as we ought to bee humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in them so yet ought we not therefore to bee altogether dismaied for as the sicke man feeleth not the nourishment of his meate because of his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensiblie feele the working of God by them through the weakenesse of faith which is in them And although we cannot feele it immediately yet after by the fruits wee shall be able to discerne of our profiting How many Sacraments are there There are two onely 1. Cor. 12.13 1. Cor. 10.1.2.3 1. Tim. 6.8 Galat. 3.27 1. Cor. 10.16 for first the two seales assure vs of all Gods graces as of our regeneration entrance and engrafting into Christ so of our growth and continuance in him and therefore we need no more Secondly when the number of Sacraments were most necessary as vnder the Law they had but two wherefore we need require no more Thirdly hauing meate drinke and cloth we ought therewith to be content now by the Sacrament of our entrance our spiritual clothing is sealed vnto vs and by that of our growth is sealed our feeding therefore those fiue other of Matrimonie of Orders Pennance Confirmation and of extreame vnction whereof the two latter coined by the Papists to bee made Sacraments are superfluous the other of them are agreeable to the Word but without the nature and number of Sacraments So much of the number of the Sacraments VVhat is the first of those two Baptisme VVhat is Baptisme It is the first Sacrament of the Gospell Tit. 3. whereby our regeneration or new birth or our entrance and ingrafting into Christ and the body of Christ which is his Church is sealed vnto vs. Why call you it the first Sacrament Mat. 28. Exod. 12.48 Because hee saith that after they haue taught men to beleeue they should be baptized thereby to bee enrolled amongst those of the houshold of God or entred into the number of the Citizens and Burgesses of the heauenly Ierusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their deaths and let them receiue the Lords Supper twice or thrice in a yeere whereas this is the first Sacrament of the Couenant How often is this to be done Ephes 4.5 Once only for they are heere charged to administer Baptisme not Baptismes And although in the Hebrues there be made mention of Baptismes Heb. 6.2 yet that is not to teach that one ought to bee often baptized but to declare the outward baptisme of the water and the inward of the spirit which we receiue at one time Act. 2.41 Secondly it is said the Church continued in prayer and breaking of bread not in baptizing Thirdly it is a pledge of our new birth now a man being borne but once hath no need of this Sacrament but once Mat. 28.19 VVhy is it said that we are baptized into the name of the father the sonne and the holy Ghost Mat. 28.19 Act. 11.26 Because by Baptisme wee being consecrated to God are ioyned to him to beare his name as a wife beareth the name of her husband How is our coniunction with God wrought In children by the secret working of Gods spirit in riper yeeres by faith for being naturally after the fall cut off from God wee are as it were ingrafted into him againe as new plants and incorporate as Malchus eare once dismembred Luk. 22.50.51 was againe by the power of our Sauiour Christ set into his head VVhat is Baptisme to this ingrafting A Seale and a pledge of it wherein is grace exhibited and not the ingrafting or incorporation it selfe considering that we are baptized in the right onely of being members of Christ before though ordinarilie we are actually ingrafted by the Sacrament not by force simplie of the worke done but as it is Gods ordinance and a seale of his couenant VVhat ariseth of our vnion with God Another vniting of vs to the Church as a yong hence ingrafted on an arme of a tree is both one with the arme and tree it selfe What fruit ariseth of this vnion A new birth wherof we being once partakers can neuer be depriued What is the outward matter in Baptisme Water VVhat proportion is there of the visible element with the inuisible grace First the whole action of Baptisme Galat. 3.3 sealeth vp vnto vs our regeneration and putting on of Christ which is our receiuing into the house of God What after The couering of the childs head with water Rom. 6. is a seale that the childs sinnes are couered Secondly as the water doth wash and
make cleane the body so doth the accomplishment of the law by Christ make vs righteous VVhat pledge is there in Baptisme of our sanctification Rom. 6. 〈◊〉 3. 1. Cor. 10. Matth. 3. Mark 1. The water lying vpon the childs head declareth that the old Adam in the baptized is buried with our Sauiour Christ and as it were drowned with the old Pharao and the Egyptians as the water after shed from the body the body appeareth white and clean so doe we appeare in newnesse of life from whence it is called a Sacrament of repentance VVhat learne you thereby That although sinne rise and rebell in vs yet if we bee the children of God it shall bee killed by the death of our Sauiour Christ and although wee bee sluggish to good things yet shall wee bee quickened by him So much of the sacrament of Baptisme What is the preparation to it The dueties of it arise according to the persons VVhat are they First the baptized secondly the companie present The baptized what are they Either the children of the faithfull or conuerted to the truth What belongeth to the children of the faithfull In the action nothing but sufferance after the action when they come to age they must know the benefits and fauour of God receiued in their baptisme VVhat are the conuerted to the truth to performe before the action Acts. ◠First to examine themselues whether they be in Christ and Christ in them VVhat in and after the action In the action to haue regard to the graces offered after it to comfort themselues daily in the grace that God hath offered them VVhat are the companie present The parent or the rest of the Church VVhat is the parent to performe First to consider that God hath not receiued him onely but his child and therefore to reioyce in the loue and fauour of God and then to confirme himselfe that as God hath quickened him after his baptisme so will he his child Secondly to present the child Thirdly to giue or to take order for the giuing of some such godly name as may put the child in remembrance of some good duetie Fourthly after Baptism when the child is capable to catechise his child and to bring it vp in the feare and information of the Lord. What are the duties of the rest of the Church First to reioyce and to be glad at the increase of Gods Church Secondly to giue attendance to the doctrine and to pray that the child may bee quickened Thirdly when it commeth to age to do such duties as one member oweth to another So much for Baptisme What is the Lords Supper It is the second Sacrament of the Gospell wherby is sealed vnto vs our continuance with increase in the body of Christ which is his Church Are there diuers graces offered vnto vs in Baptisme and the Lords Supper No but the same graces to diuers ends in Baptisme to the inuesting and entring of vs into Christianitie in the Lords supper to the nourishing and continuing of vs in it And therefore as vnto the Sacrament of Baptisme so vnto this of the Lords Supper the Popish fained Sacrament of confirmation is notablie iniurious What things are to be considered in this Sacrament First the time and then the things that are to bee done The time of the administration of this Sacrament seemeth not to agree with that which hath beene generally taught of the Sacraments for this was by our Sauiour Christ not ministred on the Lords day and it was also ministred at night Although our Sauiour Christ did so yet hee did not bid vs so to doe but the Apostles example and religious practise herein is to be followed which did celebrate the supper of the Lord vpon the Lords day But yet it seemeth that both the example of Christ and of his Apostles doth tie vs to the time of the night Nothing lesse for our Sauiour did minister it after supper for that it was to come in liew and stead of the Passeouer and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should haue relation Where also is another difference our Sauiour Christs supper representing his death which followed the supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles to minister it after supper which we haue not The Apostles did it in the night because it was not safe for the Church to meet in the day for feare of persecution wherefore herein the laudable custome of the Church of administring it in the morning when our wits and capacities are best is to bee followed In which respect also there is some difference betweene this Sacrament and the Sacrament of Baptisme which may without any inconuenience be administred in the after noone Is there nothing to bee learned in that our Sauiour Christ and his Apostles administred it after supper Yes verily for thereby wee learne that wee must not come for our bellies but haue our minds lifted vp from these earthly elements to our Sauiour Christ represented by them for men after supper set not bread and wine but banquetting dishes vpon the table What vse is there of this First to reproue such profane persons as come for a draught of wine alone Secondly those that rest onely on the outward elements So much of the time now to the things to be done in the Lords Supper and how shall wee consider them First what is generally to be done of all both Minister and Communicants Secondly what is to be done of the Minister What is generally to be done There must be a careful preparation before the action great heed in the action and a ioyful thankfull close and shutting vp of it In the two former whereof there is great difference betweene our Sauiour Christ and all other Ministers who hauing no battell of the spirit with the flesh in him but being alwaies prepared vnto euery good worke had no need of them the Ministers hauing as much neede as the people How are we to prepare our selues to this Sacrament We are before wee come vnto it to examine our wisedome and knowledge in this Sacrament whether wee can giue a reason of the representation of Christ in the bread and wine and bring the resemblance and difference of the proportion of the bread and wine with the body and blood of Christ and of the eating and drinking of the elements with the partaking of the spirituall things What further examination is to bee vsed before wee come All that come to this holy Sacrament must examine themselues of their faith and repentance for their particular sins to bewaile them and to iudge themselues for them lest in comming otherwise they procure the wrath of God against them and those that belong vnto them although not in condemnation in the world to come which the faithfull notwithstanding their
all our debts No verily wee may both craue our debts and if there be no other remedie goe to law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgiue them being free from reuenge yet so that if our debters be not able to pay we are bound in dutie to forgiue them or at least to haue a conscionable regard of their inabilitie What further learne we by this reason That as our forgiuenesse is nothing vnlesse the danger of imprisonment bee taken away which vnabilitie of paying the debt doth draw with it so it auaileth vs nothing to haue our sinnes forgiuen vs of God vnlesse the punishment also be forgiuen Wherefore speake you of these Because the Papists teach that the sinne and guilt of our sinnes is taken away by Christ but that wee must satisfie for the punishment of them wherein they make God like vnto those hypocrites who will seeme to forgiue and yet keepe a pricke and a quarrell in their hearts watching all occasions of aduantage which say they will forgiue but not forget So much of the first petition belonging to the life to come Which is the second Leade vs not into tentation but deliuer vs from euill c. VVhat is meant heere by the word tentation Sinne or such afflictions as leade vs into sinne for troubles and afflictions simply are not to be numbred amongst these tentations we desire heere to be deliuered from as also we pray that we may haue granted al things that may further vs in holines as good companie good counsell VVhy may we not pray against all afflictions Because they are trials of our faith hope Iam. 1.2 Deut. 8.2 13.3 in which regard they are pronounced blessed which fall into diuers tentations and therfore ought we not to pray simplie and without exception to be deliuered from them VVhat then doe we pray for concerning them That if the Lord will take triall of the grace hee hath bestowed vpon vs either by afflictions or by occasion oftentation to sinne offered vs that wee bee not giuen ouer to them or ouercome of them 1. Cor. 10.15 Job 36.21 but that we may haue a good issue and escape from them and that if either we must goe vnder trouble or offend the Lord wee may rather chuse affliction then sinne Why are they called tentations Because by them God trieth our obedience to notifie our faith and patience both to our selues and others whether wee will follow him or not and therefore we may be assured that so often as we beate backe or ouercome the tentations we haue as many vndoubted testimonies of his loue VVhat is heere to bee obserued in regard of the order That this petition consequently followeth vpon the former and therefore to strengthen our faith for the obtaining of this petition we must be assured of the former as that seeing God hath forgiuen vs our sinnes he will also mortifie our flesh and quicken our spirit which are the two parts of sanctification desired in this petition and neuer seuered from true iustification VVhat learne you of this That we cannot rightly desire God to forgiue vs our sinnes vnlesse wee craue also power to abstaine from the like in time to come So farre is it from being iustified when men haue not so much as a purpose to leaue their sinne where it is not enough to purpose vnlesse we also pray Why so For who being deliuered from a great disease will returne to it again and not rather desire a diet wherby he may escape it Pro. 26.11 2. Pet. 2. â—2 Swine indeed after they are washed and dogs after their vomit returne the one to their walter and the other to their vomit as do also the Papists who after auricular confession being discharged in their opinion will goe to their sins afresh but those that are truely washed with the blood of Christ will neuer giue themselues ouer to their sinnes againe If they cannot returne to their vomit what neede haue they to pray Yes very great because God hath ordained prayer one meanes of keeping them from reuolt Zach. 1.11 Luk. 11.21 and they ought to bee so much the more earnest in prayer as they are more subiect to be beaten and buffeted with tentations then others What learne you from thence Much comfort in tentations in that it is a token of Gods fauor and of pardon of our sinnes that we are subiect to tentation What other cause is there to pray that we be not lead into tentation For that the condition of them that are called to the hope of life Ioh. 5.14 2. Pet. 2.22 Mat. 12.43 will be worse then the estate of those that neuer tasted of the good word of God if they giue themselues to euill as a relapse in diseases is more dangerous then the first sicknesse was But how agreeth it with the Lord to leade into tentation when it is said that God tempteth none as he is tempted of none When all things are of him and by him it must needs follow that the things that are done are guided and gouerned of him yet in such sort as none of the euill which is in the transgressors cleaueth vnto him But how can that bee without staine of his righteousnesse It is a righteous thing with God to punish sinne with sinne and so to cast a sinner into further sinnes by way of iust punishment therfore we desire God not to giue vs ouer to our selues by withdrawing his spirit from vs as when men doe delight in lies 2. Thes 2.11 Rom. 1.24 hee giueth them ouer to beleeue lies and for Idolatrie they bee iustly punished with corporall filthinesse in the same degree Now being naturally prone to sin when this readinesse by the iust iudgement of God is strengthned how rush wee into all euill euen as a horse into the battell to whom wee put the spurs or as an Eagle fleeth to her prey How can it be shewed out of the Scripture that God hath a hand wherby he gouerneth euen the transgressions against his holy will It is expressely said Gen. 45. that God did send Ioseph before into Egypt and that his brethren did not send him Wherein God is said to haue had a further and a stronger hand in his sending into Egypt then his brethren and therefore it is manifest that God did that well which the Patriarches did sinfully Hitherto is referred that which is said that it was of God that Rehoboam hearkened not to the people 2. Chro. 10.15 Also that it is said that God had commanded Shimei to curse Dauid 2. Sam. 16.10 and that the diuell was bidden of God sitting in the seate of his righteous iudgement to bee a lying spirit in the mouthes of the false Prophets 2. King 22.19.20.23 And to be content with one more amongst many testimonies let vs consider how the vilest and most horrible act that euer was done vpon