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
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
you from thence That Satan is most busie to assaile them in whom the image of God in knowledge and holinesse doth appeare not labouring much about those which either lie in ignorance or haue no conscience of walking according to knowledge as those that are his alreadie VVhat note you secondly The instrument hee vseth thereunto the Serpent which was wisest of all the beasts of the earth VVhy did he vse the Serpent rather then any other Because it of all other was the subtillest and fittest to creepe into the garden vnseene of Adam who was to keepe the beasts out of it and to remaine there without being espied of him and creepe out againe when he had done his feate If there were craft before the fall then it seemeth there was sinne Craft in beasts is not sin although the word here vsed signifieth a nimblenes and slinesse to turne and winde it selfe any way in which respect it seemeth the Diuell chose this beast VVhat learne you from thence That the Diuell to worke his mischiefe is exceedingly cunning to make his choice of his instruments Matth. 7.15 2. Cor. 11.13.14 1. Tim. 2.14 according to the kinde of euill hee will solicite vnto But we doe not see that he commeth any more in the bodie of Serpents Hee may Ephes 6.12 Reuel 2.10 and in the bodie of any other beast which the Lord will permit him to come in howbeit our case in this is more dangerous then Adams as he vseth commonly for instruments men like vnto vs and familiar which hee could not doe before the fall VVhat note you thirdly in the Diuell The person or subiect hee assaileth the woman Luke 5.30 Mark 2.16 Matth. 9.11 2. Tim. 3.6 which is the weaker vessell which is his continuall practise where the hedge is low there to goe ouer VVhat fourthly The time he setteth vpon her namely immediatly or not long after the placing of them in that happie estate which teacheth how malicious the Wicked one is who if hee could let would not suffer vs to enioy any comfort either of this life or of that to come so much as one poore day VVhat else note you of the time That he came vnto her when she was some space remoued from her husband which should haue helped her against his wiles What learne you from thence How the absence of wiues from their husbands that should be a strength vnto them is dangerous especially that we absent not our selues from the meanes of our spirituall strength the hearing of the word the receauing of the sacraments and prayer Let vs now come to the Diuels speech which is the cause of sinne What is it Is it euen so that God hath said ye shall not eate of all the fruite of the garden What note you from hence First that it is likelie there had been some communication before between the diuell and the woman that Satan had asked why they did not eate of the forbidden fruit seeing it was so goodly and pleasant to behold and that the woman had answered that they were forbidden whereupon he inferreth this that Moses setteth downe What learne you from thence That it is dangerous to talke with the diuell so much as to bid him to depart if the Lord to try vs should suffer him to tempt vs visibly as he did Eue vnlesse we haue a speciall calling of God thereunto First because he is too subtile for vs being simple in regard of him Secondly because he is so desperately malitious that he will giue place to no good thing we can alledge to make him leaue off his malitious purpose What shall we then doe We must turne our selues vnto God and desire him to command him away at whose only commandement he must depart What els learne you from hence First the wicked spirits malicious and subtill suggestion in that passing by the great bountifulnes of the Lord in the grant of the free vse of al the fruits of the garden he seeks to quarrell with the Lords liberalitie Secondly to take heed lest for want of some one thing which God with holdeth from vs which we gladly would haue we be not vnthankful to the Lord for his great liberalitie and enter further into a mislike of him for that one want then into the loue and liking of him for many his benefits we enioy especially it being for our good that he withholdeth it and being not good which we desire VVhat learne you out of the answere of Eue That she began to slip at the first for notwithstanding that so far as she answered truly that God had forbidden them to eate of the fruit of that tree and telleth also the punishment truly that would follow thereof yet that she saith they were forbidden to touch it it is more then the Lord did make mention of And seemeth thereby to insinuate some rigor of the Lord forbidding euen the touch of the fruite Wherein els is she to be blamed In the deliuery of the punishment of the eating of the forbidden fruite for that where the Lord had most certainly pronounced that they should die if they ate of the fruite shee speaketh doubtfullie of it as if they should not certainelie die What learn you from hence That albeit men are oft perswaded they sinne yet that they are not perswaded of the iustice of God against it whereby the dore is opened to sinne which is to make God an idoll in spoiling him of his Iustice as if he were so al mercy as he had forgotten to be iust when he is as well iustice as mercy as infinite in the one as in the other which correcteth sharply the sinnes of such as he will saue What obserue you in the replie of the Serpent First his craft in applying himselfe to the woman whom he seeing to be in doubt of the punishment contents himselfe with it and abstaineth from a precise deniall whither hee would willingly draw her because hee esteemed that the woman would not come so farre and that in a flat denial he should haue been bewraied which notwithstanding in the latter end of this sentence hee doth by implication flatlie denie What learne you from thence That the Diuell proceedeth by degrees and will 〈◊〉 at the first moue to the grossest as in Idolatrie first to be present after to kneele only with the knee keeping his conscience to himselfe lastly to the greatest worship In whoredome first to looke then to dallie c. and therefore that we resist the euill in the beginning What else note you out of this replie Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he is a Cauiller whereof hee hath his name Diuell and an interpreter of all things to the worst and that it is no maruell though hee depraue the actions of good men seeing hee dealeth so with God surmising that God had forbidden to eate of the fruite lest they should know as much as he What more That knowing how desirous the nature of
man and especially they of best spirits is of knowledge he surmiseth vnto them a great increase thereof Whereas we ought to remember that which Moses saith that the secrets of the Lord are to himselfe Deut. 29.29 and that the things he hath reuealed are to vs and to our children Hauing heard of the outward causes of the fall what are the causes that rise from our parents themselues They are either outward things of the bodie or the inward affections of the minde moued by them What are the outward things of the bodie They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an instrument of this sinne and in that it was said it was good to eate the taste is made to be an instrument of it How could Eua tell it was good to eate which neuer had tasted it She knew it by the beautifull colour it was so for if we be able in this darknesse we are fallen into to discerne commonly by the sight of the fruit whether it be good and especially the Simplists in Physick by the colour only of the herbe to tell whether it be hot or cold sweete or sower how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe What learne you from these outward instruments of the bodie That which the Apostle warneth Rom. 6. that we beware that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they be now after the corruption vnlesse they be well looked vnto What more particularly learne you out of them Of the tongue that as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature Iames 3. and it is set on fire of hell What of outward senses That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted What learne you from thence First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes Iob 31.1 by a strong and painfull resistance of the euill that commeth by the abuse of them Matth. 5. as it were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so there should be a stronger watch set vpon them those being the senses that Adam and Euah were especially deceiued by What obserue you of that it is said She saw that it was desireable for knowledge That was only her error which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruite and receiuing the delicate taste thereof And withall how we can heape reasons true and false to moue vs to follow our pleasure What learne you from thence That the heart inclining to error doth draw the senses to an vnlawful vse of them and that the abuse of the senses doth strengthen the heart in error What gather you hereof That before the heart was corrupted there was no abuse of these outward senses but that being corrupt the abuse of them doth set the heart deeper in error What was the effect of all these outward and inward meanes The eating of the forbidden fruite which was the sinne that brought the fall What obserue you in that she gaue it also to Adam to eate The holy Ghost thereby by a special word of amplification doth aggrauate the sinne against her What learne you from thence First the nature of sinners to draw others to the condemnation they are in as Satan Euah and Euah her husband euen those that are neerest them whose good we should procure Secondly that wee should take heed of that the Apostle warneth vs not to communicate vnto other mens sinnes as if wee had not enow of our owne to answere for which especially belongeth vnto those in Charge Thirdly how dangerous an instrument is an euill and deceiued wife which the Lord commandeth men should beware to make choice of and if the man which is strong much more the woman What learne you of that Adam eat forthwith First that which hath been before noted that the Diuel by one of vs tempteth more dangerously then in his owne person so that Satan knew he could not haue deceiued Adam by himselfe as by Euah Secondly for that in excesse of loue he yeelded it teacheth husbands to loue their wiues but it must be in the Lord as the wiues must doe their husbands Hitherto of the former part of this chapter touching the sinne of Adam Now let vs come to the other of the things that follow the sinne It followeth that their eyes were opened and that they saw themselues naked Why were they not naked before and hauing the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednes before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocencie from the top of the head to the sole of the foote wherefore by nakednes hee meaneth a shamefull nakednes both of soule and body as the Scripture speaketh otherwhere Reuel 3. What gather you from thence That the lothsomnes of sinne is hidden from our eyes vntill it be committed and then it flusheth in the faces of our consciences and appeareth in it proper colours Was that well done that they sewed figge-tree leaues to hide their nakednes In some respect for as much as they sought not a remedie for the nakednes inward it was not well but that they were ashamed to behold their owne nakednes of the bodie it was well for in this corrupt and sinfull estate there is left this honestie and shamefastnes that neither we can abide to looke on our own nakednes and shamefull parts much lesse vpon the shamefull parts of others although it be of those that are neerest ioyned vnto vs. What gather you from thence First that those that can delight in the beholding either of their owne nakednes or the nakednes of any other haue lost euen that honestie that the sinfull nature of man naturally retaineth Secondly that such as for custome sake haue couered their nakednes with clothes doe notwithstanding with filthie words as it were lay themselues naked are yet more wretched and deeplier poysoned with
the poyson of the vncleane spirit and haue drunke more deeply of his cup. Seeing our nakednes commeth by sin and is a fruite thereof it may seeme that little infants haue no sin because they are not ashamed So indeed doe the Pelagian Heretikes reason but they consider not that the want of that feeling is for the want of the vse of reason and because they doe not discerne betweene being naked and clothed What followeth That at the noise of the Lord in a winde they fled from the presence of God and hid themselues where the trees were most thick What learne you from thence First Job 18.11.14 Prou. 15. Rom. 5. that the guilt of an euill conscience striketh horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that the feast of a good conscience is so greatly extolled as to be a continuall feast Secondly the fruite of the sinne comming from the feare which is to flie from God as from an enemie Whereof it is that the Apostle affirmeth that hauing peace of conscience we haue accesse and approch vnto God Rom. 5. Thirdly their blindnes which esteemed that the shadow or thicknes of trees would hide them from the face of God Psal 139.7.8.9.10.11.12.13 whereas if we goe vp into heauen he is there if into the deepe there he is also he being not so hidden in the trees but that a man might finde him out VVhat followeth That God asketh where hee is which knew well where he was VVhat learne you from thence Esay 65.1 First that we would neuer leaue running from god vntil we come to the depth of hell if God did not seeke vs and follow vs to fetch vs as the good shepheard the lost sheepe Luke 15. Secondly that the meanes of calling vs home is by the word of his mouth What followeth That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare and his nakednes which were not considering that he had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne What learne you from thence That it is the property of a man vnregenerate to hide and cloake sin and therefore that the more we hide and cloake our sinnes when we are dealt with for them Iob. 31.33 the more we approue our selues the children of the old man the cursed Adam What followeth The Lord asketh how it should come that he felt his nakednes as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowen in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learne you out of Adams second answere vnto God That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he hid before now he cannot hide it he excuseth and for excusing it accuseth the Lord as those doe which when they heare of the doctrine of predestination and prouidence thereupon would make God a partie in their sinnes What learne you further That howsoeuer Adam alleaged it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth with him as with the principall because his gifts were greater then his wiues What learne you from the answer of Eue to the Lords question why she did so The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the serpent and said that which was true but kept backe the confession of her concupiscence without the which the serpent could not haue hurt her How commeth it to passe that the old Serpent the author of all is not called to be examined Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him What learne you from thence That it is a mercy of God when we haue sinned to be called to account and to be examined either by the father of the houshold or by the magistrate or by the gouernour of the church and a token of Gods fearefull iudgement when we are suffred to rot in our sinnes without being drawne to question for them VVhat obserue you in the sentence against the serpent That the first part contayned in the 14 verse is against the instrument of the Diuel and that the other part contained in the 15 verse is against the Diuell What learne you of this proceeding to sentence That after the cause well knowne iudgement should not be slacked Why doth God vse a speech to the Serpent that vnderstandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his loue to mankinde by his displeasure against any thing that shall giue any helpe to do hurt vnto him In which respect he commandeth that the oxe that killeth a man should be slaine Exod. 21.18 and that the flesh thereof should not be eaten Like a kinde father that cannot abide the sight of the knife that hath maimed or killed his child What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice hee was abused vnto It is true that he crept vpon his belly before and ate dust before as appeareth in the Prophet Esay 65.25 But his meaning is that he shall creepe with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessitie What learne you from thence Not to suffer our selues to be instruments of euill to any in the least sort if wee will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both What is the sentence against the Diuell The ordinance of God that there shall be alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seede on the other side together with the effect of this enmitie What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to engender The seed of the Diuell are all both wicked men and Angels which are corrupt as he is Iob. 8.4 Iob. 3.8 Act. 13.10 and carrie his image in which respect the wicked are called the children of the Diuell and euery where the sonnes of Belial What learne you from thence That the warre of mankinde with the Diuell is a lawfull warre proclaimed of God which is also perpetuall
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
when wee haue peace in our consciences Thirdly when there is peace betweene men which ariseth out of both the former Where should this peace be established Vpon the throne of Dauid that is in the Church of God Are we not partakers of this honour of Kingdom Yes verelie as of his Priests office Rom. 6.12 Rom. 16.20 Reuel 1.6 For wee are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet What is the cause of all this The loue and zeale of God breaking through all lets either inward from our selues and our own sins or outward from the enmitie of the diuel and world 1. COR. 1.30 30 But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification redemption WHat fruit receiue we by the Kingdome of our Sauiour Christ By it all the treasures brought in by his propheticall and priestly office are dealt and made effectuall to vs continually What are those treasures They are either within vs or without vs. What is the first he here nameth within vs That he is here made vnto vs wisdome Why is this set downe as necessarie to our saluation Because it was necessarie that hauing absolutely lost all godly and sauing wisdome wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why haue wee not true wisedome naturally able to bring vs to it No verily for although we haue wisdom naturally engrafted in vs to prouide for this present life and sufficient to bring vs to condemnation in the life to come yet we haue not one graine of a sauing wisedome able to saue vs or to make vs step one foot forward to life eternall VVhere is this wisedome to be found In the word of God How come we to it 1. Tim. 6.16 Joh. 1.18 By Christ for God dwelleth in Light which no man hath approched vnto onely the sonne which was in the bosome of his father hee hath reuealed him VVhat is the second effect and that without vs That hee is made vnto vs Righteousnesse namely that we are iustified by the righteousnesse of our Sauiour Christ Is not this an absurd doctrine as that a man should be fed with the meat another eateth or to bee warmed with the clothes another weareth or be in life and health with the life and health of another No doubtlesse for if the sinne of Adam being a man were of force to condemne vs because wee were in his loines why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie others Secondly although it is not meet to measure heauenly things by the yard of reason yet it is not vnreasonable considering that we haue a more strict coniunction in the spirit with him then euer wee had in nature with Adam that a man owing a thousand pounds not able of himselfe to discharge it his Creditor may be satisfied by one of his friends But how can one man saue so many Because the manhood being ioyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ Because he speaketh after of sanctification which is the righteousnesse within vs. What is meant by righteousnes in this place As by the chiefe part thereof our whole iustification which is a deliuerance of vs from all sinne the guilt and punishment thereof and whereby we being accounted righteous euen by the righteousnes of our Sauiour Christ imputed vnto vs are restored to a better righteousnesse then euer we had in Adam What are the parts of iustification Two the not reckoning of our sinnes and the imputation of Christs righteousnes both which are merited by his Priesthood How did he merit the forgiuenesse of our sinnes By his sufferings in abasing himselfe especially to suffer death and so grieuously to pay the payment of our sinnes How commeth it then that Christ hauing borne the punishment of our sinnes the godly are yet in this world afflicted for them and that for the most part more then the vngodly The affliction of the godly is no punishment Ier. 12.3 but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come What gather you of this Ie. 12.3 That we should not grudge at the prosperity of the wicked when wee are in trouble for as the sheepe and kine are put in fat pastures to be prepared to the shambles so they the more they receiue in this life the neerer and the heauier is their destruction in the life which is to come But to returne where wee left of the forgiuenesse of sinnes is that sufficient to bring vs to the blessed presence of God No but wee must also be made righteous otherwise we cannot enter into the kingdome of heauen as a banckerupts debt being paid hee is not by and by to be made a Burgesse of a Citie without goods nor a beggerly prisoner fit to serue the Prince vnles he be new apparelled How did he merit our righteousnesse By his fulfilling the Law in that hee walked in all the commandements and failed in no duties either in the worship and seruice of God or duties towards men whereby we are made fully and wholly righteous as we were made vnrighteous by Adams sin but we are iustified by a man that is God Hitherto of righteousnesse What is sanctification Rom. 6.14 Psal 19.14 It is a freedome from the tyrannie of sin into the liberty of righteousnesse begun here and increased daily vntill it be fully perfited in the life to come What differences are there betweene Righteousnes imputed and Sanctification 1. Thes 4.3.4 Rom. 5.14.17 2. Cor. 5.21 Rom. 3.21.22 Reuel 22.11 Diuers as first Sanctification is in vs righteousnesse imputed is inherent in our Sauiour Christ Secondly the imputed righteousnesse increaseth not Sanctification doth as it were grow in vs by degrees from walking in it to a further degree of standing and from that to a sitting down in it Lastly Psal 1.1.2 Rom. 8.30 the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Doe righteousnesse and sanctification goe together Yes in time they go together Joh. 15.2 Iam. 2.18 and as it were hand in hand for so soone as a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnes goeth before as the cause before the effect Is there any such Sanctification or holines of life in vs as God doth accept of and will giue reward vnto None 1. Pet. 2.5 Exod. 28.36.37.38 vnlesse the