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
corruption that cleaueth vnto the best of our good workes be taken away But when our sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs. How is this pollution conueied into the good workes which God worketh in vs There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from the sin that dwelleth in vs as cleere water put into an vncleane vessell or running thorow a filthie channell receiueth some euill qualitie thereof Wherein doe our good workes faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime What are the instrumentall causes hindering the perfection of our workes First our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly in that our remembrance is infeebled and doth not so fully retaine that which the vnderstanding conceiued Thirdly in that the will and affections are short of their dutie Last of all in that the body is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole What is the finall end wherein good workes faile In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke a squint as it were at those duties which are enioyned to vs like to such artificers as prefer their owne credit in their skill before their masters profit If then it be so that sinne cleaneth to our best workes are not our good workes sinne and are not all euill workes equall No doubtlesse bee it farre from vs to thinke it for their imperfection is sinfull but the good worke is not a sinne and euen in bad actions as hath been said some are lesse euill then other How is this pollution taken away Exod. 28.36.37.38 By the intercession of our Sauiour Christ through which our good workes are of account before God VVhat doctrine is here to be gathered A doctrine of great comfort to the children of God to stirre them vp to abound in good workes sith they are acceptable to God in Christ Iesus for where men know any thing to bee delightsome to their Prince they will with all endeauour striue for it Matth. 12. how much more ought we to be pricked forward to the seruice of God who quencheth not the smoking flax nor breaketh the bruised reed yea Matth. 10. which forgetteth not a cup of cold water giuen in faith and for his sake VVhat other reasons are there to stirre vs vp to good workes We ought to remember Gods benefits bestowed vpon all his children as our Election Creation Redemption Calling Iustification Sanctification continuall Preseruation and then particularly such blessings as God hath seuerally bestowed vpon euery one of vs. Are not the iudgements of God also to bee thought vpon for furtherance to this dutie Yes verily to make vs feare to offend in our waies Remaineth there yet any more Good companie Psal 119.63 Pro. 13.20 which with Dauid wee must cleaue vnto not the noblest or of greatest account but the godliest for if we will auoid such a sinne we must auoid all company that delight therein which is no lesse dangerous then good companie is profitable VVhat gather you of this That whosoeuer maketh no choice of companie maketh no conscience of sinne as those that dare keepe companie familiarly with Papists thinking that they may keepe their conscience to themselues VVhat are the parts of sanctification Two first Mortification secondly viuification or a rising to righteousnes What is mortification Mortification is a continuall dying vnto sin slaying killing deadning of sinne proceeding from the vertue of Christ his death and buriall What is the sinne that must be mortified First our naturall corruption or old man called originall sinne which is a readinesse and pronenes to that that is euill and a frowardnes and backwardnes to that which is good called also flesh or the body of sinne Col. 3. Then the fruits thereof which are called the members of that body What is mortification of sinne further compared vnto Col. 3. It is set forth by the name of ragges and filthie stained clothes which wee are loath to looke on as it which we should cast off and lay aside What is Viuification or Quickening or rising to righteousnesse Rom. 6.4.5 It is a rising to newnesse of life proceeding from the power of Christ his resurrection Hitherto of Sanctification What is redemption It is the happie estate that the children of God shall haue in the last day 1. THES chap. 5. vers 19.20 19 Quench not the Spirit 20 Despise not prophecying BY what meanes doth God effect these things and how ruleth he till the last day By the meanes of his spirit and word ioyned together according as the words doe make mention What meane you by the spirit of God to this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is notable to attaine vnto Being incomprehensible how may wee come to some vnderstanding and sense of it By the things whereunto it is compared first Acts 2. Heb. 1. Ioh. 4. Matth. 3. Acts â— to wind to shew the maruellous power of it in operation Secondly to oyle that is of a hote nature that pierceth and suppleth Thirdly to water that cooleth scoureth and cleanseth Fourthly to fire that seuereth drosse and good mettall How is the operation of it Diuers as softening and hardening enlightening and darkning which it worketh after a diuers maner by the word in the hearts of the elect and reprobate according to the good pleasure of God and secret will only and after that according to the good pleasure of his reuealed will and so the lawfull vse thereof is rewarded with a gratious encrease of blessing and the abuse punished with further hardnes to condemnation Is by the word prophecying onely meant the preaching of the word No but by a figuratiue speech all those outward meanes whereby God vseth to giue his holy spirit as are the Sacraments and the discipline of the Church ouer and aboue the preaching of the word which being principall of all is heere set downe for the rest Before we enter into this watter there are some difficulties to be auoided in these words and first I aske why the Apostle hath 〈…〉 spirit before the preaching of the word meaâ—â— by prophecie considering that by and after preaching of the word the Lord giueth his
before him euen to the vilest worme What is to be obserued in his creation That here for the excellencie of the worke God is brought in as it were deliberating with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as we shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his creation then vpon the rest What learne you from thence That we should marke so much the more the wisedome and power of God in the creation of him Wherein doth his excellencie stand In the perfection of his nature indued with excellent gifts which is called the image of God Wherein doth that image consist In that which is inward and that which is outward Wherein standeth that part of the image of God that is inward First in knowledge of all duties either concerning God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne whē where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnes or vnlawfulnes of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of minde and will whereof it is that God saith Be ye holy as I am holy Thirdly in iustice or vprightnes of desires and affections So much of the inward gifts what is the outward image of God That God set such a grace and maiestie in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authoritie to name them was a signe GEN. chap. 2. vers 18 19 20 c. 18 Also the Lord God said It is not good that the man should be himselfe alone I will make him an helpe meete for him 19 So the Lord God formed of the earth euery beast of the field and euery fowle of the heauen and hrought them vnto the man to see how he would call them for howsoeuer the man named the liuing creature so was the name thereof 20 The man therefore gaue names vnto all cattell and to the fowle of the heauen and to euery beast of the field but for Adam found he not an helpe meete for him HAuing heard before of Gods counsell and deliberation touching the making of man in that excellencie as we haue heard let vs now consider of the execution of that counsell And therefore I aske you when was man made The sixth day howsoeuer the storie of his creation more at large is placed after the Lords rest in the seuenth day VVhat parts doth he consist of Of two parts of a body and of a soule VVhereof was his body made Of the very dust of the earth in which respect the worke of God in making him is set foorth by a similitude of the Potter which of the clay maketh his pots VVhat learne you from hence That seeing it pleased God to make mans bodie more principally of the basest element Gen. 18.27 that thereby hee would giue man to vnderstand of being lowly and humble in his own sight according as the Scripture it selfe directeth vs to this instruction VVhat else learne you The absolute authoritie that God hath ouer man as the Potter hath ouer his pots and much more How was the soule made His soule was made a spirituall substance Gen. 2.7 Mal. 2.15 which God breathed into that frame of the earth to giue it a life and such a life as had the excellencie before spoken of VVhy doth he call it the breath of God Because he made it Immediately not of any of the elements as he did all other creatures that being a thing free from composition it might be immortal and free from the corruption decay and death that all other earthlie creatures are subiect vnto And therefore as it had life in it selfe when it was ioyned to the body so it retaineth life when it is separated from the body How doth God say it is not good for man to be alone did he make any thing that was not good God forbid for by good is not meant that which is set against sinne or vice but in saying it is not good that man should be alone he meaneth that it is not so conuenient and comfortable What learne you from hence 1. Cor. 7.1 First how foully the Papists haue been deceaued that vpon the words of the Apostle It is not good for man to touch a woman haue gathered that marriage is little better then whoredom considering that as heere so thereby good is meant only that which is conuenient and commodious Secondly that man is naturally desirous of the societie of man and therfore that Monkeries Nunneries and Hermitages are vnnaturall and consequently vngodly VVhat is meant by these words as before him vers 18. That she should be like vnto him and of the same forme for the perfection of nature and gifts inward and outward What is the end why shew was made To be a helpe vnto man Wherein In the things of this life by continuall societie 1. Pet. 3.7 for generation Gen. 1. vers 28. the life to come 1. Pet. 3.7 And now a fourth vse is added To be a remedie against sin which was not from the beginning 1. Cor. 7.2 VVhat reason is brought to prooue that God was to make a woman the helpe vnto man Either hee must haue a helpe or companion from some of these creatures that are alreadie made or els wee must make him a helper and companion But amongst all the creatures there is none fit therefore I must create one The first proposition being euident how is it prooued that there is none fit among all the creatures By Gods own testimonie and Adams experience who hauing giuen names to all the creatures truely and according to their natures yet found none fit for his company Gen. 2.20 What learne you from thence that the Lord would haue Adam see whether there were a helper amongst the other creatures which he knew well to be vnfit To teach vs that ere wee enter into mariage wee shuld haue feeling of our own infirmitie need of a wife whereby that benefit may become more sweet and we more thankfull vnto God which if it be true in a man it ought to bee much more in a woman which is weaker and more insufficient then he What else That it is a peruerse thing to loue any creature so well as mankinde against those men that make
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
more we ought to haste to humble our selues vnto God sith the blood of Christ is the only sacrifice for sinne Is the guilt of sinne in all men alike Esra 9.6 No for as the sinne increaseth so doth the guilt both in regard of the greatnes and of the number of our sinnes as appeareth out of this text whereas sin is said to bee gone aboue their heads so the guilt to reach vp to the heauens When the sinne is gone and past is not the guilt also gone and past No but when the act of sin is gone the guilt remaineth alwaies as the strong sauour of garlick whē the garlick is eaten or as the marke of the burning when the burning is past What is contrary to the guilt of sinne The testimonie of a good conscience which is perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a torment of hell ROM chap. 6. vers 23. 23 For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. SO much of the guilt what is the punishment It is the wages of sin sent for the guilt Is the punishment limited in the word which shall come for sinne It cannot wholly be laid downe Deut. 29.20 28.61 it is so manifold and so diuers and therefore it is said that they shall come written and vnwritten Against what are these punishments addressed Against the whole estate of him that sinneth for whereas executions vpon obligations vnto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall vpon the one he freeth the other as if hee fall vpon the person he cannot proceed further then vnto his bodie the execution that goeth out from God for the obligation of sinne is extended to the whole estate of the sinner Can you draw this great number and diuersitie of punishments to certaine heads Yes for they are either in this life or in the life to come What are they in this life They are either in the persons themselues or in the things that belong vnto them What are they in the persons themselues They are either in the whole person bodie and soule ioyntly or in the parts seuerally What are they in the whole ioyntly Matth. 12 33.34.35 A necessitie of sinning but without constraint vntill they be borne againe by the grace of God What are they in the persons seuerally In the soule and in the bodie apart What are the vpon the soule apart Ephe. 4.17.18.19 When God striketh it with an ignorant spirit with want of iudgement to discerne betweene good and bad with forgetfulnes of holy things or hardnesse of heart which although they be for the time least felt yet are they more fearfull and dangerous then those the sense whereof is presently sharpe VVhat are they vpon the body apart Deut. 28. Hunger thirst wearinesse want of sleep all kinde of diseases euen to the itch which few make account of thereby to feele the anger of God and punishment of sinne VVhat are they in the things belonging vnto them Matth. 15.22 7.1.2 Calamities vpon their wiues children families goods and good name Hitherto of the punishments in this life What are they in the life to come Luke 16.22 They are most horrible first in the soule of the wicked 23. which after this life goeth immediatly to hell vntill the day of iudgement Secondly at the day of iudgement the bodie shall bee ioyned to the soule Matth. 10.28 both to be tormented in hell euerlastingly so much also the more as they haue had more freedome from paine of bodie and anguish of soule and losse of outward things in this life Is the punishment of all sinnes alike No for as the guilt increaseth John 19 11. Matth. 11.20.21.22.23.24 so doth the punishment and as the smallest sinne cannot escape Gods hands so as we heap sins he will heap his iudgemēts Hauing heard of the miserable and vnhappie estate of man by his sin guilt and punishment what is the remedie appointed of God for the recouerie of this cursed and damnable estate The word of God especially preached 2. TIM 3. vers 13 14 15 16 17. WHat is the word of God It is the will of God contained in the scriptures of the old and new Testament What is the Scripture It is a doctrine of sauing men written by inspiration Who is the author thereof God alone who inspired the hearts of holy men whom he chose to be his Secretaries to write it Which be those Scriptures The Testament Old and New What is contained in the old In the old Testament are the Law Prophets 1. The Law which are the fiue bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie 2. The Prophets which are either in Poesie and the same either Doctrinall only as Salomon Prouerbs Ecclesiastes Canticles Ieremies Lamentations Iob. both doctrinal and foretelling things to come also as Psalmes Prose which are either Historical as Iosuah Iudges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings Ezra Nehemiah Hester 1. Chronicles 2. Chronicles Doctrinal and foretelling things to come which are Prophets called Greater 4. Esay Ieremy Ezechiel Daniel Smaller 12. Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Habbacuck Sophonie Aggei Zachary Malachy Hitherto of the bookes of the old testament what are the bookes of the new They are of things reuealed before the writing of them which are either Historicall either of Christ Matthew Marke Luke Iohn His Apostles as the Acts. Doctrinall as the Epistles of Paul to the Romanes 1. Corinthians 2. Corinthians Galatians Ephesians Philippians Colossians 1. Thessalonians 2. Thessalonians 1. Timothy 2. Timothy Titus Philemon Hebrewes Iames. 1. of Peter 2. of Peter 1. of Iohn 2. of Iohn 3. of Iohn Iude. After the writing of them as the Apocalyps What are the proper markes by which these bookes may be discerned from all other First they are perfectlie holy in themselues and by themselues whereas all other writings are prophane further then they draw some holines from them which is neuer such but that their holines is vnperfect Secondly they are perfectly profitable to instruct to saluation in themselues and all other imperfectly profitable thereunto further then they draw from them Thirdly a perfect concord between these writings notwithstanding the diuersity of persons by whom places where and times when and matters whereof they haue written Fourthly the admirable maiesty and force that is in them to incline mens hearts from vice to vertue 1. Cor. 1.17.21.24 2.15 Fiftly that in so great a plainenesse and easines of stile there shineth so great a maiesty 1. Tim. 5.21 Sixtly that there is such simplicity in the writers who neither spare their friends nor themselues Lastly the working of the spirit in the hearts of Gods children to assure them that these are
the father and another of the holy Ghost but he is therefore called the sonne of the most highest for that none could be so conceiued by the holy Ghost but he that is the naturall son of God How is he said to be conceiued by the holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which fathers doe naturally in the begetting of their children not that any of the substance of the holy Ghost which is indiuisible came into the wombe of the Virgin Why is he said to be in the beginning Not because he began then to bee but that then he was and therefore is from eternities So much of his Diuinitie What are wee to consider in his manhood That the Diuine nature tooke to himselfe a body and reasonable soule VVhy did hee not take the nature of Angels vpon him Because hee had no meaning to saue the Angels that fell Heb. 2. for that they had committed the sin against the holy Ghost in falling malitiously into rebellion against God without tentation Are not the elect Angels any way benefited by the humanity of Christ Properly his humanity reacheth onely to sinfull mankind for if he had ment to haue benefited Angels otherwise then confirming them by taking another nature he would haue taken their nature vpon him How is that then Ephes 2. to be vnderstood He reconciled things in heauen It is vnderstood of the Saints then in heauen and not any way of the Angels although in Christ the Angels bee elected and by him confirmed so that they shall stand for euermore Did hee not passe through the Virgin Mary as some affirme as saffron out of a bagge or water through a conduit God forbid for he was made of the seed of Dauid and was a plant of the seed of Iesse for he tooke humane nature of the Virgin How is that shewed For that he saith the word was made flesh flesh being taken for the whole man both body and soule Was not the Godhead instead of the soule vnto him No for our soules must haue perished euerlastingly except the soule of our Sauiour Christ had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh Rom. 8. Galat. 3. In no wise no more then hee was turned into sin or into a curse because it is said hee was made sinne and made a curse for vs. VVas this vnion of the body and soule with the Godhead by assuming of the manhood vnto the Godhead or by infusing of the Godhead into the manhood By assuming and taking of the manhood to the Godhead for otherwise there should be two sonnes one of the holy Virgin Marie and another of God then consequently also two persons If the Godhead be not changed into the manhood is it not at least mingled with the manhood Nothing lesse for then he should be neither God nor man for things mingled together cannot retaine the name of one of the simples As honie and oyle being mingled together cannot bee called honie or oyle Secondly the properties of the Godhead cannot agree to the properties of the manhood nor the properties of the manhood to the Godhead for as the Godhead cannot thirst no more can the manhood bee in all or many places at once But was not this performed after his resurrection that the glorie of the Godhead then more plentifully communicated with the manhood swallowed vp the truth thereof as a whole sea one drop of oyle No for these two natures continued still distinct in substance properties and actions and still remained one and the same Christ VVhy tooke he our nature vpon him Because the iustice of God could no otherwise be satisfied then by our nature which had committed the sin and for that he could not suffer in his Godhead Is there no vse of the Godhead of Christ in his suffering Yes it was necessarie hee should bee God that should suffer that he might be able to ouercome the infinite sufferings due to vs. Hitherto of the natures of our Sauiour diuine and humane What is to be considered in the coniunction of these two natures That these two natures vnseparablie ioyned together in the first moment the holy Virgin conceiued made but one person a mysterie that no Angel much lesse man is able to comprehend VVhy so For that the manhood of our Sauiour Christ is personally vnited to the Godhead whereas the Angels of much greater glory then men are not able to abide the presence of God VVhat is the vse of this coniunction of two natures into one person That by the vnity of persons in both natures the obedience of Christ performed in the manhood might be of infinite merit as being the obedience of God VVhat further fruit haue we by this coniunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of some thing that his mind and vnderstanding can in some sort reach vnto considering God in the second person in the Trinitie which hath taken our nature whereby God is reuealed in the flesh he hath whereupon to stay his mind How did then the Iewes before his comming which could not doe so Gen. 18.1.2 19.1.2 They might propose to themselues the second person that should take our nature and the same also that had appeared sundrie times in the shape of a man albeit our priuiledge is greater then theirs as they that behold him as he is whereas they did behold him as he should be IOH. chap. 14. vers 6. 6 Iesus said vnto him I am the Way and the Truth and the Life No man commeth vnto the Father but by me Hitherto of the person of our Sauiour Christ VVhat is his office He is the onely mediator betweene God and vs for our reconciliation vnto him What is his office of mediation It is his calling to the workes of reconciling men vnto God What consider you in this office First his calling then his faithfull discharge of it Esa 42.1.2 c. Who called him God What learne you from thence There ariseth thereby great comfort vnto vs in that he thrust not himselfe in but came by the will of God and his appointment thereby we are more assured of the good will of God to saue vs seeing he hath called his sonne vnto it and that he will accept of all that he shall doe for vs as that which himselfe hath ordained What learne you from his faithfulnes That he hath left nothing vndone Heb. 3. of things that belong to our reconciliation in which respect hee is compared to Moses faithfull in all the house of God What names are giuen him in regard of this office of mediation The name of Christ which was common to all those that represented any part of the office of a Mediatorship What doth the name of Christ signifie Anointed What was
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
among those of a sinfull profession as a chaste man among stewes a temperat man among drunkards belli gods Gen. 39.12 1. Sam. 25.13.22 c. Secondly if we fall into such company or occasions at vnawares as did Ioseph and Dauid that we pray God for his assistance to carrie our selues godly and in no wise to be infected by them What is meant by Deliuer vs from euill This expoundeth the former by a flat contrarie as thus Leade vs not into temptation but pull vs out of it euen when wee fall into it by our owne infirmitie and that with force teaching vs Cant. 4. Iohn 6.44 that we are deepelie plunged into sinne as a beast in a mire which must be forceably pulled out although a beast will helpe it selfe more then we can doe our selues of our selues not that there is not a freedome and willingnesse in that which is well done but that force commeth from that which is without so the grace commeth not from vs but from God From how many kinds of euils desire we deliuerance Iames 1.13.14 From two First the inward concupiscence of our owne hearts which are our greatest enemies Secondly the outward as the diuell and the world which doe worke vpon vs by the former and therefore if we can subdue the inward these outward cannot annoy vs. Is not the diuell the author of all euill Yes he is the first author but properly those euils are called his which in his owne person hee suggesteth From what euils should wee desire principally to bee deliuered Those whereunto we are most bent and naturallie inclined or wherein our Countrie especially or our neighbours amongst whom wee conuerse Matth. 8.28 doe most delight that we make the hedge highest where Satan striueth most to leape ouer who although he knoweth not our hearts yet seeing he is subtill and discouereth vs euen by a becke and countenance that we must desire wisdome of God to discerne or his tentations and to giue vs power also to resist him So much of the petitions What haue we to learne in the thanksgiuing First wee learne the sacriledge of Poperie who vsuallie steale away this thanksgiuing from prayer as if it were no part of it so that it is no maruell that in Popery all the whole body of their doctrine is of the saluation of men Gods glory being buried in a deep silence What obserue you secondly That Christ maketh this thanksgiuing consisting in the praise of God to be a reason of al the petitions going before and therfore a further assurance of obtaining our suits for so good men in praying for new blessings doe alwaies ioyne thanksgiuing for the former Whence is this forme of thanksgiuing drawne 1. Chron. 29.10.12.12.13 Out of the Chronicles where Dauid vseth the like phrase in praising of God but that which Dauid inlarged there our Sauiour shorteneth here and yet comprehendeth the marrow of all What obserue you more particularly in the words First in the word thine these titles of kingdom c. are appropriated vnto God to whom they doe belong Dan. 2.37 for though the same things in Scripture are ascribed to Kings yet they haue them not of themselues but as borrowed and hold them of him as tennants at will What is meant by the Kingdome That all right belongeth vnto God who hath authoritie ouer all and answereth to the second petition and therefore it ought to mooue vs to pray to him and to him alone as to one that hath only right to any thing we haue need of What is meant by the power That besides his right noted in the former word he is also able to bring to passe whatsoeuer hee will both which concur in God and not alwaies in earthly Princes which seemeth to bee comprised in the third petition and ought to giue vs encouragement to pray to him who is able to effect any thing wee pray for according to his will and to strengthen vs to any thing which in duety wee ought to doe although there be no strength in vs. What is meant by glory That due which rising from the two former of Kingdome and power doth rightly belong vnto God as following vpon the concurrence of the other two for if whatsoeuer wee desire bee granted vnto vs in that hee reigneth powerfully it is reason that all glory and praise should returne vnto him againe and it answereth to the first petition and ought to moue vs to pray to him and to assure vs that our prayers are granted seeing that by our prayers duely made and granted he is glorified And it is one of the most powerfull reasons that the seruants of God haue grounded their confidence of being heard that the name of God therein should be glorified What is meant by the words for euer or for ages Dan. 2.3.4 By ages he meaneth eternitie and thereby putteth another difference betweene the Kingdome and power of God and that in Princes whose kingdomes and powers fade What is vnderstood by the word Amen Not only So be it as commonly men say but So it is in the assurance of our faith to receiue our desires at least so farre forth as God seeth good for vs for without faith our prayers are reiected Beside that it is a testimonie of our earnest affection of hauing all those things performed which in this prayer are comprehended Remaineth there yet any thing necessarie to bee considered of prayer Act. 6.4 c. 1. Tim. 1.12 Mat. 6.6 Act. 10.4 It is diuided further sundrilie as into publicke and priuate prayer also into ordinarie and extraordinarie What is publicke prayer It is prayer made of and in the congregation assembled for the seruice of God What is priuate prayer Ester 4.15 Nehem. 1.4.5.6 Gen. 25.21 1. Pet. 3.7 It is that prayer which is made out of the congregation and it is either lesse priuate as when the whole familie meeteth in that exercise or more priuate when either one of the members of the familie or some by reason of speciall duety they haue ioyntly together make their prayers Is it not enough for euery one in a familie to make prayers with the rest of the body of that houshold Matth. 6.6 No for as euery one hath committed speciall sins which others in the familie haue not and hath speciall defect and hath receiued speciall fauours that others haue not so in these regards is it meet that hee should haue a speciall resort vnto God in confession petition and thanksgiuing VVhat is ordinarie prayer Psal 55.18 Dan. 6.11 It is that prayer which is made daily vpon ordinarie occasions VVhat is the extraordinarie Psal 119.62 That which is made vpon some speciall and extraordinarie occasion VVhy doe you call it extraordinarie prayer Act. 12.5 Because by some extraordinarie accident falling out it is both longer and 〈◊〉 Of how many sorts are these extraordinary prayers They are either priuate or publicke more or
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