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
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
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
more we ought to haste to humble our selues vnto God sith the blood of Christ is the only sacrifice for sinne Is the guilt of sinne in all men alike Esra 9.6 No for as the sinne increaseth so doth the guilt both in regard of the greatnes and of the number of our sinnes as appeareth out of this text whereas sin is said to bee gone aboue their heads so the guilt to reach vp to the heauens When the sinne is gone and past is not the guilt also gone and past No but when the act of sin is gone the guilt remaineth alwaies as the strong sauour of garlick whē the garlick is eaten or as the marke of the burning when the burning is past What is contrary to the guilt of sinne The testimonie of a good conscience which is perpetuall ioy and comfort yea and a heauen to him that walketh carefully in Gods obedience as the other is a torment of hell ROM chap. 6. vers 23. 23 For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. SO much of the guilt what is the punishment It is the wages of sin sent for the guilt Is the punishment limited in the word which shall come for sinne It cannot wholly be laid downe Deut. 29.20 28.61 it is so manifold and so diuers and therefore it is said that they shall come written and vnwritten Against what are these punishments addressed Against the whole estate of him that sinneth for whereas executions vpon obligations vnto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall vpon the one he freeth the other as if hee fall vpon the person he cannot proceed further then vnto his bodie the execution that goeth out from God for the obligation of sinne is extended to the whole estate of the sinner Can you draw this great number and diuersitie of punishments to certaine heads Yes for they are either in this life or in the life to come What are they in this life They are either in the persons themselues or in the things that belong vnto them What are they in the persons themselues They are either in the whole person bodie and soule ioyntly or in the parts seuerally What are they in the whole ioyntly Matth. 12 33.34.35 A necessitie of sinning but without constraint vntill they be borne againe by the grace of God What are they in the persons seuerally In the soule and in the bodie apart What are the vpon the soule apart Ephe. 4.17.18.19 When God striketh it with an ignorant spirit with want of iudgement to discerne betweene good and bad with forgetfulnes of holy things or hardnesse of heart which although they be for the time least felt yet are they more fearfull and dangerous then those the sense whereof is presently sharpe VVhat are they vpon the body apart Deut. 28. Hunger thirst wearinesse want of sleep all kinde of diseases euen to the itch which few make account of thereby to feele the anger of God and punishment of sinne VVhat are they in the things belonging vnto them Matth. 15.22 7.1.2 Calamities vpon their wiues children families goods and good name Hitherto of the punishments in this life What are they in the life to come Luke 16.22 They are most horrible first in the soule of the wicked 23. which after this life goeth immediatly to hell vntill the day of iudgement Secondly at the day of iudgement the bodie shall bee ioyned to the soule Matth. 10.28 both to be tormented in hell euerlastingly so much also the more as they haue had more freedome from paine of bodie and anguish of soule and losse of outward things in this life Is the punishment of all sinnes alike No for as the guilt increaseth John 19 11. Matth. 11.20.21.22.23.24 so doth the punishment and as the smallest sinne cannot escape Gods hands so as we heap sins he will heap his iudgemēts Hauing heard of the miserable and vnhappie estate of man by his sin guilt and punishment what is the remedie appointed of God for the recouerie of this cursed and damnable estate The word of God especially preached 2. TIM 3. vers 13 14 15 16 17. WHat is the word of God It is the will of God contained in the scriptures of the old and new Testament What is the Scripture It is a doctrine of sauing men written by inspiration Who is the author thereof God alone who inspired the hearts of holy men whom he chose to be his Secretaries to write it Which be those Scriptures The Testament Old and New What is contained in the old In the old Testament are the Law Prophets 1. The Law which are the fiue bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie 2. The Prophets which are either in Poesie and the same either Doctrinall only as Salomon Prouerbs Ecclesiastes Canticles Ieremies Lamentations Iob. both doctrinal and foretelling things to come also as Psalmes Prose which are either Historical as Iosuah Iudges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings Ezra Nehemiah Hester 1. Chronicles 2. Chronicles Doctrinal and foretelling things to come which are Prophets called Greater 4. Esay Ieremy Ezechiel Daniel Smaller 12. Hoseas Ioel. Amos. Abdias Ionas Micheas Nahum Habbacuck Sophonie Aggei Zachary Malachy Hitherto of the bookes of the old testament what are the bookes of the new They are of things reuealed before the writing of them which are either Historicall either of Christ Matthew Marke Luke Iohn His Apostles as the Acts. Doctrinall as the Epistles of Paul to the Romanes 1. Corinthians 2. Corinthians Galatians Ephesians Philippians Colossians 1. Thessalonians 2. Thessalonians 1. Timothy 2. Timothy Titus Philemon Hebrewes Iames. 1. of Peter 2. of Peter 1. of Iohn 2. of Iohn 3. of Iohn Iude. After the writing of them as the Apocalyps What are the proper markes by which these bookes may be discerned from all other First they are perfectlie holy in themselues and by themselues whereas all other writings are prophane further then they draw some holines from them which is neuer such but that their holines is vnperfect Secondly they are perfectly profitable to instruct to saluation in themselues and all other imperfectly profitable thereunto further then they draw from them Thirdly a perfect concord between these writings notwithstanding the diuersity of persons by whom places where and times when and matters whereof they haue written Fourthly the admirable maiesty and force that is in them to incline mens hearts from vice to vertue 1. Cor. 1.17.21.24 2.15 Fiftly that in so great a plainenesse and easines of stile there shineth so great a maiesty 1. Tim. 5.21 Sixtly that there is such simplicity in the writers who neither spare their friends nor themselues Lastly the working of the spirit in the hearts of Gods children to assure them that these are
Commandement How is the reason of the Commandement commended vnto vs by the Apostle Esa 65.20 First because it is the first in order of the second table Secondly because it is with a promise as no other commandement of the second table hath expressed not that the obedience of other commandements lacketh promise the second commandement containing promise of good to those which obey it but because this commandement hath a particular promise of a long peaceable life which other haue not in so great measure as this hath in those things it promiseth And because it is here expressed it sheweth that a more plentifull blessing in this kind followeth from the obedience of this Commandement then of the other that follow How doth the Lord reuenge the breach of this Commandement euen in this life First vpon the parents in giuing vnto them vngratious and disobedient children and then vpon the children themselues and that sometimes immediately from heauen and sometimes by the hand of the Magistrate they are stricken But how is this promise truely performed seeing some wicked men liue long and the godly are taken away euen in the middest of their time The godly liue so long as it shall serue for Gods glory and for their owne good but the wicked liue to their further condemnation And herein God doth not a whit breake his promise for if he promise a man siluer and pay him with gold and that with greater quantity he doth him no iniurie and the wicked gaine nothing by their long life receiuing greater iudgement in hell So much of the fifth Commandement concerning all speciall duties What are the generall duties of the commandements that follow which come at least to consent They are either such as concerne the person of our neighbour as the sixth or those which belong to his person as the seuenth eight and ninth Rehearse the sixth Commandement Thou shalt not murder What is the summe of this commandement Not to hurt our own person or the person of our neighbour but to procure safety and to doe those things that lie in vs for the preseruation of his and our life and health What are the sorts of duties here contained Either inward or outward What are the inward Mat. 5.21 1. Iohn 5.15 Iam. 3.14 Amos 6.5.6 Rom. 1.31 First anger is forbidden either without cause or passing measure when the cause is iust Secondly hatred Thirdly enuie Fourthly want of compassion Fiftly frowardnesse and vneasinesse to be intreated Sixthly desire of reuenge Of all which it may bee said that is spoken of enuie Prou. 14.30 that they make a man a murderer of himselfe and of his neighbours What is contrary to these Ephes 4.26 c. First slownes to anger Secondly humanitie and kindnesse because wee are all the creatures of one God and the naturall children of Adam Thirdly a care of peace and of auoiding offences Fourthly an easinesse to be reconciled Fiftly compassion Sixtly a patient suffering of iniuries lest they breake out into greater mischiefes What are the outward They are to our neighbour either aliue or dead What are they to our neighbour aliue They are either in gesture or otherwise What are they in gesture Gen. 4.5.6 Matth. 27.39 Genes 21.9 Galat. 4.29 Psalm 10. All such gestures as declare the anger or hatred of the heart as a lowring or frowning countenance a scornefull nodding of the head derision snuffing which as sparkes come from the fire of wrath and hatred c. What are they that are otherwise Either in word or deed which are also either against the bodie or the soule What are the breaches in word against this Commandement When speeches are contemptuously vttered Matth. 5. Prou. 12.18 Leuit. 19.14 2. Sam. 6.20 Iob 29.15 Eph. 4.31 Iam. 5.9 as to call our brother Racha or wrathfully as to cal him foole in which respect words proceeding from wrath are in the Scripture compared to Iuniper coales which burne most fiercely or to a razor or the pricking of a sword that cutteth most sharply Mockings for some wants of the bodie especially for pietie in stead that they ought to be an eie to the blind and a foot to the lame Crying which is an vnseemely lifting vp of the voice grudges and complaints one of another What is the contrary Courteous and amiable speeches and to speake to the heart one of another What are they in deed against the body Either directly or indirectly What are the indirect hurts of the body They are either Priuat or Publicke What are the indirect hurts in priuate When it is against our wil and we thinke nothing of it as he which felleth a tree Deut. 19 4. and his axe head falleth and hurteth and killeth a man in which case he shall haue the benefit of Sanctuarie and tarrie to the death of the high Priest But it is to be noted that that is in case a man be about a good worke but if he kill a man at vnawares in burling stones to no vse or if a drunkard in reeling should fell another whereof hee should die they ought also to die Secondly when one giueth not place to the furie of another as Iacob did to Esau by his mothers counsell Genes 27.44 Rom. 12.21 Thirdly when one defendeth not himselfe without iniurie or purpose of reuenge Exod. 22. Iohn 5. Prou. 7. 25.15 Eccles 10.16 or to hurt his aduersarie and not only to saue himselfe Fiftly when a man surfeteth or eateth out of time or spendeth himselfe by vnchast behauiour Sixtly when a man neglecteth physicke to preserue or recouer health 2. Chron. 16.12 so that it bee after hee haue first sought vnto God Seuenthly when hee vseth not the honest recreation wherwith his health may be maintained Judg. 14.12 2. Kings 1.2 for we must not think that there are no more waies to kill a mans self but with a knife c. Eightlie to this indirect murther belongeth when women with child either by misdiet or straine by reaching and much more by dancing either hurt the fruit of their wombe or altogether miscarrie Ninthly when staires are so made that they are like to hurt either children seruants or others or when welles and ditches are not couered or fenced wherunto belongeth that the Lord commanded the Israelites to haue battlements vpon their houses Deut. 22. What are the publicke Numb 35 31.32 Prou. 17.15 Deut. 25.3 2. Cor. 11.24 Deut. 16.20 When the high waies are not mended Secondly when those to whom it appertaineth doe not punish the breach of this Commandement Thirdly when the correction is excessiue fourthly when it is not in loue of iustice Seeing our loue is commanded to God and man onely whereof is it that mercifulnesse is commanded to beasts Prou. 12.10 Deut. 22.6 cap. 25. All hard vsage of the creatures of God is forbidden not so much in regard of them as that thereby the Lord would traine vs forward
to mercie to men So much of the murderers of the bodie alone What are they of the soule and body both In superiours Prou. 29.18 Exec. 3.8 Ier. 48. Esa 62.6 1. Pet. 5.2 Act. 20.28 when the Ministers are either idle and idoll Shepheards that cannot or do not feed the flock committed to their charge or for the most part neglect their owne and busie themselues elsewhere without necessary and lawful emploiments Secondly those Magistrates that procure not as much as in them lieth the people vnder their gouernment to frequent the hearing of the word and receiuing of the Sacraments in the appointed times Are inferiors also guiltie of this sinne Yea verily all those people that haue no knowledge especially hauing had the ordinary meanes appointed of God for obtaining the same either of their owne or of others which they might haue been the partakers of How doe both superiors and inferiors kill the soule By euill example of life contrary whereunto is Mat. â— 1. Thes 5.14 Heb. 10.24 1. Cor. 10.32 Leuit. 19.17 to prouoke one another to loue to giue no offence neither to Iewes nor Gentiles nor to the Church of God Also in not rebuking thy neighbour but suffering him to sinne So much of the duties of this Commandement appertaining to the person of our neighbour whiles he is aliue What are they after his death They either belong to his body or to those that pertaine to him What are the duties belonging to the bodie of the dead To see it bee honestly buried and funerals with mourning which is moderate and therefore it belongeth to the person himselfe to giue order for his owne comely and religious buriall What is that must bee performed to those which belong vnto him Ruth 2.20 To prouide for his wife children and posterity that he may liue in them So much of the Commandement it selfe What doth the breach of it deserue Iudgement without mercy shall bee vpon those that are mercilesse Of how many sorts is it It is either concerning this life or that to come What are they in this life Exod. 21. Iudg. 1.5.6 A seuere punishment as limme for limme eye for eye hand for hand life for life although it were a beast and if it were knowne to be a striker Secondly short life blood-thirstie men liue not halfe their daies more particularly in Magistrates that should punish and doe not that their life goeth for the offenders as Achabs for Benadads 1. King 20. 2. Sam. 13.29 also Dauid was exceedingly punished for sparing blood-thirstie men as was Absolon and not punishing them Also God threatneth that he will not only reuenge the blood of the slaine vpon the murtherer himselfe but also vpon his issue and posterity in vncurable diseases What is the punishment concerning the life to come Esa 1. 1. Tim. 2.8 That our prayers are not heard What reasons are there to set forth the detestation of this sin of murthering a man downe right If a man deface the image of a Prince he is seuerely punished how much more if he deface the image of God If a beast an vnreasonable creature had killed a man it should be slaine and the flesh of it although it might otherwise bee eaten Numb 35.33 was not to bee eaten 3. If this sinne goe vnpunished God will require it at that place where it was committed So much of the former Commandement concerning the person of our neighbour VVhat is the other It is of things belonging vnto him wherein as euery one ought to be most pretious vnto him so it is in order set the former and therefore followeth the seuenth Commandement touching his wife which is as himselfe and one flesh with him Rehearse the Commandement Thou shalt not commit adulterie VVhat is the summe of it Continent or chast vsage towards our selues and towards our neighbour forbidding all vncleanenesse and commanding all chaste and honest behauiour What are the speciall duties of this Commandement They are either inward or outward What are the breaches against the inward dutie Matth. 5.28 Colos 3.5 1. Thes 4.4.5 1. Cor. 7.9 The vnchastitie and vnhonestie of the mind and it is either the desire of strange flesh with resolution to haue it if he could or else an inward boiling and burning whereby godly motions as with a fire are burnt What is contrary to this vncleanenesse The virginitie and continencie of the mind 1. Cor. 7.3.4 What are the outward Such vnchastnesse as being once seated in the mind after sheweth it selfe outwardly Of how many sorts is it It is either in things that belong to the body as apparrell meate drinke c. or else in the body it selfe How is this Commandement broken in apparrell Deut. 22.5 If it be otherwise then belongeth to the sex as if a man put on womans apparell which is abominable to God or a woman a mans What are the reasons hereof God would haue euery sex hereby maintained that the man should not bee effieminate nor the woman mannish Secondly to auoide a most notorious occasion of shamefull sinne as of a man committing sinne with man and woman with woman for if a man may be inflamed with a wanton picture painted much more by a liuely image and portracture of the sexe Thirdly it is a dishonor to a man to belie his sexe and to spoile himselfe of the dignitie God hath giuen him and presumption for a woman to desire the representation of a better sexe then God hath set her in VVat is the second breach in apparell When it is excessiue aboue either our estate or else ability VVhat is the third When there is in it lightnesse as some apparell is called by the holy Ghost Prou. 7. whorish VVhat is the fourth 2. Sam. 13. When it is not according to the custome of the countrie citie or towne where we dwell but new-fangled But may not women in their apparell submit themselues to please their husbands They must seek to please them by lawfull meanes and therfore clothing themselues in decent apparell with sobriety for the rest they are to put their trust in God 1. Pet. 3.5 who is able by modestie in apparell to maintaine their husbands loue towards them VVhat apparell are we then to vse Such as commeth vnder the rule of the Apostle Tit. 2. namely that it witnesseth our godlinesse and modestie and therefore although some exceeding this measure say they doe it not to allure any yet if others be allured by it it is a sinne in them although not so great as in the other which propound allurements to themselues in their wanton apparell So much of the breach of this Commandement in apparell What is it in meate and drinke Either in the quality Deut. 14.21 Ezech. 16.49 when wee seeke too much daintines and those meates drinks which prouoke this sinne or else in quantitie when wee feed to fulnesse of them VVhat is contrarie to this
fellowes yet that hee knew not what sinne was vntill hauing commenced Doctor in the schoole of the holy Ghost through the knowledge of the Gospell hee vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Popery remaine ignorant of this Commandement Why what is in it It doth not onely condemne the euill desires Psalm 143.2 Rom. 7.7 but all pronenesse to sinne together with the cause from which the same by the iust iudgement of God commeth and therefore by this Commandement especiallie are all men conuinced of sinne What learne you from hence The errour of the Papists is euidently confuted that hold that we haue free will to doe good or euill Gal. 5.16.17 whereas we cannot but sinne in coueting euill vntill we be borne a new If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed Yes the necessitie of sin doth not exempt vs from sinne but onely constraint What are the sinnes against this Commandement Either without vs or within vs. What is the sinne without vs That which Adam first committed so farre only as he sinned against his posteritie and not against God directly which we also haue committed in Adam by the Law of propagation and generation For as Adams felicitie should haue bin ours if he had stood in it so was his transgression ours What familiar example is there to make this plaine A man being a slaue his progenie to all posterities shall be slaues A man also being attainted of high treason the attaint of blood reacheth to his posteritie The young serpents and woolues that neuer stung men nor deuoured sheep are notwithstanding worthie to die So much of the sinnes without vs. What are the sins within vs Iames 1.14 Rom. 1.22.23 The depriuation of good and the naturall corruption of being prone to euill which also hee hath at the first minute and moment of his conception Against the Pelagians that teach that sin commeth by imitation How is this sinne noted out vnto vs In that other sinnes haue their speciall names where this properly is called sinne because it is the puddle and sincke of other sinnes and for that also the more it is pressed the more it bursteth foorth as mightie streames that cannot bee stopped till God by his holy spirit restraine it What is the second sinne within vs Wandering and euill thoughts though we neuer like of them How can that be reckoned for sinne which is reiected as soone as it is hatched Euen the rising of such a thing in our minds argueth our corruption of nature for were not that inborne corruption it could not once enter into our thoughts further then it were offered vnto vs by some outward tentation of the diuel or of the world as it was vnto our Sauiour Christ And although in the incorrupt estate of a man hee might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the mind without thinking or meditation of the naughtines and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue beene Wheras the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption in the temple of our hearts where he seateth himselfe and cannot abide that they should be made a thorow-faire for euil thoughts to goe vp and downe as it were ietting in them but will haue all whipped out What is the third sinne within vs When there is a wandring wicked thought with some liking though we reiect it Hither may be referred first vain sudden wishes then dreames which haue some euill in them and yet not from any liking of those things when a man is awake and which a man awake misliketh So much of the Commandement What is the vse of it To teach vs aboue all other commandements that we are miserable and wretched by nature subiect to the curse and wrath of God What followeth to be spoken of The sum of the whole Law because it is a thing annexed to all the Commandements What is the summe Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6.5 and Leuit. 19.18 What is the summe of this summe Loue which consisteth in two heads to wit the loue of God and of our neighbour VVhat vse is there of this short summe Very great both to shew the maruellous wisedome of God and also for singular profit that redoundeth thereof Wherein appeareth the wisedome of God That sith it was great cunning to contriue the whole will of God into ten words it must needs be more wonderfull to bring all vnto two VVhat is the profit that redoundeth vnto vs It ariseth of the twofold vse of the Law before spoken namely first that we being humbled might be thereby driuen vnto Christ Secondly that thereby we might be directed to his obedience VVhat profit ariseth of the first vse concerning humiliation That men being brought to a neerer sight of their sinnes might bee the more earnest to come vnto Christ How shall that be That when all our sinnes are gathered and mustered into one troope or heape they may appeare the greater to cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his abilitie to pay all as long as he heareth they are but all small summes but hearing the whole summe despaireth of the paiment of it Or when as there be many souldiers comming against their enemie but yet here there scattered they doe not affect vs with so great feare as when they be gathered and ranged in order and are all vnder one sight or view Shew the same in our loue towards God In that it should bee done in simple obedience of the whole man that is all the functions both of soule and body which is impossible for any man to doe VVhat are they of the soule Namely two of the mind and of the affections VVhat are they of the mind The vnderstanding and iudgement vnto both which is memorie annexed VVhat is vnderstanding The vnderstanding is that whereby wee must know perfectly all but wee are ignorant of many things and those which wee know wee know them but in part and that which we know we iudge not aright of nor remember as wee ought Secondly the will whereby we must perfectly loue the knowne good and perfectly hate the knowne euill of which we come a great deale shorter then of the other VVhat are they of the body All the members parts and graces of the body as beautie strength c. which should be wholly bestowed in the seruice of God but the wandring of our eyes in
the 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
the godly by themselues it may bee truely said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. What doe you consider in this text Two things one of the perfect happines of the good and the other of the vtter vnhappines of the wicked VVhat doth this text teach of the first Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third From whence commeth this happinesse both common and speciall From our communication and participation with God in Christ which is set forth Apocal. 21.3 by that God will dwell with vs and we with him and Apocal. 3.20 Luk. 22.20 by similitude of eating and drinking with him and eating of the tree of life and of the hidden manna Apocal. 2.17 glorious clothes Apoc. 3.5 of rule and dominion Apoc. 2.26.27.28 VVherein standeth the happinesse common to all Partly in freedome from all euill and partly in the inioying of the fulnesse of that is good How is the first set forth Hee shall wipe away all teares there shall bee no more death no sicknesse no sorrow no crying no labour no darkenesse Apocal. 22.5 no not so much as the danger or perill or feare of any euill Apocal. 21.25 the gates shall not bee shut and therefore in their minds and soules they shall bee free from all those good affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like How describe you the second First by a comparison of the lesse of the very dead and dumbe creatures which shall be partakers of immortality and of a kind of glory for the elects sake how much more shall they be glorious Againe it is described more generally by a comparison of the lesse in that it shall be better then euer Adams was in his greatest happines although he had neuer fallen Rom. 5. Yea what if I should say that the holy and blessed Angels shall not haue so full felicitie for that they are not members of Christ as we be although elect in Christ Lay forth this enioying of good things more particularly We may consider it either by that which is without or else that within vs. How consider you that which is without Reuel 21.10 The place which they shall be in for the pleasant situation likened to a high hill Psal 15. as that which is aboue the stars for the delicacy of it compared to the Paradise But especially described Apoc. 22. set forth by comparison of the lesse the land of Canaan incorruptible vndefiled and that which withereth not 1. Pet. 1. How else By the company wee shall haue and fellowship with the Saints and Angels in which respect eternal life is set forth partly by being with Abraham Isaac and Iacob and 2. Thes 2. the Apostle adiureth vs by the great assemblie And we see what delight the Apostles tooke to see Moses and Elias so as they would faine haue had them taried with them although through their infirmity they were afraid of the sight of them how much more then shall the ioy be when we shall behold their glory without all feare and astonishment And specially in beholding the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels we shall delight in Iohn 17.24 Apoc. 22.4 1. Iohn 3.2 And they shall see his face that is Christs visiblie with the eies of their bodies of the Father and the holy Ghost with the eyes of their soules Iohn 3.3 Hitherto of the happinesse and good without them How consider you that in themselues First in their bodies and then in their soules How in their bodies That they shall bee made conformable vnto the glorious body of our Sauiour Christ Phil. 3. whose glory hath been told before And therefore they are said that they shall shine as the sun Matth. 13.43 So that Absaloms beautifull body which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beauty and comelinesse that shall be in the bodies of the Saints How in their soules Their knowledge shall bee perfect for wee shall know as we are knowne 1. Iohn 3.1 Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man and as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe as knowledge of a plaine speech from that which is a riddle that we need not doubt but that wee shall know one another there especially seeing our Sauiour Christ setteth forth the estate of the blessed by knowledge one of another Matth. 17. And as the knowledge is perfect so the vnderstanding and memorie How further Our holinesse shall bee perfect and our loue 1. Cor. 13. What is the measure and quantitie of this good which all shall enioy 1. Cor. 2.9 Reuel 2.17 It is vnspeakable great such as neither eye hath seene eare hath heard nor hath entred into the mind of any and which none but God knoweth Esa 64.4 and he which doth enioy them Hitherto of the felicitie common to all What is that which is speciall It is described in the third verse where hee saith that those that haue taught many and iustified many or as the Apostle speaketh saued many 1. Tim. 4. that is haue beene the Lords good instruments to saue many shall shine as the firmament and as the principall starres and bee preferred before those whom they haue taught Eccles 8.1 for if the skill of interpreting a matter do lighten and cause the face to shine in this life it will much more cause it to shine in the life to come Shall all teachers haue one glory No for as heere it is said that the Ministers shall excell others so 1. Cor. 4. it is declared that one Teacher shall haue greater glorie then another as hee that planteth and layeth the ground worke more then he that watereth and buildeth vpon it But amongst those that are no Ministers shall not there be difference of glory Yes as the Martyrs shall bee preferred before the rest Apocal. 3.12 for euery one shall not bee a pillar in the Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall receiue his reward more or lesse But it seemeth this doctrine should argue some want in those that haue lesse None at all for all shall bee full although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot be as beautifull as the hand although it haue not so much beautie in it as the hand which would be no grace in the body Howbeit this doctrine seemeth necessarilie to draw merit with it Not so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater felicity in the life to come vpon one more then another is not to bee esteemed to doe it for merit Hitherto of the happinesse of the elect What is the vnhappinesse of the reprobate It may be easilie gathered by the contrarie of that which hath beene spoken of the happinesse of the elect FINIS