CHRISTIAN RELIGION: SUBSTANTIALLY, METHOdicalli●●●●nlie, and profitably Treatised. printer's device of Felix Kingston, featuring two clasped hands emerging from clouds, holding a caduceus and two cornucopias (McKerrow 274) BY PEACE PLENTY. BY WISDOM. PEACE LONDON, Printed by Felix Kingston for Thomas Man, 1611. CHRISTIAN RELIGION, SUBSTANTIALLY, methodically, plainly, and profitably treatised. E● 〈◊〉 ●hap. 3. vers. 13.14.15. 13 Then Moses 〈◊〉 unto God, Behold, when I shall come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you: if they say unto me, What is his Name? what shall I say unto them? 14 And God answered Moses, I AM THAT I AM. Also he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15 And God spoke further unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Izhak, and the God of jaakob, hath sent me unto you: this is my Name for ever, and this is my memorial unto all ages. WHat learn you out of the 13. verse? In the thirteenth verse in the question of Moses two things are to be observed: One, that we be careful to be instructed in all things concerning our calling, thereby to be able to answer all doubts that may be moved. Secondly, that ask any thing concerning God, as of his name or nature, we must ask it of himself: who because now he speaketh not but by his Ministers, 2. Cor. 5.20. Hos. 12.10. Interpreters of the Scriptures, we must have our recourse unto them. What learn you out of the 14. verse? He showeth what is his proper name, saying: I am, etc. I am that I am, or (as the Hebrew soundeth) I will be that I will be; saving that the Hebrews use the future time for the present, as that which noteth a continuance. What is meant by these words? Hereby is set forth the man●●●●f the Being and Essence of God, far otherw●●●●●en the proper names of men; which declare either nothing of their nature and being, or else not the whole and full thereof. Is there nothing of God to be known besides his name? Nothing as touching his Being, falling under our weak and shallow capacity. What names of God in the Scripture are derived from these words? Two: the name jehovah, and the name jah: both which being drawn from this description of God, do set forth the manner of his Essence and Being. Is there nothing that hath a being but God? Esay 40.17. Nothing in comparison, and therefore the Prophet saith that all nations before him are nothing, yea to him less than nothing: and if men be nothing for whom the world was made, how much more are all other creatures in heaven and earth nothing before him, and to him less than nothing? Can you from hence define what God is? He must have the Art and Logic of God himself, that must give a perfect definition of God; but he may in such sort be described as he may be discerned from all false gods and all creatures whatsoever. What is that description? God is a spirit, which hath his being of himself. What mean you by that addition, of himself? It hath a secret opposition to all creatures, which have a Being, but not of themselves: Acts 17.28. whereas God alone is he, in whom we live, and move and have our being: which proveth that he alone hath his Being of himself. PSAL. 145.1, 2, 3, 4, 5, 6, 7, 8, 9 etc. to the end. 1 O my God and King, I will extol thee, and will bless thy Name for ever and ever. 2 I will bless thee daily, and praise thy Name for ever and ever. 3 Great is the Lord, and most worthy to be praised, and his greatness is incomprehensible. 4 Generation shall praise thy works unto generation, and declare thy power. 5 I will meditate of the beauty of thy glorious majesty and thy wonderful works, 6 And they shall speak of the power of thy fearful acts, and I will declare thy greatness. 7 They shall break out into the mention of thy great goodness, and shall sing aloud of thy righteousness. 8 The Lord is gracious, and merciful, slow to anger, and of graat mercy. 9 The Lord is good to all, & his mercies are over all his works. WHat do you mean by this word thy Name? In that the name of God is distinguished from God himself in this verse, the Prophet thereby setteth forth the things whereby God doth manifest himself, amongst which the chief and principal are his properties. What are the properties of God? They are essential faculties of God according to the divers manner of his working, which are uncommunicable with the creatures, notwithstanding that there are some shadows and glimpses of them in men and Angels. How may they be considered? Either in themselves as they are essential, or in their works or effects which are all perfect. What are the principal prope●●●● in God? joh. 4.24. Simpleness and infiniteness, a●●●●se which are not only uncommunicable themselves, but which make all other properties of God incommunicable. What is simpleness in God? Exod. 33.19.20. It is an essential property in God, whereby every thing that is in God is God himself. Therefore uncompounded, without parts, invisible, impassable, all essence: whereof it is not only called holy, but holiness; not only just, but justice, etc. What learn you thereby? Comfort unto the faithful, for strength of their weak faith: whilst they consider that the mercy and clemency of God is in all perfection and without change unto them: as also terror unto the wicked, whilst they consider his wrath and severity against them to be in most full measure; the one and the other being God himself. What do you say of his infiniteness? It is either in quantity and greatness, or in time and eternity. What is his infiniteness in quantity and greatness? It is an essential property in God whereby he containeth all things, Psal. 139.7. job 11.7. Esay 66.1. 1. Kings 8.17. Esay 40.12. and is contained of nothing that either is or may be imagined. What learn you from hence? That considering the infinite greatness of God, we should be put in mind that nothing which is vile and base should be offered unto God, in the worship of him. What is his infiniteness in time or eternity? It is an essential property in God, Revel. 1.8.11. Esay 44 6. Psal. 90.2. 1. Tim. 1.17. whereby he is the first and the last. What learn you hereby? We are strengthened hereby not only in the immortality of our soul, but also in the immortality of our bodies after the resurrection; considering that by his everlastingness he giveth continual being, to such of his creatures as he is pleased to give a continual continuance unto. What is the life of God? It is an essential property of God whereby he liveth of himself, whereof he is said only immortal: Psal. 36.9. john 5.26. 1. Tim. 6.16. 1. Tim. 6.16. What is the knowledge of God? It is an essential property of God, whereby he knoweth himself, and of, and by himself, all which is, and which is not. Is not the knowledge or foreknowledge of God the cause why they are done? No: but his will. What is the will of God? It is an essential property of God, Psal. 139.11. Heb. 4.13. joh. 21.17. 1. Tim. 6.16. whereby of himself most freely he approveth or disapproveth whatsoever he knoweth. What learn you hereby? First, that nothing cometh to pass by mere hap or chance, but as God in his eternal knowledge and just will hath decreed before should come to pass. Secondly, that whatsoever cometh to pass, though we know not the causes thereof, and that it be contrary to our wills, yet we should bear it patiently, and therein submit our wills to the good will and pleasure of God. What is the power of God? job 42.2. Luke 1.37. It is an essential property in God whereby he is able to do all things. What instructions do you dr●● from the power of God? First, that we should not despair of the things that God doth promise, either in respect of our own weakness, or in respect of the apparent weakness of the things, that God hath sanctified for our good. Secondly, it serveth both for a spur to do well, considering that God is able to save: and a bridle to restrain from evil, seeing he hath power to destroy. What is God's goodness? vers. 7. Mark 10.18. James 1.17. It is an essential property in God whereby he is infinitely good, in, and of himself. Is nothing then good but God? Nothing of itself; howbeit by him, and from him do come good things, Gen. 1. which have not their goodness of themselves. What learn you hereof? That whatsoever he doth is good, yea it is perfectly good whatsoever men judge of it: yea that by this goodness of his he useth all things well: and that seeing God is good to us, we ought to be good one towards another. What is his justice? It is an essential property in God, whereby he is infinitely just in himself and of himself. What is the rule of this justice? His will: for because he willeth it, Ephes. 1.11. Psal. 115.3. Matth. 20.15. therefore it is just, not because it is just therefore he willeth it: and these things may be applied to other the properties of God? What is the graciousness of God? vers. 8. It is an essential property, whereby he is of himself most gracious and amiable. Is he only gracious? Only, in and of himself: for that whatsoever is gracious and amiable it is from him. What learn you from this? That we ought to love and reverence God above all. For seeing gracious and amiable men do win love and reverence from others, in whose eyes they appear gracious and amiable: who is able more to win this at our hands then God, who is the fountain of all graciousness and amiableness? What is his love? It is an essential property in God, whereby he loveth himself above all, and others for himself. What learn you from hence? That we should love him dearly, and other things for him. Seeing his mercy followeth of his love, what is his mercy? It is an essential property in God, whereby he is merely ready of himself to help. Why add you this word [merely?] To put a difference between the mercy of God, and that mercy that is in men: for their mercy is not without some passion, compassion, or fellow-feeling of the misery of others; but the mercy of God is most perfect and effectual, ready to help at all needs. What is his holiness? vers. 21. Holiness is an essential property in God, as he is full of truth, justice, mercy, etc. and is a general attribute of God in respect of all the special proprieties of his nature. For this holiness he most justly loveth, liketh, and preferreth himself above all. What learn you from hence? First, that as every one cometh nearer unto him in holiness, so they are best liked and loved of him; and consequently it should breed a love in our hearts, of holiness and hatred of the contrary. Secondly, that this aught to kill in us all evil thoughts and opinions which can rise of God in our heart, seeing that in him that is holiness itself, there can be no iniquity. What properties of God arise from all these before spoken of? Gen. 17.1. Psal. 50.12. & 16.2. Rom. 11.35.36. Perfection and Happiness. What is perfection? Perfection is an essential property in God, whereby whatsoever is in God is perfect. What learn you from hence? That he is to seek his own glory, and not the glory of any, in all that he willeth or willeth not, doth, or leaveth undone. What gather you thereof? They are confuted, that think God is moved to will or nill things in respect of the creatures: as men that seeing a miserable man are moved to pity; whereas God of himself and in himself, It is to be understood of reprobation, not of condemnation. is moved to save or reject, to receive some, and to cast away others. What else? That all which he doth is perfect, howsoever he deal with us. Hitherto of the perfection of God: what of his felicity? It is the property of God whereby he hath all fullness of delight and contentment in himself. 1. JOH. 5. vers. 7. 7 For there are three, which bear record in heaven, the Father, the Word, and the holy Ghost: and these three are one. THE unity of the essential properties of God and his essence being already spoken of, what remaineth to be spoken of touching him? The Trinity of the persons, subsisting in the unity of the Godhead. What is a person in Trinity? It is a distinct subsistence having the whole Godhead in it. joh. 11.22. & 14.16. How is it distinguished? Into the Father, and of the Father. joh. 14.9. Collos. 2.3.9. What is the Father? He is the first person in the Trinity, joh. 20.17. who hath by communication of his essence eternally begotten his only beloved son of himself. How is it showed that he begat him of himself? In that he is called the brightness of his glory, Heb. 1.4. and the engraven form of his person. And in that this generation being from eternity, there was no creature of whom he might beget him. Hitherto of the Father: what is of the Father? The Son. Holy Ghost. What is the Son? The second person in Trinity, from all eternity begotten of the Father by communication of his Essence, who is also called the Word. Why is the Son and second person called the Word? Because he is so often spoken of and promised in the Scriptures, and is in a manner the whole Subject of the Scriptures: though other reasons also might be given hereof. What is the manner of his eternal generation? Psal. 139.14. It is not revealed touching the manner, and therefore our ignorance herein is better than all their curiosity, that have enterprised arrogantly the search hereof. For seeing our own generation and frame in our mother's womb is above our capacity, it is no marvel if the mystery hereof cannot be comprehended. What is the holy Ghost? He is the third person in Trinity, which by communication of essence proceedeth eternally from the Father and from the Son. Why is the third person called the holy Spirit more than the Father and the Son, which are spirits as well as he, and infinitely holy as he? Because he is spired and as it were breathed both from the Father and the Son, that is to say, proceedeth from them both. Why is he called holy rather than the Father and the Son? Because he sanctifieth the children of God. Why? doth not the Father and the Son sanctify also? Yes verily: but they do it by him, and because he doth immediately sanctify, therefore he hath the title of holy. What is the manner of the proceeding of the holy Ghost from the Father and the Son? The answer hereunto is as unto the question of the manner of the generation of the Son, namely, that it is not to be searched because it is not revealed. For if the wind, which is but a creature, be so hard to know, that a man knoweth not from whence it cometh and whither it goeth; it is no marvel if the proceeding of the holy Ghost be unsearchable. What testimonies are there of the joint proof of the Godhead of these three persons? Out of the old Testament, Gen. 1.12. Esay 6.3. & 42.1 Agge 2.5. where the Father is said by his Word to have made the worlds, the holy Ghost working and maintaining them, and as it were sitting upon them as the hen doth the eggs she will hatch: also where the Angels in respect of the three persons do cry thrice, Holy, holy, holy. Further, in that it is said, Behold my elect upon whom I have put my spirit. Also where the Father with the Word and his Spirit make a covenant. What are the testimonies out of the new Testament? As all other doctrines, so this is there more clear, Matth. 3.16. as when the Father from heaven witnesseth of the Son, the holy Ghost appearing in the likeness of a Dove. Matth. 28.19. As that we are baptized into the name of the Father, the Son and the holy Ghost. Also where the Father and Son promise to send the holy Ghost, joh. 14.16. and this testimony we have in hand. Having showed the joint proofs of their Godhead, let us also hear the proofs of every one of them apart. What therefore are the proofs that the Father is God? Of all the three the Godhead of his person hath been least called in question, and therefore few reasons and testimonies will serve. What are those? Reas. That we are a Matth. 6.6.9. & 11.25.27. bidden to pray to him, that he revealeth the mysteries, b Matth. 5.45. suffereth his sun to shine, etc. Testimonies: c Rom. 1.7. Grace and peace from God the Father: d joh. 17.3. This is life everlasting to know thee to be the only God, etc. What proofs are there to prove that the Son is God? Esay. 25.9. Zach. 2.10.11. Prou. 8.22. joh. 1.1. Heb. 1.10. That he is called jehovah, that the essential properties, the works and actions of God are given to him. How prove you that the holy Ghost is God? For that the name, properties, and actions of God are given to him, Acts 3.4. Gen. 1.2. Esay 61.1. as to the Father and the Son. How are these being three said to be but one? Acts 20.28. 1. Cor. 12.4.5. Deut. 6.4. Mark. 12.32. 1. Cor. 8.4.5.6. They are one in being, and essence: but three persons in subsistence. If three persons among men be propounded, whereof every one is a man; can it be said that these three are but one man? joh. 14.16. & 15.26. & 10.1. No: but we must not measure God's matters by the measure of reason, much less this, which of all others is a mystery of mysteries. What learn you of that the Scriptures, 1. joh. 5. saith they are three? etc. We learn, that the word Trinity, although it be not expressly set down in the word, yet hath it certain ground from thence. What learn you of that they are said to be three witnesses? The singular fruit that is in the Trinity of persons, in one unity of the Godhead: whereby great assurance is brought unto us of all things that God speaketh in promise or threat; seeing it is all confirmed by three witnesses, against whom no exception lieth. What do they witness? That God hath given eternal life unto us, and that this life is in that his Son. PSAL. 99 vers. 1, 2, 3, 4. 1 The Lord reigneth, let the people tremble: he sitteth between the Cherubims, let the earth be moved. 2 The Lord is great in Zion, & he is high above all the people. 3 They shall praise thy great and fearful Name (for it is holy) 4 And the King's power that loveth judgement: for thou hast prepared equity: thou hast executed judgement and justice in jaakob. Having spoken of the first part of divinity, which is of the nature of God; it followeth that we speak of his kingdom, which is the second. What learn you from these words, the Lord reigneth? That God alone hath and exerciseth sovereign and absolute empire over all, and that he admitteth no fellow governor with him. What is the kingdom of God? Esay 9.7. Dan. 3.33. Esay 40.13. Rom. 11.34.35.36. Eph. 1.11 Esay 44.24. & 45.7.48.11. Eph. 1.12.14. Psal. 97.5. It is an eternal kingdom appointed and ruled by the counsel of his own will. Wherewith doth he reign and rule? Principally by his own powerful spirit, which none can resist. What end doth he propound unto himself in his kingdom? His own glory. What is that, about which his kingdom is occupied? All things visible and invisible. When shall it end? Never: either in this world or in the world to come. What manner of kingdom is it? Psal. 45.7. & 97.2. A righteous kingdom. What instruction gather you of this that God reigneth? First, that all nations and sorts of men tremble, for that he alone is able to save and to destroy. For if men tremble under the regiment and kingly rule of men, how much more ought we to tremble under the powerful kingdom of God, which hath more power over them, than they have over their subjects? This trembling doth it stand only in fear? Psal. 2. No: but in reverence also, that that which we comprehend not in this kingdom with our reason, we reverence and adore. What learn you thereby? That we subject ourselves to his kingdom erected amongst us, that we presume to know nothing, but that he teacheth us, to will nothing but what he biddeth us; to love, hate, fear, and affect nothing but as he requireth. What other fruis are there of his kingdom? That he ought to be magnified, because he is great, and fearful, and yet holy and holiness itself: vers. 3. What comfort learn you from that God reigneth? First, Ecclesiast. 5.7. that when we are wronged and oppressed by tyranny of men, we may have our recourse to the just and righteous judgement of God, which is the righteous judge of the world. Secondly, Psal. 93.10.11. & 97.1. that although all the world roar and fret, yet we should not fear, because the Lord is greater. What learn you of that the Prophet saith, he is high, and higher than they? That which himself teacheth, vers. 5. Psal. 145.12. that we extol him with praises. What are the parts of his kingdom? Two: 1. His decree.— 2. The execution of his decree. vers. 4. What is God's Decree? It is an action of his most perfect will, which maketh the thing he decreeth perfectly good. Seeing his Decree is defined by his will, what must we consider therein? We must not subject it to our shallow and base capacity, to measure it by our reason, considering that the will of God, from whence the decree cometh, is unsearchable. What gather you from that fourth verse? Acts 27.20.21.22.23.24.25.26.17.31.32.34.44. That he hath not only decreed the things themselves, but also their circumstances of place or time: so that they shall not come in any other place or time than he hath ordained: and then and there they shall come to pass necessarily. What is the principal decree of God in the things he hath ordained for his glory? That which is of the good or evil of men or Angels, which is called predestination. What is predestination? It is the decree of God touching the everlasting state of men and Angels. What are the parts of predestination? Two: Election, and Reprobation. What is God's election of them? It is his predestination of certain men and Angels to everlasting life, to the praise of his glorious grace. What is Reprobation? It is his predestination of certain men and Angels to destruction, to the praise of his glorious justice: Rom. 9.22. What is the cause why these are chosen and refused, and not these? The mere will and pleasure of God. GEN. Chap. 1. vers. 1, 2, 3, 4, etc. to the 13. 1 In the beginning God created the heaven and the earth. 2 And the earth was without form and void, and darkness was upon the deep, and the Spirit of God moved upon the waters. 3 Then God said, Let there be light, and there was light. 4 And God saw the light that it was good, and God separated the light from the darkness. HItherto of the decree of God. What is the execution of it? It is an action of God working all things effectually according to his decree. What are the parts of the execution? Two: Creation and Government. What is Creation? It is the execution of the decree, of nothing, making all things very good. Where is this taught? In sundry places of the Scripture, but especially in Genesis, 1. and 2. chap. What are the general things considered in all this creation? First, the Creator of these, which is God the Father, the Son, and the holy Ghost. Secondly, his omnipotency, that he made all by his word, that is, by his only will, who calleth things that are not as though they were. Thirdly, that he made not all at once and in a moment, but in six days and six nights. Why did he work them in six days, which could have perfected all in a moment? First, because he would teach us the better to understand their workmanship, even as a man which will teach a child in the frame of a letter, will first teach him one line of the letter, and not the whole letter together. Secondly, that we might also by his example finish our work in six days. How many sorts of creatures are there? Two: Visible. Invisible. What are the things invisible? The Angels, and Souls of men. Why is not mention made of the creation of the Angels more expressly, especially being creatures in glory passing all others? They are not expressly mentioned, because Moses setteth forth the things that are visible. But that they were in one of the six days created, it is most evident, Psal. 103.20. etc. Psal. 148.2.5. Col. 1.16. What are the visible things? Two: The rude mass or matter of the world made the first night, wherein all things were confounded and mingled one in another. And secondly, the beautiful frame thereof, which he made the rest of the six days and nights. What are the parts of that rude mass? Heaven and earth, as it were the centre and circumference: for as the Archbuilders first shadow out in a plot the building they intent, and as the Painters draw certain gross lineaments of that picture which they will after set forth, and fill up with orient colours: so the Lord our God in this stately building and cunning painting of the frame of the world, hath before the most beautiful frame set out as it were a shadow and a common draft thereof. Why is the rude mass called heaven and earth? By a trope of the matter whereof all the bodily creatures were made; it seemeth that the rudeness was in the earth only, containing the water and the dry land, because the Prophet saith that the earth was void and without shape. It is true that Moses giveth this to the earth, rather than to the mass of the heavens, because the confusion and rudeness was greater there then in the mass of the heavens, because the water and dry land being mingled together, there was no form or figure of them. Whereof was the rude mass of heaven and earth made? Of nothing: as appeareth both by the word of creation which Moses useth, signifying the making of a thing of nothing: and that he made this in the beginning, that is, when before there was not any thing but God the Creator, and before which there was no measure of time by man or Angels. It being without form and void, how was it kept? By the holy Ghost, which (as a bird sitting over her eggs) kept and preserved it. What were the things which were made of this rude mass? The beautiful frame and fashion of this world, with the furniture thereof. What do you consider in the frame and fashion of the world? Two things: the elements which are the most simple substances, by the uneven mixture whereof all bodies are compounded; and the bodies themselves that are compounded of them. What do you generally observe in all them? First, that they are all said to be good; which stoppeth all the mouths of those that speak against them. How did he make all things good, when we see there be divers kinds of Serpents, and noisome or hurtful beasts? That they are hurtful it cometh not by the nature of their creation, in regard whereof they at the first should only have served for the good of man. What other things do you observe generally? Secondly, that their names are given them. Thirdly, that their uses and ends are noted. What is the first of the elements? A probable opinion. The fire: for when it is said, he set light in heaven, (which is a quality of the fire) it is to be understood of fire also which hath that quality. What note you hereof? 2 Cor. 4.6. The wonderful work of God, not only making something of nothing, but bringing light out of darkness, which is contrary. What is the second element? The air between the clouds and the earth, distinguishing between water and water, and giveth breath of life to all things that breath. What is the third element? The waters severed from the mass called the earth, the seas, the floods, the springs, the lakes, etc. What is the fourth element? The earth, called the dry land, which remaineth, all other being sent of God to their proper places. Hitherto of the simple bodies called the four elements: now followeth to speak of the mixed and compounded bodies made of the four elements unequally mingled together. GEN. 1. vers. 14. to the 25. 14 And God said, let there be lights in the firmament of the heaven, to separate the day from the night, and let them be for signs and for seasons, and for days and years, etc. WHat is general in the creation of the compound bodies? First, that provision is made for his inhabitants of the earth ere they be made, as grass for the beasts, and light for all living and moving creatures, and all for man. What learn you from hence? Not to be carking for the things of this life: nor to surfeit with the cares thereof, seeing God provided for the necessity and comfort of the beasts ere he would bring them into the world. What is general in all the earthly creatures? That God proceedeth from the things that be more imperfect to those that are perfecter, until he come to the perfectest, as from the trees, corn, herbs, etc. which have but one life, that is, whereby they increase and are vegetative, unto the beasts which have both an increasing, and feeling or sensitive life, as fishes, fowls, beasts, etc. and from them to man, which hath beside both them a reasonable soul. What learn you from thence? That we should therein follow the example of the Lord to go from good to better, until we come to be perfect. What else is general? To have power and virtue given them to bring forth the like unto themselves for the continuance of their kind, is generally given to all those that are expressed in the creation here, albeit there be creatures, as stones and minerals, that bring not forth the like. And this blessing of multiplication is principal in the things that have the life of sense, beside the life of increase. And therefore the Lord is brought in to speak to them in the second person: which he did not to the gross corn and trees, Gen. 1.22. What learn you from hence? That the chief and special cause of the continuance of every kind of creatures to the world's end, is this will & word of God: without the which, they, or sundry of them, would have perished ere this, by so many means as are to consume them. What is the first creation of the compound bodies? God having caused the waters to retire into their vessels the third night, in the third day, which followed that night, he clad the earth with grass for the use of beasts only, corn and trees for the use of man. Seeing that the growth of these is from the influence of the heavenly bodies, how cometh it to pass that he first maketh the grass, corn, and trees, ere he made the heavenly bodies of the Sun, Moon, and Stars? To correct our error, which tie the increase of these so to the influence of the heavenly bodies, even to the worshipping of them, therein forgetting the Lord, who hereby showeth, that all hangeth upon him, and not on them: for as much as he made them when the heavenly bodies were not. What else? That the fruitfulness of the earth standeth not so much in the labour of the husbandman, as in the power which God hath given to the earth to bring forth fruit. What was made the fourth day? Lights: all which, although they be great in themselves, to the end they might give light to the dark earth, that is, far removed from them: yet are they distinguished into great, Sun, Moon, small, the Stars, which are as it were certain vessels wherein the Lord did gather the light, which before was scattered in the whole body of the heavens. Why doth Moses call the Sun and Moon the greatest lights, when there are Stars that exceed the Moon by many degrees? Because they are greatest first in their use and virtue that they exercise upon the terrestrial bodies. Secondly, for that they seem so to us: it being the purpose of the holy Ghost by Moses to apply himself to the capacity of the unlearned. What is the use of them? First, to distinguish the times, Spring, Summer, Autumn, and Winter, from whence their work and natural effect upon the earthly creatures is gathered: also to distinguish the night from the day, the day from the month, the month from the year: last of of all, to give light to the inhabitants of the earth. Have they not operation also in the extraordinary events of singular things and persons for their good and evil estate? No verily, there is no such use taught of them in the Scriptures. What was the work of the fifth day and night? To create the Fishes and Birds. What were the fishes made of? Of all four elements, but more (as seemeth) of the waters then other living things. What were the birds made of? Gen. 2.19. Of all four elements, yet have more of the earth, and therefore that they are so light, and that their delight is in the air, it is so much the more marvelous. What is the work of the sixth night and day? Probable. In the night thereof he made the beasts of the earth, going, tame, or home-beasts. wild, or field-beasts. creeping. GEN. chap. 1. vers. 26, 27. and chap. 2. vers. 7. 26. Furthermore God said, Let us make man in our image according to our likeness, and let them rule over the fish of the sea, and over the foul of the heaven and over the beasts, and over all the earth, and over every thing that creepeth and moveth on the earth. 27 Thus God created the man in his image: in the image of God created he him: he created them male and female. WHat was made the sixth day? Man in both sexes, that is, both man and woman. Why was he made last of all? First, because he is the end of all unreasonable creatures, and therefore that he might glorify God for all. Secondly, for that he would have him first provided for, ere he brought him into the world; and if he had care of him before he was, how much more now he is? What note you thereof? That man hath not to boast of his antiquity, all the creatures being made before him, even to the vilest worm. What is to be observed in his creation? That here, for the excellency of the work, God is brought in as it were deliberating with himself, the Father with the Son 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 upon his creation then upon the rest. What learn you from thence? That we should mark so much the more the wisdom and power of God in the creation of him. Wherein doth his excellency stand? In the perfection of his nature endued 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 himself; unto which knowledge may be referred wisdom, to use knowledge, to discern when, where, and how every thing should be done; conscience to accuse or excuse, as his doings should be good or evil: memory to retain; providence to foresee what is good, to do it, what is evil to avoid it. Reason to discuss of the lawfulness or unlawfulness of every particular action of a man's own self. Hitherto refer the knowledge of the natures of the creatures, whereby he was able to name them according to their nature. Secondly, in holiness of mind and will: whereof it is that God saith, Be ye holy, as I am holy. Thirdly, in justice, or uprightness of desires and affections. So much of the inward gifts, what is the outward image of God? That God set such a grace and majesty in the person, especially in the face of man, as all the creatures could not look upon without fear and trembling: as appeareth when they all came before man to receive their names. From all which both inward and outward, riseth the dominion that God gave him over all the creatures, of which dominion the authority to name them was a sign. GEN. chap. 2. vers. 18, 19, 20, etc. 18 Also the Lord God said, It is not good that the man should be himself alone: I will make him an help meet for him. 19 So the Lord God form of the earth every beast of the field, and every fowl of the heaven, and hrought them unto the man to see how he would call them: for howsoever the man named the living creature, so was the name thereof. 20 The man therefore gave names unto all cattle, and to the fowl of the heaven, and to every beast of the field: but for Adam found he not an help meet for him. Having heard before of God's counsel and deliberation touching the making of man in that excellency, as we have heard, let us now consider of the execution of that counsel. And therefore I ask you, when was man made? The sixth day, howsoever the story of his creation more at large, is placed after the Lord's rest in the seventh day. What parts doth he consist of? Of two parts? of a body and of a soul. Whereof was his body made? Of the very dust of the earth: in which respect the work of God in making him is set forth by a similitude of the Potter, which of the clay maketh his pots. What learn you from hence? That seeing it pleased God to make man's body more principally of the basest element, Gen. 18.27. that thereby he would give man to understand of being lowly and humble in his own sight, according as the Scripture itself directeth us to this instruction. What else learn you? The absolute authority that God hath over man, as the Potter hath over his pots, and much more. How was the soul made? His soul was made a spiritual substance, Gen. 2.7. Mal. 2.15. which God breathed into that frame of the earth to give it a life, and such a life as had the excellency before spoken of. Why 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 earthly creatures are subject unto. And therefore as it had life in itself when it was joined 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 forbidden: for by good is not meant that which is set against sin or vice: but in saying, it is not good that man should be alone, he meaneth that it is not so convenient and comfortable. What learn you from hence? 1. Cor. 7.1. First, how foully the Papists have been deceived, that upon the words of the Apostle, It is not good for man to touch a woman, have gathered that marriage is little better than whoredom: considering that as here, so thereby good is meant only that which is convenient and commodious. Secondly, that man is naturally desirous of the society of man: and therefore that Monkeries, Nunneries, and Hermitages, are unnatural, and consequently ungodly. What is meant by these words, as before him? vers. 18. That she should be like unto him, and of the same form for the perfection of nature, and gifts inward and outward. What is the end why show was made? To be a help unto man. Wherein? In the things of this life, by continual society: 1. Pet. 3.7. for generation: Gen. 1. vers. 28. the life to come: 1. Pet. 3.7. And now a fourth use is added: To be a remedy against sin, which was not from the beginning: 1. Cor. 7.2. What reason is brought to prove that God was to make a woman, the help unto man? Either he must have a help or companion from some of these creatures that are already made, or else we 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 evident: how is it proved that there is none fit among all the creatures? By Gods own testimony, and Adam's experience, who having given names to all the creatures truly, and according to their natures: yet found none fit for his company: Gen. 2.20. What learn you from thence, that the Lord would have Adam see whether there were a helper amongst the other creatures which he knew well to be unfit? To teach us, that ere we enter into marriage, we should have feeling of our own infirmity, & need of a wife: whereby that benefit may become more sweet, and we more thankful unto God: which if it be true in a man, it ought to be much more in a woman, which is weaker and more insufficient than he. What else? That it is a perverse thing to love any creature so well as mankind; against those men that make more of their horses and hounds then of their wives; and against those women which make more of a monkey, or of a parat, or of a spaniel, then of their husbands. What note you of that, that when Adam was asleep his wife was made? That the Lord is the giver of the wife without our care: And that besides our prayers to God for one, the care is to be laid upon the Lord, and upon our parents, which are to us as God was to Adam. Why did the Lord make the woman of the man? To note the near conjunction that should be between them. Wherhfore doth God bring the woman? To note that how fit soever a woman be: yet she should not be received to wife until God gave her, and when he giveth her by the ordinance he hath appointed, that then he should receive her. What learn you of that, that Adam gave her the name? Her subjection to man. Whereof dependeth this, that a man shall leave father and mother and cleave to his wife? Of this, that she was flesh of his flesh, and bone of his bone, and that God did give her unto man, and he accepted her. ROM. chap. 11. vers. 36. The creation (being the former part of the execution of God's decree) being ended: what is the other? Government. Rehearse the Scripture, Rom. 11.36. 36 For of him, and through him, and for him are all things: to him be glory for ever. Amen. How may Government be defined from this place? Zach. 4.10. Prou. 25.3. jer. 23.23. It is the execution of God's eternal decree of all creatures which he governeth, with all that belongeth unto them, directly to their proper ends. It seemeth a thing unworthy of Gods great and infinite majesty, to deal and have a hand in small matters, as for a King to look to the small matters of his household. Nothing at all: for not one sparrow (whereof two are sold for a farthing) falleth without the providence of our heavenly father, not so much as a hair of our head: no (it may be truly said) not the bristle of a swine falleth, without the providence of God: neither is it a disgrace to the Sun that it shineth in the foulest places. How is that to be understood then that the Apostle saith, 1. Cor. 9.9. Hath God care for oxen? It is spoken only by way of comparison, having regard to the great care he hath of men: for in respect he commanded that they should not muzzle the mouth of the ox that did tread out the corn, by the care he hath of oxen, he would show that his care is much more for men, especially for the Ministers of his Gospel. But it seemeth God hath no government in things that come by casualty. Yes verily, even of things most subject to chance: for the lots are cast into the bosom, Prou. 16.33. yet the issue of them and their events hang upon God. What is the use of this doctrine? First, to breed thankfulness to God in all things that come unto us according to our desire, not to sacrifice to our own nets, Hab. 1.16. or to stay our minds in the instruments thereof, without looking up: and this use the Apostle expressly noteth when he saith, to him be glory, etc. Secondly, to cause humility under the hand of God when they come otherwise. Thirdly, to work patience, as in the servants of God it hath: It is the Lord, let him do what pleaseth him. 1. Sam. 3.18. But it seemeth that the inequality holden in the government of men, should prove that all things are not governed by the Lord, for the worst are richest oftentimes, and the best poor. His government in all things whatsoever is good: for he is no less good in his government then in his creation. If God did guide all things we should have no Serpents and other noisome and hurtful things; no war, no sickness. They are instruments and means of the execution of God's justice and vengeance upon men that offend against him: in which respect the Prophet saith, Amos 3. There is no evil in the city which the Lord hath not done. How cometh it then to pass if these be instruments of vengeance for sin, that they fall upon the good, and rather upon them then upon the wicked? The most godly having the remnant of sin that dwelleth in their mortal bodies, deserve everlasting condemnation: and therefore in this life are subject to any of the plagues of God: As for that they are sharplier handled oftentimes then the wicked, it is to make trial of their patience, and to make show of the graces he hath bestowed upon them, which he will have known; and that it may be assured that there is a judgement of the world to come, wherein every one shall receive according to his doing. 2. Thess. 1. What is the end or effect of this government in all things whatsoever? The one is, that we should fear God: far otherwise then the wicked conclude, which upon that that it is taught, Ecclesiast. 3.11.14. that all things come to pass by the providence of God, according to that he hath decreed, would conclude, that then a man may give himself liberty to do any thing, considering that it must needs be executed that God hath decreed. The other, that which the Apostle noteth in this text, that God therefore in all things even in the sins of men, is to be glorified, for the good things he draweth forth from their evil. Having spoken of the duties God required of man, and whereunto he had enabled him in his creation, it followeth to speak of the fall, which is the transgression thereof: What place of Scripture is that wherein this is most commodiously handled? The third chapter of Genesis, where the first transgression is set forth, which was also the original of all other transgressions. GEN. Chap. 3. vers. 1. and so to the end. WHat is the sum of that Chapter? The fall of the reasonable creatures, especially of mankind, and the wretched estate he threw himself and all his posterity into. How consider you of the fall of the reasonable creatures? First in the fall of certain Angels, then of man.. How is the fall of the Angels considered out of this place? In that he that used the Serpent for an instrument to deceive man, was a created spirit; and consequently an Angel, and a fallen Angel, without which he would never have attempted to deceive man. What do you consider in the fall? The causes of the fall, and the fall itself. Which be the causes? They are either from things without man, or from man himself. Which are those that are without? Either principal, as the Devil; or instrumental, as the Serpent, in and by whom the Devil spoke. What observe you in the principal? First, the cause of his attempt, that was his hatred to mankind, john 8.44. and his envy of his happy estate, in which respect our Saviour saith he was a murderer from the beginning. What gather you from thence? That Satan is most busy to assail them in whom the image of God in knowledge and holiness doth appear: not labouring much about those which either lie in ignorance, or have no conscience of walking according to knowledge: as those that are his already. What note you secondly? The instrument he useth thereunto, the Serpent, which was wisest of all the beasts of the earth. Why did he use the Serpent rather than any other? Because it of all other was the subtilest and fittest to creep into the garden unseen of Adam, (who was to keep the beasts out of it) and to remain there without being espied of him, and creep out again when he had done his feat. If there were craft before the fall; than it seemeth there was sin? Craft in beasts is not sin, although the word here used signifieth a nimbleness and slyness to turn and wind itself any way, in which respect it seemeth the Devil chose this beast. What learn you from thence? That the Devil to work his mischief is exceedingly cunning to make his choice, of his instruments, Matth. 7.15. 2. Cor. 11.13.14. 1. Tim. 2.14. according to the kind of evil he will solicit unto. But we do not see that he cometh any more in the body of Serpents. He may; Ephes. 6.12. Revel. 2.10. and in the body of any other beast which the Lord will permit him to come in: howbeit our case in this is more dangerous than Adam's: as he useth commonly for instruments men like unto us, and familiar, which he could not do before the fall. What note you thirdly in the Devil? The person or subject he assaileth, the woman, Luke 5.30. Mark 2.16. Matth. 9.11. 2. Tim. 3.6. which is the weaker vessel: which is his continual practice, where the hedge is low, there to go over. What four? The time he setteth upon her, namely, immediately, or not long after the placing of them in that happy estate: which teacheth how malicious the Wicked one is, who if he could let, would not suffer us to enjoy any comfort either of this life, or of that to come, so much as one poor day. What else note you of the time? That he came unto her when she was some space removed from her husband, which should have helped her against his wiles. What learn you from thence? How the absence of wives from their husbands, that should be a strength unto them, is dangerous: especially that we absent not ourselves from the means of our spiritual strength, the hearing of the word, the receiving of the sacraments and prayer. Let us now come to the devils speech, which is the cause of sin: What is it? Is it even so that God hath said ye shall not eat of all the fruit of the garden? What note you from hence? First, that it is likely there had been some communication before between the devil and the woman, that Satan had asked why they did not eat of the forbidden fruit, seeing it was so goodly and pleasant to behold, and that the woman had answered that they were forbidden: whereupon he inferreth this that Moses setteth down. What learn you from thence? That it is dangerous to talk with the devil, so much as to bid him to departed; if the Lord to try us should suffer him to tempt us visibly, as he did Eve: unless we have a special calling of God thereunto: First, because he is too subtle for us, being simple in regard of him. Secondly, because he is so desperately malicious, that he will give place to no good thing we can allege to make him leave off his malicious purpose. What shall we then do? We must turn ourselves unto God, and desire him to command him away, at whose only commandment he must departed. What else learn you from hence? First, the wicked spirits malicious and subtle suggestion, in that passing by the great bountifulness of the Lord, in the grant of the free use of all the fruits of the garden, he seeks to quarrel with the Lords liberality. Secondly, to take heed, lest for want of some one thing which God with holdeth from us, which we gladly would have; we be not unthankful to the Lord for his great liberality, and enter further into a mislike of him for that one want, then into the love and liking of him for many his benefits we enjoy: especially, it being for our good that he withholdeth it, and being not good which we desire. What learn you out of the answer of Eve? That she began to slip at the first for notwithstanding that so far as she answered truly, that God had forbidden them to eat of the fruit of that tree, and telleth also the punishment truly that would follow thereof; yet that she saith they were forbidden to touch it, it is more than the Lord did make mention of: And seemeth thereby to insinuate some rigour of the Lord, forbidding even the touch of the fruit. Wherein else is she to be blamed? In the delivery of the punishment of the eating of the forbidden fruit; for that where the Lord had most certainly pronounced, that they should die if they ate of the fruit; she speaketh doubtfully of it, as if they should not certainly die. What learn you from hence? That albeit men are oft persuaded they sin, yet that they are not persuaded of the justice of God against it, whereby the door is opened to sin, which is to make God an idol in spoiling him of his justice: as if he were so all mercy, as he had forgotten to be just, when he is as well justice as mercy, as infinite in the one as in the other: which correcteth sharply the sins of such as he will save. What observe you in the reply of the Serpent? First, his craft in applying himself to the woman, whom he seeing to be in doubt of the punishment, contents himself with it, and abstaineth from a precise denial, whither he would willingly draw her: because he esteemed that the woman would not come so far, and that in a flat denial he should have been bewrayed; which notwithstanding in the latter end of this sentence he doth by implication flatly deny. What learn you from thence? That the Devil proceedeth by degrees, and will 〈◊〉 at the first move to the grossest: as in Idolatry first to be present: after to kneel only with the knee, keeping his conscience to himself: lastly, to the greatest worship. In whoredom, first to look, then to dally, etc. and therefore that we resist the evil in the beginning. What else note you out of this reply? Or Calumniator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he is a Caviller, whereof he hath his name Devil, and an interpreter of all things to the worst: and that it is no marvel though he deprave the actions of good men, seeing he dealeth so with God, surmising that God had forbidden to eat of the fruit, lest they should know as much as he. What more? That knowing how desirous the nature of man, and especially they of best spirits, is of knowledge, he surmiseth unto them a great increase thereof. Whereas we ought to remember that which Moses saith, that the secrets of the Lord are to himself: Deut. 29.29. and that the things he hath revealed are to us and to our children. Having heard of the outward causes of the fall: what are the causes that rise from our parents themselves? They are either outward things of the body, or the inward affections of the mind moved by them. What are the outward things of the body? They are the abuse of the tongue and of the ears, 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 look on, the eyes are made an instrument of this sin; and in that it was said, it was good to eat, the taste is made to be an instrument of it. How could Eva tell it was good to eat, which never had tasted it? She knew it by the beautiful colour, it was so: for if we be able, in this darkness we are fallen into, to discern commonly by the sight of the fruit, whether it be good; and especially the Simplists in Physic by the colour only of the herb, to tell whether it be hot or cold, sweet or sour; how much more were Adam and Eve, who had the perfection of the knowledge of those things more than ever Solomon himself? What learn you from these outward instruments of the body? That which the Apostle warneth, Rom. 6. that we beware that we make not the parts of our bodies weapons of iniquity: for if without a circumspect use of them they were instruments of evil before there was any corruption, or inclination to sin; how much more dangerous will they be now after the corruption, unless they be well looked unto? What more particularly learn you out of them? Of the tongue, that as it is a singular blessing of God, whereby man excelleth all the creatures upon the earth: so the abuse of it is most dangerous, because it setteth on fire the whole course of nature, james 3. and it is set on fire of hell. What of outward senses? That they are as it were windows, whereby sin entered into the heart when there was no sin; and therefore will much more now, the heart being corrupted. What learn you from thence? First, that we must shut them against all evil and unlawful use of their objects, and open them to the use of good things, and make a covenant with them, as job did with his eyes, job 31.1. by a strong and painful resistance of the evil that cometh by the abuse of them: Matth. 5. as it were cut them off and throw them away, as our Saviour giveth counsel. 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 upon them, those being the senses that Adam and Eva were especially deceived by. What observe you of that it is said, She saw that it was desirable for knowledge? That was only her error, which she having begun to sip of by communication with the Devil, did after drink a full draft of, by beholding of the beauty of the fruit, and receiving the delicate taste thereof: And withal, how we can heap reasons true and false to move us to follow our pleasure. What learn you from thence? That the heart inclining to error, doth draw the senses to an unlawful use 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 means? The eating of the forbidden fruit, which was the sin that brought the fall. What observe you in that she gave it (also) to Adam to eat? The holy Ghost thereby (by a special word of amplification) doth aggravate the sin against her. What learn you from thence? First, the nature of sinners to draw others to the condemnation they are in: as Satan Eva, and Eva her husband, even those that are nearest them, whose good we should procure. Secondly, that we should take heed of that the Apostle warneth us, not to communicate unto other men's sins; as if we had not enough of our own to answer for: which especially belongeth unto those in Charge. Thirdly, how dangerous an instrument is an evil and deceived wife; which the Lord commandeth men should beware to make choice of: and if the man which is strong, much more the woman. What learn you of that Adam eat forthwith? First, that which hath been before noted, that the Devil by one of us tempteth more dangerously then in his own person: so that Satan knew he could not have deceived Adam by himself, as by Eva. Secondly, for that in excess of love he yielded; it teacheth husbands to love their wives, but it must be in the Lord, as the wives must do their husbands. Hitherto of the former part of this chapter, touching the sin of Adam: Now let us come to the other, of the things that follow the sin. It followeth, that their eyes were opened, and that they saw themselves naked. Why? were they not naked before; and having the eye sharper, then after the fall, must they not needs see they were naked? It is true: howbeit their nakedness before the fall was comely, yea more comely than the comeliest apparel we can put on, being clad with the rob of innocency from the top of the head to the sole of the foot: wherefore (by nakedness) he meaneth a shameful nakedness both of soul and body, as the Scripture speaketh otherwhere. Revel. 3. What gather you from thence? That the loathsomeness of sin is hidden from our eyes, until 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 figtree leaves to hide their nakedness? In some respect; for as much as they sought not a remedy for the nakedness inward, it was not well: but that they were ashamed to behold their own nakedness of the body, it was well: for in this corrupt and sinful estate there is left this honesty and shamefastness, that neither we can abide to look on our own nakedness and shameful parts, much less upon the shameful parts of others, although it be of those that are nearest joined unto us. What gather you from thence? First, that those that can delight in the beholding either of their own nakedness, or the nakedness of any other, have lost even that honesty, that the sinful nature of man naturally retaineth. Secondly, that such as for custom sake have covered their nakedness with clothes, do notwithstanding with filthy words, as it were, lay themselves naked, are yet more wretched, and deeplier poisoned with the poison of the unclean spirit, and have drunk more deeply of his cup. Seeing our nakedness cometh by sin, and is a fruit thereof, it may seem that little infants have no sin, because they are not ashamed. So indeed do the Pelagian Heretics reason: but they consider not, that the want of that feeling is, for the want of the use of reason, and because they do not discern between being naked and clothed. What followeth? That at the noise of the Lord in a wind, they fled from the presence of God, and hid themselves where the trees were most thick. What learn you from thence? First, Job 18.11.14. Prou. 15. Rom. 5. that the guilt of an evil conscience striketh horror into a man. And therefore it is said, that terrors terrify him round about and cast him down, following him at the heels, and leave him not till they have brought him before the terrible King: thereof it is that the feast of a good conscience is so greatly extolled, as to be a continual feast. Secondly, the fruit of the sin coming from the fear, which is to fly from God as from an enemy. Whereof it is that the Apostle affirmeth, that having peace of conscience we have access and approach unto God. Rom. 5. Thirdly, their blindness, which esteemed that the shadow or thickness of trees, would hide them from the face of God: Psal. 139.7.8.9.10.11.12.13. whereas if we go up into heaven, he is there; if into the deep, there he is also: he being not so hidden in the trees, but that a man might find him out. What followeth? That God asketh where he is, which knew well where he was. What learn you from thence? Esay. 65.1. First, that we would never leave running from god, until we come to the depth of hell, if God did not seek us and follow us to fetch us as the good shepherd the lost sheep. Luke 15. Secondly, that the means of calling us home, is by the word of his mouth. What followeth? That Adam being asked, assigneth for causes, things which were not the causes: as namely, the voice of the Lord, his fear, and his nakedness: which were not; considering, that he had heard the voice of God and was naked when he fled not; dissembling that which his heart knew to be the true cause of his sin. What learn you from thence? That it is the property of a man unregenerate to hide and cloak sin, and therefore that the more we hide and cloak our sins when we are dealt with for them, job. 31.33. the more we approve ourselves the children of the old man the cursed Adam. What followeth? The Lord asketh how it should come, that he felt his nakedness as a punishment, and whether he had eaten of the forbidden fruit. What note you from thence? That before that our sins be known in such sort, as the denial of them is in vain and without colour, we will not confess our sins. What learn you out of Adam's second answer unto God? That the man unregenerate dealt with for his sins, goeth from evil to worse; for his sin that he hide before, now he cannot hide it, he excuseth, and for excusing it accuseth the Lord: as those do which when they hear of the doctrine of predestination and providence, thereupon would make God a party in their sins. What learn you further? That howsoever Adam alleged it for an excuse, because he did it by persuasion of another, yet God holdeth him guilty: yea dealeth with him as with the principal, because his gifts were greater than his wives. What learn you from the answer of Eve, to the Lords question; why she did so? The same which before, that the unregenerate man doth go about to excuse the sin he cannot deny; for she casteth her sin upon the serpent, and said that which was true, but kept back the confession of her concupiscence, without the which the serpent could not have hurt her. How cometh it to pass that the old Serpent the author of all is not called to be examined. Because that the Lord would show no mercy unto him, wherefore he only pronounceth judgement against him. What learn you from thence? That it is a mercy of God, when we have sinned, to be called to account, and to be examined, either by the father of the household, or by the magistrate, or by the governor of the church; and a token of God's fearful judgement, when we are suffered to rot in our sins, without being drawn to question for them. What observe you in the sentence against the serpent? That the first part, contained in the 14 verse, is against the instrument of the Devil; and that the other part, contained in the 15 verse, is against the Devil. What learn you of this proceeding to sentence? That after the cause well known, judgement should not be slacked. Why doth God use a speech to the Serpent that understandeth it not? It is for man's sake, and not for the beasts sake. Why for man's sake? To show his love to mankind, by his displeasure against any thing that shall give any help to do hurt unto him. In which respect, he commandeth that the ox that killeth a man should be slain, Exod. 21.18. and that the flesh thereof should not be eaten. Like a kind father that cannot abide the sight of the knife that hath maimed or killed his child. What manner of curse is this when there is nothing laid upon the Serpent, but that which he was appointed to at the beginning before this service he was abused unto? It is true that he crept upon his belly before, and ate dust before, as appeareth in the Prophet. Esay 65.25. But his meaning is, that he shall creep with more pain, and lurk in his hole for fear, and eat the dust with less delight and more necessity. What learn you from thence? Not to suffer ourselves to be instruments of evil to any in the least sort, if we will escape the curse of God: For if God did punish a poor worm, which had no reason or will to choose or refuse sin; how much less will he spare us which have both? What is the sentence against the Devil? The ordinance of God, that there shall be always enmity between the Devil and his seed of the one side, and the woman and her seed on the other side; together with the effect of this enmity. What do you understand by the seed of the Devil, seeing there is no generation of the Devils, for that there is no male or female amongst them, neither have they bodies to engender? The seed of the Devil are all both wicked men and Angels, which are corrupt as he is, job. 8.4. job. 3.8. Act. 13.10. and carry his image: in which respect the wicked are called the children of the Devil, and every where the sons of Belial. What learn you from thence? That the war of mankind with the Devil is a lawful war proclaimed of God, which is also perpetual and without all truce: and therefore that here it is wherein we must show our choler, our hate, our valour, our strength; not faintly and in show only, but in truth: where we being collered with our enemy, leave our fight with him to fight against our brethren, yea against our own souls: he continually and without ceasing fight with us, and not against his own, as the blasphemous pharisees said, Matth. 12.24. What is the sentence against the woman? First, in the pain of conception and bearing. Secondly, in the pain of bringing forth (wherein is contained the pain of nursing and bringing them up). Thirdly, in a desire to her husband. Fourthly, in her subjection to her husband. Was she not before desirous and subject unto her husband? Yes: but her desire was not so great through conscience of her infirmity; nor her subjection was so painful, and the yoke thereof so heavy. What is the sentence against Adam? First, his sin is put in the sentence, and then the punishment. What was his sin? One, that he obeyed his wife, whom he should have commanded: then, that he disobeyed God; whom he ought to have obeyed; the first being proper to him, the other common to his wife with him. What was the punishment? A punishment, which although it be more heavy upon Adam, yet it is also common to the woman: namely, the curse of the earth for his sake, from whence came barrenness by thistles and thorns, etc. Whereof first the effect should be sorrow and grief of mind. Secondly, labour to the sweat of his brows, to draw necessary food from it, and that as long as he lived. Lastly, the expulsion out of Paradise, to live with the beasts of the earth, and to eat of the herb which they did eat of. What learn you from thence? That all men, from him that sitteth in the throne, to him that draweth water, are bound to painful labour, either of the body or of the mind, what wealth or patrimony soever is left them, although he had wherewith otherwise plentifully to live. But it was said that at what time soever they ate of it, they should certainly die. And so they were dead in sin, which is more fearful than the death of the body, as that which is a separation from God: whereby they were already entered upon death and hell, to which they should have proceeded, until it had been accomplished both in body and soul in hell with the Devil and his angels for ever, if the Lord had not looked upon them in the blessed seed. How doth it agree with the goodness, or with the very justice 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 God's enemy and theirs. Thirdly, a charge against God that he envied their good estate. Fourthly, intolerable pride and ambition, in desiring to be equal in knowledge to God himself. Last of all, (which much aggravateth the sin) for that the commandment he broke was so easy to be kept, as to abstain from one only fruit in so great plenty and variety. What observe you else? I observe further out of this verse and out of the two next, Heb. 3.2. that in the midst of God's anger he remembreth mercy: for it is a benefit to Adam that he may live of the sweat of his brows: To Eva, that she should bring forth, and not be in continual travel: unto them both, that he taught them wisdom to make leather coats. What learn you from that it is said that God made them coats? That in every profitable invention for the life of men, God is to be acknowledged the author of it, and have the honour of it, and not the wit of man that invented it: as it is the manner of men in such cases to sacrifice to their own nets. Heb. 1.16. When there were better means of clothing, why did they were leather? It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing. What learn you from thence? That howsoever our condition and state of calling afford us better array, yet we learn even in the best of our clothes to be humbled by them, as those which are given to cover our shame, and carry always the mark and badge of our sin; especially when these, which were even after the fall the goodliest creatures that ever lived, learned that lesson by them. What followeth? A sharp taunt that the Lord giveth Adam, vers. 22. further to humble him; as if he should say, Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God by eating of the forbidden fruit? What learn you from it? That by the things we think to be most esteemed, contrary to the will of God; we are most subject to derision: and that it must not be a plain and common speech, but a laboured speech that must bring us to repentance. Why doth God banish him out of Paradise, lest he should live, if he could eat of the tree of life, seeing there is no corporal thing able to give life to any that sin hath killed? It is true that the eating of the fruit of the tree of life would not have recovered him: but the Lord therefore would have him banished from it, lest he should fall into a vain confidence thereof, to the end to make him to seek for grace. Wherefore are the Angels set with a glittering sword to keep them from the tree of life? To increase their care to seek unto Christ, being banished from it, without hope of coming so much as to the sign of life. What learn you from hence? The necessary use 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 sin entered into the world, and death by sin, and so death went over all men, forasmuch as all men have sinned. 13 For unto the time of the Law was sin in the world, but sin is not imputed while there is no Law. 14 But death reigned from Adam to Moses, even over 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 principal scope of this place? To show that the sin of one Adam eating the forbidden fruit, is the sin of all men. How is the sin called the sin of one man, when as both Adam and Eva sinned which are two, and that Eva sinned before Adam? In the name of Adam are comprehended the man and the woman: for by marriage two are made one, and Moses calleth both the man and the woman Adam. And last of all the Apostle useth a word here signifying both man and woman. What ground is there, that all the posterity of Adam should sin in that one sin, that they never did? The reason hereof is, because all mankind was in Adam's loins when he sinned. This reason seemeth to be as doubtful as the question itself. But it is made manifest by the example of Abraham, Heb. 7.9.10. in whom Levi is said to have paid tithes to Melchisedeck, which was not borne some hundred years after: Gen. 25.23. also by the example of Rebecca, who having two sons in her womb, is said to have two nations. Is there any proof hereof out of this place? Yea verily: for even as the righteousness of Christ is reckoned to those that believe in him, although they never did it, because they are one with Christ: so the sin of Adam is reckoned to all his posterity, because they were in him, and of him, and one with him. Can you shadow out this unto me by any resemblance of earthly things? We see that by the act of generation in leprous parents, the parent's leprosy is made the children's: and the slavish and villainous estate of the parents is communicated unto all their offspring. Then it appeareth, that by propagation from our last parents we are become partakers of the transgressions of our first parents. Even so: and for the same transgression of our first parents by the most righteous judgement of God, we are conceived in sin and borne in iniquity. Psal. 51. What call you that inborn sin wherein every one is conceived? It is called original sin, which is a sin of all the posterity of Adam, whereby all the powers of the soul and body being infected, we are made drudges and slaves of sin. Seeing by the Law sin is, and the law was not before Moses; it seems that there is no sin until Moses? When it is said the Law was not before Moses, it is to be understood of the written Law in the tables of stone by the finger of God, and other laws ceremonial and political, written by Moses at the commandment of God: for otherwise the law (the ceremonial excepted,) was written in the heart of man, and for the decay thereof through sin, taught by those to whom that belonged, from the fall unto Moses. Whom doth the Apostle mean when be noteth them that sinned not to the similitude of Adam? Infants, who are borne in sin, and sin not by imitation, but by an inherent corruption of sin. How is it showed that babes new borne into the world sin? In that they are afflicted sundrily, which they bewray by their bitter cries: and in that they coming out of the mother's womb go strait unto the grave. What are the fruits of this sin? Actual sin, thoughts, words and deeds, against the righteousness of the law. EZRA. chap. 9 verse. 6. 6 And said, O my God, I am confounded and ashamed to lift up mine eyes unto thee my God: for our iniquities are increased over our head, and our trespass is grown up unto the heaven. WHat are the things that generally follow sin? They are two: guilt and punishment; both which do most duly wait upon sin, to enter with it, and cannot by any force or cunning of man, or Angel, be holden from entering upon the person that sin hath already entered upon. What is the guilt of sin? It is the merit and desert of sin, whereby we become subject unto the punishment of God. Is there any evil in the guilt before the punishment be executed? Very much: for it worketh unquietness in the mind; as when a man is bound in an obligation upon a great forfeiture, the very obligation itself disquieteth him; especially if he be not able to pay it (as we are not:) and yet more, because where other debts have a day set for payment, we know not whether the Lord will demand by punishment his debt this day before the morrow. What learn you from this? That sith men should shun by all means to be in other men's debts or danger, as also the Apostle exhorteth, Own nothing to any man; Rom. 13.8. Prou. 6.1.2.3.4.5. and Solomon also counseleth in the matter of suertyship; we should more warily take heed, that we plunge not ourselves over the ears in the Lord's debt: for if it be a terrible thing to be bound to any man in statutes, staple, or merchant, or recognizance, much more to be bound to God, who will be paid to the uttermost farthing. How else may the hurt and evil of the guilt of sin be set forth unto us? It is compared to a stroke that ligheth upon the heart or soul of a man, Gen. 44.16. 1. Sam. 24.4.5.6. where the wound is more dangerous than when it is in the body. And so it is also a sting or a bit, worse than of a viper, as that which bringeth death. Have you yet wherewith to set forth the evil of the guilt? It seemeth when the Lord saith to Cain, Gen. 4. Rom. 2.15. if he sin against his brother, his sin lieth at the door, that he compareth the guilt to a dog, which is always arring and barking against us: which is confirmed by the Apostle, who attributeth a mouth to this desert of sin to accuse us. What is the effect of this guilt of conscience? It causeth a man to fly, when none pursueth; Prou. 28.1. Levit. 26.36. and to be afraid at the fall of a leaf. When a man doth not know whether he sin or no, how can he be smitten, or bitten, or barked at, or fly for fear? and therefore against all this evil, ignorance seemeth to be a safe remedy. No verily: 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 never be careful to discharge it, till the Lords arrest be upon his back, when his knowledge will do him no good. We may see many which heap sin upon sin, and know also that they sin, and yet for all that cease not to make good cheer and make their hearts merry. Rom 2.15. 1. Tim 4.2. Psal. 50.21. The countenance doth not always speak truth, so that sometimes under a countenance in show merry, there are pricks & stings in the conscience, which yet is oftentimes benumbed, and sometimes through hypocrisy it is seared (as it were with an hot iron): but the Lord will find a time to awaken and revive it, by laying all his sins before his face. When it is known, what is the remedy of it? First, it were wisdom not to suffer our guilt to run long on the score, but reckon with ourselves every night ere we lie down to sleep, and look back to the doings of that day, that in those things that are well done we may be thankful, and comfort our own hearts: and in that which hath passed otherwise from us, we may call for mercy, and have the sweeter sleep. Prou. 6.1.2.3.4.5.6. For if Solomon willeth us in that case of debt by suretyship, to humble ourselves to our Creditor, and not to take rest, till we have freed ourselves; much more we ought to haste to humble ourselves unto God, sith the blood of Christ is the only sacrifice for sin. Is the guilt of sin in all men alike? Esra. 9.6. No: for as the sin increaseth, so doth the guilt, both in regard of the greatness, and of the number of our sins: as appeareth out of this text, whereas sin is said to be gone above their heads, so the guilt to reach up to the heavens. When the sin is gone and passed is not the guilt also gone and passed? No: but when the act of sin is gone, the guilt remaineth always; as the strong savour of garlic when the garlic is eaten; or as the mark of the burning, when the burning is past. What is contrary to the guilt of sin? The testimony of a good conscience, which is perpetual joy and comfort, yea and a heaven to him that walketh carefully in God's obedience, as the other is a torment of hell. ROM. chap. 6. vers. 23. 23 For the wages of sin is death: but the gift of God is eternal life through jesus 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 sin? It cannot wholly be laid down, Deut. 29.20. & 28.61. it is so manifold and so divers, and therefore it is said that they shall come, written and unwritten. Against what are these punishments addressed? Against the whole estate of him that sinneth: for whereas executions upon obligations unto men are so directed as they can charge either the person alone, or his goods and lands alone, so as if the Creditor fall upon the one, he freeth the other, as if he fall upon the person, he cannot proceed further than unto his body; the execution that goeth out from God for the obligation of sin, is extended to the whole estate of the sinner. Can you draw this great number and diversity of punishments to certain 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 themselves, or in the things that belong unto them. What are they in the persons themselves? They are either in the whole person, body and soul jointly, or in the parts severally. What are they in the whole jointly? Matth. 12 33.34.35. A necessity of sinning, but without constraint, until they be borne again by the grace of God. What are they in the persons severally? In the soul, and in the body apart. What are the upon the soul apart? Ephe. 4.17.18.19. When God striketh it with an ignorant spirit, with want of judgement to discern between good and bad, with forgetfulness of holy things, or hardness of heart; which although they be for the time lest felt, yet are they more fearful and dangerous than those, the sense whereof is presently sharp. What are they upon the body apart? Deut. 28. Hunger, thirst, weariness, want of sleep, all kind of diseases, even to the itch, which few make account of, thereby to feel the anger of God and punishment of sin. What are they in the things belonging unto them? Matth. 15.22. & 7.1.2. Calamities upon their wives, 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 soul of the wicked, 23. which after this life goeth immediately to hell, until the day of judgement. Secondly, at the day of judgement the body shall be joined to the soul, Matth. 10.28. both to be tormented in hell everlastingly: so much also the more as they have had more freedom from pain of body, and anguish of soul, and loss of outward things in this life. Is the punishment of all sins 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 sin cannot escape Gods hands; so as we heap sins, he will heap his judgements. Having heard of the miserable and unhappy estate of man by his sin, guilt and punishment; what is the remedy appointed of God for the recovery 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 saving 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 five books of Moses: Genesis. Exodus. Leviticus. Numbers. Deuteronomie. 2. The Prophets, which are either in Poesy, and the same either Doctrinal only, as Solomon, Proverbs. Ecclesiastes. Canticles. jeremies' Lamentations. job. both doctrinal and foretelling things to come also, as— Psalms. Prose, which are either Historical, as josuah. judges. 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. jeremy: Ezechiel. Daniel. Smaller, 12. Hoseas. joel. Amos. Abdias. jonas. Micheas. Nahum. Habbacuck. Sophonie. Aggei. Zachary. Malachy. Hitherto of the books of the old testament: what are the books of the new? They are of things revealed before the writing of them, which are either Historical, either of Christ, Matthew. Mark. Luke. john. His Apostles, as the Acts. Doctrinal, as the Epistles of Paul to the Romans. 1. Corinthians. 2. Corinthians. Galatians. Ephesians. Philippians. Colossians. 1. Thessalonians. 2. Thessalonians. 1. Timothy. 2. Timothy. Titus. Philemon. Hebrews. james. 1. of Peter. 2. of Peter. 1. of john. 2. of john. 3. of john. jude. After the writing of them, as the Apocalypse. What are the proper marks by which these books may be discerned from all other? First, they are perfectly holy in themselves, and by themselves: whereas all other writings are profane, further than they draw some holiness from them: which is never such, but that their holiness is unperfect. Secondly, they are perfectly profitable to instruct to salvation in themselves, and all other imperfectly profitable thereunto, further than they draw from them. Thirdly, a perfect concord between these writings, notwithstanding the diversity of persons by whom, places where, and times when, and matters whereof they have written. Fourthly, the admirable majesty and force that is in them to incline men's hearts from vice to virtue. 1. Cor. 1.17.21.24 & 2.15. Fiftly, that in so great a plainness and easiness of style, there shineth so great a majesty. 1. Tim. 5.21. Sixtly, that there is such simplicity in the writers, who neither spare their friends nor themselves. Lastly, the working of the spirit in the hearts of God's children, to assure them that these are the Scriptures of God. Is it agreed that these books are alone in account of the books of the Scripture? In the books of the new testament it is agreed, that all they, and they alone are of that account: But in the old testament the Church of Rome holdeth, that divers books, called Apocrypha, are of the same authority with the other that have been named. By what reasons may their opinion be overthrown? First, for that they were not written first in the Hebrew Character, which all the books of the old testament are originally written in. Rom. 3. Secondly, for all the jews (to whom the oracles of God were committed under the old testament) did only acknowledge and keep them. Thirdly, that these only were read and expounded in their Synagogues. Fourthly, that the primitive churches after the Apostles, both Greek and Latin, did only receive these books for the books of canonical Scriptures. What noble effects doth the Apostle set forth of the books of the Scripture? That they are able to make a man wise to salvation through faith in jesus Christ. How is that proved? First, for that God is the author of them, who being for his wisdom able, and for his love to his Church willing to set down such a rule as may guide them to eternal life, hath not failed herein. Secondly, for that it is profitable to teach all true doctrine, and to confute the false, to correct all disorder, private and public, and to inform men in the way of righteousness. Thirdly, for that a Minister of the word is thereby made complete and perfect to every duty of the ministry. How doth this last reason hold? Most strongly: for there being required more of a Minister that must be the eye and mouth of the people themselves, if it make him perfect, it is much more able to give them sufficient instruction. And seeing the Minister is bound to disclose the whole counsel of God to his people, Acts. 20.27. he being thereunto fully furnished out of the treasury of the word of God, it followeth that by him out of the Scriptures they may also be abundantly taught to salvation. What other things do you gather from these causes, properties and effects of Scripture? First, that being able to make us wise to salvation; Math. 23.8. Joh. 5.39. Math. 15.9. we need no unwritten verities, no traditions of men, no canons of Counsels, no sentences of Fathers, much less decrees of Popes for to supply any supposed defect of the written word, or for to give us a more perfect direction in the way of life than is already put down expressly in the canonical scriptures. What else draw you from thence? john 12.48. Gala. 1.9. From hence (and specially from that they are inspired of God) I learn that they are the rule, the line, the squire, and light, whereby to examine and trial judgements and sayings of men; yea of Angels: and that they can not be judged or sentenced by any. And therefore the Church of Rome hanging the credit and authority of the Scriptures on the Church's sentence, doth horrible injury unto God; whiles thereby they make the Church's word of greater credit than the word of God. What further do you learn from hence? Matth. 5.18. Psal. 19.9. I learn from thence (and especially in that it is a rule and a line) that it is firm and stable and changeth not: And therefore is a rule of steel, and not as the Church of Rome imagineth it like a rule of lead, which may be bowed every way at men's pleasures. But yet it seemeth dark and hard to be understood, and therefore not to be permitted but unto those that are learned. The clean contrary is taught by the Apostle, when he affirmeth that Timothy was nourished up in the Scriptures from his infancy. For if little children are capable of it by the small understanding they have and less judgement, there is none so gross (which hath the understanding of a man,) but may profit by it, coming in the fear of God, and invocation of his name. Hitherto we have heard of the doctrine of the Scriptures what they are; and what are the causes properties and effects of them; us being they, from whom only all doctrine concerning our salvation must be drawn and derived? What are the parts thereof? It is either the doctrine of Works, commonly called the Law: of of Grace, called the promise, and since the coming of Christ, the Gospel. GAL. chap. 3. vers. 17, 18, 19, etc. to the 25. 17 And this I say, that the Law which was four hundred and thirty years after, cannot disannul the covenant that was confirmed afore of God in respect of Christ, that it should make the promise of none effect. 18 For if the inheritance be of the Law, it is no more by the promise, but God gave it unto Abraham by promise. 19 Wherefore then serveth the Law? It was added because of the transgressions, till the seed came, unto the which the promise was made: and it was ordained by Angels in the hand of a Mediator. THere being two parts of the Scripture before laid down; it followeth to speak of them apart, and first of the Law: tell me therefore, What is the drift of this place? It showeth two ways wherein happiness is recovered, the works of the law, and faith in the promise of grace: that the Law is not that way, whereby we can receive the happiness we have lost. How is that showed? For that the promise of grace, whereby Abraham was justified, was 430. years before the Law; and therefore that the Law which cometh after cannot make void the covenant of grace; which it should do, if a man were justified by the law. But it may be said, that the justification by works of the Law, doth not make void the promise of grace, when as the matter is so handled, as salvation cometh in part by the works of the Law? Yes verily it is made void: for if salvation were before the Law was, only by grace, and now should be by works and grace, than the promise of grace only, should be made void. And therefore the Apostle in the 18. verse doth show that if it be of the Law, it cannot be by the promise of grace. Then it should seem there is no use of the Law, seeing it doth not justify us in all, nor in part? Not so: for it was given to show and discover sin, yea through the corruption of our nature to increase sin, so far is it from taking away sin. How is that showed? By the manner of the giving, which was with such terror of thunder, lightnings, and smoke, and fearful sound of the trumpet, as the people could not abide the voice of God: but were feign to desire that they might not hear the voice of God, but that Moses might be a Mediator to receive it at God's hands, and they at his. What observe you from that? That the Law is terrible unto us by reason of our sins, and driveth us to seek for a mediator which is Christ alone, figured in the mediation of Moses. If the promise of grace take away sin, and the Law increase sin; if it take away the conscience of sin, and this doth cause a conscience and remorse of sin; it seemeth that the Law is contrary to the promise of grace. Not a whit: for the Law would also take away sin and the conscience of sin, if any man were able perfectly to perform it: so that the Law causeth no sin of itself, but by reason of our corruption, and is a furtherance to the salvation that is by grace. Tell us then how the Law serveth, to the helping forward to the justification, which is by the free grace of God? The Law shutteth all men, and all that is of man, under sin: not to this end that they should perish, but contrariwise that they might be saved that believe. Make that more plain. The Apostle compareth the Law to a justice of Peace, or a Sergeant which arresteth such as transgress against it, and layeth them in prison: not that they should perish with hunger, cold, or stinch of the prison: but that when they feel their misery, and that of themselves, and their works, they cannot get out of it, they should fly to the free pardon and grace of the Prince. And therefore not to be contrary to the promise of grace, but to help towards the obtaining of it. How is this further cleared? The Apostle compareth the Law to a garrison, which is set in a town to keep men in servitude, which have not subiectly minds to their Prince, to the end that coming to a just and dutiful obedience, they may be freed from the terror and servitude of the garrison. How else? It is compared to a Tutor or Guardian which keepeth the child under age straightly, whereby he hath a delight to come out of his nonage, and to enjoy the liberty of a son: for so by the terror of the Law we are stirred to seek after Christ. What other quality hath it of an Usher? As an Usher directeth the steps of the child and instructeth him: so the Law after it hath brought us to Christ, directeth us in the way we have to walk: so that it hath two notable and worthy effects, one to chase us unto Christ, and the other to teach us how to walk when we are come unto him. What further use hath the Law in the regenerate? It hath three uses in the regenerate: first, as a light it directeth. Secondly, as a prick it inciteth, because God commandeth them. Thirdly, it frameth to humility, whiles by it we understand we are far from fulfilling of it. ROM. chap. 2. vers. 14, 15. 14 For when the Gentiles which have not the Law, do by nature, the things contained in the Law, they having not the Law, are a Law unto themselves: 15 Which show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing,) AFter the doctrine of the creation and government, what followeth? The treatise of the Law? What Law? The Moral law. Why so? Because it was before the Gospel, for it was given to Adam in his integrity, when the promise of grace was hidden in God. Must it therefore be first in use? Yea verily: touching the former duty, or virtue of the Law, which is to show us our duty, and the sin, and the punishment thereof. Why is it said that the Law was not before Moses? That is to be understood of the written Law, in the table of stones, by the finger of God: but that law was written in the beginning in the heart of Adam and Eue. What is the Law? It is a doctrine commanding the perfection of godliness and righteousness: and being handled in every book of the Scripture, it is summarily contrived, first into ten words, or ten commandments: and then into two, which comprehend the whole sum of the Law, which are now to be spoken of. What are the rules that serve for further profiting under the Law? The first rule is, that we have the true knowledge and right understanding of the Law, without the which it is unpossible to reap any of the former fruits. For how can a man acknowledge the breach of that law which he knoweth not? or how can he serve him in the endeavour of performance of it, unless he understand his Masters will? What is the second? That the Law is spiritual, reaching to the soul, and all the powers thereof. Declare this second rule more at large. The Law chargeth the understanding to know every duty, even all the will of God. It chargeth the judgement to discern between good and evil, between two good things which is the better. It chargeth the memory to retain; it chargeth the will to choose the better, and leave the worse; it chargeth the affections to love things to be loved, and to hate things to be hated. Doth the Law require these alike of all. No, but according to the sex, growth in age, difference of calling: as more of a man then of a woman, of a young man then of a child, of a public person then of a private man. What is the third rule? That the Law is perfect not only charging the soul, but also the whole soul: not only to know, discern, retain, will, and follow good, but to do the same perfectly. So in condemning evil, it condemneth all evil, and in commanding good, it commandeth all good. What is the fourth rule? When the Law forbiddeth or commandeth any thing, it forbiddeth and commandeth all means thereunto. What is the fifth rule? Whatsoever the Law commands, it forbids the contrary, and whatsoever it forbids, it commandeth the contrary. Why is every commandment set forth unto us, by the second person of the singular number, rather than by you, or no man, or every man? That every particular man may know, that God speaketh unto him. What gather you of that? That God wisely preventeth that common speech: that which is spoken to all men is spoken unto none. As it is the manner of men who can confess that God is merciful and righteous, and yet do shift the matter to the general, as if it did nothing belong unto them. So much of the general rules that belong to the commandments. Of how many sorts are the duties of the Law? Of two: of our duties to God, and of those to our neighbour. What are those towards God? Of his worship, and therefore to be preferred before the other towards our neighbour. How may that further be showed? By the punishments: for the breaches of the first table are more severely punished, than the breaches of the second. As he that revileth the Magistrate shall bear his sin: but he that blasphemeth God, shall be stoned to death. What gather you of this? The crafty practices of the Papists, who make men believe, that chief godliness doth consist in the works of the second table; as in charity, alms, etc. thereby deceiving the people to enrich themselves. Are all the duties of the first table greater, than all the duties of the second? Yea, if the comparison be equal: as the chief of the first table with the chief of the second; the middle duties of the one with the middle duties of the other; and the last and least of the former, with the last and least of the latter; otherwise not. For if the murder of a man be compared with the least abuse of the name of God; or adultery with the least breach of the Sabbath; these of the second table are greater. How is this worship of God divided? Into that which is shut up in the mind only, and that also which is declared by outward actions. What consider you in these words, I am the Lord thy God that brought thee out of the land of Egypt, out of the house of bondage, Thou shalt, etc. First, the preface to all the ten Commandments, and then the first commandment. How is the preface set, as a reason to the observation of all the Commandments? Thus: If I be the Lord thy God which brought thee out of the land of Egypt, thou must then keep all my commandments; but I am the Lord thy God which brought thee out of the land of Egypt, therefore thou must keep all my commandments. How can this belong unto us which are not Israel? But we are the Israel of God, and it serveth further for a note unto us, to distinguish the true God from Idols of all sorts. Why doth the Lord make choice of that benefit, which nothing belongs unto us, rather than of any other, wherein we communicate with them? First, because it is the manner of God, to allure the Israelites as children, with temporal benefits, having respect to their infirmity and childhood: whereas we are blessed of God with greater knowledge, and therefore are men in respect of them. Secondly, because it was fittest to express the spiritual delivery from Satan by Christ, which was thereby represented: and so it belongeth no less, yea more to us then to them. And being freed from the slavery of our enemies, whereunto we were so near more than once, and which we justly had deserved, even that is matter of a great bond unto our God. Thirdly, because it was the latest benefit, the sweetness whereof was yet (as it were) in their mouth. And herein the Lord respected our corrupt nature, that are ready to forget old benefits how great so ever. So much of the preface. What is the commandment? Thou shalt have no other gods before me. What is to be considered in this commandment? The inward worship of God: as appeareth by the words before me, that whereof I alone take notice. Where we must take heed we imagine no likeness of God, thereby setting up an idol in our hearts, if we liken him to any thing whatsoever. For the better avoidance whereof, we must settle our minds upon Christ, in whom only God is comprehensible. How many things are to be considered in the inward worship? Two: according to the inward man; the former of the understanding, the other of the will and affections. What is required touching the understanding? Knowledge, first, of the properties and actions of God, as is before said; his Substance being past finding out of man, or Angels. Secondly, faith both in believing the things that are written of him, and applying to ourselves that God is good. What is contrary to this? To put our trust in ourselves, or in our friends, honour, wisdom, money, learning or credit: which are but means given us of God to glorify him the better. What is our duty concerning this and all other good means? To trust in God no less when we have them, than when we want them. What virtue ariseth of this trust and inclination? Hope, whereby we patiently attend for all things that we need at God's hands: not only when we have the means, but also when we see no apparent means: as the Israelites did in the desert, and when the means seem contrary, as the three companions of Daniel, and Daniel himself, and job, I will trust in God although he kill me. What further ariseth of these former virtues? Humility, whereby we cast ourselves down before God, to acknowledge our insufficiency in ourselves: and so all our behaviour should be seasoned with humility. Contrary whereunto is presumption, whereby we glory and boast of ourselves. What say you of the will and affections? In the will and affections is required, first, love, that because we know and believe that he is good, we love him above all: which love (for that we cannot love God in himself) is then in truth in us, when we love his word and commandments. What is contrary to this love of God? The love of ourselves and of worldly pleasures, for whose cause we leave those duties which God craveth of us: whereas love requireth, that with Moses and Paul we should wish ourselves to be damned and accursed, rather than the glory of God should any whit be stained. What further is required? To fear him, Matth. 10. 1. Pet. 3.6. because we know and believe he is just above all. In which fear two things are required, first, that this fear be stronger to good then fear of men to evil. Secondly, that we do not the good we do only or principally for fear of danger, but for fear of God. What is yet further required in the inward worship? The reverence of the Majesty of God, in regard whereof we should carry such shamefastness in all our actions, that no unseemly behaviour may proceed from us; which if men strive to do before Princes, much more ought we to strive to do the same before God. How was this prefigured in the Law? That when men would imply themselves according to the course of nature, they should go without the host, carrying a paddle with them, to cover their feet, because, saith the Lord, I am in the midst of you: whereby the filthiness of the mind was forbidden more than of the body, which equity reacheth also unto us. What is contrary to this reverence of the Majesty of God? Irreverence, or profaneness of men to Godward. What is the second Commandment? Thou shalt not make thee any graven Image, nor likeness of things, etc. What observe you in that this Commandment is next? That the inward and outward worship of God, must needfully go together: so those that dare present their bodies to a Mass, or any other false worship, and say that they keep their hearts to God, are here convicted of falsehood. What is the sum of this Commandment? The outward worship of God, as appeareth by the words, make, bow, worship. What is forbidden in this Commandment? All will-worship how great a show soever it have. What are the parts of that will worship? The outward worship of any besides God. God any otherwise then he commandeth. You have spoken of things general in the outward worship of God: what are the particulars forbidden in the worship of God, otherwise than he commandeth? First, we are forbidden to make Images; and secondly, to bow unto them, or worship them. Why is this part so largely set forth? To meet with the corruption of men, and their readiness to Idolatry. Are all Images by this commandment unlawful? No, but in God's service: for in civil uses they may be lawful. What gather you of this? That the Popish doctrine of Images, that they are Lay men's books, is flat contrary to the word of God; and therefore false and erroneous. What Images are most of all condemned? To make an Image of God; for it is a great sin to imagine in our hearts that he is like any thing, how excellent soever we do think it; but it is much worse so to set him out to the view of others, considering that the mind can conceive a further beauty than the hand of the Artificer can express. As the children of Israel were worthily condemned, for making God like a calf. Did not the Israelites worship the calf, as the Papists say? No: but they worshipped God in the calf: Exod. 32.5. for they said, Let us make a feast to morrow to the Lord: otherwise Moses had not done well in making them drink that against their conscience which they judged to be God. Vers. 20. Wherein did they sin so grievously? In joining God to the work of their own hands, which cannot be joined: for God saith by his Prophet Hosea, You shall no more call upon me in Baal. Hos. 2.16. So impossible it is truly to serve God by an Idol, as the Papists do. How appeareth it that we should make no Image of God? In the 4. of Deut. the Lord forewarned the Israelits, Vers. 12. that as they saw no Image of him when he gave the Law; therefore they should make no likeness of him. But what moves the Papists to point God like an old man? The false expounding of that place in Daniel, where he is described to be the ancient of days. Whereby is meant his Eternity, that he was before all times. But whatsoever property by Image they describe in God, that same is execrable. What other 〈◊〉 of men besides Images are here forbidden? All representations of any grace of God otherwise then God hath appointed, or may be allowed by his word. What is to be observed herein? 1. Cor. 11. We must keep Paul's rule, who saith, that which I have received, I have delivered unto you: for if he could add nothing to God's ordinance, much less may we. What further is forbidden? All the means of Idolatry, and therefore no professor of the truth, may marry one of another religion, or that is not godly, at least in show; all which concern things unchangeable. What things changeable are here forbidden? All such ceremonies which are repugnant to God's word. So much of the things forbidden: what are the things commanded? Deut. 4.2. Moses declareth it, saying, Do that which I command thee and do no more. Of how many sorts are they? They are partly such as we give unto God, and partly such as God giveth unto us. What are the things that we give unto God? They are either ordinary or extraordinary. What are the ordinary? Prayer for such things as we lack, which both publicly and privately must be used of all Christians. What are the extraordinary? Fasting, and feasting, all unto God. What are the things God giveth us to serve him by? First, the creatures in whom we may behold the glory of God, his word, Sacraments, ministry, and censures. So much concerning the words, Thou shalt not make any Image of any thing, etc. What is to be observed of that it is said, thou shalt not worship them? That it is a farther degree of Idolatry, as to shrine, cloth, and cover them with precious things; to kneel or light a candle before them, etc. or to praise these inventions of men: wherein although the gross Idolatry of Popery be taken away from amongst us, yet the corruption cleaveth to the hearts of many, as is seen in them that make courtesy to the Chancel where the high altar stood, and give the right hand unto standing crosses. The worship of what Images is here forbidden? The worship of all such as are made with man's hands; and such as Esay speaketh of, Esa. 44. Psal. 115. when one piece of wood is cast into the fire, and another of the same tree is made an Idol: and such Hosea meaneth, saying, They worship their gold & silver. And lastly, such as have eyes and see not, mouths and speak not, ears and hear not, noses and smell not, feet and go not, etc. What gather you of this? That the Popish Idolatry is here flatly condemned. For although they worship not jupiter, Mars and such like, but the godly Saints (as they say:) yet the worship of their saints is alike with the other; because these places of Scripture do agree to the one as well as to the other. The reverent gestures of the body being forbidden to be given to Images: it seemeth thereby that they are commanded to be given to the God of heaven. So they are. Is there any use of our bodily behaviour before God, sith he is a spirit and searcheth the heart? Yes verily: for first the body itself oweth a duty unto God: Secondly, it is a glass to show the affections of the mind. Thirdly, the mind is the better holden in the thing affected, when both body and mind go together. What gestures are most convenient for the body? divers, according to divers exercises: as at the reading of the Word standing, at prayer kneeling, and thereby to witness our humility, by casting down our eyes, our confidence by casting them up; or with the Publican to knock our breasts. What further is forbidden here under the worship of Images? To use any thing God hath commanded otherwise then God hath appointed; for the brazen serpent abused, was worthily broken in pieces, and the Israelites for carting the Ark were worthily punished. 2. King. 18.4. What else? To pray for such things as God hath made no promise of, 2. Sam. 6. or for such persons; as for souls departed, or those that sin to death, or to thank God for things unlawfully gotten or come unto. Also some abuses of the word are here condemned, as to use pieces of Saint john's Gospel about their necks, or any other Gospel to heal diseases. Peoceed to the rest of the things forbidden. The abuse of the Sacraments, which in Popery are made sacrifices, also the abuse of the Ministry, which is given to edify, and not to exercise tyrannical Lordship over his flock and fellow servants, as do the Bishops of Rome. Matth. 14. So much of the Commandment: what are the parts of the Reason? A threatening to restrain from disobedience, and a promise to allure to obedience. What is the sum of the threatening? That he will punish the offender both in himself, and children to many generations; the greatness whereof he shows by comparing his wrath to the rage of a jealous husband, upon the unchaste behaviour of his wife. Declare the same more at large. If any are joined unto God in Christ, and promised in Baptism to serve him alone, yet notwithstanding will serve others how good soever they be, Angels or Saints; they shall not escape God's wrath: for if corporal adultery be so severely punished, much more spiritual. But how doth that agree with the righteousness of God, to punish one for another? Very well: for if Princes, whose judgements are not so deep as Gods; which are past finding out, yet do disinherit and put to shame the posterity of Traitors; the Lord may do it more justly. For the wicked child following his father's steps, is a Traitor himself, having both his father's sin, and his own upon his head. Is there any that hate God? Yes verily: for so many as love otherwise then God hath commanded hate him; for although every Idolater will say that he loved God; yet here God witnesseth of him that he is a liar, and that he hateth God, in that he hateth the worship that he commandeth; in the love whereof, God will have experience of his love. So much of the threatening: what is the sum of the promise? That he will bless the obedient unto many generations, both in themselves, their children and posterity, and in whatsoever belongeth unto them. What is the third Commandment? Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain. What is meant by the name of God? The titles, and properties of God, together with the ordinances, works, and the whole outward worship of God, as that whereby God is made known unto us; taken from the manner of men which are known by their names. What is meant by this word, in vain? All abuse of them, taking the smaller fault to declare the heinousness of the greater, as when it is falsely taken or blasphemed. What requireth God of us in this Commandment? Our careful and heedy watch, as to avoid the profaning and abuse of the things aforesaid by our tongue; so to use them with all reverence and circumspection to such uses as they are appointed unto. Why was it needful to have a special commandment, for the use of the tongue in God's service? james 3. Because it is an untamed evil, and unbridled; so that one whole Commandment is not employed amiss for the direction of it in the worship of God. And seeing in the second table, there is a commandment almost wholly employed about the restraint of the abuse of our tongue to our neighbour; there is much more need of the restraint of it in God's service. What is here generally to be observed? That sith God without us is able to maintain his glory, either by himself, or giving it to Angels; and that we are so highly honoured in that we are trusted with the keeping of the honour thereof, we should be very chary of it, and careful to discharge our part faithfully, in walking worthy of this honour and defence of his name which he vouchsafeth us. What is that wherein this our carefulness is required? A diligent preparation before we speak of any of these holy things, by considering both of the cause that should move us to speak of them, and of the reverent manner of mentioning them. What are the parts of the prohibition? An unreverent, or a sudden and causeless speaking of the titles, properties, actions and ordinances of God, as when one will say (O Lord, O God) or in wondering wise (good God) in matters light and of no moment. What disposition is required of us in the mention of them? To think upon the greatness of God's power, to punish the taking of them amiss, and to bless the right use of them. For which cause we ought to remember that which is written, Psal. 99 ●. that the name of God is fearful. What things are more specially forbidden? The abuse of oaths and vows. In taking an oath what chief should we regard? First, whether the matter be doubtful whereof we speak. Secondly, whether it be weighty and worthy of an oath. May then such persons as have no weighty matters to deal in, take an oath at all? No verily: So it is altogether unlawful for children to swear, and also because they cannot think sufficiently of the dignity of an oath: Rom. 1.9. and no Atheist or profane men should swear, because either they believe not God, or they serve not God. In women oaths should be more seldom then in men, in servants then in masters, in poor then in rich, because they deal not in so weighty matters. What thirdly must we regard in taking an oath? Heb. 6. Whether the matter may be passed by Verily or Truly: for then by the example of Christ we must spare the oath. Fourthly, whether he for whose cause we give the oath, will rest in it, and give credit unto it: for otherwise the name of God is taken in vain. Fiftly, if an oath be given, we must use no other than God's word alloweth: although in receiving an oath of another which is an Infidel, a man may receive it from an Idolater swearing by his false gods. What is contrary to the right use of an oath? First, a rash oath. Secondly, a superstitious oath, as by the Mass, and our Lady. Thirdly, a blasphemous oath. Fourthly, the opinion of the Anabaptists, that an oath is unlawful. What is the right use of a vow? To confirm our faith, or to declare our thankfulness. How is it abused? Either by unlawful vowing, or not paying our vows, or else delaying and deferring the payment. Hitherto of the Commandment. What is the sum of the Reason? By this threat he meaneth extreme unhappiness to the transgressors. Gen. 35.1. For it being our happiness to have our sins covered, and not imputed; it must needs be extreme unhappiness to have them reckoned and imputed unto us. Neither shall the transgressor escape unpunished, although he flatter himself: yea, and though the Minister also, and Magistrate, pronounce him as innocent, as if then all danger were passed; when as the heaviest plague from the Lord is yet behind, and will surely light upon him, except he repent. Rehearse the fourth Commandment. Remember the Sabbath day to sanctify it, Psal. 32. six days shalt thou labour, etc. What is the sum of this Commandment? That upon the Lord's day, we separate ourselves wholly from all other exercises, to the service and worship of God alone. Is the Lords day only a separation to God's service? No: for of this nature also are fasts, for avoiding of some great evil; and thankful feasts, for the obtaining of mercy in that behalf. To what commandment then do you refer the Church's meeting on the working days? That is also by a manner of speech of one part for the whole, contained in this commandment; yea it reacheth also to the times which the family appointeth, that every one for his private and lone prayer purposeth, although the bond to that time is not so strict, as is the bond to observe days of rest. What need is there every seven-night of a whole day to serve God in, seeing we may serve God every day? That is not enough: for to the end we should not plunge ourselves so deeply into the affairs of the world, from whence we should not recover ourselves; the wisdom of God hath thought good, that one day in seven there should be an intermission from them, when we should wholly separate ourselves to the service of God. What other can you allege? For that a whole day is needful for the performance of the whole service of God, hearing of public prayer and the word preached, catechizing, administration of the Sacraments, exercise of holy discipline, and consideration of the glory of God in the creatures. What further? For that if Adam in his perfection had need of this help, much more we, which are so grievously corrupted. You are then of judgement, that the rest of the Lords day and of the seventh day cannot be taken away. Yea verily, as that which is constantly and perpetually to be observed. How prove you that this commandment is not ceremonial but perpetual? First, no Ceremony hath place in the moral Law whereof this is a part: otherwise if this be Ceremonial, then there are but nine words. Secondly, for that it was written by the finger of God, which the Ceremonies were not. Thirdly, it was written in tables of stone, as to signify the hardness of our hearts, so to signify the continuance of it. Fourthly, it was before any shadow or ceremony, yea before Christ was promised, whom all ceremonies have respect unto. But sith it sometime shadowed our eternal rest: is it not therefore ceremonial? That followeth not: for that the ceremony of representation of the spiritual rest, came after the commandment of the rest; and therefore is accessory and accidental; for which cause the time of correction and of abolishment of ceremonies being come, that ceremony may well fall away, and yet the Commandment remain, as being not of the substance of the Commandment. Have you yet any further reason to confirm the perpetuity of the rest of the seventh day? Our Saviour Christ willing his children which should live about 40. years after his ascension, Mat. 24. to pray that their flight might not be upon the Sabbath, thereby to hinder them in the service of God; doth thereby sufficiently declare that he held not this Commandment in the account of a ceremony. But is our rest upon the Lord's day or Sunday perpetual and unchangeable? or may not another seventh day be placed in stead thereof? No creature in heaven or earth can alter it. Why so? Because as God ceased from his labours on the Saturday: so Christ ceased from afflictions on the Sunday. As the one therefore was sanctified in regard of the creation; much more should the other be sanctified in respect of the restoring and redemption of the world, being a greater work than the creation. Is there any further proof hereof? The continual practice of our Saviour Christ, job. 20.19. and 26. and of the Apostles should be a sufficient rule unto us; Act. 2.1. and 20.7. etc. Revel. 1.10. 1. Cor. 16.1. much more when the Apostles have added a commandment thereof. When doth this our Sabbath begin? At the dawning of the day; for Christ rose in the dawning: and to put a difference between the jewish Sabbath, and the true Christian Sabbath it is needful that ours should begin at morning, when by the resurrection of Christ the world began to be renewed; whereas the other began at night, when the world in the creation thereof was finished. Declare that by some example. Act. 20. Paul being at Troas, after he had preached a whole day until midnight, celebrated the supper of the Lord the same night, which was a Sabbaths day exercise: and therefore that night following the day, was a part of the Sabbath: for in the morning he departed, having stayed there seven days: whereof it is evident that it was done on the Lord's day. How is the Commandment set forth? First in a short sum, and after declared by parts. What is the short sum? Remember thou keep holy the Sabbath day. What is to be observed in the word, Remember? That although all the Commandments are needfully and diligently to be remembered, yet this more specially. Why so? First, because this Commandment hath least light of nature to direct us to the observation of it. Secondly, for that we are naturally most negligent in the observation of this, in suffering ourselves to be with drawn by our worldly business, from God's service upon the Lord's day: therefore this special warning is added to it. What is it we should here remember, for the better sanctifying of the Sabbath? That we should compass all our business within the working days, that the worldly affairs enter not or encroach into possession of the Lords day; not only willingly, but not so much as by any forgetfulness: as when for want of foresight the payment of money due by obligation falleth out on that day. What are the parts of the Commandment? They consist, partly in declining from things unlawful, and partly in doing the dutiful works of this day. What must we decline and lean undone on the Lord's day? Generally all our works, Numb. 15.32.33. Exod. 31.10.11.12. and particularly those of the least importance, as gathering of sticks; also those of greatest weight, as to work in harvest, or on the Tabernacle and building the Temple. What gather you from hence? In the forbidding of the gathering of sticks, Exod. 34.21. that the rest of the Lords day is broken by the smallest works: and in that it was forbidden to build the Lords house upon the Lord's day, that the greatest and most important business, as working in seed time and harvest, is forbidden. Is it merely unlawful to do any bodily work on the Lord's day? Things belonging to common honesty, and also to necessity for preservation of life, health, and goods, which otherwise would perish if they were not saved on that day, are excepted. Are we as strictly bound to keep this Commandment as the jews? Yes verily, so far as the Commandment reacheth; and more than they, because of the greater measure of God's graces upon us above that which was upon them. Exod. 35.3. and 16.23. What do you say to the making of a fire, and dressing of meat upon the Lord's day? for neither of these were lawful to the jews. Not to make a fire, or dress meat on the Sabbath, were proper to the pedagogy or manner of the government of the children under the Law; as may appear in that there was no Commandment of such strict observance of the Sabbath before the Law was given by Moses: it being therefore not perpetual, must necessarily follow to be ceremonial. Why is there so large a rehearsal of works and persons in this Commandment? To take away all excuses from all persons: for the Lord did see the corruption of men, who if they themselves come to the Church would think it sufficient, tewing and wearying their servants at home with continual labour, as many do; so that it were better to be such men's oxen than servants, for the small care they have of their souls. What is the use then of this rehearsal? That every one is bound to yield a duty unto God. Was it not ordained also for rest unto beasts, and honest recreation for men, especially servants? They that say it was a policy for the rest and refreshing of men and beasts, which could not otherwise continue without it, say little or nothing to the purpose; sith all things here contained, do concern the worship of God: but that tewing and wearying of servants and beasts is against the sixth commandment. Why doth he then make mention of the beast in this Commandment? Because of the whole employment of men in the Lord's service; for that beasts cannot be traveled, unless man be withdrawn from God's service: yea though the beast could labour without man's attendance, yet his mind would be carried thither. But to whom specially is the charge of this Commandment directed? To Householders and Magistrates. What is the charge of Householders? That not only himself keep the Lords day, but his wife and all his children and servants: for as they serve him in the week; so must he see that they serve God on the Sabbath. What gather you of this? That a Housholder should at least be as careful of the Lords business as of his own: and if he will not keep such a servant as is not faithful in his ordinary work; much less should he keep any that will not be careful in the Lords work, how skilful soever he be in their own. What is the Magistrates part? To see that all within his gates keep the Lords day: which sith he must do to strangers, as Turks and other infidels, by causing them to cease from labour, and to restrain them from all open and public contrary worship of God, much more to all the subjects under him, whom he ought to force to hear the word. So much of the things that are forbidden, and of the persons whom this Commandment concerneth. What is to be done on the Lord's day? We must wholly exercise ourselves in the holy service of God, partly in the Church, which is the proper use of the Sabbath; and partly out of the Church and in the family, the better to perform the exercises in the Church before they be done, and the more to profit by them after they are done. What must we do in the Church? 1. Cor. 16. Hear the word preached, pray with the congregation, receive the Sacraments in the appointed time, and to give unto the poor according to our wealth and the blessing of God upon us. What must be done out of the Church? Luk. 14.7. to 16. Examination of ourselves and those that belong unto us, what we have profited; familiar talk of things belonging unto the kingdom of heaven; Psal. 80. also we must meditate upon the exercises, and upon the creatures, Psal. 92. and upon the providence, especially that in the government of the Church; and visit the sick; for that is a work of the Sabbath. What further proof have you of this continual exercise? In the Law, every evening and every morning were sacrifice, swhich on the Sabbath were multiplied: and the Psalm appointed to be sung that day, declareth that it is a good thing to begin the praises of God early in the morning, Psal. 92. and to continue the same till it be night. What gather you of this? That all exercises which serve not to make us more fit to the Lords work, are unlawful upon the Lord's day. What difference do you make between Sabbath nights and other nights? Great: for we should lay ourselves down in greater quietness that night, upon the sense and feeling of the comforts of the former exercises: So that our sleep should be more quiet, by so much as the former exercises of the day have been more holy; otherwise we should declare we have not kept a holy day to the Lord. So much of the commandment. What is the reason? A secret reason of comparison of the less: that for so much as God hath given man six days to do his own business in, whether in labour or honest refreshing, which might have given but one; he ought not to grudge unto God, the service of one whole day in seven, who might have taken six to himself, and left one only to him. What gather you from thence? The inequal and niggardly dealing of men with God. How so? For that by this commandment, ask at their servants hands the work of a whole day, yet in the Lord's day are contented, both for themselves and those under them, to measure the day at three or four hours; using one measure to meet the service due unto them, and another to meet the service due unto God; which thing is abominable before God, Prou. 11.7. and so much the more as the things are greater wherein the unequality of measure is. What is the other reason? A reason expressed, which dependeth upon the example of God: That as God having made all things in the six days, rested the seventh from creating any more; so should we rest from all our own works. Was the Lord idle on the seventh day? No verily: he did a great work in preserving the things created. So must we learn not to be idle upon the Lord's day, but to attend upon the Lord's service: by whose example we may save things on that day, but no ways get or gain more. What is meant by sanctifying? Setting apart from worldly business to the service of God. What by blessing? Not that this day in itself is more blessed than other days, but by blessing it, he meaneth those that keep it shall be blessed. Wherein are they said to be blessed that keep the Sabbath day? First, in all the holy exercises of the Sabbath, which shall serve to their further increase, both of the knowledge and fear of God: secondly, in matters of this life, we shall not only not be hindered by keeping the Sabbath, but more blessed then if we did work that day: as of the other side, the gain on the Lord's day, shall, by the curse of God, melt and vanish away, what show of profit soever it have. So much of the first table concerning piety, whereby God as a King, or father of a household, doth teach his subjects or family, their duties towards himself: What is taught in the second table? justice, set down in six commandments. Whereby he teacheth his subjects and family, their duties one towards another. What is general to them all? That it is like unto the first table: which is, that according to our measure of profiting in the first Table, men profit also in this. In which respect, the Prophets and Apostles, do commonly try the sincerity and uprightness of profiting under the first Table, by the forwardness in the second. What is further common to all? That out of our love to our neighbour, we draw all our duties to all men, reaching them even to the wicked; so far forth as we hinder not God's glory, nor some great duty to other, especially the household of faith. May not that which seems our duty to man hinder the honour of God? Sometime it may so fall out, that that which men require, and that (commonly) of right, may not be given: as Rahab, being subject to the King of jericho, should have failed in her duty, if she had sent the spies at the King's commandment, (she preferring the obedience she owed to God, before the duty she owed to man.) In regard whereof also, jonathan revealed his father's counsel unto David, preferring the greater duty before the lesser. So we owing a greater duty to our Country, then to our natural kindred; must rather refuse to relieve them if they be Traitors, then to suffer any hurt to come to our Country. But what if two have need of that, which I can bestow but upon one only? I must make choice of those that be of the household of faith before others, and of my kinsmen before strangers. So much of the general. How are these six divided? Into such as come unto consent, and further: and such as come not to consent. What Commandments come to consent, and further? The first five of this second Table. How are they divided? Into those that concern special duties to special persons, and those that concern general duties to al. What Commandments concern special duties? The first of the second Table. What is the sum of the Commandment? All special duties to man, in regard of his and our special calling. How many sorts of persons are here to be considered? Two, unequal and equal. Who are unequal? Superiors and inferiors. What are superiors? They are such, as by God's ordinance have pre-eminence, and are termed by the name of Parents. Why are all superiors called by the name of parents? For that the name of parents being a most sweet name, men might thereby be alured the rather to the duties they own, whether they be duties that are to be performed to them, or which they should perform. What else? For that the same at the first, and in the beginning of the world, were both Parents, Magistrates, Pastors, Schoolmasters, etc. How doth this agree with the Commandment of Christ, that we should call no man father or master upon earth? The answer is, that our Saviour meaneth only to restrain the ambitious titles of the pharisees in those days, which desired not only so to be called, but that men should rest in their authority alone. What is the honour due to superiors of all sorts? Reverence of the mind, declared by some civil submission, as of rising before them, and of giving them the honour of speaking first. Is there no duty of superiors towards their inferiors? Yes: that they carry themselves so, as they may be worthy the honour is given them. How many sorts of superiors are there? Two: without authority, and with authority. Who are superiors without authority? Such as God hath by nature, or by supereminent gifts, lifted above us; as the elder before the younger, the skilful before him that hath less skill. What is our duty towards such? First, to acknowledge the things wherein God hath preferred them unto us. Secondly, to make our benefit of them so far as our calling will suffer. What is the duty of them that are elders in years? By grave and wise carriage of themselves, to procure reverence unto themselves. What followeth thereof? That of the one side they avoid lightness and variableness: of the other, sourness and austerity. What is the duty of such as are superiors in knowledge and skill? To use their skill so as others may be benefited by them. Who are the superiors with authority? Such as by office have charge over others. What are the inferiors? Such as be committed unto their charge. What general duty is there between the superiors and inferiors of this sort? 1. Tim. 2.1. Psal. 20. & 21. Gen. 24. 1●. Psal. 3.9. & 25.22. and 28.9. To pray more especially one for another. What is required of the inferiors? Two things: subjection, and obedience. What is subjection? An humble and ready mind of submitting themselves to the government which is set over them, in acknowledging the necessity of their power in governing them. Rom. 13.1. Tit. 3.1. 1. Tim. 6.1. What is obedience? A voluntary and hearty doing of that which the superiors command, or patiented suffering of that they shall afflict them in; Ephes. 6.5.6.7. 1. Pet. 2.19.20. albeit it should be either without just cause, or more excessively than the cause requireth. Is there no restraint of this obedience? None, saving that which we own unto God; in regard whereof our obedience to them must be in the Lord; Ephes. 6.1. and 5.24. 1. Sam. 22.17. that is, only in lawful things; otherwise we are with reverence to refuse, and allege our duty unto God for our warrant. So much of inferiors in general. What is the duty of superiors? Prudently to govern such as are committed unto them, not as Tyrants, but as those which have a Governor above them, to whom they shall give an account: and as those which rule over them, which are partakers of the same glory themselves look for. In what things doth this consist? In two: direction, and recompense or reward. Wherein consisteth direction? In word and in work. What must be done by word? They must be instructed and commanded in the things which pertain to God, and to their special callings. Must every superior in authority, be careful for the instruction of his underlings in the things of God? Yes verily: and herein God hath declared his singular care of the everlasting good of men: who hath therefore commended the care of Religion to so many, to the end they might be so much more assuredly kept in the fear of God. What is direction in work? Good example of life, whereby we are to go before them. Hitherto of Direction: What is Recompense? It is either a cheerful reward for well doing, or a just chastisement for evil; which both should be answerable to the deed done. How many kinds of inferiors are there? Two: private and public, and consequently so many superiors. What is the duty of inferiors in private? Gen. 39.2.3.4. According to their places and gifts, to perform that which is commanded by the governors thereof for the good of the household. What is the duty of the superiors in the household? Prou. 27.23.24.25. Prou. 31.15. Gen. 18.6.7.8. 1. Tim. 5.8. Provision of food and raiment, both sufficient and agreeable to every one's estate; after, familiarly to teach them, and to go before them in prayer accordingly. Who are the governors in the household? Ephes. 5. and 6. Col. 3. and 4. First the husband in regard of the wife, than the parents in regard of their children, and lastly the master in regard of his servants. What is the duty of the servant in regard of his master? With care and faithfulness as in the presence of God, Gen. 24.10.11. etc. Ephes. 6.5.6.7. to bestow himself wholly the times appointed in his master's business. What is the master's duty? Deut. 24.14. & 15.13.14. To recompense his service, according as the Lord hath blessed him by his labour. What are the common duties to the husband and wife? Ephes. 5.25. Mutual love one to another, declared by mutual help due benevolence: yet so as the word presseth love at the husband's hands more than at the wives, because men are commonly most short of that duty. What is the wives duty to her husband? Ephes. 5.22. First, subjection in a more gentle kind then others: for albeit it be made heavier than it was from the beginning through her transgression; yet that yoke is easier than any other subjections: and from subjection, obedience, wherein wives are oft short, as the husband in love. Secondly, 1. Cor. 11.7. she must represent his godly and commendable image in all her behaviour: that in her, a man may see the wisdom and uprightness of her husband. Thirdly, she must be a helper unto him, Gen. 2. 1. Tim. 3.11. by saving that which he bringeth in. What is the husband's duty to his wife? In an entire love unto her, Ephes. 5. to defend her from all evil, as he would cherish his own flesh, as Christ doth his Church. What is the duty of children to their parents? It is either general or special. What is general? So to carry themselves both in their parent's tuition, and after they are departed from them, Prou. 10.1. and 17.25. & 32.28. as they may cause their parents in their good bringing up to be commended. What is the special duty? That they ought not so much as attempt to bestow themselves in marriage, without their parents consent. Gen. 24. judg. 14.1. Gen. 21.21. and 27.46. & 28.9. 1. Cor. 7.36.37.38. What reason have you to persuade children unto this duty? That seeing their parents have taken such great pains and travel in bringing them up, they should reap some fruits of their labours in bestowing of them; beside, that they give them this honour, of esteeming them better able to provide for their marriage. Is this duty required only of children to their natural parents that begat them? No: it is also required of children to their uncles and ants, Hest. 2. or to any other under whom they are, and that be in stead of parents when parents are dead. What is the second duty of children to their parents? 1. Tim. 5. That if their parents should want any thing wherewith God hath blessed them, they should be ready to relieve them. So much of the duties of children to their parents. What are those of parents towards their children? They are either common to both parents, or particular to either of them. What are the common duties of both parents? Prou. 20.11. & 22.6. Gen. 4.2. They must mark the wits and inclinations of their children, and their own ability: and so apply them in good time accordingly. What is the second common duty? 2. Cor. 12.14. To lay up and provide somewhat for their children, especially as they have received of their ancestors, that they leave the same to their posterity. What special duty is there of the parents to the eldest son? Gen. 49.3.4. That sith the Lord hath honoured him with that dignity, as to be their strength; he should also be honoured of them at the least with a double portion, as of the rest of the brethren, with honour: yet so, as he fall not from his honour by some horrible sin. So much of the common duties to both: What is required of the father especially? Gen. 35.18. Luk. 1.62.63. To give the name unto the child. For notwithstanding that the mothers have sometimes given the names, yet that hath been by permission of the fathers. What special duty is laid upon the mother? To nurse the child, if she be able. Gen. 21.7. 1. Sam. 2. 1. Tim. 5.10. 1. Tim. 2.15. Lam. 4.3.4. 2. Sam. 24.17. Matth. 11.2. 1. Thes. 2.7.8. and 11. Hitherto of superiors in private. What are they in public? They are such as procure the common good of those, of whom they have received the charge; and which forgetting themselves and their own private good, so often as need shall require, procure the good of those which are under them. What is the duty of their inferiors? To minister charges, Rom. 13. 1. Tim. 5.17.18. 1. Cor. 9.4.5.6.7.8.9.10. & 13. and other things necessary for the execution of their offices, and to their power to defend them in the same. Of how many sorts are those superiors? They are also of two sorts: 2. King. 2.3 1. Tim. 2. 1. Pet. 4.13.14. one are (as it were) divine creatures, called the Ministers of the Church: the other are called human creatures. Why call you the other human creatures? Because notwithstanding they are appointed of God, and such as without them, neither Church nor Commonwealth can stand: yet are not their kinds, and number, and order so appointed of God, but that men may make more or fewer, of greater authority or less, according as the occasions of places, times, or as the disposition of peoples do require. What are the duties of the superiors in the Commonwealth? They are twofold: First, 1. Tim. 2.1.2. in respect of God's matters. Secondly, in regard of civil affairs. What is the special duty of the civil Magistrate in God's matters? To see that true Religion be maintained by the example of Ezechiah, josiah, and other good Kings, to see good ordinances for Religion, grounded upon the word of God, duly practised, that so God may be truly served and glorified, and the Churches committed to their government, may under them lead a quiet and a peaceable life in all godliness and honesty. 1. Tim. 2.2. What is the Magistrate specially to perform in respect of men's matters? 1. Tim. 2.1. Dan. 4.7.8.9. Rom. 13.4.5. He must look to the peace of the Commonwealth, where he dwelleth, and that justice therein be duly executed, that every man may enjoy his own: Psa. 72. That the good may be cherished, & evil doers punished: Rom. 13.3.4. And he that neglecteth the former duty to God, shall never perform his latter duty, how politic soever he seem to be. So much of unequals. What is required of equals? Philip. 2. First, to live together sociably and comfortably, and not to exalt themselves above their fellows, but to go one before another in giving honour. So much of the Commandment. How is the reason of the Commandment commended unto us 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 commandment of the second table hath expressed: not that the obedience of other commandments lacketh promise: (the second commandment containing promise of good to those which obey it:) but because this commandment hath a particular promise of a long & peaceable life, which other have not, in so great measure as this hath in those things it promiseth. And because it is here expressed, it showeth that a more plentiful blessing in this kind followeth from the obedience of this Commandment, then of the other that follow. How doth the Lord revenge the breach of this Commandment, even in this life? First upon the parents, in giving unto them ungracious and disobedient children; and then upon the children themselves: and that sometimes immediately from heaven, and sometimes by the hand of the Magistrate they are stricken. But how is this promise truly performed; seeing some wicked men live long, and the godly are taken away, even in the midst of their time? The godly live so long as it shall serve for God's glory, and for their own good: but the wicked live to their further condemnation. And herein God doth not a whit break his promise; for if he promise a man silver, and pay him with gold, and that with greater quantity, he doth him no injury, and the wicked gain nothing by their long life, receiving greater judgement in hell. So much of the fifth Commandment concerning all special duties. What are the general duties of the commandments that follow, which come at least to consent? They are either such as concern the person of our neighbour; as the sixth, or those which belong to his person, as the seventh, eight, and ninth. Rehearse the sixth Commandment. Thou shalt not murder. What is the sum of this commandment? Not to hurt our own person, or the person of our neighbour; but to procure safety, and to do those things that lie in us, for the preservation 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. john 5.15. jam. 3.14. Amos 6.5.6. Rom. 1.31. First, anger is forbidden, either without cause, or passing measure when the cause is just. Secondly, hatred. Thirdly, envy. Fourthly, want of compassion. Fiftly, frowardness, and uneasiness to be entreated. Sixthly, desire of revenge: Of all which it may be said that is spoken of envy, (Prou. 14.30.) that they make a man a murderer of himself, and of his neighbours. What is contrary to these? Ephes. 4.26. etc. First, slowness to anger. Secondly, humanity and kindness, because we are all the creatures of one God, and the natural children of Adam. Thirdly, a care of peace, and of avoiding offences. Fourthly, an easiness to be reconciled. Fiftly, compassion. Sixtly, a patiented suffering of injuries, lest they break out into greater mischiefs. What are the outward? They are to our neighbour either alive or dead. What are they to our neighbour alive? 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 lowering or frowning countenance, a scornful nodding of the head, derision, snuffing; which, as sparks, come from the fire of wrath and hatred, etc. What are they that are otherwise? Either in word or deed, which are also either against the body or the soul. What are the breaches in word against this Commandment? When speeches are contemptuously uttered, Matth. 5. Prou. 12.18. Levit. 19.14. 2. Sam. 6.20. job 29.15. Eph. 4.31. jam. 5.9. as to call our brother Racha: or wrathfully, as to call him fool; in which respect, words proceeding from wrath, are in the Scripture compared to juniper coals, which burn most fiercely; or to a razor, or the pricking of a sword that cutteth most sharply. Mockings, for some wants of the body, especially for piety; in stead that they ought to be an eye to the blind, and a foot to the lame. Crying, which is an unseemly lifting up of the voice: grudges, and complaints one of another. What is the contrary? Courteous and amiable speeches, and to speak 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 Private, or Public. What are the indirect hurts in private? When it is against our will, and we think 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 have the benefit of Sanctuary, and tarry to the death of the high Priest. But it is to be noted, that that is in case a man be about a good work: but if he kill a man at unawares, in burling stones to no use; or if a drunkard in reeling should fallen another, whereof he should die; they ought also to die. Secondly, when one giveth not place to the fury of another, as jacob did to Esau by his mother's counsel. Genes. 27.44. Rom. 12.21. Thirdly, when one defendeth not himself without injury, or purpose of revenge, Exod. 22. john 5. Prou. 7. & 25.15. Eccles. 10.16. or to hurt his adversary, and not only to save himself. Fiftly, when a man surfeteth or eateth out of time, or spendeth himself by unchaste behaviour. Sixtly, when a man neglecteth physic to preserve or recover health, 2. Chron. 16.12. so that it be after he have first sought unto God. Seventhly, when he useth not the honest recreation, wherewith his health may be maintained: Judg. 14.12. 2. Kings 1.2. for we must not think that there are no more ways to kill a man's self but with a knife, etc. eightly, to this indirect murder belongeth, when women with child, either by misdiet, or strain by reaching, and much more by dancing, either hurt the fruit of their womb, or altogether miscarry. Ninthly, when stairs are so made that they are like to hurt either children, servants or others: or when wells and ditches are not covered or fenced: whereunto belongeth that the Lord commanded the Israelites to have battlements upon their houses. Deut. 22. What are the public? Numb. 35 31.32. Prou. 17.15. Deut. 25.3. 2. Cor. 11.24. Deut. 16.20. When the high ways are not mended. Secondly, when those to whom it appertaineth, do not punish the breach of this Commandment. Thirdly, when the correction is excessive: four, when it is not in love of justice. Seeing our love is commanded to God and man only: whereof is it that mercifulness is commanded to beasts? Prou. 12.10. Deut. 22.6. & cap. 25. All hard usage of the creatures of God is forbidden, not so much in regard of them; as that thereby the Lord would train us forward to mercy to men. So much of the murderers of the body alone. What are they of the soul and body both? In superiors, Prou. 29.18. Exec. 3.8. jer. 48. Esa. 62.6. 1. Pet. 5.2. Act. 20.28. when the Ministers are either idle and idol Shepherds that cannot, or do not feed the flock committed to their charge: or for the most part neglect their own, and busy themselves elsewhere, without necessary and lawful employments. Secondly, those Magistrates, that procure not as much as in them lieth, the people under their government to frequent the hearing of the word, and receiving of the Sacraments in the appointed times. Are inferiors also guilty of this sin? Yea verily: all those people that have no knowledge, especially having had the ordinary means appointed of God for obtaining the same, either of their own or of others, which they might have been the partakers of. How do both superiors and inferiors kill the soul? By evil example of life: contrary whereunto is, Mat. ●. 1. Thes. 5.14. Heb. 10.24. 1. Cor. 10.32. Levit. 19.17. to provoke one another to love, to give no offence, neither to Iewes nor Gentiles, nor to the Church of God. Also in not rebuking thy neighbour, but suffering him to sin. So much of the duties of this Commandment appertaining to the person of our neighbour whiles he is alive. What are they after his death? They either belong to his body or to those that pertain to him. What are the duties belonging to the body of the dead? To see it be honestly buried, and funerals with mourning which is moderate; and therefore it belongeth to the person himself to give order for his own comely and religious burial. What is that must be performed to those which belong unto him? Ruth. 2.20. To provide for his wife, children and posterity, that he may live in them. So much of the Commandment itself. What doth the breach of it deserve? judgement without mercy shall be upon those that are merciless. Of how many sorts is it? It is either concerning this life, or that to come. What are they in this life? Exod. 21. judg. 1.5.6. A severe punishment, as limb for limb, eye for eye, hand for hand, life for life, although it were a beast: and if it were known to be a striker. Secondly, short life: blood-thirsty men live not half their days; more particularly in Magistrates that should punish and do not, that their life goeth for the offenders; as Ahabs for Benadads': 1. King. 20. 2. Sam. 13.29. also David was exceedingly punished for sparing blood-thirsty men, as was Absalon, and not punishing them. Also God threateneth that he will not only revenge the blood of the slain upon the murderer himself, but also upon his issue and posterity in uncurable 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 murdering a man down right? If a man deface the image of a Prince he is severely punished: how much more if he deface the image of God? If a beast (an unreasonable creature) had killed a man, it should be slain, and the flesh of it, although it might otherwise be eaten, Numb. 35.33. was not to be eaten, 3. If this sin go unpunished, God will require it at that place where it was committed. So much of the former Commandment concerning the person of our neighbour. What is the other? It is of things belonging unto him: wherein as every one ought to be most precious unto him, so it is in order set the former; and therefore followeth the seventh Commandment touching his wife, which is as himself and one flesh with him. Rehearse the Commandment. Thou shalt not commit adultery. What is the sum of it? Continent or chaste usage towards ourselves, and towards our neighbour: forbidding all uncleanness, and commanding all chaste and honest behaviour. What are the special duties of this Commandment? They are either inward or outward. What are the breaches against the inward duty? Matth. 5.28. Colos. 3.5. 1. Thes. 4.4.5. 1. Cor. 7.9. The unchastity and unhonesty of the mind; and it is either the desire of strange flesh, with resolution to have 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 uncleanness? The virginity and continency of the mind. 1. Cor. 7.3.4. What are the outward? Such unchasteness as being once seated in the mind, after showeth itself outwardly. Of how many sorts is it? It is either in things that belong to the body, as apparel, meat drink, etc. or else in the body itself. How is this Commandment broken in apparel? Deut. 22.5. If it be otherwise then belongeth to the sex, as if a man put on woman's apparel, which is abominable to God, or a woman a man's. What are the reasons hereof? God would have every sex hereby maintained, that the man should not be effieminate, nor the woman mannish. Secondly, to avoid a most notorious occasion of shameful sin, as of a man committing sin with man, and woman with woman: for if a man may be inflamed with a wanton picture painted; much more by a lively image and portraiture of the sex. Thirdly, it is a dishonour to a man to bely his sex, and to spoil himself of the dignity God hath given him; and presumption for a woman to desire the representation of a better sex than God hath set her in. What is the second breach in apparel? When it is excessive above either our estate, or else ability. What is the third? When there is in it lightness, as some apparel is called by the holy Ghost, Prou. 7. whorish. What is the fourth? 2. Sam. 13. When it is not according to the custom of the country, city or town where we dwell, but newfangled. But may not women in their apparel submit themselves to please their husbands? They must seek to please them by lawful means; and therefore clothing themselves in decent apparel with sobriety: for the rest, they are to put their trust in God, 1. Pet. 3.5. who is able by modesty in apparel to maintain their husband's love towards them. What apparel are we then to use? Such as cometh under the rule of the Apostle; Tit. 2. namely, that it witnesseth our godliness and modesty; and therefore although some exceeding this measure say they do it not to allure any; yet if others be alured by it, it is a sin in them; although not so great as in the other, which propound allurements to themselves in their wanton apparel. So much of the breach of this Commandment in apparel. What is it in meat and drink? Either in the quality, Deut. 14.21. Ezech. 16.49. when we seek too much daintiness, and those meats & drinks which provoke this sin: or else in quantity, when we feed to fullness of them. What is contrary to this? A moderate and sober diet. So much of the breach without the body. What is it in the body? Either in the parts, or in the whole. What breach is there in the parts? When the tongue, eyes and ears are suffered to wander in wantonness. How is this Commandment broken in the tongue? In filthy speech, 1. Cor. 15.33. Ephes. 5.3.4 whereby not only the speakers heart, but also the hearts of the hearers are inflamed. Whither refer bad songs, ballads, interludes, and amorous books. What is contrary to this? Modest and chaste talk, judg. 3.24. 1. Sam. 1.19. by the example of the holy Ghost, judg. 3.24. 1. Sam. 1.19. who speaking by necessity of foul things, useth chaste speech; as, he knew her, he covered his feet. What breach is there's in the eye? Matth. 5. Gen. 29.7. 2. Pet. 2.14. When the eye (the seat of adultery or of chastity) is fixed to behold the beauty of another: or else wanton pictures, whereby the heart is inflamed. What is contrary to this? job 31. Psal. 119. To make a covenant with our eyes, and pray that the Lord would turn away our eyes from seeing vanity. How doth a man sin by his ears? When he delighteth in hearing unhonest things, although for his credit he will not speak them. What further abuse of the parts is there this way? Esa. 3.16. Mark 6.22. All light gesture and behaviour of a man's body, in wanton dancing and mincing. What is contrary to this? Rom. 6. That a man so carry and direct these parts, as they be not weapons of uncleanness. What is the breach in the whole body? Either in respect of himself or others. What is that in regard of himself? First, in ceasing from doing any profitable thing, as in idleness. Also shedding of the seed either by night or day, rising from excessive eating and unclean cogitations, or other sinful means. How is it with others? Either in unlawful conjunction, of all which the unlawful vows of continence are nurses; or unlawful separation. How do men offend by unlawful conjunction? By mixture either with their own kind, or with other. What is common to those unlawful mixtures that are with their own kind? That they may be all either voluntary in both, or by force in the one; where the party forced is to be holden guiltless. Of how many sorts are they? They are either natural or unnatural. What is the natural conjunction forbidden by this law? Fornication, and Adultery. Deut. 22.28. What is fornication? When two single persons come together out of the estate of Matrimony: Levit. 19 Deut. 13. 1. King. 15.12. 2. King. 23.7. where it is manifest that the stews, permitted, yea authorised and defended in Popery, are unlawful and expressly forbidden in the Law; and the Kings commended in the Scripture who took away such filthiness out of their land: The rather, considering that by them, not fornication only, but adulteries, yea incests also were committed, when as both married and unmarried came thither, and oftentimes some of the same blood or affinity committed villainy with one whore: so far is it that they are remedies of uncleanness. What is Adultery? When at least one of the persons married or contracted in marriage, companieth with another: whither also may be referred Polygamy and the having of many wives at once; which was ever unlawful, howsoever for a time it was borne with of God, in regard of increasing the world and Church. May not a man also sin against this Commandment in the natural use of his own wife? Yes verily, when the honourable and chaste estate of Matrimony is used to wantonness, and not with moderation, and seemliness; as a man may fault in excess of wine, although it be his own. Hitherto of the unlawful conjunction which is naturally of those of the same kind. 1. Thes. 4.4. What is unnatural? They are either of both sexes, or of some sex with the same sex. What are those of both sexes? First, when a man doth keep company with his wife, when it is with her according to the manner of women. Levit. 18.19. Ezech. 18.6. & 22.10. Secondly, when there is a mixture of those bodies that are within the degrees of kindred or alliance, forbidden by the Law of God, although it be in marriage. What is that of one sex with the same sex? Buggery, when man with man, or woman with woman committeth filthiness. Levit. 18.22. Hitherto of unlawful mixture with their own kind. What is that with another kind? First, of a man of woman with a beast. Secondly, of a man or woman with a spirit under the shape of a man or woman; Levit. 18.23. for as they may eat meat with us, so they may have company. Hitherto of the unlawful conjunction. What is the unnatural separation? It is either committed when the party is present, or when it is absent. What when the party is present? When due benevolence is not yielded, although there be aptness thereunto, nor any hindrance by consent, in respect of extraordinary prayer. How when the party is absent? Either privately or publicly. How privately? When the party withdraweth itself in mislike or loathsomeness, or else by long and unnecessary journeys of traveling, of merchandise, wars, etc. When publicly? When separation by the Magistrate hath gone before, without lawful cause. So much of the Commandment. What are the punishments of the breach? First, when many other sins are hid, this is most commonly discovered. Secondly, the sin is a judgement of itself. Thirdly, Num. 5.23. John 4.16. Rom. 2. Heb. 13. 1. Cor. 6. Numb. 25. Genes. 12. 1. Cor. 10.8. Gen. 34. Judg. 19 Prou. 7. job 31.12. Hos. 4.11. Deut. 23.2. 2. Sam. 13. God will judge them oftentimes in this world, always in the world to come. Fourthly, more particularly, whipping for fornication, and death to other unlawful mixtures. Fiftly, it spendeth the goods, as also hurteth the body, and bereaveth a man of his understanding and judgement; and not only reacheth to the offenders themselves, but also to their children, as that the bastard to the tenth generation might not enter into the Sanctuary; likewise against his wife and lawful children, whilst thereby he often times maketh a stews of his house, as David did by the adultery he committed with the wife of Urias. 2. Sam. 16.21. Job 31.9. Levit. 20.20. And children begotten in horrible incest, to be burnt or slain in their mother's womb. What is the eight Commandment? Thou shalt not steal. What is the sum of it? To give to every one that which is his, and not only not to diminish by my 〈◊〉 my neighbours goods, but to preserve them, and as occasion serveth to increase them. How is the breach of this Commandment? Either inward or outward. How is it inward? Matth. 15.19. 1. Tim. 6.9.10. Ephes. 5.3. When a man's eye is so set upon his neighbour's goods, that he desireth them with resolution to have them if he can. What is the doctrine of this? That not only men's hands, but also their hearts are here bound to the good abearing, not so to desire their neighhours' goods, as is aforesaid. What is contrary to this desire? Heb. 13.5. 2. Tim. 6.6. Phil. 4.11. A mind contented with it own, and with that which is present. So much of the inward breach. What is the outward? First the instruments and practices of theft secondly, the theft itself. What are the instruments of theft here charged? Prou. 1.11.12. Josh. 7.21. First, the tongue, that it profess not the desire of our neighbour's goods: secondly, the eye. What kinds of theft are there? Either private or public; and the same either with colour or without colour; the first being oftentimes more heinous than the second. Wherein is private theft occupied? It is either in abuse of our own, or in pursuit of our neighbour's goods. How do we abuse our own goods? Either in lavishing and lashing them out, or in covetous holding of them. What is the abuse of our goods in lavishing them out? When men in their diet, apparel, furniture of houses, building, Deut. 12.15. Prou. 11.15. 2. Thes. 3. or otherwise exceed either their estate and ability, or the use and custom of their Country: whither refer suretyship unnecessary and causeless; also to give to stout and lusty rogues. How are our goods abused in fast holding in of them? When we withhold those things from the poor which we ought in duty to bestow upon them, Prou. 3.28. or delay the giving in time. What is private theft in pursuit of our neighbour's goods with colour? When in buying and selling, bartering, snapping, scorsing & changing, the buyer concealeth the goodness, or the seller the faults, Levit. 25.14. Prou. 20.14. Luke 19.8. Exod. 22.26. Deut. 24.6. Deut. 25.13.14. Amos 8.4. Prou. 22.28. Hos. 4.8. 1. Cor. 6.7. and blindfoldeth the truth with coloured speeches. Likewise when in borrowing and lending, setting and taking, gauging and waging, men either make no conscience or have no skill to do that which is equal and profitable, as well for others they trade with, as for themselves; where false measures come to be considered. Hitherto belongeth forestall, engrossing, monopolies, usury, bankrupts, that to enrich themselves, endamage others; removing of ancient bounds: hitherto refer suits in Law for light matters. How is it without colour of Law? Either privately without his knowledge, Deut. 22.1. james 5.4. Rom. 13. Luke 3.4. as thieves and pickers; whither refer the not restoring of things found; or violently, he knowing it, and sometimes beholding it: as pirates, robbers. Hither is referred oppression, as when the rich withhold the hire of the labourer, or when debt is withholden: Soldiers not content with their pay go a freebooting, etc. What is the right use of our own? Prou. 22.5.17. & 12.27. 2. Cor. 8.13. Pro. 13.11. A frugality and good husbanding of it. What is further contrary to these effects? Labour in some lawful vocation. How may we know the bounds of a lawful vocation? It is occupied, first in the information and instruction of the mind with good knowledge, 1. Cor. 7.14. 1. Pet. 4.10. as those which teach and learn. Secondly, in the defence of the body, as the Magistrate both in peace and war. Thirdly, in providing for the necessary helps of this life, as are Artificers and Merchants. What manner of men are here condemned? All idle persons, or those which are occupied in hurtful or unprofitable trades, as the Romish merchants, Image, bead makers, and makers of the like trash: jugglers, wandering and roguing Minstrels, Magicians, Astrologers and such like. Is there any thing else required to a lawful calling? Yes verily, as that it be lawful to him that useth it; which is, when he is able for it: secondly, when being called thereunto he diligently and continually exererciseth himself in it. Is there no intermission or recreation, granted unto a Christian man from his labours in the six days? There is, to the end he may the better continue his labour, so the same be honest and profitable, for the exercise of the mind, or of the body; hurtful and dangerous pastimes being avoided: for as recreation belongs to the sixth Commandment, so far as health is maintained thereby; so it belongeth to this Commandment; so far forth as we may be the better able to labour. What sorts of public theft are there? Either in Church or Commonwealth. What is Church theft? It is sacrilege, consisting partly in things spiritual, Malach. 1. and partly in things temporal. What is spiritual sacrilege? When the Church is deprived of sound doctrine, through the insufficiency or negligence of the Pastors and Teachers. What is temporal sacrilege? When the goods of the Church are withdrawn from them to whom they belong, or when benefices are sold. Who are they that sin in spiritual sacrilege? Either Ministers or people. What are the Ministers sinning therein? First, the ignorant, insufficient, and dumb Ministers, which take wages and cannot do their duty. Secondly, the makers and brochers of them. Thirdly, the idle negligent Ministers. Hitherto refer Monks, Friars, Nuns, etc. How do the people sin herein? When they not only are content to be under such Ministers as either cannot or will not reprove them of their sins, but also desire and seek for them. What is the theft in the Commonwealth? When the common goods are either taken away, or applied to any private use; or when reward is taken for judgement: false coiners of money, washers or clippers. Hitherto of the Commandment: by the whole drift and scope whereof is manifestly overthrown the error of the Anabaptists touching the community of goods. What is the punishment for the breach thereof? It is either that which God executeth by his just judgement or man. What is the judgement God executeth? Pro. 20.21. Esa. 33. Evil gotten goods are worse, or soon spent, as experience teacheth, and the common proverb; Of evil gotten goods, there is not the third heir; also, he that spoileth, shall himself be spoiled. What else? Pro. 19.15. Poverty. What further? Deut. 25.15. Shortness of life: for as to those that live justly long life is promised: so to him that doth otherwise short is threatened. What is the special punishment by man? Josh. 7.20.26.] Act. 5.1.12. divers, according to the particular thefts; as the stealing of an ox is greater in proportion then the stealing of a sheep, so should the punishment be: and some stealing of goods by reason of circumstances doth deserve death: and simply the stealing of a man, as joseph's brethren which sold him to the Ismalites, deserved death. And so should be punished those that steal men's daughters. So much of the Commandment concerning our neighbour's goods. What is it concerning our neighbours good name? The ninth. Thou shalt not bear false witness against thy neighbour. What is the sum of it? That we hurt not our neighbours good name, but maintain, and as occasion is given, augment and increase it. How is this Commandment broken? Either inwardly, or outwardly. How is it broken inwardly? 1. Tim. 6.4. Pro. 17.15. Act. 28.4. & 2.13. 1. Sam. 1.13. 1. Sam. 17.28. When a man in any thing hath an ungrounded suspicion of his neighbour. 2. When he doth also in his mind condemn him alive or dead, having no good warrant for it. Is all suspicion and condemnation to be condemned? No, for it is not unlawful to suspect my neighbour of naughtiness, if I have good ground of it; nor to condemn him in that whereof he stands evidently convicted. What is contrary to this, in observing whereof we may the better keep this Law? Charity and love which is not suspicious, 1. Cor. 13. 1. Cor. 13.5. but expoundeth things in the best part, where the presumptions are not strong to the contrary. Gen. 37.31.32.33. Contrary to which ungrounded suspicion, is to interpret doubtful things in the best part: yet not to neglect the suspicions that are grounded, as did Gedaliah. jer. 40.14.15.16. Jer. 40.14.15.16. What is the outward breath? In words or deeds to draw an evil name upon himself or his neighbour. What great matter is it if a man's good name be hurt, as long as neither his person nor his goods are touched? First, those gifts that God hath bestowed upon him or others are not so esteemed as is meet, and as they should be, whereby glory falleth from God which is the author and giver of them. Secondly, his endeavours and labours are not so profitable to men as otherwise they might be, if his good name remained whole and untouched. Thirdly, it is uncomfortable to himself to have an evil name, as a good name is comfortable. Eccles. 7.1. Phil. 4.8. And therefore a man ought to labour to get a good name, and when he hath gotten it to keep it, and therefore to labour for righteousness, Prou. 10.7. Mark. 15.9. Eccles. 20.1. which preserveth a good name. And that not in some things, but in all; for that as one fly corrupteth the whole box of ointment, so one vice doth deface a man's estimation. In how many sorts is the outward breach hereof made? In silence, or in speech. Who especially sin in silence? First, the dumb Ministers, and those which cannot deliver the truth fully; and the idle, that being able do it not. Secondly, those that refuse to speak in the private cause of their neighbours good name. How is it broken in speech? Psalm. 15.3. Either in giving forth of speech, or receiving it in. How in giving it forth? Either in speaking false or true things. How in speaking false things? First, in a lie: secondly, in an untruth. What is a lie? Genes. 18.12. Acts 5.3. When a man speaketh contrary to his own knowledge. What is an untruth? Gen. 31.31.32. When a man telleth that which is false, thinking it is true. Of how many sorts is a lie, or untruth? Either public, or private. What is it in public? Either in Church, or Commonwealth. How is it in the Church? When the Minister delivereth not sound doctrine, or misapplieth that Bee delivereth: Acts 5. or when one denieth a truth before the Church, or the public officers thereof. How is it in the Commonwealth? When the judge giveth wrong judgement. Prou. 17.15. When the Sergeant or Counsellor defendeth a bad cause, either through want of skill, or contrary to knowledge. When men witness falsely in judgement. Then also, when true judgement is given, 1. Kings 21.22. execution cometh not accordingly. What is a privately or untruth? When one man lieth or speaketh untruth to, or of another: of which sort commonly are all backbiters, slanderers, whisperers, etc. which in conscience of the untruth, or lie they tell, seek corners. Contrary whereunto is a rejoicing at the good report of another. Rom. 1.8. What notable argument is there of those that are void of conscience herein. He that dealeth not faithfully in public matters, Prou. 11.5. will seldom make conscience in private things; and he that dealeth truly in matters public, Ephes. 5.4. will also in things private commonly deal truly. Here will come in the lie in jest, and consequently it sters; likewise the officious lie, as it is called. So much of the breach of this commandment in speaking of false things. What is it in speaking true things? When the words are rehearsed, Matth. 26.9. 1. Sam. 22.9.10. Psalm. 52.3. Ephes. 5.4. Rom. 1.29. and the sense passed over: also when the truth is spoken to hurt our neighbour; then, when men are vain and idle babblers, or proud boasters, and vain glorious, also flatteters: likewise, when things are spoken out of time, or to them they belong not. Prou. 27.2. Prou. 27.6.14. Acts 12.22. Matth. 11.15. Contrary to all which abuses of the tongue, is to use it in commending the good gifts of our neighbours to others, and admonishing, exhorting, and reproving our neighbours themselves, as occasion requireth in time and season. So much of the breach of this Commandment, in giving forth ill speeches. What is it in receiving in? 1. Sam. 24.5. Prou. 25.23. When men have their ears open to hear ill of their neighbour with allowance. Contrary whereunto is the repulsing, and terrifying of such, as are bringers of slanderours' speeches against their neighbour. So much of the commandment. What is the punishment of the breach thereof? Matth. 7.2. To be suspected, condemned, and evil reported of. Secondly, the false witness should have that punishment laid upon him which should have been inflicted upon the other, Deut. 19 whom he witnesseth against, if his witness had been true. So much of the Commandments with consent. What is it without consent? The tenth: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, etc. Is all desire here condemned? No, there is a natural desire of meat and drink, sleep, Galat. 5.17. and of posterity, not to be condemned. Likewise, the spirit desireth or lusteth against the flesh, aswell as the flesh lusteth against the spirit, and therefore it is not said simply, thou shalt not covet: but, etc. neither is it said, thou shalt not covet a wife, a man servant, etc. but, thou shall not covet thy neighbour's wife, etc. What is that concupiscence which is here condemned? It doth namely, and expressly condemn all unlawful covet of pleasures or profit, which concern our neighbour, and in them all other concupiscence against the neighbour which come not to consent, and commandeth the contrary holiness. Why doth he specially make mention of the servants, ox and ass? Because there was special use of these amongst God's people, more than amongst us; according to a saying of the Hebrews, that observe, that the Scripture useth to speak of the things that fall into the practice of life. Doth this commandment reach further than all the former? Yea verily: in which respect, Rom. 7. the Apostle confesseth, that notwithstanding he profited in the knowledge of the Law above his fellows; yet that he knew not what sin was, until having commenced Doctor in the school of the holy Ghost, through the knowledge of the Gospel, he understood this Commandment. And therefore it is no great marvel, if the great Doctors in Popery remain ignorant of this Commandment. Why? what is in it? It doth not only condemn the evil desires, Psalm. 143.2. Rom. 7.7. but all proneness to sin, together with the cause; from which the same by the just judgement of God cometh, and therefore by this Commandment especially are all men convinced of sin. What learn you from hence? The error of the Papists is evidently confuted; that hold that we have free will to do good or evil, Gal. 5.16.17. whereas we cannot but sin in coveting evil, until we be borne a new. If we sin necessarily and cannot but sin, than it seemeth we are not to be blamed. Yes, the necessity of sin doth not exempt us from sin, but only constraint. What are the sins against this Commandment? Either without us, or within us. What is the sin without us? That which Adam first committed, so far only as he sinned against his posterity, and not against God directly, which we also have committed in Adam by the Law of propagation, and generation. For as Adam's felicity should have been ours, if he had stood in it; so was his transgression ours. What familiar example is there to make this plain? A man being a slave, his progeny to all posterities shall be slaves. A man also being attainted of high treason, the attaint of blood reacheth to his posterity. The young serpents and wolves that never stung men, nor devoured sheep, are notwithstanding worthy to die. So much of the sins without us. What are the sins within us? james 1.14. Rom. 1.22.23. The deprivation of good, and the natural corruption of being prone to evil: which also he hath at the first minute and moment of his conception. Against the Pelagians, that teach that sin cometh by imitation. How is this sin noted out unto us? In that other sins have their special names, where this properly is called sin; because it is the puddle and sink of other sins: and for that also the more it is pressed, the more it bursteth forth, (as mighty streams that cannot be stopped) till God by his holy spirit restrain it. What is the second sin within us? Wandering and evil thoughts, though we never like of them. How can that be reckoned for sin, which is rejected as soon as it is hatched? Even the rising of such a thing in our minds, argueth our corruption of nature: for were not that inborn corruption, it could not once enter into our thoughts, further than it were offered unto us by some outward tentation of the devil, or of the world, as it was unto our Saviour Christ. And although in the incorrupt estate of a man, he might dutifully have thought of the transgression of the Commandment, with a perfect hatred of it; yet the same should not have been (as now it is) suddenly rising in the mind, without thinking or meditation of the naughtiness and hatefulness thereof; where now these thoughts rise suddenly, and the hatred and detestation cometh after, and is not in such perfection as then it should have been. Whereas the Lord our God hath the eyes of his glory so pure, that he will not allow of the least corruption in the temple of our hearts, where he seateth himself, and cannot abide that they should be made a thorow-faire, for evil thoughts to go up and down as it were jetting in them, but will have all whipped out. What is the third sin within us? When there is a wandering wicked thought, with some liking, though we reject it. Hither may be referred, first, vain, sudden wishes; then dreams, which have some evil 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 Commandment. What is the use of it? To teach us above all other commandments, that we are miserable and wretched by nature, subject 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 Commandments. What is the sum? Luk. 10.27. Thou shalt love the Lord thy God with all thy heart, with all thy mind, and with all thy understanding, and thy neighbour as thyself: taken out of Deut. 6.5. and Leuit. 19.18. What is the sum of this sum? Love: which consisteth in two heads; to wit, the love of God, and of our neighbour. What use is there of this short sum? Very great, both to show the marvelous wisdom of God, and also for singular profit that redoundeth thereof. Wherein appeareth the wisdom of God? That sith it was great cunning to contrive the whole will of God into ten words; it must needs be more wonderful to bring all unto two. What is the profit that redoundeth unto us? It ariseth of the twofold use of the Law before spoken, namely, first that we being humbled might be thereby driven unto Christ. Secondly, that thereby we might be directed to his obedience. What profit ariseth of the first use concerning humiliation? That men being brought to a nearer sight of their sins, might be the more earnest to come unto Christ. How shall that be? That when all our sins are gathered and mustered into one troup or heap, they may appear the greater, to cast us down the more: as a man owing sundry debts unto divers or unto one man, in the particulars is confident of his ability to pay all, as long as he heareth they are but all small sums, but hearing the whole sum, despaireth of the payment of it: Or when as there be many soldiers coming against their enemy, but yet here & there scattered, they do not affect us with so great fear, as when they be gathered and ranged in order, and are all under one sight or view. Show the same in our love towards God. In that it should be done in simple obedience of the whole man, that is, all the functions both of soul and body, which is impossible for any man to do. What are they of the soul? Namely two: of the mind, and of the affections. What are they of the mind? The understanding and judgement: unto both which is memory annexed. What is understanding? The understanding is that, whereby we must know perfectly all; but we are ignorant of many things, and those which we know, we know them but in part, and that which we know we judge not aright of, nor remember as we ought. Secondly, the will, whereby we must perfectly love the known good, and perfectly hate the known evil, of which we come a great deal shorter than of the other. What are they of the body? All the members, parts, and graces of the body: as beauty, strength, etc. which should be wholly bestowed in the service of God: but the wandering of our eyes in hearing the word preached, doth easily bewray the great negligence and small obedience of the rest. How is it showed in the love towards our neighbour? In that we must love him as ourself: which as it is so much the less than the former, as man is inferior to God; so we being not able to accomplish it, are much less able to fulfil the other. How shall that be tried? By examination of ourselves in some particular: as for example; whether we love a stranger being our utter and most deadly enemy, as ourselves; which no man ever did, nay a common man, or to be plainer, even our dearest friend, as we do ourselves; which cannot be found. Look Deut. 28.53.56, etc. Wherefore that rotten righteousness of the Papists cannot stand. What profit ariseth of the second use? That by it as by a glass, we may the easier see, and being shortly contrived we may better remember, all our duties both to God and man, it being as a Card to see countries easy to be carried about with us. What may you gather of this? 1. Tim. 1.4.5. That sith the end of the Law is Love, all idle questions are to be left as unprofitable, not serving to the practice of the same. Why is the love of God called the first and greatest Commandment? Because we should chief regard our duties to God, and to be most careful to understand his worship. Why is the second table said to be like unto the first? For that they go so hand in hand, that no man can perform the one unless he accomplish the other; which john plainly teacheth in his first Epistle and fifteenth Chapter. What is to be said of those that seem to keep the one, and care not for the other? If they will seem to serve God aright, and are not charitable, they are mere hypocrites: and if they deal uprightly with their neighbour, and have no love of God, they are profane politics and very Atheists. IER. chap. 31. vers. 31, 32, 33, 34. 31 Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, & with the house of judah. 32 Not according to the covenant that I made with their fathers, when I took them by the hand to bring them out of the land of Egypt, the which my covenant they broke, although I was an husband unto them, saith the Lord. 33 But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my Law in their inward parts, and write it in than hearts, and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and will remember their sins no more. WHat followeth to be spoken of? The covenant of grace. Seeing by the covenant of nor his life everlasting is propounded, what need is there that the covenant of grace should be set before us? Because, as hath been said, the covenant of works cannot through the infirmity of our flesh give life unto any: And therefore if God should justify any by it, he should be unjust, as one that should give the kingdom of heaven to wicked men. Seeing the nature of a covenant is to reconcile and join those together which are at variance; as we see in the example of Abraham, and Abimelech, Laban and jacob: why is this called the covenant that can make no reconciliation between God and us? Although it be not able to reconcile us, yet it doth make way to reconciliation by another covenant: neither is it meet strictly to bind God's covenant with men, to the laws or covenants of one man with another; for amongst men the weaker seeketh reconciliation at the hand of the mightier: Luk. 14.31.32. but God neither able to be hurt or benefited by us, seeketh unto us for peace. What is the covenant of grace? Act. 16.30.31. That God will give us life everlasting through Christ, if we believe in him. How are they convinced by the giving of this covenant, which seek righteousness in the law or old covenant? Heb. 8.7. Because thereby they make God unwise, that would enter into a new and second covenant, if the former had been sufficient. Of how many sorts is this? It is either the old or new Testament. What is the old Testament? It is the covenant of God, under shadows to give life everlasting by faith in Christ that was to come. What is the new Testament? It is the covenant of God, without shadows to give life everlasting by faith in Christ that is come. Are these Testaments divers? They be in substance the same, but in manner they differ. What are the parts of this covenant of God? Two: the one is the covenant that God maketh with us; the other is the covenant that we make with God. What is the sum of that covenant God maketh with us? That he will be our God. What gather you from this covenant of God? The surname of God, as it is in divers places, and namely, Exod. 3.15. What is properly meant when it is said the God of your fathers, the God of Abraham, the God of Isaac, and the God of jacob? The singular glory and privilege of God's people, Heb. 11.16. in that God is content to take his surname of them. Why is this surname added? For that it is a fearful thing, to think of the proper name of God alone, unless this be added to it: whereby he declareth his love and kindness to us. JOH. 1.14 And the Word was made flesh, etc. WHereupon dependeth the performance of this covenant of grace? On the second person in Trinity, Christ jesus the only son of God. What are we to consider in him? First, his Person, secondly his office. What have we to consider in his person? First, his Godhead, that maketh the person. Secondly, his manhood, which hath subsistence in the person of the Godhead. What say you of his Godhead? That he is the only natural son of the most high and eternal God his father, his word, character, and image, God coessential and coequal with the father and the holy Ghost. Do you then hold that he is, and is called the son of God in regard of his Godhead? Yes verily, and not according to his manhood; according to the Apostle, who saith, that he is without father according to his manhood, Heb. 7. and without mother according to his Godhead. It seemeth he is called the son of God in respect of his human nature; in the generation whereof it is said that the holy Ghost did that which fathers do in the natural generation, especially seeing he is therefore said the son of the highest. No, but only in regard of the eternal generation, otherwise there should be two sons; one of the father, and another of the holy Ghost: but he is therefore called the son of the most highest, for that none could be so conceived by the holy Ghost, but he that is the natural son of God. How is he said to be conceived by the holy Ghost? Because the holy Ghost by his incomprehensible power, wrought his conception supernaturally, which fathers do naturally in the begetting of their children; not that any of the substance of the holy Ghost, which is indivisible, came into the womb of the Virgin. Why is he said to be in the beginning? Not because he began then to be: but that then he was; and therefore is from eternities. So much of his Divinity. What are we to consider in his manhood? That the Divine nature took to himself a body and reasonable soul. Why did he not take the nature of Angels upon him? Because he had no meaning to save the Angels that fell, Heb. 2. for that they had committed the sin against the holy Ghost, in falling maliciously into rebellion against God, without tentation. Are not the elect Angels any way benefited by the humanity of Christ? Properly his humanity reacheth only to sinful mankind: for if he had meant to have benefited Angels (otherwise then confirming them) by taking another nature, he would have taken their nature upon him. How is that then Ephes. 2. to be understood: He reconciled things in heaven? It is understood of the Saints then in heaven, and not any way of the Angels; although in Christ the Angels be elected, and by him confirmed, so that they shall stand for evermore. Did he not pass through the Virgin Mary (as some affirm) as saffron out of a bag, or water through a conduit? God forbidden, for he was made of the seed of David, and was a plant of the seed of jesse; for he took human nature of the Virgin. How is that showed? For that he saith the word was made flesh, flesh being taken for the whole man, both body and soul. Was not the Godhead instead of the soul unto him? No: for our souls must have perished everlastingly, except the soul of our Saviour 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 than he was turned into sin or into a curse, because it is said, he was made sin and made a curse for us. Was this union of the body and soul with the Godhead by assuming of the manhood unto 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 sons, 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 less: for than he should be neither God nor man, for things mingled together cannot retain the name of one of the simples: As honey and oil being mingled together cannot be called honey or oil. 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 be in all or many places at once. But was not this performed after his resurrection, that the glory of the Godhead then more plentifully communicated with the manhood, swallowed up the truth thereof, as a whole sea one drop of oil? No, for these two natures continued still distinct in substance, properties and actions, and still remained one and the same Christ. Why took he our nature upon him? Because the justice 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 use of the Godhead of Christ in his suffering? Yes: it was necessary he should be God that should suffer, that he might be able to overcome the infinite sufferings due to us. Hitherto of the natures of our Saviour, divine and human. What is to be considered in the conjunction of these two natures? That these two natures unseparably joined together, in the first moment the holy Virgin conceived, made but one person: a mystery that no Angel, much less man is able to comprehend. Why so? For that the manhood of our Saviour Christ is personally united to the Godhead, whereas the Angels of much greater glory than men, are not able to abide the presence of God. What is the use of this conjunction of two natures into one person? That by the unity of persons in both natures, the obedience of Christ performed in the manhood, might be of infinite merit, as being the obedience of God. What further fruit have we by this conjunction? That whereas God hath no shape comprehensible either to the eye of the body or of the soul; and the mind of man cannot rest but in a representation of some thing, that his mind and understanding can in some sort reach unto: considering God in the second person in the Trinity, which hath taken our nature, whereby God is revealed in the flesh, he hath whereupon to stay his mind. How did then the jews before his coming, which could not do so? Gen. 18.1.2. &. 19.1.2. They might propose to themselves the second person that should take our nature, and the same also that had appeared sundry times in the shape of a man: albeit our privilege is greater than theirs; as they that behold him as he is, whereas they did behold him, as he should be. JOH. chap. 14. vers. 6. 6 jesus said unto him, I am the Way, and the Truth, and the Life. No man cometh unto the Father, but by me. Hitherto of the person of our Saviour Christ. What is his office? He is the only mediator between God and us, for our reconciliation unto him. What is his office of mediation? It is his calling to the works of reconciling men unto God. What consider you in this office? First, his calling, than his faithful discharge of it. Esa. 42.1.2. etc. Who called him? God. What learn you from thence? There ariseth thereby great comfort unto us, in that he thrust not himself in, but came by the will of God and his appointment; thereby we are more assured of the good will of God to save us, seeing he hath called his son unto it; and that he will accept of all that he shall do for us, as that which himself hath ordained. What learn you from his faithfulness? That he hath left nothing undone, Heb. 3. of things that belong to our reconciliation: in which respect he is compared to Moses, faithful in all the house of God. What names are given 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 signify? Anointed. What was the ointment wherewith he was anointed? The spirit of God. Esa. 61.1. How many mediators are there? One only. How is that showed? By divers reasons. First, because there is but one God; and therefore but one Mediator, 1. Tim. 2. one God and one Mediator between God and man. Secondly, because he only is fit, as he only that partaketh both the natures of God and man, which is necessary for him that should come between both. Thirdly, that is declared by the types of Moses, who alone was in the mountain: of Aaron, or the high Priest, who only might enter into the holy place of holy places. Fourthly, by the similitudes wherewith he is set forth in this text, I am the Way, I am the Door. Fifthly, because he alone hath found sufficient salvation, for all those that come unto him. Heb. 7. and .9. joh. 10. Can no man be mediator between God and man? 1. Sam. 2.25. No verily: for Ely saith, that a man offending, a man may be accorded by the judges; but if he offend against God, there is no man can make his peace. How many parts are there of this his mediation? Heb. 3.1. & 4.14. Heb. 5.1. etc. Heb. 13.11.12. Heb. 7.1. Two: his priesthood, and his kingdom. What is his Priesthood? It is the first part of his Mediation, whereby he opening the will of God, did also yield that obedience, whereof dependeth the whole merit of our salvation: First in teaching, then in doing the rest of the offices of the Priesthood. How is he our Prophet, Doctor, or Apostle? In that he hath opened the whole will of his father. How doth that appear? By his own testimony, joh. 15.15. I call you no more servants, because the servant knoweth not what his master doth. But I call you friends, because all which I have heard of my father, I have made known unto you. What learn you from thence? That it is a foul error in them, that think that our Saviour Christ delivered not all things pertaining to the necessary instruction and government of the Church, but left them to the traditions and other mere inventions of men. What further? That the Ministers of the word should not suppress in silence the things that are necessarily to be delivered. And that the people should content themselves with that Christ hath taught, rejecting whatsoever else the boldness of men would put upon them. Did his office of Doctorship, than first begin when he came into the world? No: but when he opened first his father's will unto us, by the ministry of his servants the Prophets: which the holy Ghost calleth the doctrine of the beginning of Christ; Heb. 6.1. although it were divers hundred years before his conception: and after his own time, he opened the same doctrine more plainly and fully by the Apostles and Evangelists. What difference is there between the teaching of Christ and of the Prophets and Ministers sent of him? First, Mat. 7.28.29. Mark. 1.22. Mat. 5.22.28.32.34.44. that Christ taught with another authority then ever did any other Minister before or after him. Secondly, that by virtue of his prophetical office, he did not only bring an outward sound unto the ear; but wrought (as he did before his coming, and as he doth now by the Ministry of his word,) an alteration in the mind, so far as to the clearing of the understanding. What have we to gather that Christ taught and teacheth by the Prophets, Apostles, and Evangelists? First, in what estimation we ought to have the books of the old testament, sith the same spirit spoke then, that speaketh now, and the same Christ. Secondly, we must carry ourselves in the hearing of the word of God, not to harden our hearts. What effect hath the careless and fruitless hearing of God's word? It hardeneth men to further judgement; for it is a two edged sword to strike to life, or to death: it is either the savour of life to life, of the savour of death to death. How doth he aggravate the refusal of this office of our Saviour against the Israelites? First, by the time, of 40. years: secondly, by the place, the wilderness; and by the multitude of his benefits. What force hath the office of his prophecy in us? We are in some sort partakers of it by the knowledge of his will, whereby to be able to exhort one another privately to good things, and to withdraw one another from evil, as occasion serveth. HEB. 7. vers. 13. etc. to the end. 13 For he of whom these things are spoken, pertaineth unto another tribe, whereof no man served at the Altar. HItherto of that part of Priesthood which standeth in teaching, which is also called his prophetical Office, What is the sum of this text? The declaration of the person & office of Christ's Priesthood, being compared with the Priesthood of Aaron. What are the parts of this text? Two: to wit, what manner a one he ought to be that hath this office, and how he executeth it. Wherein standeth the manner of him that shall have this office? Partly without him, and partly in himself. Without him, as that he was of the tribe of judah, this of the tribe of Levi. Secondly, that the Priests of Levi were appointed by the Law of the fleshly Commandment; where Christ was appointed by the Law of the power of life. Thirdly, in that he was appointed of his father by an oath, for ever to be a priest, after the order of Melchizedeck. What benefit ariseth to us in that this was confirmed with an oath? It assureth us of all the parts of his Priesthood to be performed unto us, and that he paid the ransom for our sins. Was not the word of God sufficient for the performance of this promise, without the binding of it with an oath? Yes doubtless: but the Lord in this promise having to deal with man, and willing more abundantly to show unto the heirs of promise the stableness of his counsel; bound himself by an oath. Whereby is the perpetuity thereof confirmed? In that it did not proceed by succession, as from Aaron to Eleazar, from Eleazar to Phinees, and so by descent, but is everlasting, always abiding in him; which is another difference of their priestly Office. What profit cometh to us by the perpetuity of his Priesthood? That he continually maketh intercession for us to God, and of himself alone is able to save us, coming to the father through him. So much of the quality of him that is to be Priest, which is without him. What is that part which is within him? First, that in himself he is holy. Secondly, to others harmless and innocent. Thirdly, undefiled of others, or of any thing; and to speak in a word, he is separated from sinners. In all which, he differeth from that of Aaron, for they are neither holy in themselves, nor innocent, neither undefiled, but polluting, and being polluted by others. What is the fruit we gather of this his holiness, innocency, and undefilednesse? That he being holy and innocent, undefiled, and so consequently separate from sinners; the sin is not attributed to the faithful; and these his properties are imputed for theirs: And therefore he freeth them both from original and actual sin. Contrary to the doctrine of the Papists, who say, that he delivereth us from original sin only, and that we must make satisfaction for actual. What is touching the execution of this his office? First, in that they offered first for themselves; he for the people only, for himself he heeded not. Secondly, he but once; they many times. Thirdly, he offered himself, they something else then themselves. What is the use of this? To prove the absoluteness, perfection, and excellency of this his priesthood. May not the Priesthood of the Papists be overthrown, and proved to be a false Priesthood? Yes verily, by all these arguments: as first, they are not of the tribe of judah, neither confirmed by an oath, and therefore not perpetual. Secondly, they are not holy in themselves, but unholy; neither innocent, not undefiled, but defiling others, and being defiled of them, and so not separate from sinners, but altogether sinful and set in sin. Thirdly, they offer first for themselves, then for the people likewise many times, and sacrifices which are not themselves and last, they bring a great disgrace to the Priesthood of Christ, by preferring themselves to him, as the sacrificer to the sacrifice whom they say they offer. ESAY 9 vers. 6.7. 6 For unto us a Child is borne, and unto us a Son is given: and the government is upon his shoulder, and he shall call his name, Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. 7 The increase of his government & peace shall have none end he shall sit upon the throne of David, and upon his kingdom, to order it, and to 'stablish it with judgement and with justice, from henceforth, even for ever: the zeal of the Lord of hosts will perform this. SO much of the Priesthood of our Saviour Christ. What have we to consider in his Kingdom? The benefits that we receive by it, and the cause of it. How are the benefits set forth? By the properties, and effects of those properties: and by the cause of those effects. How are his properties here expressed? They are first generally set forth, by comparison of the unlikelihood of his Kingdom with the Regiment of worldly Potentates. What difference or inequality is there? First, that where other Kings execute matters by their Lieutenants and deputies, armed with their authority in our saviours Kingdom, although there be used instruments; yet do they accomplish his will and purpose, not only by his authority, but also by his strength and virtue. What further doctrine do you note? That the man of sin, or Pope of Rome, is not the ministerial head of the Church, which is Christ his Kingdom; sith he is himself present, yea, and that most notably by his spirit; and more to the advantage of his Church, Joh. 16.7. then when he was bodily present. How are his properties set forth more particularly? First, that he should be called Wonderful, not that it should be his proper name, which was only jesus; but that he should be as renownedly known to be wonderful, as men are known by their names. How is he wonderful? Partly in his person, as is before said, partly in his works. How is he wonderful in his works? First, in the creation of the world. Secondly, in the preservation, especially in the redemption of it. What is the next that followeth? It is showed more particularly wherein he is wonderful; and first, that he is wonderful in counsel, and the Counsellor. What is here generally to be observed? Esa. 9.15. 2. Sam. 20.16. Eccl. 9.16. In the government of a kingdom, counsel and wisdom are chief, as that which is preferred to strength; and therefore that we may assure ourselves that in the kingdom of Christ all things are done wisely, nothing rashly, in which respect he is said to have a long stole and a white head. Revel. 1.13.14. What is further to be noted? A great comfort for the children of God, that our Saviour Christ is our counsellor, who giveth all sound advice. What are we here further to learn? That when we are in any perplexity, and know not which way to turn; yet we may come to our Saviour Christ, who is given us for a Counsellor. By what means may we come to him for advice? By our humble supplication, and prayer unto him. How may we receive advice from him? By the doctrine of God, drawn out of his holy word, Psal. 119.24. which is therefore termed the men of our counsel. What followeth? That he is wonderful in might, and the strong God. What have we here to learn? First, that as he is wise, and doth things pertaining to the good of his Church: so he is of power to execute all that he adviseth wisely. Secondly, that as there is in us no advice of ourselves, so there is in us no sound strength to keep us from any evil; but that as he giveth good advice to his, so doth he with his own power perform and effect it. And therefore although we be as the vine, Phil. 2.23. of all other trees the weakest, or as the sheep, of all other beasts the simplest; yet we have for our vine a gardener, and for our shepherd, Christ jesus the mighty strong God. Thirdly, that we should take heed how we depart from his obedience: for he will do what he listeth. For if to obey be a good means to help us into the favour of our earthly Princes; it will much more help us in the favour of the King of Kings. What other property followeth? Two other, which are (as it were) the branches and effects of the former: first, that he is the father of eternities: secondly, the Prince of peace. Sith he is called the father of eternities; is there not a confusion of persons? In no case: for it is a borrowed speech, namely, he is the author of eternity. What do you here gather? Dan. 2. That where other Kingdoms alter, his is everlasting. What doctrine thereof is to be gathered? First, that the Kingdom of our Saviour Christ being perpetual, he dasheth and crusheth in pieces, all other mighty Monarchies and Regiments that shall rise up against him: and therefore that his Church and subjects generally, and every particular member need not fear any power whatsoever. Esa. 40.6. 1. Pet. 1.24.25. Secondly, that whatsoever we have by nature or industry, it is momentany, like unto the grass that fadeth away; and whatsoever durable thing we have, we have it from Christ. What is the second property arising out of the former? That he is the Prince of peace, that is, the procurer, cause and ground of peace, that causeth his subjects to continue in peace and quietness. Of what nature is this peace? Rom. 5. Ephes. 2. It is spiritual: First, when we have peace with God: Secondly, when we have peace in our consciences: Thirdly, when there is peace between men, which ariseth out of both the former. Where should this peace be established? Upon the throne of David, that is, in the Church of God. Are we not partakers of this honour of Kingdom? Yes verily, as of his Priest's office. Rom. 6.12. Rom. 16.20. Revel. 1.6. For we are Kings to rule and subdue our stirring and rebellious affections, and to tread Satan under our feet. What is the cause of all this? The love and zeal of God, breaking through all lets; either inward from ourselves and our own sins, or outward from the enmity of the devil and world. 1. COR. 1.30. 30 But ye are of him in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification, & redemption. WHat fruit receive we by the Kingdom of our Saviour Christ? By it, all the treasures brought in by his prophetical and priestly office, are dealt and made effectual to us continually. What are those treasures? They are either within us or without us. What is the first he here nameth within us? That he is here made unto us wisdom. Why is this set down as necessary to our salvation? Because it was necessary, that having absolutely lost all godly and saving wisdom, wherein we were first created, that it should be again repaired, ere we could be partakers of life eternal. Why? have we not true wisdom naturally able to bring us to it? No verily: for although we have wisdom naturally engrafted in us to provide for this present life, and sufficient to bring us to condemnation in the life to come; yet we have not one grain of a saving wisdom able to save us, or to make us step one foot forward to life eternal. Where is this wisdom to be found? In the word of God. How come we to it? 1. Tim. 6.16. Joh. 1.18. By Christ; for God dwelleth in Light which no man hath approached unto; only the son, which was in the bosom of his father, he hath revealed him. What is the second effect, and that without us? That he is made unto us Righteousness, namely that we are justified by the righteousness of our Saviour Christ. Is not this an absurd doctrine, as that a man should be fed with the meat another eateth? or to be warmed with the clothes another weareth? or be in life and health with the life and health of another? No doubtless: for if the sin of Adam being a man, were of force to condemn us, because we were in his loins; why should it seem strange, that the righteousness of our Saviour Christ both God and man, should be available to justify others? Secondly, although it is not meet to measure heavenly things by the yard of reason; yet it is not unreasonable, considering that we have a more strict conjunction in the spirit with him, than ever we had in nature with Adam; that a man owing a thousand pounds, not able of himself to discharge it; his Creditor may be satisfied by one of his friends. But how can one man save so many? Because the manhood being joined to the Godhead, it maketh the passion and righteousness of Christ of infinite merit. How do you prove this righteousness here, to be meant of the righteousness which is in Christ? Because he speaketh after of sanctification, which is the righteousness within us. What is meant by righteousness in this place? As by the chief part thereof, our whole justification, which is, a deliverance of us from all sin, the guilt and punishment thereof; and whereby we being accounted righteous, even by the righteousness of our Saviour Christ imputed unto us, are restored to a better righteousness than ever we had in Adam. What are the parts of justification? Two: the not reckoning of our sins; and the imputation of Christ's righteousness: both which are merited by his Priesthood. How did he merit the forgiveness of our sins? By his sufferings, in abasing himself especially to suffer death, and so grievously to pay the payment of our sins. How cometh it then that Christ having borne the punishment of our sins, the godly are yet in this world afflicted for them; and that for the most part more than the ungodly? The affliction of the godly is no punishment, jer. 12.3. but a fatherly correction and chastisement in the world, that they should not perish with the world; whereas the wicked the longer they are spared, and the less they are punished in this life, their danger is the greater: for God reserveth their punishment to the life to come. What gather you of this? je. 12.3. That we should not grudge at the prosperity of the wicked when we are in trouble: for as the sheep and kine are put in fat pastures, to be prepared to the shambles; so they, the more they receive in this life, the nearer and the heavier is their destruction in the life which is to come. But to return where we left, of the forgiveness of sins: is that sufficient to bring us to the blessed presence of God? No; but we must also be made righteous, otherwise we cannot enter into the kingdom of heaven: as a banckerupts debt being paid, he is not by and by to be made a Burgess of a City without goods: nor a beggarly prisoner fit to serve the Prince, unless he be new appareled. How did he merit our righteousness? By his fulfilling the Law, in that he walked in all the commandments, and failed in no duties, either in the worship and service of God, or duties towards men; whereby we are made fully and wholly righteous, as we were made unrighteous by Adam's sin; but we are justified by a man that is God. Hitherto of righteousness. What is sanctification? Rom. 6.14. Psal. 19.14. It is a freedom from the tyranny of sin, into the liberty of righteousness, begun here, and increased daily until it be fully perfected in the life to come. What differences are there between Righteousness imputed, and Sanctification? 1. Thes. 4.3.4. Rom. 5.14.17. 2. Cor. 5.21. Rom. 3.21.22. Revel. 22.11. divers: as first, Sanctification is in us, righteousness imputed is inherent in our Saviour Christ. Secondly, the imputed righteousness increaseth not; Sanctification doth as it were grow in us by degrees from walking in it to a further degree of standing, and from that to a sitting down in it. Lastly, Psal. 1.1.2. Rom. 8.30. the righteousness of our Saviour Christ is the root or cause, Sanctification the effect. Do righteousness and sanctification go together? Yes, in time they go together, Joh. 15.2. jam. 2.18. and as it were hand in hand: for so soon as a man is made partaker of Christ's Righteousness, he is made holy in some measure; although in nature the imputed righteousness goeth before, as the cause before the effect. Is there any such Sanctification or holiness of life in us, as God doth accept of, and will give reward unto? None, 1. Pet. 2.5. Exod. 28.36.37.38. unless the corruption that cleaveth unto the best of our good works, be taken away. But when our sanctification here begun shall be perfected in the world to come; shall we not then be justified by an inherent righteousness? No, but by the imputed righteousness of our Saviour Christ: which being once given us, is never taken from us. How is this pollution conveyed into the good works, which God worketh in us? There is (beside the work of his own hand through the operation of his holy spirit,) a pollution in us, and an infection of ours, which cometh from the sin that dwelleth in us: as clear water put into an unclean vessel or running thorough a filthy channel, receiveth some evil quality thereof. Wherein do our good works fail of God's justice? Partly in the instrumental causes, from which they proceed; and partly in the final cause, or end, whereunto they aim. What are the instrumental causes hindering the perfection of our works? First, our understanding, in that the work is not done with knowledge absolute and thoroughly perfect. Secondly, in that our remembrance is enfeebled, and doth not so fully retain that which the understanding conceived. Thirdly, in that the will and affections are short of their duty. Last of all, in that the body is not so apt and nimble for the execution of good things, as is required. Express this by a similitude. We are in the Instrumental 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 final end wherein good works fail? In that we have not a direct eye to God's glory, or the good of our neighbour, as is required, but look a squint (as it were) at those duties which are enjoined to us: like to such artificers, as prefer their own credit in their skill, before their master's profit. If then it be so that sin cleaneth to our best works, are not our good works sin, and are not all evil works equal? No doubtless; be it far from us to think it: for their imperfection is sinful, but the good work is not a sin: and even in bad actions (as hath been said) some are less evil than other. How is this pollution taken away? Exod. 28.36.37.38. By the intercession of our Saviour Christ, through which our good works are of account before God. What doctrine is here to be gathered? A doctrine of great comfort to the children of God, to stir them up to abound in good works, sith they are acceptable to God in Christ jesus: for where men know any thing to be delightsome to their Prince, they will with all endeavour strive for it; Matth. 12. how much more ought we to be pricked forward to the service of God, who quencheth not the smoking flax, nor breaketh the bruised reed, yea, Matth. 10. which forgetteth not a cup of cold water given in faith, and for his sake? What other reasons are there to stir us up to good works? We ought to remember God's benefits bestowed upon all his children: as our Election, Creation, Redemption, Calling, justification, Sanctification, continual Preservation: and then particularly such blessings as God hath severally bestowed upon every one of us. Are not the judgements of God also to be thought upon for furtherance to this duty? Yes verily, to make us fear to offend in our ways. Remaineth there yet any more? Good company, Psal. 119.63. Pro. 13.20. which with David we must cleave unto; not the noblest or of greatest account, but the godliest: for if we will avoid such a sin, we must avoid all company that delight therein; which is no less dangerous than good company is profitable. What gather you of this? That whosoever maketh no choice of company, maketh no conscience of sin: as those that dare keep company familiarly with Papists, thinking that they may keep their conscience to themselves. What are the parts of sanctification? Two: first Mortification: secondly vivification, or a rising to righteousness. What is mortification? Mortification is a continual dying unto sin, slaying, kill, deadning of sin; proceeding from the virtue of Christ his death and burial. What is the sin that must be mortified? First, our natural corruption, or old man, called original sin, which is a readiness and proneness to that that is evil; and a frowardness and backwardness to that which is good: called also flesh, or the body of sin. Col. 3. Then, the fruits thereof, which are called the members of that body. What is mortification of sin further compared unto? Col. 3. It is set forth by the name of rags and filthy stained clothes, which we are loath to look on, as it which we should cast off and lay aside. What is Vivification or Quickening or rising to righteousness? Rom. 6.4.5. It is a rising to newness of life, proceeding from the power of Christ his resurrection. Hitherto of Sanctification. What is redemption? It is the happy estate that the children of God shall have in the last day. 1. THES. chap. 5. vers. 19.20. 19 Quench not the Spirit. 20 Despise not prophesying. BY what means doth God effect these things? and how ruleth he till the last day? By the means of his spirit and word joined together according as the words do make mention. What mean you by the spirit of God to this place? That power of God which worketh in the hearts of men, things which the natural discourse of reason is notable to attain unto. Being incomprehensible, how may we come to some understanding and sense of it? By the things whereunto it is compared: first, Acts 2. Heb. 1. joh. 4. Matth. 3. Acts ●. to wind, to show the marvelous power of it in operation. Secondly, to oil, that is of a hot nature, that pierceth and suppleth. Thirdly to water, that cooleth, scoureth and cleanseth. Fourthly, to fire, that severeth dross and good metal. How is the operation of it? divers: as softening, and hardening; enlightening, and darkening; which it worketh after a divers manner, 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 revealed will; and so the lawful use thereof, is rewarded with a gracious increase of blessing: and the abuse punished with further hardness to condemnation. Is by the word, prophesying, only meant, the preaching of the word? No, but by a figurative speech, all those outward means whereby God useth to give his holy spirit, as are the Sacraments and the discipline of the Church; over and above the preaching of the word which being principal of all, is here set down for the rest. Before we enter into this water, there are some difficulties to be avoided in these words, and first I ask why the Apostle hath 〈…〉 spirit before the preaching of the word mea●● by prophecy: considering that by, and after preaching of the word the Lord giveth his spirit? Because the spirit is the chief of the two: the word being but the instrument whereby the spirit of God worketh. And secondly, for that the work of the spirit is more general, and reacheth to some to whom the preaching of the word cannot reach. Lastly, for that the word is never profitable without the spirit: but the spirit may be profitable without the word, as after will appear. Another difficulty is, that it seemeth by these words, that the spirit of adoption and sanctification proper to the faithful, may be lost; whilst he exhorteth that we should not quench the spirit. By no means: but as God doth assure the faithful of their continuance in him: so he doth declare by these exhortations, that the only means whereby he will nourish this holy fire in us, is, to take heed unto the preaching of the word. Now to return to this matter: I demand, Is it not lawful to separate these means? Matth. 19 In no case for that which God hath joined together, no man may separate. Now doth it appear more evidently that God hath 〈◊〉 those together? Because he saith by the Prophet, that this is the covenant he will make with his people; to put his spirit and word in them, Esa. 59.21. and in all the posterity of the Church. What do you here learn? That no man is to content himself, to think he hath the spirit, and so to neglect the word; because they go together. Who are by this condemned? The Anabaptists, Papists, and Libertines, which ascribe to the spirit that which they like, joh. 14.26. although wickedly: seeing the spirit doth not ordinarily suggest any thing to us, but that which it teacheth us out of the word. What other sort of men is here condemned? Mark. 4.1.2. etc. compared with Esa. 2.1.2. etc. 2. Pet. 3.15.16. The Stancarists, who esteem the word to be fit to catechize and initiate: or enter us in the rudiments of religion, but too base to exercise ourselves continually in it: whereas the Prophets and Apostles most excellent men, did notwithstanding exercise themselves in the Scriptures. Are none saved without hearing of the word? Rom. 8.9.14. Yes: for first children, which are within the covenant, have the spirit of God, Matth. 2. without the ordinary means of the word and Sacraments. Secondly, some also of age and places, where those means are not to be had. Thirdly, some also, which living in place where such means are, yet have no capacity to understand them; as some natural fools, madmen, or deaf home; to show that God is not tied to means. What must we here take heed of? That we presume not upon this, sith that notwithstanding this secret working of God, yet it is as unpossible to come to heaven, if having the means and capacity of receiving them, we contemn the means; as it is Impossible to have a harvest, Matth. 13. 1. Pet. 1. where no seed time hath gone before; or to have children without the parents seed; seeing amongst such the spirit of God doth only work faith by the preaching of the word. MAT. chap. 13. vers. 3. 3 Then he spoke many things to them in parables, saying, Behold, a sour went forth to sow, etc. unto the ninth: and after from the eighteenth to the twenty four. Proceed to the divers working of God's spirit in his Church. First, it is in things common to the godly with the wicked: secondly, in things proper to the godly. What are the things common to both? First, in the covenant of grace: secondly, in the covenant of works. What are the things common to both in the covenant of grace? First, to understand something of the word of grace: and to give consent unto the same, with some delight in the knowledge thereof. If they understand it, how is it that one sort are said not to understand? They have some understanding, but it is said to be none, because it is no effectual knowledge; for they come without affection, and go away without care. What have we here to observe? First, to take heed not to deceive ourselves in a bare profession or light knowledge of the word; and that we come to hear it with zeal, and departed with care to profit. Secondly, to beware also of the great subtlety of Satan, who as a swift bird, snatcheth the word out of unprepared hearts; even as also doth a thief, which taketh away whatsoever he findeth lose. What second thing is common to both? To have delight in the word, and a glimpse of the life to come. What difference is there between a godly joy and this? This is like the blaze of the fire, and is never full and sufficient: whereas the godly joy, is above that in gold and silver. Secondly, the wickeds delight is for another purpose, then is the godlies: for it is only to satisfy a humour desirous to know something more than other; whereas the godlies joy is to know further, to the end they may practise. Why is it said, they have no root? Because they understand the things, but are not grounded upon the reasons and testimonies of the word. Proceed now to the third sort. They are they which keep it, (it may be with some suffering of persecution:) yet the thorns of covetousness or of worldly delights overgrow the good seed, and make it unfruitful. So much of things common to both, pertaining to the covenant of grace. Now declare the like in the covenant of works. First, the wicked may confess their faults. Exod. 9.29. Acts 24.25. 1. Sam. 24.17. Mark. 6.20. Numb. 23.14. Secondly, be pricked in conscience with a terror of them. Thirdly, to be sorry for them. Fourthly, to do many things that are taught. Fiftly, to desire to die the death of the righteous; and all these only for fear of judgement: whereas the godly confess, are pricked, are sorry, etc. because they have offended a loving God, and a gracious Father: and do not some things, but all they are commanded; and desire to be saved, to the end they may glorify God. Are not three parts of the four in the Church likely to be condemned by this parable? No, in no case: for it is but curious, and an uncomfortable doctrine; it being a far different thing to have three sorts of wicked men in four sorts, and to have thrice as many of one sort. So much of the things common to the godly with the wicked. What are things proper to the godly? Two things: first, the receiving of the seed in a good heart: secondly, the bringing forth of fruit with patience. What is here meant by receiving of the seed into a good heart? By the seed is meant the word of promise: whereby God hath said, he will be merciful unto us in Christ. By the receiving into a good heart, is meant, the receiving of it by faith in Christ. What is faith? A persuasion of my heart, that God hath given his Son for me, and that he is mine, and I his. Where it is said, that the seed must be received into a good heart; it may seem that a man hath a good heart before he receiveth that seed. Doubtless naturally they are all alike, and there is never a barrel better hearing (as they say): but as the face answereth to the face in the glass, so one of the sons of Adam, is like another in their nativity they have by their parents. Why then are they said to have a good heart? james 1. It is called a good heart, in respect of Gods changing it by the engrafted word: and by these words he putteth difference between the fruits of the former, and the fruits of this last: for that there is no difference in the outward show of fruits, but only in regard that those fruits proceeded from an unclean heart, and this from a heart which is cleansed. How must we approve ourselves that we be good ground? By good fruits. What are the fruits? Either pertaining to the covenant of grace, or of works. What are those that pertain to the covenant of grace? First, free access to God. Secondly, Rom. 5. the love of God shed into our hearts. Thirdly; a feeling of peace with God. Fourthly, the spirit of adoption, that assureth us to be the sons of God: whereof ariseth that we call God father, and hope for the inheritance with patience, which is a patiented waiting for the performance of God's promises. What are those that pertain to the covenant of works? Repentance; which is a changing of all the powers and faculties of the soul and members of the body: effected by love, which cometh from faith. What things follow? First, Sacraments, secondly censures. ROM. 4.10.11. 10 How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised. 11 After he received the sign of circumcision, as the seal of the righteousness of the faith which he had, when he was circumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also. What is a Sacrament? Exod. 12.6. Luke 1. ●9. It is an action of the whole Church, wherein by outward things done according to the ordinance of God, inward things being betokened, Christ is offered to all, and exhibited to the faithful, for the strengthening of faith in the eternal covenant. Why call you it an action? Because it is not a bare sign alone, but a work. Why call you it an action of the whole Church? Because it is a public action, and appertaineth to the whole Church: for it is a greater indignity for the Sacraments to be administered in private houses, then for the civil judgement, which is open and public. Also, the sacrifices under the law were not so excellent as these; yet was it not lawful to offer them in private houses. What have we to consider in this, that there be in the Sacraments certain outward things? Gal. 3.1. Luke 22.19. 1. Cor. 11.24. Rom. 4.11. That they are ordained, to the end, that by comparing and conferring them with the things which are inward, they might help: First, our understanding, in which regard they are as it were image, or glasses, Secondly, our remembrance, in which respect they are monuments. Thirdly, and especially, the persuasion of our hearts, by reason whereof they are seals and pledges. What doctrine is here to be gathered? First, what root of blindness, of forgetfulness, and especially hardness of heart to believe, is in us; that the word and oath of God is not sufficient to pluck up, but that we must have such aids. Secondly, the mercy of God, that apply himself to our weakness. Thirdly, what miserable men they are that refuse the Sacraments. What have we to consider in these outward things which the Lord hath ordained in the Sacraments? The wonderful wisdom of God, that hath chosen base and common things, for so high and singular mysteries: whereas he might have chosen things more rare and of greater price, to set out such excellent benefits as are offered us in the Sacraments: where there is great difference between the time of the Law and of the Gospel. How may we more clearly and distinctly consider of these things which are ministered in the Sacraments? By considering the persons that minister, and that which they minister. Who are the persons? The Ministers especially, 1. Cor. 4.1. representing unto us the Lord, whose stewards they are. What belongeth to the Ministers office? The chief part of consecration of the elements, which is: partly in declaring the institution of the Sacraments; partly in going before in prayer to God: which consisteth, first in praising God, who hath ordained them for the relief of men's weakness: and then in suing to God, that he would make them effectual to that end. Is not the nature and substance of the elements changed by this consecration? In no case, although the quality be altered in separating them from a common to a holy use: Matth. 3.11. which lasteth as long as the action is in hand: for the Ministers cannot give any thing, but that which is outward. How then cometh it to pass that the outward elements which the minister giveth: have the names of the spiritual things they set forth? Gen. 2. Gen. 17. Exod. 12. Exod. 12.5. It is ordinary and usual in the Scripture to give the name of the thing signed & signified to the sign: as it is called the tree of life, which was but a sign of life. And in the Sacraments of the old Testament, circumcision is called the covenant, and the Lamb or kid the Passeover, whereof only they were signs. What is the cause that moveth the Lord to grace the outward signs in the Sacraments, with the names of the things signified? First, because of the resemblance and similitude of the elements and the things signified, in which respect they are called signs. Secondly, to show the unseparable conjunction of the thing signified with the sign in the worthy receiver, in which regard they are called seals. Do they seal nothing else but the promise of God unto us? Yes, they seal also our promise unto God, that we take him only for our God and Redeemer, whom alone by faith we rest upon, and whom we will obey. What is further the office of the Minister? To give the Sacraments which he hath consecrated, to those to whom they belong. So much of the persons. What is that which is administered? First, the visible creatures ordained for signs and figures of Christ: as under the time of the Gospel, water, bread and wine; which God hath made choice of, both in respect they are for their natural properties, most fit to represent the spiritual things: as also for that they are most generally used of all nations and tongues in the world. Secondly, they liveliest represent the invisible things, that is, Christ, with all his benefits; which God only giveth, Matth. 3.11. as the Minister doth give the outward things. Is there any preparation required to the receiving of the Sacraments? Yes verily: Exod. 3.5. 1. Cor. 11.28. for seeing men ought to come with preparation to the hearing of the word; they ought by so much more come to the Sacraments, as God by them offereth greater grace than by the word alone. What is the preparation that is required in one that cometh unto the Sacraments? The children of the faithful excepted, (and that alone in the Sacrament of Baptism, whereof they ought to be partakers) there is required to a worthy participation of the Sacraments, knowledge, and feeling. Wherein ought this knowledge and feeling to consist? In the Law, and in the Gospel. Seeing no man is able to know the Law and the Gospel perfectly, much less the simple and common people: Tell me how far is this knowledge and feeling necessary? It is necessary, first in the Law, that he be able thereby to understand the common corruption of all men, both in the bitter root of original sin, and in the poisoned fruits thereof, together with the curse of everlasting death due thereunto: and that he be able to apply both these, that is, the sin and wages thereof to himself. How far is the knowledge and feeling of the Gospel required? First, that he understand the covenant of grace, which God in Christ hath made with the sons of men: and then, that by faith he be able to apply the the same to himself. What ariseth from this knowledge and feeling, to a further preparation thereunto? Mat. 3.13. Acts 8.36. Luk. 22.15. A great and earnest desire to be made partaker of them. What duties are required in the action of receiving them? First, a grave and reverent behaviour. Secondly, an attentive heed for comparing the outward signs and actions in the Sacraments, with the inward and spiritual things which they betoken. What is to be done after the partaking of the Sacraments? Out of the feeling of the gracious work of God by them, to rejoice with thanksgiving; or to enter into judgement with ourselves, and to humble ourselves for our want of feeling the fruit the Sacraments do present unto us. And as we ought to be humbled if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in them: so yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourishment of his meat, because of his malady; and yet notwithstanding is nourished: so is it in such faithful ones as do not so sensibly feel the working of God by them through the weakness of faith which is in them. And although we cannot feel it immediately, yet after by the fruits we shall be able to discern of our profiting. How many Sacraments are there? There are two only: 1. Cor. 12.13. 1. Cor. 10.1.2.3. 1. Tim. 6.8. Galat. 3.27. 1. Cor. 10.16. for first the two seals assure us of all God's graces; as of our regeneration, entrance, and engrafting into Christ; so of our growth and continuance in him; and therefore we need no more. Secondly, when the number of Sacraments were most necessary (as under the Law) they had but two; wherefore we need require no more. Thirdly, having meat, drink and cloth, we ought therewith to be content: now by the Sacrament of our entrance, our spiritual clothing is sealed unto us; and by that of our growth is sealed our feeding; therefore those five other, of Matrimony, of Orders, Penance, Confirmation, and of extreme unction; whereof the two latter, coined by the Papists to be made Sacraments, are superfluous; the other of them are agreeable to the Word, but without the nature and number of Sacraments. So much of the number of the Sacraments. What is the first of those two? Baptism. What is Baptism? It is the first Sacrament of the Gospel, Tit. 3. whereby our regeneration or new birth, or our entrance and engrafting into Christ, and the body of Christ, (which is his Church) is sealed unto us. Why call you it the first Sacrament? Mat. 28. Exod. 12.48. Because he saith that after they have taught men to believe, they should be baptised; thereby to be enroled amongst those of the household of God; or entered into the number of the Citizens and Burgesses of the heavenly jerusalem. What abuse doth this take away? That which sometimes the ancient Church was infected withal; namely, that they baptised men at their deaths; and let them receive the Lords Supper twice or thrice in a year; whereas this is the first Sacrament of the Covenant. How often is this to be done? Ephes. 4.5. Once only: for they are here charged to administer Baptism, not Baptisms: And although in the Hebrues there be made mention of Baptisms; Heb. 6.2. yet that is not to teach that one ought to be often baptised; but to declare the outward baptism of the water, and the inward of the spirit, which we receive at one time. Act. 2.41. Secondly, it is said the Church continued in prayer and breaking of bread, not in baptizing. Thirdly, it is a pledge of our new birth; now a man being borne but once, hath no need of this Sacrament but once. Mat. 28.19. Why is it said that we are baptised into the name of the father, the son and the holy Ghost? Mat. 28.19. Act. 11.26. Because by Baptism we being consecrated to God, are joined to him to bear his name, as a wife beareth the name of her husband. How is our conjunction with God wrought? In children by the secret working of God's spirit; in riper years by faith: for being naturally after the fall cut off from God, we are as it were engrafted into him again, as new plants, and incorporate; as Malchus ear once dismembered, Luk. 22.50.51. was again by the power of our Saviour Christ set into his head. What is Baptism to this engrafting? A Seal and a pledge of it, wherein is grace exhibited, and not the engrafting or incorporation itself; considering that we are baptised in the right only of being members of Christ before: though ordinarily we are actually engrafted by the Sacrament, not by force simply of the work done, but as it is God's ordinance and a seal of his covenant. What ariseth of our union with God? Another uniting of us to the Church; as a young hence engrafted on an arm of a tree, is both one with the arm and tree itself. What fruit ariseth of this union? A new birth, whereof we being once partakers, can never be deprived. What is the outward matter in Baptism? Water. What proportion is there of the visible element with the invisible grace? First, the whole action of Baptism, Galat. 3.3. sealeth up unto us, our regeneration and putting on of Christ, which is our receiving into the house of God. What after? The covering of the child's head with water, Rom. 6. is a seal that the child's sins are covered. Secondly, as the water doth wash and make clean the body; so doth the accomplishment of the law by Christ make us righteous. What pledge is there in Baptism of our sanctification? Rom. 6. 〈◊〉. 3. 1. Cor. 10. Matth. 3. Mark. 1. The water lying upon the child's head, declareth, that the old Adam in the baptised is buried with our Saviour Christ, and as it were drowned with the old Pharaoh and the Egyptians: as the water after shed from the body, the body appeareth white and clean; so do we appear in newness of life, from whence it is called a Sacrament of repentance. What learn you thereby? That although sin rise and rebel in us; yet if we be the children of God, it shall be killed by the death of our Saviour Christ: and although we be sluggish to good things, yet shall we be quickened by him. So much of the sacrament of Baptism. What is the preparation to it? The duties of it arise according to the persons. What are they? First, the baptised: secondly, the company present. The baptised what are they? Either the children of the faithful, or converted to the truth. What belongeth to the children of the faithful? In the action nothing but sufferance: after the action, when they come to age, they must know the benefits, and favour of God received in their baptism. What are the converted to the truth to perform before the action? Acts. ●. First, to examine themselves, whether they be in Christ, and Christ in them. What in and after the action? In the action to have regard to the graces offered: after it to comfort themselves daily in the grace that God hath offered them. What are the company present? The parent, or the rest of the Church. What is the parent to perform? First, to consider that God hath not received him only, but his child; and therefore to rejoice in the love and favour of God; and then to confirm himself, that as God hath quickened him after his baptism; so will he his child. Secondly, to present the child. Thirdly, to give, or to take order for the giving, of some such godly name, as may put the child in remembrance of some good duty. Fourthly, after Baptism, when the child is capable, to catechize his child, and to bring it up in the fear and information of the Lord. What are the duties of the rest of the Church? First, to rejoice, and to be glad at the increase of God's Church. Secondly, to give attendance to the doctrine, and to pray that the child may be quickened. Thirdly, when it cometh to age, to do such duties as one member oweth to another. So much for Baptism. What is the Lords Supper? It is the second Sacrament of the Gospel: whereby is sealed unto us our continuance with increase in the body of Christ, which is his Church. Are there divers graces offered unto us in Baptism and the Lords Supper? No: but the same graces to divers ends; in Baptism to the investing and entering of us into Christianity: in the Lord's supper, to the nourishing and continuing of us in it. And therefore as unto the Sacrament of Baptism, so unto this of the Lords Supper, the Popish feigned Sacrament of confirmation is notably injurious. What things are to be considered in this Sacrament? First, the time, and then the things that are to be done. The time of the administration of this Sacrament seemeth not to agree with that which hath been generally taught of the Sacraments: for this was by our Saviour Christ not ministered on the Lord's day, and it was also ministered at night. Although our Saviour Christ did so, yet he did not bid us so to do; but the Apostles example and religious practice herein is to be followed, which did celebrate the supper of the Lord upon the Lord's day. But yet it seemeth that both the example of Christ, and of his Apostles doth tie us to the time of the night. Nothing less: for our Saviour did minister it after supper, for that it was to come in lieu and stead of the Passeover; and therefore was presently after the eating of it. Secondly, that it might go immediately before his passion, the better to show whereunto it should have relation. Where also is another difference: our Saviour Christ's supper representing his death, which followed the supper and was to come: our Sacrament representing the death of Christ already suffered and passed. What cause had the Apostles to minister it after supper, which we have not? The Apostles did it in the night, because it was not safe for the Church to meet in the day for fear of persecution: wherefore herein the laudable custom of the Church of administering it in the morning, when our wits and capacities are best, is to be followed. In which respect also there is some difference between this Sacrament, and the Sacrament of Baptism; which may without any inconvenience be administered in the after noon. Is there nothing to be learned in that our Saviour Christ and his Apostles administered it after supper? Yes verily: for thereby we learn, that we must not come for our bellies, but have our minds lifted up from these earthly elements to our Saviour Christ, represented by them: for men after supper set not bread and wine, but banqueting dishes upon the table. What use is there of this? First, to reprove such profane persons, as come for a draft of wine alone. Secondly, those that rest only on the outward elements. So much of the time, now to the things to be done in the Lord's Supper: and how shall we 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 joyful & thankful close and shutting up of it. In the two former whereof there is great difference between our Saviour Christ and all other Ministers: who having no battle of the spirit with the flesh in him, but being always prepared unto every good work, had no need of them, the Ministers having as much need as the people. How are we to prepare ourselves to this Sacrament? We are before we come unto it to examine our wisdom and knowledge in this Sacrament, whether we can give 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 spiritual things. What further examination is to be used before we come? All that come to this holy Sacrament must examine themselves of their faith, and repentance for their particular sins: to bewail them, and to judge themselves for them; lest in coming otherwise they procure the wrath of God against them, and those that belong unto them; although not in condemnation in the world to come, (which the faithful notwithstanding their unworthy receiving cannot come unto) yet to fearful plagues and judgements in this world. Whereby all not of age and sound judgement, are shut from this Sacrament, which are not always from the other of Baptism. How are we to behave ourselves in the action? At the seeing of the bread and wine, we are to call to mind the body and blood of our Saviour Christ; at the bread broken before our eyes, to represent his passion and sufferings; and so in the wine being powered out, to represent unto us his blood trickling and streaming down from all parts of him to the ground. What is further to be done in the action? First, in that the Minister giveth the bread & wine, to think, that God giveth Christ, and Christ himself to us: and as we put our hand to take the bread and wine; so by faith to apply Christ to ourselves: and by the eating and drinking of the bread and wine, to remember our uniting to Christ, and enjoying of him. Secondly, according as it is commanded, all must take the bread and wine into their hands: contrary to the superstition of divers, which will either have it thrust into their mouths, or else take it with their gloves: as if the hand of a Christian, which God hath both made and sanctified, were not as fit as the skin of a beast, which the Artificer hath tanned and sewed. What further did they? They ate and drank the bread and wine, not laying or hanging it up, or worshipping it, as do the Papists. It seemeth they have the words of Christ to lead them to the worship of them; seeing he saith of the bread, that it is his body, and of the wine, that it is his blood; and there is nothing impossible unto God. The words of eating and drinking, do properly belong to the outward elements of bread and wine, and by a borrowed speech do unproperly belong to the body and blood of Christ; considering, that as the Sacrament of Baptism doth seal unto us a spiritual regeneration: so the Lords supper, a spiritual feeding. And even as well the body and blood of Christ is in baptism given us for clothing, as they are given in the Lord's supper for nourishment. And as for that which is alleged of the possibility of God to do all things; we answer, that the question is here, not of the power, but of the will of God, what he will have done. Besides, that God cannot do those things, in doing whereof he should contradict himself. 2. Tim. 2. Titus 2. And therefore the Scripture feareth not (without dishonour to God) to say, that he cannot lie, nor cannot deny himself. What is noted by this borrowed speech? The communion we have with our Saviour Christ; of whom we are as verily partakers by a lively faith, as of the bread and wine, by eating and drinking them. What reason was there to move our Saviour Christ to use this borrowed speech, in this so great a mystery? Not only the use and custom of the old Testament, before mentioned, but for that the self same manner of speech is used in the new Testament, of Baptism, called the new birth, and washing of sins, whereof it is only a seal: So that unless the Lord would have departed from that wisdom of the Spirit of God accustomably received; he must needs here also tread in the same steps of borrowed figurative speeches. Howbeit, it may seem that to have used a more proper speech, would have been more meet for him, being near unto his death, and more convenient for their understanding. He did after his last Supper use as figurative speeches as this, in the 14. and 16. of john, and that without the danger of darkness of speech (there being oftentimes more light in a borrowed, then in a proper speech.) And they must needs yield a trope, when he saith, that the cup is the new Testament. It maketh further for the real presence, that our Saviour Christ saith in his Supper, that his body was then broken, and not that it should be broken after. That is also usual to the Scripture, for further certainty, to speak of things to come, as of them that are present. Seeing we are entered upon this matter, what reason can you gather from this institution, to overthrow the carnal presence of Christ in the Sacrament? If the bread were Christ, etc. then there should be two Christ's, one that giveth, another that is given; for our Saviour Christ gave the bread, etc. Again, if the bread be the very body of Christ, then there is no sign of the thing signified, and therefore no Sacrament. Where their miserable shift, that the whiteness is the seal and sign, is not worthy the answer. What is to be done after the action? To be comforted in heart in the favour of God towards us; from whence we should be ready with a feeling joy to sing a Psalm unto the Lord and to feel a further deading of the old man, and strength of the new man; to walk more strongly and steadily in the ways of God, all the days of our life. For it is a Sacrament not of our in corporation as Baptism, but of our growth; which albeit one cannot always discern immediately after the action yet between that and the next communion, it may be easily espied in our service towards God and men. Hitherto of the things that are general. Now let us consider of those which the minister doth? They are either things that he doth 1. With the Communicants, but yet as chief in the action. 2. Alone. What doth the minister with the Communicants as chief in the action? He doth consecrate the Bread and Wine. Wherefore did the Lord make choice of those creatures? Psalm. 104. Because meaning to set forth our spiritual nourishing by them, they are of all the means of our nourishment the chiefest. Why did he not content himself with one of these only? He took both, that he might hereby show how plentiful and assured redemption we have in Christ, whom these do represent. Wherefore it is no marvel, although the Papists in the robbery of the cup, do answerably teach our salvation to be neither wholly in Christ nor assuredly. What bread used our Saviour Christ? Ordinary bread, such as was used at the common table at that time: it was indeed unleavened bread; but it was so, because no other was then lawful. What did they to bless and consecrate them? That alone which the Evangelist set down. What was that? First, he declared the doctrine of the mystery of the Sacrament unto his Apostles, which received it: by teaching the truth of that which these outward things did signify. Secondly, he thanked his heavenly Father for that he had so loved the world, that he gave him, which was his only Son to die for it; through the breaking of his most holy body, and shedding his most precious blood. Also he gave him thanks, for that he had ordained these outward Elements, to seal our spiritual nourishment in Christ. Thirdly, by a trope of the chief point of prayer, (which is thanksgiving) for the whole, the Evangelist giveth to understand; that our Saviour Christ sued to God his heavenly Father, that his death, in itself sufficient to save, might by the working of his holy spirit, be effectual to the elect. And that those outward signs of Bread and Wine, might through the operation of his holy spirit, be effectual to the purposes they were ordained unto. How shall it be known that he gave thanks, and prayed for these things, seeing there is no mention of these things in the Evangelists? The very matter itself that is handled, Mat. 14. & 15. john 6. doth guide us to the knowledge of these things. Secondly, the like manner of speech in other places of Scripture, where there being no mention what words he used; yet must needs be granted that he gave thanks, and prayed, proportionably to the prayer and thanks here used. For taking the barlely loaves and fishes, and giving thanks; what can be understood, but that he giving thanks to God, that had given those creatures for the bodily nourishment, prayed that he would bless them, and make them effectual to that end? And as it is not lawful, to eat and drink the common meat and drink without such prayer and thanksgiving; so is it not lawful to communicate these Elements without thanksgiving and prayer. Hitherto of the thing wherein the minister is chief. What doth he alone? First, he taketh the bread and breaketh it: likewise poureth out the wine, and telleth what they represent. What doth it signify? It setteth forth, that Christ himself of his own accord offered his body to be broken, and blood to be shed: and that as the bread nourisheth not, if it remain whole and unbroken; so there is no life for us in Christ, but in as much as he died. Why doth he call the cup, the cup of the new Testament? Because it is a seal of the promise of God touching our salvation in Christ, which being in old time under the Law shadowed by the shedding of the blood of beasts, is now after a new manner accomplished in the blood of Christ himself. MAT. chap. 18. vers. 15. to the 20. and 1 COR. 16.22. HHitherto we have heard of the person of Christ; in it, of his natures; his Godhead, and his manhood: then of his offices, priesthood and kingdom. In his kingdom, we have heard of the inward means, as the spirit: and amongst the outward means, we have heard of the word and Sacraments. Now there cometh to speak of the militant Church. What is annexed to the militant Church? Officers and Ministers, whereby it hath been and is taught and governed. What is common to all these Officers? That they be lawfully called; and that they execute faithfully every one his office whereunto he is called. How is the militant Church divided? Into the Church before the coming of Christ, or after his coming. What is the Church militant before the coming of Christ? It is the militant Church which believed in Christ to come. What is the militant Church after the coming of Christ? It is the militant Church that believeth in Christ already come. How is the militant Church after the coming of Christ divided? Into universal, or particular. What is the universal Church? It is the society of those that being scattered through all the corners of the world, are by one faith in Christ conjoined to him. What officers are annexed to this Church? Officers that are extraordinary, and enduring for a time. What are the extraordinary Officers? Such as were first called and enabled of God for the conquest of the world, to the Gospel and the obedience thereof; and of whom there was no use after the first building or planting of the Church, no more then of the General of a field, or of a Colonel, when the conquest is made; or of master builders after the platform of a house is det down. How are these extraordinary divided? They are either those that are called immediately of God, as Apostles, and Prophets, or those that were called by means of men, as Evangelists. Who are Apostles? Act. 1.21. joh. 15.27. Mat. 28.19. Act. 1.8. Act. 8.14. & 19.23. etc. Act. 12. Such as were for the planting of the first Churches set apart immediately by Christ himself; which having both seen and heard him, had the charge of the whole world committed unto them, with power to distribute the graces of the spirit. Have the Apostles any successors? To speak properly, they had none to succeed them in the degree and dignity of Apostleship; and therefore when james was beheaded, none was chosen into his place: otherwise all Pastors and Ministers of the Gospel, who are lawfully called to the dispensation of the Word, Sacraments, and Keys, are the true and undoubted successors of the Apostles: and have the same commission in the ministration of the Gospel which they had, though not in the same degree or dignity, What is the property of the head? To be highest; and therefore there can be but one, even Christ, What is the office of the head? To convey the powers of it into all the members: for as the natural members take spirit and sense from the head; so the church hath her spiritual life and feeling of Christ; who is only able to quicken and give life. Whom by this title of the head of the Church Paul lifteth up above all Angels, Archangels, principalities and powers. And therefore if the Pope were the successor of Peter and Paul, yet should he not be therefore the head of the Church; which agreeth to no simple creature in heaven or under heaven. But may not the pope be a ministerial head? It would make the Church a monster, if it should have more heads at once then one: or to be at any time without a needful head; as it must needs be in the death of the pope. Besides that, when Christ is always effectually present in his Church by his spirit, what needs he to have a vicar or deputy? Joh. 14. What then shall we say to the words of Christ, Thou art Peter, and upon this rock will I build my Church? whereby is inferred that Peter was ruler of the Apostles, and consequently of the world; and therefore the Popes, as Peter's successors, should be rulers over all. The rock whereupon Christ will build his Church, is not Peter, but the effectual, and confessing faith of Peter; as appeareth by the divers words the Evangelist useth from that whereby Peter is called. And if it be understood of Peter; yet it must be esteemed, Revel. 22. that to avoid confusion Peter gave answer in the name of all, upon whom in respect of their ministery, the Church is as well builded as upon Peter. How may it be showed that Peter answered for all? Because all were asked: otherwise our Saviour Christ received no answer; which to think is a charge of disobedience upon the other Apostles, & upon our Saviour Christ, of negligence: who seeking by this question to strengthen all the Apostles in the faith towards himself, should have given them no strength; neither by experience of the work of God within themselves, nor by the glorious promises which he annexed to this confession, unless he had in Peter's answer received the answer of others. Secondly, when it appeareth other where, by Peter's own confession, that the rest knew that Christ was the son of the living God, as well as he himself; joh. 6.67.68.69. what should hinder them not to make confession of it as well as did Peter? If Peter were chief of all, doth it follow that the Pope of Rome should be so? No verily: for howsoever they say Peter was Bishop of Rome, yet indeed that cannot be proved by Scripture; rather the contrary: for if Peter had been at Rome when Paul was there, amongst many others he would not have forgotten to make mention of him, upon divers occasions he had thereof. Especially he would not have wrapped him in the common charge, that all had forsaken him. Also his proper charge being amongst the jews, who were never frequent, or many in Rome: and after the few that were there, banished from thence, what likelihood is there that Peter would most reside there where he had least to do? And if he had been there, yet would he not be Bishop there; the Bishopric being a degree of ministery far under the Apostleship whereunto he was called. But grant he were Bishop of Rome; doth it follow thereof that the Bishop of Rome must be his successor? No: for first it should have been but a personal right. And secondly, if it belonged to his successors, jerusalem and Antioch, where he sat before he is supposed to sit at Rome, might challenge it as well as they of Rome. Neither can his death, which they suppose to have been at Rome, give that privilege to him above them, more than the death of Christ privileged jerusalem, which by the just judgement of God for the same cause was made an heap of stones. And thirdly, if it did belong to his successors at Rome; yet it belongeth to his successors in doctrine, and not in place only. Consider more, that if the Church were builded upon Peter, it was in respect of the doctrine he taught. Hitherto of the Apostles. Now who are the Prophets? Such as besides an extraordinary gift of preaching, had a special gift of prophesying. Hitherto of those immediately called. Who are those that are called by the means of men? The Evangelists. Who are the Evangelists? Such as were ordained, and directed of the Apostles, for watering that which they had planted, and confirming those whom they had converted. What is the particular Church? It is that which beside the fellowship in one spirit, hath some other outward knot wherein they are more nearly tied then the rest of the universal is: and it is either of one nation, or of a narrower compass. What is a Church of one nation? It is that which is gathered under one politic or civil government. What is that of a more narrow compass? It is such a company of believers, as dwelling in one place, may be conveniently at one time taught, by one mouth of a Minister. What is common to all the members of this Church? That every one be wise unto sobriety, behaving himself according to the measure of grace that is bestowed upon him. What persons make default against this point? Two sorts especially: the one of such as overween, thinking better of themselves, and taking a greater state upon them than they are worthy of. The other of such as abasing themselves too much, do think themselves unfit to such duties as they are called unto. How is the truth of this doctrine cleared? By comparison of the Church, which is the mystical body of Christ, unto the natural body of a man. How many ways doth this comparison hold? Sundry ways. First, as in a perfect body of a natural man, there is full furniture of all members needful to the discharge of their several duties, which are known both how many they are, and what they are: so it is in the Church of God. What gather you of this? First, that as a superfluous member in a man's body, as two thumbs, or a finger more then enough in one hand, engendereth horror: even so superfluous members in the Church of Christ must needs be faulty and horrible. What further? As the want of a natural member of an hand breeds grief: so the want of any the appointed members in the Church, must needs be faulty and grievous. Proceed to the other comparisons. Seeing the disorder of a member, as to have an eye where the nose should be, or a foot for the hand, causeth both horror and grief: so the like disorder in the Church of Christ must needs be horrible. Wherein doth this comparison further hold? That as in the body of a man, every member hath his own several function to discharge; and no member can well and fitly discharge the duty of another: so it must be in the Church of God: and as all the several members of the body are knit and united to their head, so are all the members of the Church unto their head Christ. Remaineth there yet any more comparison? That as in the natural body, every several member is, as it were, the member of every other in serving to their good; as the eye will see; the hand will take; the mouth will speak, for the good of any other member: so it is in the Church of God. So much of the properties and qualities, common to all the members of a particular Church. What are the parts of it? They are partly such as are above, and partly such as are under. Who are those that have pre-eminence? Those whom Christ hath appointed for the continuance of the Churches, which were builded by the extraordinary officers, to the world's end. What things are common to all these ordinary officers? First, that they be unblamable of life, 1. Tim. 3.2. 1. Tim. 3.10. which being required of all Christians, is in greater measure required of them, as of the lights of the Church. Secondly, examination, whether by gifts, especially for the office, they are to be called to that office, or no. Act. 14.23. What is prayer? It is a calling upon God alone, in the name of Christ, by the titles wherewith in the Scripture he is set forth unto us, as well thereby to do service and homage unto the Lord, as to obtain those further things and graces that are necessary for us. What have we first to consider here? Esa. 42.8. & 48.11. Rom. 10.14. That we are to pray to God alone, and not to communicate his honour to Saints or Angels, which is detestable and abominable. Which reason is also for vows annexed to prayer. What things must we come to God in prayer for? Those which God hath made us promise of, either belonging to this present life, or those things especially which belong to the life to come. But how can we remember all the promises that God hath made, thereon to ground our petitions, especially being unlettered? There are general promises, that whatsoever we shall ask according to his will, it shall be given us: 1. joh. 15.14. Again, whatsoever we read and hear that the servants of God have demanded in the Scripture uncontrolledly, or without special calling, that is a good warrant for us to demand at the hands of God. What have we further generally to be observed of prayer? The necessity and excellency thereof. It seemeth to be of no use to make our petitions unto God, seeing he hath knoweth what we need, either for his glory, or our good, and hath determined what to bestow upon us. Mat ●. Yes verily, we must ask, and that continually that is, at set times, without intermission, by the commandment of Christ himself, bidding us ask, and we shall receive; seek, and we shall find; knock and it shall be opened unto us; wherein we should rest: for as God hath for appointed all necessaries to be given us, so hath he also appointed the means whereby they should be brought to pass, whereof prayer is a chief: so that the common proveth may be verified, after a sort: No prayer, no penny. What other reason have you for this? We should therefore pray for the things we have need of, that having received them, we might be assured we had them of God, and not by accident of fortune, as natural men do say. How further is the necessity of prayer considered? Prayer is a key to open the storehouses of all God's treasures unto us; and as by knocking we enter into the place we desire to go to; so by prayer we obtain those things we need. Also as men provide gifts to make way for favour; Pro. 17.8. so prayer is a gift to appease God's anger towards us, and as a stroke to teach those things that are above our reach, and to put by those things that stand in our way. And let us hither add, that it is so necessary, as without it the use and enjoying the things we have, is unlawful: for as if we take any thing that is our neighbours without ask him leave, we are accounted thieves; 1. Tim. 4. so to take any thing of Gods (whose all things are) without ask them at his hand, is felony. Doth not God often times bestow his benefits without prayer? Yes verily: to the wicked many things, either to provoke them to repent, or to make them inexcusable: and to his children, as a loving Father, in regard of his ignorant and sometimes negligent child, doth give things unasked; even so doth God towards his. What is the excellency thereof? It is compared to incense or sweet perfumes, Psal. 14.41. for that they are as acceptable to the Lord as perfumes are to men; and to the drops of honey, as it were dropping from the lips of the Church as from a honey comb. Cant. 4.11. Milk and honey is under her tongue. How can God so infinitely wise, take delight in our prayers, that are so rude? Because in Christ he taketh us for his children: And therefore as parents rather take pleasure to hear their children stammer, than some other to speak eloquently: so doth the Lord take pleasure in the prayers of the Saints. Of how many kinds is prayer? Of two kinds: either petition or thanksgiving. What is the petition? It is a prayer whereby we desire all things necessary: And it is either for things of this present life, with this exception, so far forth as the same shall be thought good unto the wisdom of God; or (and that especially) for the things of the life to come, and that without exception. What is thanksgiving? Mat. 8.2. 2. Sam. 15.25.26. It is a prayer, wherein we magnify the goodness of God: and it is either in praising all his goodness, wisdom, power, mercy, and generally for the government of his Church; or for those particular favours, that by petition we have received from his merciful hands. What is annexed unto both these kinds of prayer? Confession of sins, and of the righteous judgement of God against them; at the view whereof we being humbled, may come more preparedlie to prayer in both kinds. In what form & manner should we frame our prayers? We are herein for help of our weakness, and rudeness in prayer, to look unto the prayers of the holy men of God set down in Scripture, according as the estate wherein they were at the time of those prayers, may best sort with the special causes wherein we are when we pray. But especially and above any other, yea above all them together, we are to look unto that most absolute prayer, which our Saviour Christ hath taught us in the Gospel. Doughty you call that a prayer, which of some is thought only a form of prayer to direct our prayers by? It is both a prayer, which we both may and aught to pray, and also a form of prayer, whereunto we are to conform, & by which we ought to square all ours: and therefore as S. Matthew 6. Matth. 6. ●. biddeth us pray after this sort, so S. Luke biddeth us say, our Father, etc. May there not besides this prayer of the Lord, be now under the Gospel a set form of prayer in the church? Yes verily: so that it be left at the liberty of the Church to alter it; and not at the liberty of private men, without consent of the Church. Wherefore is it convenient that there be a set form of prayer? To help the weaker and ruder sort of people especially: and yet so as the set form make not men fluggish in stirring up the gift of prayer in themselves, according to divers occurrents; it being incident to the children of God to have some gift of prayer in some measure. Zach. 12.10. What is the Lords Prayer? It is an absolute prayer in itself, and a prayer giving a perfect direction to frame all other prayers by. What are the parts of this prayer? Two: the preface, and the prayer itself. What gather you of this, that there is a preface set before the prayer? Eccls 5.1. Psalm. 26.6. Exod. 3. That Christian men are not to come malapertly or rashly, but with preparation: for the Angel of the Lord standeth at the entry, to strike with hardness and blindness, etc. those that come without preparation: for if we make preparation before we come to an earthly Prince, 1. Tim. 2.8. and bethink us of our words and gesture; how much more ought we to do it, when we come before the Prince and Lord of Heaven and Earth? How are we to prepare ourselves? Not only to put off our evil affections, but even our honest and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house or family. What is to be considered in the word, father? That we are come to the Father, the first person in Trinity, by his Son, through the holy Ghost: which form is to be kept for the most part, although it be also lawful to pray unto Christ, Acts 7.59. 2. Cor. 13.13. or to his blessed spirit particularly: if so, that in our understanding we do conjoin them, as those that cannot be separated in any actions, either belonging to the life to come, or pertaining to this life. What further? That we are to come with confidence of obtaining our suits and desires: Deut. 33.3. as young children desire to come unto their father's bosom, or to sit upon the knee or in the mother's lap; so we by prayer, do as it were creep into the Lord's bosom, and, as it were, do stand between the Lords legs; as to our merciful father, whose bowels are larger in pitiful affection then any parents, yea, Matth. 7. than the mother towards the tenderest child, if we come with faith: for if parents will give good things to their children when they ask them, much more will the Lord give his spirit to them that ask it of him without doubting. What is considered by these words, Our Father? The nature of faith, john 20.28. Gal. 2.20. Matth. 27.46. which is to apply it home to himself. Also, that our Saviour Christ is the natural son, and we his sons by grace and adoption. May not a man in his prayer say, my father? Yes verily: Matth. 26.19. and that with warrant of our Saviour Christ's example. What further? That to come in any other name, Exod. 24.2. & 20.19. Levit. 16.17. 1. Tim. 2.5. then in our Saviour Christ's, is abominable; which was figured in Moses and Aaron, but is notably set forth of the Apostle. Therefore it is abominable to come by Saints, as in Popery they do. What else learn you in this word, our? That when we come to pray, 1. Tim. 2.8. Matth. 5.23. Esay 1.15. we must come in love, as one brother loveth another, and therefore reconcile ourselves if there be any breach. What is considered by these words, which art in heaven? That as we are to come boldly, Eccles. 4.16. & 5.1. so we also are to come with reverence of his Majesty, we being as worms scrawling upon earth, and he in the highest heavens. What further? That as he is ready to do all things for us, so he is able to do all things for us, which are necessary for us to meditate upon. Why is he said to be in heaven, who is in all places, and whom all the world is not able to contain? For two causes: one is, for that there he doth make himself, and his goodness known to the Angels and blessed spirits of men immediately, and without the helps and aids which we have. The other, because he communicateth himself and his goodness more plentifully with them then with us; and so God is said to be present in the temple, and in the elect. Having understood what is to be learned of the words of the preface severally, what are we to learn of the words jointly together? That God only is to be prayed unto: for although there be other fathers besides God, Rom. 10.4. Psal. 73.25. and other in heaven besides him, yet there is none which is our Father in heaven, but God alone: beside, that it is a perfect pattern of all prayers, it is evident that all prayers (as in other things, so in this) must be framed unto it. Thus much of the preface: Now we are to come to the prayer itself. What is general unto it? That our affections, with zeal and earnestness, aught to wait and attend on prayer: which appeareth by the shortness of all the petitions. What is declared hereby? The great affection we should have to the things we come for: which giveth a check to our cold prayers, where the understanding is without the affection, and, as it were, the sacrifice without the heavenly fire to lift it up and make it mount into heaven, both in public and private prayers. So much of attention general to the prayer. What are the parts thereof? A form of petition and of thanksgiving. What is taught hereby? That whensoever we come unto God in petition, Phil. 4 6. Luk. 17.17.18 we are also to give him thanks; things not to be severed, and means to make way for further graces and benefits to be obtained. Secondly, that it is a fault of us, when we are distressed, in public prayer to come in petition, but not return thanksgiving for our benefits received. So much of the parts of prayer. How many sorts of petitions are there? Two: one sort of petitions is of those things that belong to God's glory: the other sort of petitions doth concern ourselves and our neighbours. What is general to be considered in those petitions that concern God? That we are to seek the service of God before our own things; as also the Commandments teach us, which being divided into two tables, the first concerneth the worship of God; the second table, ourselves. What observe you from this? Our hypocrisy: for were it not for ourselves and wants, we would not come at all in prayer: as in Popery all their prayers are for themselves, and their salvation, etc. Whereas this word Thy, in all these petitions, doth shut forth the considerations of ourselves, to the end that we might have our minds altogether fastened upon the service of God. What further observe you proper to these petitions? That they ought to be performed with further zeal and earnestness of spirit; as may be gathered in that they are propounded without any bond of one with another. How are the petitions that concern Gods glory divided? Into two: the first concerneth God's glory itself, the other two the things whereby God is glorified; as when his kingdom cometh, and his will is done. What is the first petition? Hallowed be thy name? Why is this petition set before all? Pro. 16.4. 1. Cor. 10.31. Because it is that which ought to be dearest unto us, and for that all things ought to be referred unto it. How consider you this petition? First, the meaning of the words apart; then of them together. What is understood by the word, name? 1. King. 5.5. Act. 1.15. The person of God the father, for that the name of a thing is taken for that it is the name of. Also the name of God in the Scriptures is taken for his properties, as his justice, Mercy, Wisdom, etc. and for the actions of God, as the creation and government of the world; also for the things that belong unto God, as his word, Sacraments, and discipline. All which things are signified by the name of God, because he getteth glory by them. What is meant by (hallowed?) To hollow is to set apart a thing from the common use to some proper end; and therefore to sanctify and hollow the name of God, is to set it apart from all abuses to a holy and reverent use. Can any man add any thing to God's holiness? No, we cannot add any holiness unto God, or take away from him: but that as God is holy in his properties and actions, and also in his ordinances both in Church and Commonwealth; so we desire it may be, and that not only in ourselves, but also in all men, that they may be acknowledged and reputed as they are worthy in themselves to be reputed and accounted. What is considered of the words together? That it is a singular benefit of God to be admitted to the sanctifying of his name, and as it were to set the crown upon his head, and to hold it there; especially seeing he is able himself alone to do it: and when he would use other thereunto, he hath so many Legions of Angels to do it; yea, that can raise up stones to do it. What further? We pray that God may be acknowledged Just, Wise, etc. in all his works, even in his ordinance of some to everlasting life, and othersome to everlasting destruction: as also when the glory of God cometh in question between ourselves and any thing that belongeth unto us, to prefer that unto these. May none else be glorified but the name of God? No glory or honour should be given to any thing in the world but to the name of God (which is noted when we say, Esa. 42.8. &. 48.11. thy name etc.) further than they are instruments, whereby we may arise to the glorifying of it; for God will not give his glory unto any, no not to the manhood of our Saviour Christ. Show some particularities of the glorifying of his name. First, we must pray that God would give us the knowledge of himself, his words and works; for we cannot glorify his name unless we know it. Secondly, joh. 3.3. Rom. 4.20. we pray that we and others may sanctify God in believing his word, how unlikely soever: Wherefore Moses and Aaron are said not to have sanctified the name of God, in that they believed not; contrarily, Abraham glorified God in believing. How else? Esa. 8.12.13. 1. Pet. 3.14.18. In fearing the Lord alone, and not men. That the Lord be our fear. How further? Mat. 5.16. In praying that God may get glory by the godly conversation of us and others; also, that we may praise him for his benefits more particularly: for humility for ourselves and others, without which we cannot glorify God as it is meet: 2. Sam. 7.18. Psal. 8.5. & 144.3. Luk. 1.48. 1. Sam. 3.18. Esa. 39.8. Esa. 2.11.12.13.14.15.16. from whence ariseth patience, whereby we do willingly submit ourselves unto the correcting hand of God, as Ely and Ezekias. We pray against all lofty and high things, that hinder that God only cannot be exalted, especially the pride of our hearts, which we are to confess and lament. It is lastly a singular hallowing of God's name, as well by praising it for the benefits we have received, as for his other wonderful works in the Creation and government of the world, the Church especially. What is considered in the second petition, Thy kingdom come? One of the means how to have our God sanctified, which is a dependence of the former petition. What is meant here by kingdom? That government which our Saviour Christ exerciseth in the world. Of how many sorts is it? We pray either for that he exerciseth in this world, or for that he exerciseth in the world to come, called the kingdom of glory. How many sorts are there of that kingdom he exerciseth in this world? First, it is that he exerciseth over all men, and other creatures. What desire we of God concerning the government over all men, called the kingdom of power? That he would govern all the creatures, Psal. 97.1. Mat. 6.13. joh. 17.2. both in the natural course of things, and in the civil and domestical government of men, yea, in the rule of Devils themselves, in such sort as they may serve for the good of his Church. What desire we concerning his government in the Church, called the kingdom of grace? That it may be here in this world enlarged, Psal. 122.6. Esa. 62.7. and that it may be accomplished in the last day. What do we desire for the enlargement of it in this world? That by Christ the head of the Church, God would govern his people, to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open rebels or feigned and hollow-hearted subjects. What great need is there that we should pray for the kingdom of God? For that being taught that we should pray that the kingdom of God may come, Mat. 12.24.27. 2. Cor. 6.14.15.16. thereby we are put in mind of another kingdom of Satan and darkness, which opposeth strongly against his kingdom. Why, all men do naturally abhor Satan, even to the very name of him. They do in words and show, but when they do his will, live under his laws, delight in his works of darkness, subject themselves to the Pope and other his instruments, they are found indeed to love him as their father, and honour him as their Prince, whom in words they would seem to abhor: for even the same men, our Saviour Christ affirmeth to approach unto God with their lips, and to have their hearts far from him: Mat. 15.8. and in their lips far from Satan, but near him in their hearts. What other oppositions are there against God's kingdom? Gal. 5.16.17. The flesh, and the world. What be the means we ought to pray for, that our Saviour Christ may govern his Church in this world thereby? Inward, and outward. What inward things do we pray for? That God would give his holy spirit, as the chief and principal whereby our Saviour Christ gathereth and ruleth his Church, conveying his spirit of knowledge and of good motions unto his people; and consequently, we pray against the motions and temptations of Satan and of our own flesh. What are the outward things we pray for? The means whereby the spirit is conveyed. Declare that more particularly. The word, and the dependences thereof. What pray we for concerning the word? Psal. 110.1. Esa. 11.4. Mark. 1.13. That it being the sceptre of Christ's kingdom, and called the word of the kingdom, and the kingdom of heaven; Mat. 13. 2. Thes. 3.1. may be freely preached every where. And that only having place, all traditions and inventions of men may be rejected. What pray we for concerning the Sacraments? That as they are the seals of God's promises and covenant of grace; so they may be both ministered and received in that pureness and sincerity which is according to his word; and all false Sacraments and sacrifices put under foot. What pray we for concerning the censures? That not only private persons, but the whole Church may be ruled by the line of God's word; that so well doers may be advanced, and evil doers censured and corrected, according to the degree of their fault: and therefore that all, either impunity or tyrannous tortures of consciences, may be taken away. What further do we pray for? That God would furnish his Church with all such officers as he appointeth; that being endued with special gifts may be both able and willing, to execute their charge diligently and faithfully. What further desire we in this petition? That where these things are only begun, they may be perfected, and that every Church may be polished and garnished, that Zion may appear in her perfect beauty; and so the jews may be called, and so many of the Gentiles as belong unto Christ; and the contrary enemies may be either converted or confounded. What do we pray for the kingdom 〈…〉 member of the Church? We out of a sorrowful feeling of the spiritual bondage we are in to Satan and sin, pray that the kingdom of Christ may come, and be advanced in every one of our hearts, in justice, Righteousness, Peace, and joy in the holy Ghost: even as poor captives are always creeping to the prison door; Rom. 14.17. and labouring to get off their bolts. So much of the kingdom of God in this world. What pray you for concerning the kingdom of Christ in the last day, or for the kingdom of glory? Revel. 22.20. 2. Tim. 4.8. That Christ would hasten his coming for the elects sake, who with singular love and affection long for it, saying: Come Lord jesus, come quickly. The third petition. Thy will be done in earth as it is in heaven. What is considered in this petition? By earth, those that are in earth; and by heaven, those that are in heaven. What is here meant by the will of God? Deut. 19.29. His revealed will and Commandment, wherein is set down what we ought to do, or leave undone: as also his promises, which we ought to believe. Is there any other will of God besides his revealed will? 1. Pet. 3.17. Yea verily, that whereof the Scripture speaketh thus, if so be the will of God: and that the petition is not meant of this, it appeareth: first, because that no man can know it, nor search it out until it come to pass, whereas to the doing of this will, knowledge is necessary. Secondly, for that no man can resist it. Thirdly, for that there are no promises for the performing of it, seeing a man may do the secret will of God and perish, as Pilate, etc. Is not the secret will of God contrary to his revealed will? No, in no wise; it differeth in some respect, but is not another will, much less contrary. How differeth it? The secret will of God considereth especially the end; and the revealed will, the things that are referred to the end. And the secret will of God is of the event of all things; joh. 14.1. 1. Thes. ●. 3. where the revealed will is of those things only which are propounded in the word, as to believe in Christ, and to be sanctified, etc. It may seem that the revealed will of God is sometimes contrary to itself: as when God forbiddeth murder, and theft; yet God commandeth Abraham to kill his son; and the Israelites to take the goods of the Egyptians. Here is no contrariety; because God in giving a law to man, giveth none to himself, but that he may command otherwise: therefore the law hath this exception; that it is always just, unless God command otherwise. But it seemeth that the secret will of God is often contrary to the revealed will; seeing by the former many evil things are committed, and by the other all evil is forbidden. In as much as by the providence of God evil things come to pass, it is for some good, of God's glory, or good of the Church, or both; in which only respect they by the providence of God are done or suffered to be done. What more specially of sanctification do we pray for in this petition? First, that we may know his will, without the which we cannot do it: then, that so many as are subjects in the kingdom of Christ, may do the duty of good subjects, and be obedient unto the revealed will of God, Mat. 6.33. otherwise called the righteousness of of God's kingdom: so that there is a mutual relation of this petition to the former; where we pray that God may rule, as here that his rule may be obeyed. What learn you out of this word (Thy?) Psal. 86.11. & 110.37. Gen. 6.5. & 8.21. Rom. 8.6. Rom. 7.24. We learn, that when we pray for obedience to Gods will, we desire the suppression of our own will, as that which being prone to all sin, as a match to take fire, is nought and repugnant to the will of God: so far are we from having any free will naturally to do that which is good; 2. Pet. 2.7. Ezech. 9.4. which we must bewail both in ourselves and others. What by this word (done?) Philip. 2.13. Act. 20.24. That it may not only be intended and endeavoured, but accomplished, although it be with grief and smart. What learn you of this (as it is in heaven?) That our obedience should be done most willingly, readily, cheerfully and wholly; and not to do one, and leave another undone. As the Angels do the will of God so; Psal. 103.20. Mat. 18.10. Esa. 6.2. Ezech. 1.7. and therefore are set forth winged, to show their speediness, and round footed, to express their readiness to all and every commandment of God. And so all unwilling, or by law enforced obedience is here condemned. But seeing we are sinful and the Angels holy, how can we imitate them? We should endeavour to the like holiness, and so grow therein daily more and more till we be like unto them: not that we can perform it to the full as they do. Levit. 11.44. 1. Pet. 1.16. As also in this regard God himself saith; Be ye holy as I am holy; and yet it were absurd to say or think that any man could come to the holiness of God, whose holiness he is commanded to follow. This petition also agreeth well with our desire of hastening the Lords coming, in the former petition. Hitherto of the petitions that concern God. What is general to be considered in the next for ourselves? That there is no lawful use of these petitions which follow, or any of them, unless we first labour in the former petitions concerning the service of God; 1. Tim. 4.8. considering that godliness hath the promises of this life and the life to come. What further? That as in the former, the word (thy) did only respect God; so in these following, by these words (Ours and us) we learn to have a fellow feeling of the miseries and necessities of others; and therefore in care to pray for them; which is the trial of the true spirit of prayer. Is there any thing else common to them all? That for them all, we depend on God: on his providence, for the first of our nourishing; on his mercy, for pardon of our sins; and on his power, for strength to resist tentation. What is the order of these petitions? First, to set down one only for the things of this life. Secondly, two, for the things that belong to the life to come. Why have we but one petition concerning this life, and two for the things of the life to come? To teach us how smally earthly things are to be accounted in regard of heavenly; and therefore that our prayers for things of this life should be short and further drawn out for the heavenly. Why then is the petition for the temporal things, put before the petition for spiritual? First, because it is the manner of the Scriptures, commonly to put things first that are soon dispatched. Secondly, that by experience of the smallest things, as a step or degree, we may climb up to higher. Whereby their hypocrisy is discovered, which pretend great assurance of forgiveness of sins, and of their keeping from the evil one, whereas they are distrustful of the things of this life. Thirdly, that in having aforehand earthly things, we may be the readier and more earnest to entreat for the spiritual: so our Saviour Christ healed the bodily diseases, to provoke all men to come to him for the cure of the spiritual. So much of this petition in general. What is meant by (Bread?) First, all outward things, both for our necessity, and christian delight, as well in clothing as in feeding. Secondly, all the means and helps to attain them, as good Princes, Magistrates, seasonable weather, etc. Wherein also we pray for the removal of the contrary; as war, plague, famine, evil weather. All which must be asked with this exception, if it seem good in the eyes of our heavenly father: Mat. 8.2. which exception is proper to this petition. l What need is there of ask these things? The frailty of our nature, not able to continue in health scarce one day without these helps, and as it were props to uphold this decayed and ruinous cottage of our mortal bodies; less able to forbear them then many beasts: for seeing there was a necessary use of our meat in the time of our innocency, the necessity by our fall is much greater. What learn you from the word (Give?) First, that from God all things come: Psal. 104.17.28.29.30. which we are ready to ascribe, either to the earth, called the nurse; or to our money wherewith we buy them, or to our friends that give us them; Act. 14.17. as if we should look upon the Steward only, and pass by the Master of the family, or upon the breast that giveth suck, and neglect the nurse, or bottle we drink of, and pass by the giver. What next? That although in regard of our labour or buying any thing, it may be called ours; yet we say, give Lord, because we cannot deserve the least crumb of bread, or drop of water, much less the kingdom of heaven. What learn you further? That seeing God giveth to whom he will, and what he will, we learn to be content with whatsoever we have received. Moreover, to be thankful for it, 1. Tim. 4.5. seeing all things in regard of God are sanctified by the word, and in regard of ourselves by prayer, and thanksgiving. And last of all, not to envy other men's plenty, being Gods doing. What reason is there that they should pray for these things of God, which have them already in their Garners, Cellars, etc. Very great: First, for that we in Adam have lost the right of them all; which in Christ the heir of the world we only recover: so that although we possess them, yet are we not right owners of them but by faith, which is declared by prayer for them. 1. Sam. 30.16.17. Dan. 5.5. 2. King. 7.17. Secondly, for that the things we do possess, we may easily a hundred ways be thrust from the possession of them, before we come to use them; according to the proverb, that many things come between the cup and the lip. Esa. 3.1. Hagg. 1.6. Pro. 10.22. Dan. 1.13.14.15. Psal. 78.30.31. Lastly, for that although we have the use of them, yet will they not profit us, neither in feeding nor clothing us, unless we have the blessing of God upon them; yea without them which they may be hurtful, and poisonable unto us. By all which reasons it may appear, that the rich are as well to use this petition as the poorest. Why is this added (this Day?) Exod. 16.19.20.21. That we are to pray for bread for a day, and not for a month, or year, etc. it is to teach us, to restrain our care, that it reach not too far, but to rest in God's providence, Pro. 30.8. and present blessing; and therefore not to be covetous. Is it not lawful to provide for children and family? Gen. 41.34.35. Act. 11.28.29. 2. Cor. 12.14. Mat. 6.34. Psal. 37.5. Pro. 16.3. Yes verily, not only lawful, but also needful: but here our affections are only forbidden to pass measure; as to have a carking and troubling care, seeing the vexation of the day is enough for itself: But to commit our ways unto the Lord, and to roll our matters upon him, who will bring them to pass. Why is the bread called ours, seeing that God must give it? Gen. 3.17. Psal. 128.2. 1. Thes. 4.11. 2. Thes. 3.8.9.10. Mat. 6. Luk. 11.3. To teahc us, that we must come unto it by our wone labour; in which respect, he that will not labour, shall not eat. What is the reason of the word (Daily?) This word in the Evangelists, and in the proper language of the spirit of God, is, the bread fit for me, or agreeable to my condition. Psalm 104.15. john 12.3. Prou. 30.8. 1. Tim. 6.8. Rom. 13.14. james. 4.3. Which is an especial lesson for all estates and callings to keep them within their bonds, not only of necessity, but of Christian and sober delight, and not to ask them to the fulfilling of our fleshly desires. What do we desire in these two petitions that follow? Perfect salvation; which a man cannot have in this life; standing in the deliverance from the evils passed, contained in the former; and those to come, comprised in the latter. What is the former of these petitions? Forgive us our debts, as we forgive them that are debots unto us. What is the sum of it? That God giving us a true knowledge, and feeling of our sins, would forgive us freely our sins, and make us as assured thereof, as we are privy to ourselves, of the forgiveness of those trespasses which men have offended us by. What are the parts? Two: a petition of the forgiveness of our sins, and a reason of the persuasion that they are forgiven. Declare the petition. First, here is a comparison drawn from debtors, which are not able to pay their creditors; to whom all we are compared, for that we have all sinned; and consequently our sins are likened unto debts. What learn you from hence? here-hence two things are implied; one, a frank and humble confession that we have sinned both originally and actually; another, that there is no power in us to satisfy for them. 1. john 1.8.9. Psalm. 32.3.4. Prou. 28.13. job 31.33. 1. Sam. 15.19.20. Psalm. 51.3.4.5.6. Acts 22.3.4.5. 1. Tim. 1.13. What use is there of confession? Great: for that we have naturally a senselessness of sin; or else being convinced thereof, we are ready to lessen it, and make it light. The contrary whereof appeareth in the children of God. How can a man confess his sins, being not known, and without number? Those that are known we must expressly confess; Psalm. 19.12. and the other that are unknown, and cannot be reckoned, generally. How appeareth it that we are not able to pay it? Because by the Law, as by an obligation, every one being bound to keep it wholly, Deut 27.26. Gal. 3.10. and continually, so that the breach thereof even once, and in the least point, maketh us presently debtor; there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it: considering that whatsoever 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 go for payment, no more than 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 everlasting death, both of body and soul. The greatness, and also number whereof, is declared by the parable of 10000 talents, which no man is able to pay, being not able to satisfy so much as one farthing. But are we not able to satisfy some part of it, as a man in great debt is sometimes able to make some satisfaction, especially if he have day given him? Exech. 16.4.5. No: and therefore we are compared to a child new borne, red with blood, not able to wash himself, nor to help himself: Luke 4.18. Matth. 12.19. and to captives close shut up in prison and fetters, kept by a strong one; so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor lamb should deliver itself from the gripes and paws of a lion. What is the means to free us from this debt? By this petition Christ teacheth us, that being pressed with the burden of our Sin, Matth. 11.28. Esay 55.1. we should flee unto the mercy of God, and to entreat him for the forgiveness of our debt, even the canceling of our obligation, that in law it be not available against us: in which respect, the preaching of the Gospel is compared to the year of jubilee, Luke 4.19. when no man might demand his debt of his brother. How shall we obtain this at God's hands? By the only blood and suffering of Christ, as the only ransom for sin. Contrary to the Papists, who confessing that original sin is taken away by Christ in Baptism, do teach that we must make part of satisfaction for our actual sins; and therefore the jesuits whip themselves, as if their blood might satisfy for sin; which is abominable to think of. Do we here pray for these sins of this day, as before for the bread of this day? Not only for them, but also for all that ever we have done at all times before, to the end, that we might be the further confirmed in the assurance of the remission of all our sins. What is further to be considered in this petition? That as in the former by bread, more was understood; so here by the forgiveness of sins, which is the first part of justification, the other is also meant, namely, Dan. 9.24. the imputation of righteousness; for as Christ hath taken away our sins by suffering, so he hath also clothed us with his righteousness, by fulfilling of the Law for us. What need was there of this? Because we could not appear naked before God: for as it is not enough for a beggar to come before a King to want his rags, unless he have convenient apparel and ornaments: so for us it is not enough to have our filthiness done away, unless we be clothed with convenient righteousness; not enough to put off our shackles and manacles, unless we have garters and bracelets to deck us with. What else is understood here? Zach. 12.10. Mark 9.24. We pray for the spirit of prayer, whilst with grief and sorrow for our sins, we may crave pardon for our sins and increase of faith. So much of the former part. What is set down in the latter? A true note to certify us, whether out sins are forgiven us, or not, by that we forgive or not forgive others that have offended us: and it is a reason of the former. Matth. 9.2. Mark. 2.7. job 14.4. Esay 43.25. But seeing God alone forgiveth sins, here understood by the word debt; how is it said, that we forgive sins? We forgive not the sin so far as it is sin against God, but so far as it bringeth grief and hindrance unto us, we may forgive it. How is the reason drawn? Matth. 5.7. & 6.14.15. From the less to the more, thus: if we wretched sinners upon earth can forgive others; how much more will the gracious God of heaven forgive us? if we having but a drop of mercy can forgive others, much more will God, who is a sea full of grace; 1. joh. 2.10. & 3.14. especially when we by forgiving, sometimes suffer loss; whereas from God by forgiving us, nothing falleth away. Doth this reason tie God to forgive us? No otherwise then by his gracious and free promise; for it is a necessary consequent and fruit of the other, and not a cause; considering the inequality between our debt unto God, and men's debts unto us. Wherein standeth the inequality? First, in the number of our debts to God, being compared to ten thousand; men's debts to us, to one hundred. Secondly, in the weight; our debts to God being compared to talents, and those to men being compared to pence. How riseth this great inequality in the weight? From the great inequality between God and man: for if to strike a King be much more heinous then to strike a poor subject; what is it then to strike God, who is infinitely greater than all the Kings of the earth? What is to be gathered of this? That as this is a testimony to our hearts, that if we can heartily forgive others, God will forgive us: so on the otherside, if we can show no favour to others, we may look for none at the hands of God; and therefore to pray without forgiving such as have offended us, were not only a mere babbling; but also a procuring of God's wrath more heavily against us. What learn you from hence? The hypocrisy of many, which assuring themselves in great confidence of the forgiveness of their sins, yet cannot find in their hearts to forgive others. Are we hereby bound to forgive all our debts? No verily; we may both crave our debts; and if there be no other remedy, go to law, in a simple desire of justice; yea, in lawful war we may kill our enemies, and yet forgive them, being free from revenge: yet so, that if our debtor be not able to pay, we are bound in duty to forgive them, or at least to have a conscionable regard of their inability. What further learn we by this reason? That as our forgiveness is nothing, unless the danger of imprisonment be taken away; which unability of paying the debt doth draw with it: so it availeth us nothing to have our sins forgiven us of God, unless the punishment also be forgiven. Wherefore speak you of these? Because the Papists teach, that the sin and guilt of our sins is taken away by Christ; but that we must satisfy for the punishment of them: wherein they make God like unto those hypocrites, who will seem to forgive, and yet keep a prick and a quarrel in their hearts; watching all occasions of advantage, which say, they will forgive, but not forget. So much of the first petition belonging to the life to come. Which is the second? Lead us not into tentation, but deliver us from evil, etc. What is meant here by the word (tentation?) Sin; or such afflictions as lead us into sin: for troubles and afflictions simply are not to be numbered amongst these temptations we desire here to be delivered from: as also we pray, that we may have granted all things that may further us in holiness; as good company, good counsel. Why may we not pray against all afflictions? Because they are trials of our faith & hope; jam. 1.2. Deut. 8.2. & 13.3. in which regard they are pronounced blessed which fall into divers temptations; and therefore ought we not to pray simply and without exception to be delivered from them. What then do we pray for concerning them? That if the Lord will take trial of the grace he hath bestowed upon us, either by afflictions, or by occasion ostentation to sin offered us; that we be not given over to them, or overcome of them; 1. Cor. 10.15. Job. 36.21. but that we may have a good issue, and escape from them: and that if either we must go under trouble or offend the Lord, we may rather choose affliction then sin. Why are they called temptations? Because by them God trieth our obedience to notify our faith and patience, both to ourselves and others, whether we will follow him or not: and therefore we may be assured, that so often as we beat back or overcome the temptations, we have as many undoubted testimonies of his love. What is here to be observed in regard of the order? That this petition consequently followeth upon the former; and therefore to strengthen our faith for the obtaining of this petition we must be assured of the former, as that seeing God hath forgiven us our sins, he will also mortify our flesh, and quicken our spirit, which are the two parts of sanctification desired in this petition, and never severed from true justification. What learn you of this? That we cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come. So far is it from being justified, when men have not so much as a purpose to leave their sin, where it is not enough to purpose, unless we also pray. Why so? For who being delivered from a great disease, will return to it again, and not rather desire a diet whereby he may escape it? Pro. 26.11. 2. Pet. 2. ●2. Swine indeed after they are washed; and dogs after their vomit, return, the one to their walter, and the other to their vomit; as do also the Papists, who after auricular confession, being discharged in their opinion, will go to their sins afresh: but those that are truly washed with the blood of Christ, will never give themselves over to their sins again. If they cannot return to their vomit, what need have they to pray? Yes very great; because God hath ordained prayer one means of keeping them from revolt; Zach. 1.11. Luk. 11.21. and they ought to be so much the more earnest in prayer, as they are more subject to be beaten and buffeted with temptations, than others. What learn you from thence? Much comfort in temptations, in that it is a token of God's favour and of pardon of our sins, that we are subject to tentation. What other cause is there to pray that we be not lead into tentation? For that the condition of them that are called to the hope of life, joh. 5.14. 2. Pet. 2.22. Mat. 12.43. will be worse than the estate of those that never tasted of the good word of God, if they give themselves to evil; as a relapse in diseases is more dangerous than the first sickness was. But how agreeth it with the Lord to lead into tentation, when it is said that God tempteth none, as he is tempted of none? When all things are of him and by him, it must needs follow, that the things that are done, are guided and governed of him; yet in such sort, as none of the evil which is in the transgressors, cleaveth unto him. But how can that be without stain of his righteousness? It is a righteous thing with God to punish sin with sin; and so to cast a sinner into further sins by way of just punishment: therefore we desire God not to give us over to ourselves by withdrawing his spirit from us: as when men do delight in lies, 2. Thes. 2.11. Rom. 1.24. he giveth them over to believe lies; and for Idolatry, they be justly punished with corporal filthiness in the same degree. Now being naturally prone to sin, when this readiness by the just judgement of God is strengthened, how rush we into all evil! even as a horse into the battle to whom we put the spurs; or as an Eagle fleeth to her prey. How can it be showed out of the Scripture, that God hath a hand, whereby he governeth even the transgressions against his holy will? It is expressly said, Gen. 45. that God did send joseph before into Egypt, and that his brethren did not send him. Wherein God is said to have had a further and a stronger hand in his sending into Egypt, than his brethren; and therefore it is manifest that God did that well which the patriarchs did sinfully. Hitherto is referred that which is said, that it was of God, that Rehoboam harkened not to the people. 2. Chro. 10.15. Also that it is said that God had commanded Shimei to curse David; 2. Sam. 16.10. and that the devil was bidden of God, sitting in the seat of his righteous judgement, to be a lying spirit in the mouths of the false Prophets. 2. King. 22.19.20.23. And to be content with one more amongst many testimonies, let us consider how the vilest and most horrible act that ever was done upon the face of the earth, the Lord God is said to have wrought most holily. For as judas, the jews, and Pilate, are all said to have given Christ to death: so the father and Christ are said to have done the same, and that in the same words; though the manner and purpose be divers. Doth not God then suffer such things to be done? He suffereth indeed; but this is not an idle permission, Act. 2.23. & 3.18. &. 4.28. as some imagine; but joined with a work of God: as in the crucifying of Christ, it is said they did nothing; but that which the hand of God had determined before. But doth not this draw God to some slain of sin, from which he is most free, as that which he punisheth? Act. 17.28. In no wise: for God is the author of every action, and the devil and our concupiscence the author of the evil in it: as he that rideth on a lame horse causeth him to stir, but is not the cause of his halting. How can God have a hand in these things, and yet be free from sin? He is a cunning workman, which with an ill tool will work cunningly: and as a most excellent Apothecary, maketh a medicine of the mixture of poison in it, which is not yet poison, but rather medicinable; so the Lord in guiding and managing the poison of sin, draweth treacle from the sins of men, as it were the poison; in such sort as they turn to his glory, & good of the Church: and cannot be charged with sin, no more than the Apothecary with poisoning, in so governing the poison, as it doth the contrary by his skill, unto that which by nature it would do. And as in painting the black colour giveth grace to other the beautiful colours, in making them show better: so it is in this work of God, in which the sin and untruth of men, as by a black and dark colour, causeth the truth and righteousness of God, as the white, to be more commended, and to appear better. But how are these actions of the wicked discerned from the work of God in them? First, from the cause from whence the action cometh: for joseph's brethren of envy sent him into Egypt, but God of love. So Shimei cursed of malice, but God of justice against David's murder and adultery. Rehoboam out of the unadvisedness of his heart, refused the request of his people; but God by his wise counsel did so dispose of it. The devil from hate to Achab was a lying spirit in the mouth of all his Prophets; but God in justice against his Idolatry. Pilate of ambition and fear, the jews of malicious ignorance; and judas of covetousness: but God gave Christ and Christ himself of love. How else are Gods actions discerned from the actions of the wicked? By the end whither they tend: for joseph's brethren sent him, to the end he should not come to the honour he foretold out of his dream: but God sent him to provide for his Church, and to fulfil that was foretold. Shimei cursed, to drive David to despair: but God directed him for exercise of David's patience: The devil lied in the false Prophets, to ruin Achab; but God justly to punish him for his Idolatry. Rehoboam to satisfy the desire of his young beardless counsellors: but God to perform the word that he had spoken by his Prophet. Pilate to please the people, and to keep his credit with Caesar: judas for the obtaining of the money he desired; and the jews, that our Saviour Christ should not reign over them; but God and Christ to save his people. But were it not better to say that these things were done by God's permission, then by his providence and government, thereby to avoid an absurdity in Divinity, that God is the author of evil? It is most truly said that God is not the author of sin, whereof he is the revenger; and also that they are done by God's permission: but it is not an idle permission, separated from the providence and government of God; and therefore a distinction of God's permission, separated from his government of sin, is not good. Why so? Considering that the distinction of such a permission, doth not defend the justice of God, for the which it is devised. How may that appear? If he permit sin, he doth it against, or with his will: if he do it against his will, then is he not Almighty, as one that cannot let that he would not have done. If with his will, how can his justice be defended, if there were not some good thing, for which he doth willingly permit it? for if a captain should suffer willingly his soldiers to be murdered, when he might hinder the slaughter of them, although he put no hand to the murder, he is not therefore excusable and free of the blood of his soldiers. What else can be alleged against the permission, that is separated from the government of the providence? For that by this mean God should be spoiled of the greatest part of the government of the world: seeing the greatest and most part of the world are wicked, all whose actions are (as they themselves are) wicked. Is there yet any further matter against this distinction? If in that God doth permit sin, he should have no hand in guiding and governing it; then he should have no hand in the guiding and governing of good things: for as it is said, that he permitteth sin; Heb. 6. so it is said also, that he permitteth the good. May not earthly Magistrates thus punish sin? No verily, it were a cursed thing in Magistrates so to do; but God is above all Magistrates, who even for our natural corruption, may justly give us over to all naughty affections. Why do the Papists say, And suffer us not to be lead into temptation? Exod. ●● 1. & 9.16. ●, King's 22.20. 2.1.22. Rom. ●. 24.26.18. 2. Thes. 2 11. In a vain and foolish fear of making God to be guilty of sin, if he should be said, to lead us into temptation; and therefore lay the Lords words, as it were, in water, and change his tongue, and set him, as it were, to the Grammar school to teach him to speak, which teacheth all men to speak: whose folly is so much the greater, as it is the usual phrase of the Scripture. What inconvenience followeth upon this addition? Very great: for by this bare permission of evil, they rob God of his glory, working in the most things that are done of men, Heb. 6.3. yea even of the best things, the doing whereof is attributed to his permission. What learn you from hence? The wisdom and justice of God, which can work in an evil action, and be free from evil. May we not offer ourselves into temptation, as Christ did? In no wise: for he was carried extraordinarily by the power of his Godhead into the desert to be tempted for our sakes, that in his victory we might overcome. What learn you of this? First, that no man should choose his dwelling among those of a sinful profession, as a chaste man among stews, a temperate man among drunkards, belli gods, Gen. 39.12. 1. Sam. 25.13.22. etc. Secondly, if we fall into such company or occasions at unawares, as did joseph and David, that we pray God for his assistance to carry ourselves godly, and in no wise to be infected by them. What is meant by, Deliver us from evil? This expoundeth the former by a flat contrary, as thus: Lead us not into temptation, but pull us out of it, (even when we fall into it by our own infirmity) and that with force: teaching us, Cant. 4. john 6.44. that we are deeply plunged into sin, as a beast in a mire, which must be forcibly pulled out; although a beast will help itself more, than we can do ourselves, of ourselves: not that there is not a freedom and willingness in that which is well done, but that force cometh from that which is without, so the grace cometh not from us, but from God. From how many kinds of evils desire we deliverance? james 1.13.14. From two: First, the inward concupiscence of our own hearts, which are our greatest enemies. Secondly, the outward, as the devil and the world, which do work upon us by the former; and therefore if we can subdue the inward, these outward cannot annoy us. Is not the devil the author of all evil? Yes, he is the first author; but properly those evils are called his, which in his own person he suggesteth. From what evils should we desire principally to be delivered? Those whereunto we are most bend, and naturally inclined, or wherein our Country especially, or our neighbours, amongst whom we converse, Matth. 8.28. do most delight: that we make the hedge highest, where Satan striveth most to leap over; who, although he knoweth not our hearts, yet seeing he is subtle, and discovereth us even by a beck and countenance, that we must desire wisdom of God to discern or his temptations, and to give us power also to resist him. So much of the petitions. What have we to learn in the thanksgiving? First, we learn the sacrilege of Popery, who usually steal away this thanksgiving from prayer, as if it were no part of it: so that it is no marvel that in Popery, all the whole body of their doctrine is of the salvation of men; Gods glory being buried in a deep silence. What observe you secondly? That Christ maketh this thanksgiving, consisting in the praise of God, to be a reason of all the petitions going before; and therefore a further assurance of obtaining our suits: for so good men in praying for new blessings, do always join thanksgiving for the former. Whence is this form of thanksgiving drawn? 1. Chron. 29.10.12.12.13. Out of the Chronicles, where David useth the like phrase in praising of God; but that which David enlarged there, our Saviour shorteneth here, and yet comprehendeth the marrow of all. What observe you more particularly in the words? First, in the word (thine,) these titles of kingdom, etc. are appropriated unto God, to whom they do belong: Dan. 2.37. for though the same things in Scripture are ascribed to Kings, yet they have them not of themselves, but as borrowed, and hold them of him as tenants at will. What is meant by the (Kingdom?) That all right belongeth unto God, who hath authority over all; and answereth to the second petition; and therefore it ought to move us to pray to him, and to him alone, as to one that hath only right to any thing we have need of. What is meant by the (power?) That besides his right, noted in the former word, he is also able to bring to pass whatsoever he will: both which concur in God, and not always in earthly Princes; which seemeth to be comprised in the third petition, and aught to give us encouragement to pray to him, who is able to effect any thing we pray for according to his will; and to strengthen us to any thing which in duty we ought to do, although there be no strength in us. What is meant by glory? That due, which rising from the two former, of Kingdom and power, doth rightly belong unto God, as following upon the concurrence of the other two: for if whatsoever we desire be granted unto us, in that he reigneth powerfully; it is reason that all glory and praise should return unto him again: and it answereth to the first petition, and aught to move us to pray to him, and to assure us that our prayers are granted, seeing that by our prayers duly made and granted, he is glorified. And it is one of the most powerful reasons that the servants of God have grounded their confidence of being heard, that the name of God therein should be glorified. What is meant by the words (for ever, or for ages? Dan. 2.3.4. ) By ages, he meaneth eternity; and thereby putteth another difference between the Kingdom and power of God, and that in Princes, whose kingdoms and powers fade. What is understood by the word (Amen?) Not only, So be it, as commonly men say; but, So it is: in the assurance of our faith to receive our desires, at least so far forth, as God seethe good for us: for without faith our prayers are rejected. Beside that, it is a testimony of our earnest affection of having all those things performed, which in this prayer are comprehended. Remaineth there yet any thing necessary to be considered of prayer? Act. 6.4. etc. 1. Tim. 1.12 Mat. 6.6. Act. 10.4. It is divided further sundrily: as into public and private prayer; also into ordinary, and extraordinary. What is public prayer? It is prayer made of and in the congregation, assembled for the service of God. What is private 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 less private; as when the whole family meeteth in that exercise; or more private, when either one of the members of the family, or some, by reason of special duty they have, jointly together make their prayers. Is it not enough for every one in a family to make prayers with the rest of the body of that household? Matth. 6.6 No: for as every one hath committed special sins, which others in the family have not; and hath special defect; and hath received special favours that others have not: so in these regards is it meet that he should have a special resort unto God, in confession, petition, and thanksgiving. What is ordinary prayer? Psal. 55.18. Dan. 6.11. It is that prayer which is made daily upon ordinary occasions. What is the extraordinary? Psal. 119.62. That which is made upon some special and extraordinary occasion. Why do you call it extraordinary prayer? Act. 12.5. Because by some extraordinary accident falling out, it is both longer and 〈◊〉. Of how many sorts are these extraordinary prayers? They are either private or public, more or less, joel. 1.15. jonas. 5.3.6. as is the ordinary prayer. Is the behaviour in these extraordinary prayers all one, when it is public, and when it is private? No: Esa. 1. & 58. joel. 2.13. Mat. 6.16.17. for the public must be done with open show of the affection, either sorrow or joy; which in the private must be covert and secret. Are the same persons alway to keep the private extraordinary prayers that keep the public? No: Numb. 30.34. etc. not such persons are are under the commandment of others, unless it be public, or with consent of their commanders. LVK. chap. 5. vers. 3●. etc. 33 Then they said unto him. Why do the disciples of john fast often, and pray, and the disciples of the Pharisees also, but thine eat and drink? WHat is considered out of this text? The doctrine of fasting: where first we learn, that the outward exercise of fasting is not always a certain mark of a godly man for the Pharisees which fasted came not to our Saviour Christ to learn of him (as the disciples of john did, although it were in weakness) but to discredit him: namely, to make the world believe that our Saviour Christ was a bellie-god: as the Church of Rome doth charge the children of God now, to open a school to all liberty of the flesh, following the steps of their old fathers the Pharisees. What is fasting? It is a religious abstinence, commanded of God, from all the commodities of this life, Act. 14.23. & 10.30.31.32. joh. 3. 2. Chron. 20. joel 1. &. 2. so far as necessity and comeliness will suffer; to the end that thereby in the due consideration of our sins and punishment; we being afflicted in our souls, may (grounded upon the promises of God) more earnestly call upon God, either for the obtaining of some special favour we have need of; or for the avoiding of some notable judgement hanging over our heads, or already pressed upon us. It seemeth by that hath been said generally of extraordinary prayer, beginning in the morning and continuing until the morning, that the law of fasting will not suffer a man to sup the night of that day when the fast is holden. The fast is so long continued; but so, as there be that refreshing, whereby health may be preserved: as before hath been observed. What are the parts of fasting? They are outward, and inward: the outward exercise is noted hereby that it is said, Luk. 5.33. The Disciples of john and of the pharisees fast; but thine eat and drink: and the word doth signify an utter abstinence from all meats and drinks, and not a sober use of them, which ought to be all the times of our life. What is here to be considered? A charge upon Popery: for the greater sort of people amongst them, in the day of their fast, fill their bellies with bread and drink; and the richer sort with all kind of delicates (flesh, and that which cometh of flesh only excepted:) so that the fastings of the one, and the other is but a fullness; and the latter may be more truly said to feast then to fast. What other things are outward? The wearing of the homely and courser apparel; Exod. 33.4.5. Jona. 3. Dan. 10.1.2.3. also the ceasing from labour on the day of the fast; to the end they might the better attend unto the holy exercises used in fasting; and this abstinence is required of all that celebrate the fast: Numb. 29.7. Joel 2.16. but of married persons there is further required a forbearance of the company each of others. What is the meaning of the abstinence from these outward things? By abstinence from meat and drink; 1 Cor. 7.5. by wearing of our courser apparel; by ceasing from labour in our calling, and by separation in married persons for the time; we thereby profess ourselves unworthy of all the benefits of this present life; and that we are worthy to be as far underneath the earth as we are above it; yea, that we are worthy to be cast into the bottom of hell: which the holy fathers in times past did signify, by putting ashes upon their heads: the truth whereof remaineth still, although the ceremony be not used. What is to be observed for such as are sick or weak? That they are to take somewhat for their sustenance, thereby to be better able to serve God in the fast; provided, that they do not abuse this to licence of the flesh. What persons are mere for this exercise of fasting? By the unfitness of his own Disciples for it, Joh. 3.8. Luk. 5.33. our Saviour Christ teacheth, that they that are mere for this exercise, must not be novices in the profession of the truth: no more than he that is accustomed with the drinking of old wine, can suddenly fall in liking of new wine. Is it so hard a matter to abstain from a meals meat, and such bodily comforts for a short time; which the young sucking babes, and beasts of Nineuie did, and divers beasts are able better to perform thou any man? No verily: but hereby appeareth, that there is an inward strength of the mind required, not only in knowledge of our behaviour in this service of God; but also of power and ability to go under the weight of the things we humble ourselves for: which strength, if it be not, the fast will be to those that are exercised in it, as a piece of new cloth sewed into an old garment; which because it is not able to bear the stress and strength of, hath a greater rent made into it, then if there were no piece at all. What gather you hereof? That it is no marvel, if where there is any abstinence and corporal exercise in Popery; yet that the same made them nothing better, but rather worse: having not so much as the knowledge of this service of God; much less any spiritual strength and ability to perform it with. What is that inward power and strength? First, anguish and grief of our hearts, conceived for our sins, and judgements due unto them, grounded upon the meditation of the law and threats of God: also sorrow for the punishment of God upon us, for which we ought to be humbled in fasting. Where we see the great abomination in Popery; for that in stead of humbling themselves and afflicting their souls, they pride themselves, and lift up their minds, in thinking they deserve something at God's hand for their fasting. What further are we to perform? We are earnestly and strongly to call upon the name of God, jona. 3.8. Isa. 58.4. grounded upon the meditation of the promises of God, touching the removing of our sins and God's judgement upon us for them. What is the time of fasting? In that our Saviour Christ teacheth, Luk. 5. that it must not be, when he, who is as it were the bridegroom, is with his disciples, to furnish them with all manner of benefits they had need of; we are taught, that the time is, when any great calamity is hanging over us, or fallen upon us; whereby the gracious presence of Christ is taken from us; or when there is any weighty matter to take in hand. What gather you hereof? That the fast in Popery is foolish, which is holden at set times, whether the time be prosperous, or not prosperous; whether the affairs be common and ordinary: or whether they be special & extraordinary of all which it may appear, how small cause the Papists have to boast of their fasting, which in all the warp thereof have not a thread which is not full of leprosy. But all this while there seemeth not to have appeared any necessity of this exercise of fasting? Yes verily, in that it is necessary to humble ourselves under the mighty and fearful hand of God; and to afflict our souls with the conscience of our sins, and the punishment due unto them: unto which, this outward exercise of fasting is a good aid. And our Saviour Christ doth expressly say, that the time shall come, when his Disciples shall fast: where both by the circumstance of the persons, and of the time, the necessity of fasting is enforced. How so? By the persons; for that the Apostles themselves had need of this help of fasting for their further humiliation. And by the time; for that even after the ascension of our Saviour Christ, when the graces of God were most abundant upon them, they should have need of this exercise. What is gathered hereof? That it is a shameful thing for men to say, that fasting is jewish or ceremonial. What do you gather in that our Saviour Christ would not have his Disciples fast until after his ascension? His singular kindness, in that he would suffer no great trouble and cause of fast to come unto them, before they had strength to bear them, and were prepared for them. Thus much of the exercise of fasting generally. What are the kinds thereof? It is either public, or private. What is the public? It is when for a general cause the Churches do fast: and it is either more public, when all Churches fast generally; or some particular Churches are humbled by fasting. What is the private fast? It is more, and less private; as when a particular house; more private, when a particular person is humbled in fasting. HEST. chap. 9 vers. 16. unto the 24. Having heard of the extraordinary prayer in fasting, there remaineth to speak of that which is in a holy feasting. What is it? It is a thanksgiving unto God for some singular benefit, or deliverance from some notable evil, either upon us, or hanging over us; which he hath bestowed upon us, especially after in fasting we have begged the same at his hand. What ought especially to be the time of this prayer? The time that is nearest unto the mercy and benefit which we have received: as we see in this story; where the jews that were in the country, and in the provinces did celebrate it the fourteenth day of the month Adar; because they had overthrown their adversaries the thirteenth day before: and the jews that were in Susa, because they made not an end of the slaughter of their enemies before the fourteenth day was past, they celebrated their feast the fifteenth. Look 2. Chron. 2●. 26. And the example of jacob, checked for deferring the payment of his vow at Bethleem. Wherefore ought we to take the thou that is next the deliverance? Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us, especially when there is not only a notable benefit befallen unto us, but that thereby also we are freed from four notable evil that was upon us, or near unto us, we are then most fit to hold a feast unto the Lord. Why is the ordinance of a yearly feast by Mar●ocheus, rather commanded upon the day after the slaughter of their enemies, than the day of the slaughter? To set forth, that rejoicing ought not to be so much for the destruction of our enemies, as that thereby we obtain peace to serve God in. Wherein doth this feast consist? The scope and drift of it is, to rejoice before the Lord; and to show ourselves thankful for the benefit received: not only in that we are delivered; but that we are delivered by prayer we have made unto God; whereby our joy increaseth, and whereby it differeth from the joy of the wicked, which rejoice that they are delivered, as well as we. How must that be best performed? Partly by outward and bodily exercises; and partly by exercises of the mind. What are the outward exercises? A more liberal use of the creatures, both in meat and apparel, then is ordinary. May we eat and drink more that day then on others? No: the exceeding is not in the quantity of meat and drink; but in a more dainty and bountiful diet then ordinary, which is to be referred to the exercise of godliness; Nehem. 8.10. and therefore aught to be used in that moderation and sobriety, at men may be made more able thereunto; even as the abstinence in fasting is used to a further humiliation of the mind, and affecting of the soul. What is the exercise of godliness? It is either in piety and duty unto God, or in kindness unto men, What is the duty unto God? To lift up our voice in thanksgiving unto him, as for all other his mercies, whereof this benefit should cause the remembrance; Psal. 5.1. as one sin causeth the remembrance of others; so for that present benefit: and for that purpose to call to remembrance and compare the former evils which either we were in, or were near unto, with the present mercy, and every part of the one, with the member of the other. What other duly of piety is to be performed unto God? By a diligent meditation of the present benefit, to confirm our faith and confidence in God; that he that hath so mightily and graciously delivered us at this time; will also in the same or the like dangers deliver us hereafter, so far as the same shall be good for us. What is the kindness we should show towards men? An exercise of liberality according to our power, out of the feeling of the bountiful hand of God toward us. To whom must that be showed? To our friends, in presents, Revel. 11.10. Nehem. 8.10. and as it were in newyears gifts, and portions, to be sent to the poor and needy. What remaineth further of these holy feasts? The sorts and kinds of them, which are, as before we have heard of fasts. PSALM. 50. vers. 14.15. 14 Offer unto God praise, and pay thy vows unto the most high. 15 And call upon me in the day of trouble: so will I deliver thee, and thou shalt glorify me. HItherto of prayer. What is a vow? A solemn promise unto God by fit persons, of some lawful thing that is in their choice. It is thought that vows are ceremonial, and not to pertain to the times of the Gospel. There are indeed good, yea excellent persons that think so; which carry so much more a misliking of vows, because they have been abused in Popery: howbeit it appeareth in this place, that it is a constant and perpetual service of God, as shall appear. What is the proper end and use of a vow? Gen. 28.10. judg. 11.32. 1. Sam. 1.11. It is twofold: first, to strengthen our faith; and secondly, to testify our thankfulness unto God; but no ways to merit any thing at God's hand: so that whereas the exercise of a fast is in adversity, and as the feast in prosperity, the vow may be in both. Who are the fit persons that may vow? Numb. 30.6. Such as have knowledge, judgement, and ability to discern of a vow, and of the duties belonging to the performance of the same. Are all such bound to vow? Deu. 23.21.22. Numb. 30.2. Numb. 6.2. etc. Not simply all, but those only, which either being in distress feel a want of feeling of God's assistance, thereby to strengthen their faith for necessary aid: or they, who being delivered from some necessary evil, or have received some singular good, where no vow hath gone before, should witness their thankfulness. What have we herein further to consider? That the vow must be of lawful things, else it is better not to pay the vow, then to pay; as Herod, and the forty mentioned in the Acts: Act. 23.14. and as the Monks, Friars, and Nuns vow wilful poverty, and perpetual abstinence from marriage, and canonical obedience, and the people pilgrimages. May we vow any thing which is lawful to be done? We may not vow any vile or base thing: as if a wealthy man would vow to give to the poor some small value, far under his ability: for what either token of thankfulness can that be; or what comfort in his troubles can he take of the performance thereof. What have we secondly to consider? That the vow must be of such things as are in our choice to perform. How many ways fail men against this? Two ways: first, in vowing that we are not able to perform: secondly, in vowing that which otherwise we are bound by the law of God to do. Who be they which vow that they cannot perform? They are they either whom strength doth fail, through the common frailery of all men; Numb. 30.3.4. etc. as those that vow perpetual continency, whose lets come from themselves: Or they which cannot perform it, by reason of subjection unto others: as wives unto their husbands; children to their parents; servants to their masters, etc. in whose power they are, to perform their vows, or not to perform them. Why may not a man vow such things as he is otherwise bound unto? For that they are due unto God without the service of a vow; and therefore it were a dalliance with God, to make show of some special and extraordinary service, where the common and ordinary is only performed: as if a man would present as a gift unto his Lord, the rent of his house due for the occupation thereof. What may we then lawfully vow? Increase of God's service: as to pray more often every day then ordinarily is used; or to be more liberal to the poor with some strain of our ability; building of Colleges, alms-houses, etc. What is the duly of those that have vowed? Eccles. 5. First, to have a diligent care to perform their vows: for if it be a reproachful thing, to deal with God as with a man; it is more reproachful to deal worse with God, than we dare deal with many men. Gen. 35.1. Secondly, not to delay the performance of it: for God corrected sharply in jacob the deferring of vows: first, by his daughters deflowering: secondly, by the rage and murder committed by his sons. Is the necessity of performing vows so great, that they may no ways be omitted? jer. 35.9.10.11. Not so: for to the performance of a greater duty a man may omit his vow for a time, and after a time return, and be not a vow-breaker: as the Rechabites for safety of their lives, came and dwelled in jerusalem; notwithstanding a former vow, that they would not dwell in an house; and yet God witnesseth, that the vow was not broken thereby: so to help our neighbours in some present necessity, we may cease from any vowed duty at that time, and not sin. Wherein the Papists greatly fail, who having vowed unlawfully, yet think they may not intermit their vows. If a man in vowing, do not consider sufficiently of the greatness of the matter, may he not break that vow, if he hath not so advisedly made it? No: the vow being otherwise lawful, that rashness is to be repent; but the vow must be kept. What have we to learn of all this? That we be advised in that we do, and not to inquire after we have vowed, to find some starting hole whereat to get out: but either not to vow at all; Pro. 20.25. or if we vow, to have a good remembrance of it, and a diligent care in the due time to perform it. 2 PET. chap. 3. from the 3. vers. to the 12. 3 This first understand, that there shall come in the last days, mockers, which will walk after their lusts. Having spoken at large of the government of Christ in this world: What followeth? His government in the day of judgement. What is the day of judgement? A general assize of all persons, that have been at any time in the world; at which all must appear personally before the great judge, to receive their final sentence, either of absolution, or condemnation. There be some that say, that that judgement will never come, because God delayeth it. Yes, it shall come most certainly; and therefore to take away all doubt thereof out of our minds, our Saviour Christ hath not only often told of it; but hath also sworn it shall be. What reason do they use to prove that godless opinion? If there be an end of the world, Gen. 8.21. than it and the things therein should by little and little wear away and consume; but they do not, for that they remain as they were from the beginning of the Creation; therefore the world shall have no end. How must we meet with these errors, and keep ourselves undefiled of them? In taking heed to the words of the Prophets, and the commandment of the Apostles, of the Lord our Saviour, as Peter teacheth here. How doth the Apostle Peter confute them out of the Scripture? First, that the heavens and earth being created by the word and will of God in a small time, may also in a small time be changed. Secondly, in denying that the world hath continued always the same it was at the beginning of the creation, inasmuch as the earth by water in the flood was covered in a short time, and by the same reason, may in a short time be consumed by fire. But it seemeth that this promise of his coming faileth, for that he hath said, he would come shortly, when notwithstanding, more than 1500. years are past, sithence the promise came out. The shortness of the time must not be measured by our estimation, because we are of small endurance here in this world; but it must be measured by the judgement of God, with whom a thousand years are but as one day. Howbeit, it seemeth that he should hasten that day more than he doth, for the advantage of those that be his, considering that they are evil 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 book of Revelation: the other, that none of the elect should perish: so that it is for the advantage of those that are his, that their Lord maketh no more haste; which ought to make us patiently to wait for his coming. Is there yet any further reason for the confutation of that godless opinion? In that our Saviour Christ hath declared, that his coming should be sudden, as the thief 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 deceive you by any means, for that day shall not come, except there come a departing first, and that that man of sin be disclosed, even the son of perdition. WHat have we to consider in this judgement? First, the tokens going before: secondly, the judgement itself. What are the tokens going before it? They are either further off, or nearer unto it. What are the tokens further off? A general Apostasy under the Antichrist of Rome. 1. Tim. 4.1. What was the occasion of this doctrine of the Apostle? It may seem some of the Thessalonians misconstrued the words in his former Epistle; That we which live, and remain at the Lords coming, shall not prevent them that are dead; as if the Thessalonians, to whom Paul wrote, should live till then: which bred this error among them, that the day of judgement was at hand: and this in his second Epistle he confuteth by the Apostasy. Was it not a tolerable error, whereby they might be stirred up unto greater care and watchfulness? No: for God will have just things done justly, and no truth can be well builded upon falsehood. Besides this, a subtle practice 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 full into a flat unbelief, that no such thing should come to pass at all. What gather you of this? 2. Cor. 8.1.2.3. That Satan layeth his snares according to men's inclinations: for such as he cannot fetter with pleasures (for these Thessalonians were poor, and so remained far from delights) he snareth with austerity and appearance of godliness, 1. Cor. 5. as he did the Corinthians, 2. Cor. 2. causing them to reject the incestuous person being penitent, which was no less evil, then when before repentance they kept company with him. So much of the occasion. What is the doctrine? That there shall be a general Apostasy, or falling away from the truth of the Gospel before the latter day. Is it meant, that the whole Church shall fall from Christ? No: it were impossible that a perfect head should be without a body. Why is it then called general? Because the Gospel having been universally preached throughout the world, from it both whole nations did fall, and the most part also even of those nations that kept the profession of it; howbeit, still there remained a Church, although there were no settled estate thereof. Is it like that the Lord would bar so many nations, as lived under Popery, and that so long, from the means of salvation? Why not? and that most justly: for if the whole body of the Gentiles were rejected, when the Church was only in jury for some 14. hundred years: and seeing even of the jews, ten tribes were rejected, and of the remainder, but a few were of the Church; with great reason hath the Lord rejected those nations and people for so many ages, seeing they rejected God's grace in falling away from the Gospel, which the Lord most graciously revealed unto them, rather than unto their fathers before them. Is this Apostasy necessarily laid upon the sea of Rome? Yes verily, as by the description that followeth may evidently appear. What are the parts of this Apostasy? The head, and the body: for as Christ is the head of the Church, which is his body; so the Pope is the head of the Romish Church, and it is his body. How is this Antichristian head described unto us? First, he is described what he is towards others: and then, what he is in himself. What is he towards others? That is declared by two special titles, of the man of sin, and son of perdition; declaring hereby, not so much his own sin, and perdition, which is exceeding great; as of those that receive his mark, whom he causeth to sin, and consequently, to fall into another perdition; as jeroboam, who is often branded with the mark of causing Israel to sin: and so much more detestable than he, as both his idolatry is more execrable, and as he drew more kingdoms after him then jeroboam did Tribes. In what sense is he called the man of sin? In causing many to sin; justifying sin, not by oversight, but by laws advisedly made; not only in a sort commanding the sins we are by our corrupt nature prone unto, as fornication spiritual and bodily; but also permitting and teaching for lawful, such as even our corrupt nature (not wholly subverted through enormous custom of sin) abhorreth, as incestuous marriages, and breaking of faith, and leagues; which profane men (by the light of nature) detest, to the great profanation of the holy name and profession of Christ. In what sense is he called the child of perdition? Luk. 15. Not as the unthrift mentioned in the Gospel; neither as judas, who is passively called the son of perdition; but actively, as it is otherwhere expounded, where he is called the destroyer, because he destroyed many: whereunto some of his own secretaries do agree; confessing that many well disposed persons, before their entry into that see, became cursed and cruel beasts in the same: as if there were some pestilent poison in that place and seat. What learn you of this? That every office or calling which the Lord doth not bless, or wherein none occupying, the place groweth in piety, is to be esteemed for an unlawful calling, wherein some at the least in all ages are not found profitable to the Church, or Commonwealth. What is the use of all this doctrine? That seeing whosoever are partakers of the sins of Rome, are also under the same curse, those of us which have lived in Popery, should examine ourselves if we have truly repent us of it: first, by the change of our understanding; as if we have grown in the knowledge of the truth: And secondly, of our affections, if we hate Popery, and love the truth unfeignedly. And so let every one judge himself, that we be not judged, as we must expect an harder judgement, according to the long patience of God. What further? That there can be no sound agreement betwixt Popery, and the profession of the Gospel; no more than betwixt light and darkness, falsehood and truth, God and Belial: and therefore no reconciliation can be devised betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with their errors, unless we bear them company in their destruction. Why? doth every error destroy the soul? No verily: for as every wound killeth not the man; 2. Pet. 2. so every error depriveth not a man of salvation: but as the vital parts being wounded or infected bring death; so those errors that destroy the fundamental points and heads of the truth, bring everlasting destruction; in which kind is popery, as that which sundrily overthroweth the principles and grounds of our holy faith; and therefore termed an apostasy, or departure from the faith. Hear then may be asked, whether the Pope may be saved? It is not impossible, his sin being not necessarily against the holy Ghost, to which only repentance is denied: for some no doubt have entered into that see ignorantly; and therefore find place to repentance. So much of the Antichrist, what he is towards others. What is he in himself? That is set down by two effects: First, that he is vicegerent unto Christ; not by any right, but by usurpation; and therefore also an adversary, as also the word implieth both; so much more dangerous, as he exerciseth his enmity under the colour and pretence of Christ. Wherein is he adversary unto Christ? Every way; in life, and in office. How in life? In that Christ being most pure, holy, and holiness itself; the pope's, although in truth most filthy, and abominable in blaspheming, conjuring, murdering, whoring, and that incestuously, and Sodomitically, yet will they in titles be called holy; yea as Christ, holiness itself. How in office? First, in his kingdom: Christ's kingdom is without all outward show or pomp; but the Pope's kingdom consisteth wholly in pomp and shows, as imitating his predecessors, the emperors of Rome, in his proud, stately, and lordly offices, Princely trains, and outrageous expenses in every sort. How else in his office? In raising up another sacrifice than Christ; another priesthood than his, other mediators than him. Is there any thing else wherein he taketh upon him the office of Christ? Yes: in that he teacheth clean contrary to him: Christ taught nothing but what he received of his father: the Pope setteth out his own canons and decrees of counsels. What is the second effect? That he is exceedingly lift up against all that is called God; which also proveth the former exposition: for Christ being very God, abaseth himself unto the nature of man: the Pope a vile man, advanceth himself to the throne of God. Christ being above secular power, paid tribute, and was taxed, even in his mother's womb; and suffered himself to be crowned with a crown of thorns, and bore his own cross: But the Pope being under all secular power, exalteth himself above all secular powers; exacteth tribute of Kings; setteth his foot on the neck of Emperors; carrieth a triple crown of gold, and is borne upon men's shoulders. Is not the Pope humble, when he calleth himself the servant of servants? No: for by his own Canonists he doth it, but dissemblingly with hypocrisy, which is double iniquity: for they say that he doth in humility say so, not that he is so indeed. What other answer do they make to this objection? His service being limited and tied only to Peter and Paul, he needeth not to fear lest by this humiliation he be put to much pains, seeing he hath wisely made himself servant to those that can ask him nothing, and to whom he can perform nothing. What are the effects of this his pride? They are two: first, he sitteth in the Church as God, when as he bindeth the consciences of men by his decrees, which no Prince's laws, merely civil, can do; for these, men are discharged of in the payment of the penalty prescribed in them. By this it seemeth that the Church of Rome is yet the Church of God, although corrupt, seeing it is said that he sitteth in the temple of God? No verily: it beareth only the name of it; for the Scripture giveth the name to a thing according to that it hath been: as when Christ saith the abomination shall stand in the holy place; he meaneth not that the temple was then holy, which at that time, being no figure nor shadow of Christ, and his Church, was profaned, but that it had been holy: so we confess there hath been a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan. Which is the other effect? He boasteth that he is God, as the Pope's flatterers in the Canon law call him, Our Lord God the Pope. Neither is this his church-pride only, in challenging the name of God, but also he challengeth to himself things proper to God, as the title of holiness: also to forgive sins, and to carry infinite souls to hell, without check or controlment; and to make of nothing something, and the scripture to be no scripture, and no scripture to be scripture at his pleasure; yea, to make of a creature the Creator. It may seem to be an impossible thing, that men should be carried away from the faith of the Gospel, by one so monstrous and directly opposite to Christ. If at once and at a sudden, he had showed himself in such sort of foul colours, it might have been doubted; and therefore by certain degrees of iniquity, he in the end came to this height of wickedness. How is that? The Apostle showeth of two courses the devil held to bring this to pass; one secret, and covert, before this man of sin was revealed; the other, when he was revealed, and set up in his seat. What were the ways of Antichrists coming before he was revealed? Those several errors which were spread partly in the Apostles time, and partly after their time, thereby to make a way for his coming. And in this respect, this mystery of iniquity was begun to be wrought, as it were, under the ground, and secretly in the Apostles time. How was this mystery of iniquity wrought in the Apostles time? By divers errors sown by heretics, as it were petty Antichrists; in that some were desirous to be Lords over the Church, some held justification by works, some held the worshipping of Angels, some put religion in meats, and some had a special liking of virginity, and misliking of marriage: all which were beginnings and grounds of Popery and Antichristianisme. What gather you of all these? That those whom God hath freed from the bondage of Popery, should strive to free themselves from all the remnants thereof; lest if they cleave still to any one, God in judgement bring the whole upon them again. How shall his kingdom be continued and advanced after that he is revealed? By the power of Satan, in lying miracles, and false wonders. What difference is there betwixt Christ's miracles and theirs? Very great every way: for Christ's miracles were true, whereas these are false and lying, as by legerdemain. Christ's miracles were from God; but theirs, where there is any thing strange, and above the common reach of men, from the devil. Christ's miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain show. Christ's miracles were to confirm the truth, but theirs to confirm falsehood. What gather you of this? First, that seeing the Pope's Kingdom hangeth upon wonders, it is most like that he is Antichrist. Secondly, seeing the false Christ's, and the false prophets shall do great wonders, to deceive, if it were possible, the very elect, and that though some of the false prophet's prophecies shall come to pass; we should not therefore believe the doctrine of Popery, for their wonders sakes, seeing the Lord thereby trieth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation, who are appointed unto it. Whatsoever miracles are not profitable to some good, neither tend to confirm a truth, are false and lying; so that as the Lord left an evident difference between his miracles, Exod. 7. and the Enchantments of the Egyptians; so hath he left an evident difference between the miracles of Christ and his Apostles, and those of the Romish Synagogue. Are not miracles as necessary now, as they were in the time of the Apostles? No verily: for the doctrine of the Gospel being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and therefore we keeping the same doctrine of Christ and his Apostles, must content ourselves with the confirmation which hath already been given. What ariseth out of this? That the doctrine of Popery is a new doctrine, having need to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles. What force shall the miracles of Antichrist have? marvelous great, to bring many men to damnation; God in just revenge of the contempt of the truth, sending a strong delusion. Hitherto we have heard Antichrist described by his effects and properties. Now tell me where is the place where he should have his seat? That is the City of Rome. How doth that appear? First, because he that letted at the time when Paul wrote, was Emperor; who did then sit there, and must be disseated ere the Pope could enter upon it. Secondly, john calleth that City where he must sit, the Lady of the world; which only agreeth to Rome, being the mother City of the world. Thirdly, it was that City that was seated upon seven hills; which by all ancient records belongeth properly and only to Rome. As for the occasion of the Pope's placing there, it came by the means of translating of the seat of the Empire from Rome to Constantinople; from whence ensued also the parting of the Empire into two parts; by which division it being weakened, and after also sundered in affection, as well as in place, was the easier to be entered and invaded by the Pope. What do you further gather of that the Apostle saith, that he that letteth shall let? That the Antichrist is not one particular man, as the Papists do fancy: for then by the like phrase he that letteth must be one particular man; where it cannot be that one man should live so many hundred years; as from Paul's time, to the time of the translation of the Empire from Rome; much less until within two years and a half of the latter day, as they imagine the time of Antichrist. And therefore as by him that letteth, is understood a succession of Emperors, not one man alone; so by Antichrist the man of sin, is understood, a succession of men, and not one only man. So in Daniel 7.3.17. the four beasts, and the four Kings, do not signify four particular men, but four governments; in every one whereof there were sundry men that ruled. So that of the Papists, who upon the words, the man of sin, would prove, that the Antichrist the Apostle speaketh of, is one singular man, is but vain. But how can Antichrist be already come, seeing the Empire yet standeth? The name of the Empire only remaineth, the thing is gone: for he hath neither the chief City, nor the tribute, nor the commandment of the people; and therefore he can be no let to the Antichrists coming, especially the Pope having gotten such an upper hand upon him, as to cause him to wait at his gate barefoot, and to hold his stirrup. What shall be the end of this Antichrist? God shall confound him with the breath of his mouth; that is, with the preaching of the word; which proveth the Pope to be Antichrist: for whereas he had subdued Kingdoms and Empires under his feet, he hath been mightily suppressed by the word preached, and not by outward force, as other potentates are. What learn you of this? The marvelous power of God's word to suppress whatsoever riseth against it: for if the mightiest cannot stand before it, much less the smallest: and therefore it is expressed by a mighty wind, which carrieth all before it; and by fire, which consumeth all, and pierceth all. And it declareth a marvelous easy victory against the enemies, when it is said, that with the breath of his mouth he shall consume his enemies. What else shall be the overthrow of Antichrist? The glorious appearance of the son of God in the latter day. What gather you of this? That before the last day he shall not be utterly consumed; whereof notwithstanding it followeth not that the head shall remain till then: but rather that some shall have a liking of him, even till the last day: for the Beast, and the false Prophet shall be taken, and cast into the fire before the latter day. Hitherto of the head of this general apostasy. What are the members of it? They are first described by their end, even a number of perishing people; which accordeth to that property of the head, the destroyer, or son of perdition, being truly effected in them destroyed. What is the use of this? That as no poison can take away the life of an elect: so, small occasions carry away such as are appointed to destruction. Is it a proof of reprobation to be carried away with an error? It is no certain proof, but a sign, especially if the means of transporting be weak and small. How otherwise are these rotten members of Antichrist described? By that they never loved the truth, although they understood it, and professed it. How should a man love the truth? For the truths sake; not for vain glory, fleshly delight or commodity. How appeareth it that men love the word of God? When they walk accordingly, and keep faith in a good conscience; which some losing by their wicked life, lost also their faith; that is, their religion. How is it to be understood, that God giveth men up to strong delusions? Because God is a just judge, which by them either punisheth or correcteth former sins, and especially the contempt of the Gospel; in which regard, even amongst us now, some are cast into the sink of Popery; some into the family of love; some become Arians; some Anabaptists: all which are as it were divers gaols and dungeons: wherinto he throweth those that are cold and careless professors of the Gospel. What learn you by this? That they which imagine God favourable unto them notwithstanding their sins, because their life, or goods, or honours are spared, are foully deceived: rather, when the Lord ceaseth to reprove any, or to strive with them; then doth he give them up into vanity of their own minds, to do their own wicked wills. What is our duty in such cases? To pray unto the Lord: to keep us from all error: but if for our trial, or further hardening of others, it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait, whereby Satan seeketh to angle us. What other cause is there of sending these errors? That those may be damned, which believe not the truth: for as God hath appointed them to damnation; so betwixt his counsel in rejecting them, and the final effect of it, there must be sin to bring that effect justly upon them. What reason is annexed of their just damnation? Because they rest in unrighteousness, having their ears itching for error, which they drink in, as the earth drinketh up rain, or the fishes water. So that albeit they be powerfully sent of God in his just judgement, yet are they also greedily desired and affected of them. MAT. chap. 24. vers. 23. to the 29. 23 Then if any shall say unto you, Lo, here is Christ; or there, believe it not. Hitherto we have heard of the tokens that go long before the coming of Christ. What are the nearer tokens of the latter day? They are such as shall come within an age of the second coming of Christ. What is the first of them? That there shall arise false Christ's, and false Prophets, and shall show great signs and wonders. What have we here to consider? Two things especially: first the error; secondly, the remedy against it. What is the error? That it shall be said, here is Christ, or there: for there shall be false Christ's, which shall pretend the very person of Christ; not Antichrist, who termeth himself the vicar of Christ. These also shall have their ministers; namely, false prophets, which shall get credit unto the false Christ's. What learn you by this? That the Church of God is put under trial: first, of their knowledge and understanding, whether they can discern between error, and truth: secondly, of their love and fidelity; that after they know the truth, they will stick by it. What do you note of this kind of error? The danger of it, in that it maketh show of the corporal presence of Christ, whereunto we are naturally greatly given; as appeareth, not only by the Papists, but by the holy Apostles themselves, which were too much addicted to the corporal presence of Christ: secondly, also by the great means they shall have of the wonderful miracles they shall do, especially when the true Ministers of God shall not have (for any warrant we have out of the word) any power thereunto. What further do you learn of this? The extreme impudency of the devil in the wicked in those days, which hath never been heard of before, that a sinful mortal man should take upon him to be the son of the most High: for notwithstanding there were many that took upon them to be the Messiah, before and after the first coming of our Saviour Christ; yet they imagining the Messiah to be a bare man, were never so impudently arrogant, as to challenge to themselves to be the very son of God. What note you of this, that if it were possible the very elect should be deceived? Not only the certainty of their happy estate, from whence they cannot fall, but that the same certainty hath a foundation, not in any thing that is in men; but in the purpose and counsel of God, which cannot be deceived. So much of the error. What is the remedy against it? First, an admonition; then, a confutation. What is the admonition? First, not to go out, that is, so certainly to be resolved of the untruth of the thing, notwithstanding the greatness of the miracles, as not once to inquire after it: for those that have itching ears, and wanton rolling eyes, to hear and see things, are often times by Gods just judgement deceived, although they have a purpose to the contrary. Secondly, not to believe them, although they should hear or see those things that are done, by some particular calling of their place, constraining them to be present at the place where those are, or otherwise to be brought forcibly unto them. What is the confutation? First, that it cannot be Christ, that they should go out into the wilderness to see; because he cometh with great brightness, as the lightning cometh from the East, and shineth unto the West; neither shall one need to go unto the wilderness to see him: first, because his light shall be seen in all places of the world alike: secondly, also he will not come on the earth, but into the air only. What further? That he shall come suddenly, as in a moment; whereas before he had space, to go from place to place. Neither avails it then to go out after & seek him; because as speedily as the Eagles are gathered to the dead carcase; so the children of God, being compared unto Eagles, shall suddenly be gathered to our Saviour Christ; who is compared to a carcase in respect of his death. So much of the tokens which come within an age of the latter day. What are the nearest tokens, or rather such as are joined with the second coming of Christ? The nearest are, that the Sun shall be darkened, and the Moon shall not give her light; the Stars shall fall from heaven, the Sea shall roar terribly, the earth shall tremble; and in a word, all the powers of heaven and earth shall be shaken. What are we hereby to consider? First, the coming of Christ: secondly, the effects of it. At what time shall his coming, and the signs which are joined to it come to pass? Immediately after the false Christ's, and Prophets, which, as hath been spoken, shall raise up a marvelous error and vexation; and therefore it is said, after the tribulation of those days, shall the immediate signs of the coming of Christ be accomplished. What is the cause of these signs appearing, and consequently of the coming of Christ? The faithful prayers of the Saints of God, which do desire him to make an end of these dangerous wicked days; for they shall desire him to see one day of the son of man, during the vexations of the false Christ's. Hitherto of the coming of our Saviour Christ, and the effects of it. What followeth? That he shall send his Angels to the uttermost parts of the earth, to gather the elect. How shall they be gathered? By the sound of the trumpet; Numb 10.3.4.5. as sometimes the people of Israel did by God's Commandment: which shall not be of brass, or such like metal: for the Angels have sufficient might and skill to make a sound, like unto the sound of a Trumpet, Exod. 19.20. without any such instrument: in which respect it is also said, how that they shall see the sign of the son of man, in the heaven; as the Captains set up their flag and banner to gather their soldiers. What, shall all the Angels use the voice of one Trumpet? Not so; but as amongst the devils, Belzebab is said to be the chiefest: so also among the Angels, 1. Thes. 4.16. there shall be an Archangel which shall blow the Trumpet. What gather you of this? joh. 5.20. First, the unspeakable power of Christ in his Angels; at whose sound not only the living shall be changed; but the dead, even from Adam to that time, shall be raised; who shall not be prevented of the other, but all appear together before Christ; it being all one with his power, to gather the dead, as the quick. Secondly, also in that they shall be changed suddenly in a moment, and in the twinkling of an eye, at the last trump. Shall there be more trumpets than one, or shall one trumpet be sounded oftentimes? No verily; but one trumpet being a great while founded, at the last blast thereof all shall be changed. What further learn you of this? The infinite knowledge and wisdom of God, in coupling every bone to his proper joint in his own body, with the proper flesh and sinews thereof; notwithstanding the confused mass of all things that they shall be turned into; whether dust, air, or other element whatsoever: Notwithstanding also, that they are so diversly distracted in place. What is the reason thereof? That those that have glorified God in their bodies, might be also glorified in the same: and contrariwise, those that have dishonoured him in their bodies, might receive dishonour of God. How shall the sound of the trumpet raise up the dead? No otherwise but by the quickening of God, by the power of his spirit, whereby it shall come to pass, that both the dead shall be raised out of the dust, and the mortal made immortal. But cannot God do this without the sound of a trumpet? Yes verily, he is able to do it without any such instrument; as he is also able to save men extraordinarily, without the preaching of his word; yet he will use this outward means of a sound, as of a trumpet in gathering of his saints; as he useth his word an ordinary means to call them. Is not this power of Christ exercised in us whilst we are alive? Yes very effectually, in quickening us by the Gospel to his obedience, who are by nature dead in sin; and so not only unable, but also unwilling to any good: wherefore, God joineth power to his word, to raise from death to life, as well spiritually in the first, as corporally in the second resurrection; and that this first resurrection is a manifest pledge of the second, there being greater difficulty in the former then in the latter resurrection for as in the latter there is no will to rise, so there is no till or gain saying, which in the former is great. After what manner shall the resurrection be? First, the godly shall arise to everlasting salvation; and then the wicked to eternal damnation. What do you gather of this? That seeing our bed is fitly compared unto the grave, and our sleep unto death, we consider how we lay ourselves down into our beds, being assured that if we have faith as a featherbed under us, and good works as a coverlet over us; then no doubt as a weary man in the morning is refreshed; so shall we after the troubles of this life, rise again in joy and consolation: and as if the sun set fair, it is a token that it will so rise: so when the sun of our souls sets well, it is a token of a joyful rising of the body. What is meant by this, that one generation shall not pass? That as it was said before, that one generation should not pass until the destruction of jerusalem were accomplished, which indeed came about forty years after: so verily all these signs of the false Christ's, and the darkening of the lights of heaven (as hath been spoken) shall come within an age of the latter day. Wherefore is this vehement asseveration used, that heaven and earth shall pass, but not one jot of the word shall pass? Against those mockers, which shall come in the latter time, and charge the ministery of the Gospel with untruth; because they see no alteration in the course of nature. But all this while here is no mention made of the saying of Elias, touching the time of the last day; which is, that there shall be two thousand years before the law, two thousand under the Law, and two thousand after the Law; and than that these days shall be shortened for the elects sake. There is no cause why, considering it is without authority of the word, as that which is not in the Scripture, and of Elias the Prophet; but of another Elias, neither Prophet, nor son of a Prophet. Beside that, the untruth thereof doth manifestly appear; considering that both before the Law, there were more than two thousand; and under the Law there were less than two thousand, by sundry hundred years. And where it is said, that for the elects sake those days shall be shortened; it is spoken of the slaughter days of the jews by the Roman, in the destruction of jerusalem, and not of the latter day. For it is rather true, that the end of the world is deferred for the elect; for that there shall be an end thereof, assoon as the number of the elect be come into the world and fulfilled; 2. Pet. 3. and for that the day of the Lord shall not come, until all the prophecies in the book of the Apocalypse be fulfilled: Last of all, that the iniquity of the wicked be come to a full measure, which the Lord observing in other judgements, will in that most fearful judgement much more observe. Howbeit, this opinion is strengthened, in that the world shall be governed six thousand, in a proportion of one thousand years to every of the six days wherein it was created: the proof whereof is drawn from Saint Peter; who saith, that with God a thousand years are as a day. This reason interfeereth with the other; for the other saith, that there shall be cut off from the last two thousand; where this presupposeth a full accomplishment of them; otherwise it cannot be proportionable to the days of the creation, which was not accomplished but in the full number of six days; the same space and time being taken in the creation of the last day, which was used in any of the rest. And as for the place of Saint Peter, it is not so narrowly restrained to one thousand years, but that it may be wretched out further: for unto God two thousand years is not so long as one day are unto us; which is the comparison which Saint Peter speaketh of. They allege further, that there shall be such conjunction and disposition of the stars at the end of that time, as must needs make an and of all. But this doctrine of the time of the world's end, is a part of the Gospel; and therefore hidden so in God, as if he had not revealed it by his son, could not have been known. And if the end of the world could be known from the course of the planets, and stars; then our Saviour Christ, being as he is a man, the cunningest Astronomer that ever was, should as a man have known it. The folly and vanity of this opinion also may partly be seen by those which have waited for this destruction of the world, by concourse of the heavenly bodies, in the year 1588. Is not the day and hour of the coming of Christ revealed unto man? No verily; his coming within an age may be known unto man; but the day and the hour no man knoweth, no not the Angels. What gather you of this? That there appeareth no evil will of God towards us in concealing the day of his coming, forasmuch as the Angels, who are said to be full of eyes in regard of their singular wisdom, know it not: yea and that which is more, Christ himself who is greatly wiser than Angels, is ignorant of it. But how can that be, that he which governeth all things, should be ignorant of that day? True it is, that in that regard he is both God and man, he knoweth it; but not as he is the son of man, especially unglorified, that is to say, before his ascension into heaven. What are the reasons that God reserveth the knowledge of the hoar of his coming to himself? They are two; one in regard of himself, and another in regard of us. What is the reason in regard of himself? That as it is the honour of a King, as Solomon saith, know something that his counsel and all other are ignorant of; so, and much more it is an honour unto God, to conceal from other, both men and Angels, some secrecy which he only knoweth. What learn you of this? That the Lord thereby doth 〈◊〉 the humility of men, whether they would be so impudently bold as to go labour to break open the secret closet of God. What is the cause that men seek to know the secrets of God? Because they know not those things that are revealed unto them which if they did, they would resist without curious search. What is the reason of concealing the day and hour of the latter day, in regard of ourselves? For that by this concealment, we are made more watchful: for although the time of the Blood was known to the old world; yet it came to pass, that it overtook them unawares: and Prou. 6.7, the harlot is the boldes to commit wickedness, because the day of her husband's return was set and appointed by him. How is the state of the latter days made more manifest? By the state of the days of Noah in the old world, and Lot in Sodom, which are an express image of them, as we have heard of the destruction of jerusalem. What note you especially of the latter days, and the days of Sodom, hath comparison of those times? In the days of Noah the universality of the judgement, and in Sodom, etc. the destruction by fire: further, for that the same times shall be at the latter day, which were in those days. What are they? Such as were in the days of Noah. For as they were eating and drinking, marrying and giving in marirge, until the Flood came and took them away; so likewise it shall come to pass in the latter days. What learn of you this? That besides the dangerous rocks of the false Christ's, and their prophets, which shall carry away many, there shall be yet more dangerous rocks and sands; namely, that in the last times, men shall be eating and drinking, marrying, and given to marriage. What gather you of this? That thereby the Lord doth take a trial of the consciences of his children, whether they will be carried away with the enticements of these pleasures, as before he took trial of their knowledge by the former errors: and withal by the same means, he disposeth of the means, whereby the wicked may deservedly perish, in that those whom one mischief doth not entangle, another may reach. Why, shall those things be imputed as sins unto men, seeing they are both lawful and necessary? True it is, that eating and drinking, and giving to marriage, buying and selling, planting and building, are in their own nature lawful and necessary; but our Saviour Christ chargeth them with the abuse of these things; thereby to declare, that a great condemnation is due unto those things, which before men are not condemned. And therefore doth charge them with these things rather than with idolatry, whoredom, murder, or such like: so God condemned the world in the eating of the forbidden fruit. How is the abuse of them gathered? First, from the Hebrew phrase of eating and drinking, which being uttered in the present time, noteth a continuance of eating and drinking. secondly, from S. Luke's manner of utterance of them, without any copulative conjoining of them, on this manner: They ate, they drank, they bought, they sold, they planted, they builded; that is to say, they were excessively, above measure, given over unto these things. thirdly, from a metaphor borrowed from the manner of beasts, that eat all the day, and some part of the night. Wherein is the abuse of buying and selling? When men do employ themselves so much in buying and selling, Matth. 22. Luke 14. that they cannot attend to the service of God. How is it in building? When men build excessively; first, 1. Cor. 7. further than their ability: Secondly, than their calling: Thirdly, than the manner of the Country wherein they live will afford. What is the abuse in marrying, and giving to marriage? In that the children of God shall take unto them profane women, such as they like best. Gen. 6. Likewise when men do join themselves in Matrimony for living or parentage only, without respect of religion. Lastly, when men live unchastely even in wedlock, 1. Tim. ● whereas we are commanded that we should partake this benefit of marriage, that is, soberly use it, and that with prayer. What other sin will be then? Security and carelessness. How so? That as it was in the days of Noah, notwithstanding they were forewarned of the flood, both by the preaching of Noah, and the building of the Ark; yet as men being cast into a deep sleep, they cried peace, peace unto themselves, until the Flood swallowed them up: so it shall be in the latter days, that men shall be overtaken suddenly, (as a woman with child) with the judgement of God, when they think all to be well with them. What learn you of this? That we should not defer the time of our repentance, even until we see the nearest signs of the latter day, as the darkening of the lights of heaven, and the roaring of the seas; forasmuch as they will minister greater matter of fear unto us, then of conversion. How is this security made manifest? By a separation, that two shall be in the field, one received, another left; two in one bed, one taken, another rejected. What learn you of this? Gen. 18. jonah 4. That then it shall not avail a wicked man to be in the company of the godly; for as much as they shall be separated; whereas now we see that the wicked are sometimes spared for the godlies sake, or for the children and beasts sakes. What further instruction do you gather of this? That we should so use our societies here, that afterward we might have comfort by them. Is not this separation now in these days? Yes verily, here it beginneth; when the Gospel and afflictions sever the wicked and the godly: but then shall be a full separation, when neither Cananite, jebusite, or Moabite, shall be amongst the children of God. So much of the separation. What followeth? That we should wake, because we know not what hour our Saviour Christ will come. How is that set forth? By a similitude of an householder, which if he knew what hour the thief would come, he would surely watch: then much more should we watch, because in an hour that we think not, will the son of man come. How is the preparation to the latter day further declared? By the parable of the ten Virgins. Matth. 25. What is the sum of it? It doth effectually stir us up to prepare ourselves for the coming of Christ. What difference is there betwixt this parable and others tending this way? That where the other do solicit us to watch both for the day and hour of Christ's coming, that we be not surprised at unawares; this parable doth teach how dangerous it is, and how desperate our estate shall be, if we be careless thereof; and withal presseth that point especially of watching, even for the hour or moment when our Saviour Christ cometh. What instruction do you gather of this? That if men knowing the day of our Saviour Christ coming be condemned, because they did not watch for the hour; it behoveth us much more to stand upon our guard and our watch, that know neither the day not the hour wherein he will come. Why doth our Saviour Christ use so many parables, for declaration of his latter coming? Because the dullness of our capacities, and the corruption of our affections is such, that we are hardly lifted up from earth to heavenly meditations; and being raised up, we are ready of our natural weakness eftsoons to fall: in which regard, the multiplying of parables, are as studs to lift and uphold our affections to the meditation of the former doctrines; besides the weight and importance of the matter he setteth forth by the parables. From whence is this parable of the ten Virgins taken? judg. 14. Mat. 9 It is borrowed from the manner of the country where our Saviour taught; where a maid given to marriage had her maidens, and the bridegroom his young men, which gave attendance on them; fetching the bride from her friend to his house; which was done in the night; thereby rather to provide for the shamefastness of the bride. What is the meaning of this? By the bridegroom, is signified our Saviour Christ himself, whose spouse is the Church; and by the ten Virgins, are meant the professors of the Gospel, professing their attendance to the Church their mother, and Christ their redeemer. What badges had the Virgins of their diligence in waiting for his coming? They took with them their lamps, to declare their profession of their attendance. What note you of that? That it is not sufficient to have only the bare signs of Christianity, and some taste of the good word of God, and of the power of the world to come: but we must examine ourselves, whether we have that oil of the grace of God, whereby true Christians may be discerned from hypocrites; as these wise Virgins from the foolish. Wherein standeth the wisdom of the wise Virgins? In that before their slumber (whereby those seem to be noted, that being alive at that day shall be changed; or death noted by sleep) they provide themselves of such graces as forsake them not when they come to judgement; but following them, are in a readiness when they shall be changed to stand by them. Wherein standeth the folly of the foolish Virgins? Not that they had no light of God's graces in them at all; but that all the light they had, was of that kind that dieth with them, not being in the number of the graces of true sanctification, and repentance: so that when they were to be changed, or raised in the latter day, they have no good grace at all, whereby they might with boldness appear before the judge of all the world. Shall there be any such communication between the godly and wicked, after the resurrection, as is here set down? No verily. How it it then that the foolish Virgins demanding oil, the wise answer, that they will not give, lest, & c? To set forth unto us, that in what state the last day shall find us, in that men shall be judged. May it not be gathered from hence, that there are no works of supererogation? It is indeed used for that purpose of good men: But beside that, in matter of controversy it is not meet to stretch parables beyond their scope; the overthrow of the works of supererogation would build another dangerous error, that men should have works enough to save themselves. What other parables are there that do prepare us to the coming of Christ? Two: one of the distribution of the talents; another of the separation of the sheep from the goats. What is the sum of the former of these? The same in effect with the last of the ten Virgins; for as there was in the other a bridegroom, and a bride; virgins wise, and foolish; the wise received, the other rejected: so here there is a master, and his servants; of whom, some be faithful, and some unfaithful; the faithful plentifully rewarded, the unfaithful justly punished: yet this doth more effectually prepare us to his coming then the former. How so? Because it hath more arguments than the former: First, in that they received their master's goods, whereof they were to give an account: secondly, in that their just reward is more lively declared. What is the parable? A certain householder about to go into a strange country, gave to each of his servants a portion of his goods, answerable to their estate and ability, to occupy until his return; and as they occupied, so they received their reward. What is the meaning of the parable? Christ is the householder; Luk. 19.11.21. the heavens are the strange country in regard of us; whither when Christ ascended, he distributed his gifts and graces to his Church, to occupy them in this life, and to render a just account of them unto him at his next coming. Did not Christ bestow his graces upon his Church before his ascension? No doubt; but in regard of the exceeding great graces which he bestowed after his ascending, his former gifts were accounted but as nothing, although in the elect they were sufficient to salvation. What gather you of this? First, the exceeding mercy of God, in giving so liberally unto men: and secondly, his wisdom, in giving more to some, and less to others, and yet to the least a talon; that is to say, very much. What is the use of this? First, if a faithful servant will be careful for the account of perishable money; much more we, for the Lords spiritual money. What secondly? If they grudge not at the measure of others, much less should we grudge at the greater graces of God in other men: and if they rested in their master's wisdom and judgement, who might fail, much more should we rest in the judgement of our God, who cannot fail; nay rather, we are assured, that whatsoever he bestoweth upon any one, is for the good of all: for every one hath his portion in other men's gifts. If God bestowed his gifts according to the quality of men, than there is desert in them? Not so: for although some natural men excel others in wit and judgement, whereby they are furthered to the discharge of their temporal affairs; Phil. 1.6. & 2.13. yet it is not so in the spiritual, seeing the beginning, proceeding, and perfection thereof is the free gift of God. So much in the distribution of talents. What consider you in the occupying of them? That if men labour earnestly for gain in using worldly money; much more should we in the use of the spiritual; especially seeing the best adventurers may be crossed in the gain of their merchandise: but the gain of this spiritual merchandise is most assured, when it is employed according to the mind of the giver. How did they occupy their talents? He that received five, gained five more; and he that received two, gained likewise two more. What learn you of this? That the gain should be answerable to the receipt. What gather you from thence? That no man should measure himself by another man's foot, as if it were enough to do as others do: but as God hath measured out his graces to us, so should we practise; neither ought he that receives but two talents, to take an occasion to do nothing, because he cannot do so much as others which have received five; but to labour faithfully, according to the gifts which God hath bestowed upon him. What further ariseth out of this? That a Christian man ought to know the measure of his gifts (so that he be neither proud nor overweening thereby) the better to know his account. Did all that received talents gain accordingly? No: for the third receiving but one talon, hide it in the ground until his master's return, and occupied it not at all; which setteth out the sluggishness of the unfaithful servants. Why did he choose to set down their unfaithfulness in the least, and not in the most? Because otherwise men failing in the least, would think the fearful judgement not to belong unto them. Is this judgement proper only to the sluggard? No; it agreeth aswell to all those that seek their own gain, and not their Lords, how earnest so ever they seem to be in the use of their gifts, eating the bread of carefulness, and drinking the water of affliction: Psal. 127. Hitherto of the talents and the use of them. What consider you in the accounts? First, that the day of account shall come, although the time (indeed short) seem long in our judgement. Therefore we must continue without fainting in the earnest practice of godliness: for if the certainty of the masters coming maketh the servant watchful, who notwithstanding may die before his master come home, and his master also die before the taking of accounts; much more should we continue our watch, who are undoubtedly assured of the coming of Christ, and of our appearance before him. Secondly, the accounts must be faithful; for if the master may be deceived in his accounts; yet our master Christ cannot be deceived: and if good servants have been found faithful without rendering accounts; let us much more be faithful, being assured of our accounts which we shall give. What was the reward of the faithful servants? Two fold; one in honour, another in joy: the honour was first in the word of commendation of a faithful servant, which is an excellent thing, especially coming from God: and secondly, in the singular rule and preferment over others according to their place, which is set forth in their fellowship with their master, both at table and in judgement; yet not of desert, but of the free grace, as the former gifts were. What is the reward in joy? In partaking their master's joy, which is unspeakable in God; for none knoweth it, but he that enjoyeth it; and therefore neither Angels nor men can conceive it. So much of the reward of the faithful servants. What is it of the unfaithful? Not only in depriving them of those good things before mentioned; but also by the flat contrary, a casting of them into perpetual dishonour, and torments unspeakable. So much of the parable of the talents. What is the meaning of the other parable of sheep and goats? The same in effect with the former, saving that here the parable is very short, and the rest of the doctrine plainly delivered without any parable. What have we to consider herein? Two things: first, the preparation to the great judgement; and secondly the judgement itself. What consider you in the preparation? First, the glory of Christ in his appearance: secondly, the ranging of all persons by the Angels. Wherein shall the glory of Christ's coming appear? Partly in himself, and partly in the things belonging unto him at his coming. What is it in himself? That suddenly breaking out of the heavens, his glory shall be of such singular brightness, that approaching unto the sun, it shall be darkened, and the moon shall lose her light: for if when our Saviour Christ was transfigured upon the Mount Thabor, being then mortal, his face did shine as the sun; then much more at his second coming his Majesty shall be wonderful, seeing it is now both immortal and glorified: and seeing he appeared so glorious, when his face only was seen; how much more when he shall appear naked, and be seen in all his blessed body, as the only Absalon of God, perfect in all beauty, and comeliness unspeakable? How shall the glory of his coming appear in the things belonging unto him, at his second coming? First of all in his angels. How shall his glory appear in them? In their number, and in their excellency. How in their number? In that they are infinite thousands; which before having been severed in their divers services they have been employed in, shall then all together and jointly attend upon Christ, and the service of that day. How in their excellency? In that they also shall be of great glory, by the glory they have of him: for if an angel appearing be like unto lightning; then much more there must be great glory and brightness in the innumerable company of Angels that shall attend upon our Saviour Christ. What is further belonging to the glory of his coming? His glorious throne, whereupon he shall actually and really sit, shadowed out by the glorious throne of Solomon, which was of pure gold; whereof howsoever the matter be unknown unto us, yet we know it shall be suitable to the excellency of his Majesty. What is the proper use hereof? To be armed against all shame and fear in the profession of Christ and his truth; before whatsoever earthly monarchs, whose judgements are as it were scarecrows to the judgement of Christ; to whom that properly belongeth, which Rabshakeh foolishly bragged of his master, concerning the ability of the least of his servants. What are the effects of this? They are partly in the wicked, and partly in the godly. What worketh it in the wicked? Mourning and lamentation, for fear and terror of the power and Majesty of Christ, and his Angels, coming in the clouds; which shall be a piece of hell unto them, before they shall feel it: even as guilty prisoners will be terrified at the sight of the judges, and justices, before any execution of judgement against them. What gather you of it? First, if at the bare sight of these signs the wicked shall be so terrified; how much more when they having received the sentence of damnation, the same shall be executed? Again, if the godly having their sins forgiven them, are afraid at the appearance of one Angel; much more the wicked, which have their sins tied fast upon them, will be afraid at the sight of so many Angels. And if a spark of godliness, without any appearance of glory, in a godly man, be terrible to the wicked; much more the majesty of the son of God, altogether holy and glorious, will strike an infinite fear into them; and make them desire that the rocks and mountains falling upon them might hide them from his sight. What are the effects of Christ's coming in the godly? They shall rejoice and be glad at this glorious coming, which they looked and prayed for; even as a faithful servant is glad when his master cometh with much honour and good speed in all his affairs, the honour and glory of his master serving to his further advancement. Is there yet nothing belonging to the glory of his coming? Yes; that the heavens, and the earth, and all the creatures of God, shall be put in a new livery against the coming of Christ; and therefore that we should much more cleanse ourselves, thereby to be fit to inhabit such changed and cleansed places as the heavens are. How doth our Saviour Christ garnish and enlarge this doctrine? By a parable of the fig tree, which elegantly declareth the certainty and comfort of the former doctrine; that when the fig tree bringeth forth her leaves, we know the summer is near: so when we see the signs aforesaid come to pass, the day of the Lord is even at the doors, and the summer of the Church of God is at hand. What learn you of this? That as the summer is the most pleasant season, and most of all others to be desired: so we should long after the coming of Christ, when we shall enjoy a perpetual summer, without all manner of winter storms, or troubles. Hitherto of the preparation of the glory of Christ. How shall they be ranged? That is set forth by a parable of the shepherd, and the sheep: for as the shepherd when the evening cometh gathereth his flock, and separateth the sheep from the goats: so in the evening of the world, our Saviour Christ shall gather all nations by the ministery of the Angels; and then there shall be a full separation; the godly being set on his right hand, and the wicked on the left. What learn you of this? The difference between the judgements of God, and the judgements of men, where both the innocent and guilty are confusedly presented at one bar: but then there shall be two bars through a separation of the wicked and the godly; which separation the Angels most easily make, in discerning between them, as otherwise, so by their cheerful or fearful countenances. Why are the godly compared unto sheep? First, in regard of their simplicity; which yet hindereth them not to know the voice of their shepherd: secondly, in regard of the profit which they bring, both when they are living and slain. Why are the ungodly compared unto goats? Because they are like them in straying, climbing, and the stinch they cast forth, in their unspeakable unsavoury conversation. Hitherto of the preparation. What is the judgement? It is as it were a great assize, wherein every one must appear personally, before the great judge, and receive unto himself the sentence of salvation, or condemnation. What are the parts of this judgement? Two: first, the sentence of the judge; which is twofold; one for the faithful, another against the the wicked: and secondly, the execution of the sentence. What is the former sentence? It is spoken to the godly; Come ye blessed of my father, inherit the kingdone prepared for you before the foundation of the world. Why doth the judgement begin at the godly? That seeing they must sit with Christ to judge the world, they might be fitted unto it, by clearing before. What gather you of this order? A notable comfort to the godly against all trouble; that as the Lord in mercy beginneth his correction at them in this life: so in the latter day he shall begin with them the judgement of joy and comfort; and that having been misjudged here, they shall then judge their judges, unless in time they repent. What learn you out of this former sentence? First, a notable harmony, betwixt Christ and his Church; that as they say unto him, Come Lord jesus, come quickly: so shall he say unto them; Come ye blessed of my father, come; declaring their exceeding desire of mutual fellowship, and society. What else? That life everlasting is called a kingdom; and therefore every godly one shall be a king in heaven. How cometh this kingdom? by grace, or desert? By the only grace of God in jesus Christ. Declare the same more evidently. First, it is the blessing of God; and therefore of grace. Secondly, it is given to us as to heirs, not as the wages of a servant, which commonly deserveth more than a son. Thirdly, it was prepared for us from the beginning of the world; and therefore is of the mere love of God, and not of merit. So much of the sentence. What is the reason of it? When Christ was an hungered they fed him; when he was a thirst, they gave him drink; when he was naked, they clothed him; when he was sick, and in prison, they visited him. Doth not this reason plainly strengthen the doctrine of merits? For. Not so, seeing (for) importeth not here the cause, but the effect: as we say, Summer is come, for flowers do spring; and, It is a good tree, for it bringeth forth good fruit; these are effects and not causes. Moreover, if Christ would have taught merit, than would he have chosen the greatest and chiefest works; as of his own worship in the first table: else some might justly complain that they were not rewarded, according to the measure of their good works, having yielded a greater obedience to the first table than others. Why then doth Christ choose those works of the second table? Because they are most manifest to the world; following therein the custom of earthly judges, who insist most upon plainest proofs, either to convince the guilty, or clear the innocent: so Christ pronounceth his sentence rather according to works, then to faith, and those of the second table, rather than of the first; because that works are visible, and faith invisible; and for that it is easier to play the hypocrite in the obedience of the first table, then of the second. Why doth Christ here use so long a catalogue of these works? To teach us to exercise mercy in all those duties, and not content ourselves with any one of them. How could they do these things unto Christ, whom most of them did never see? When they did any of them to the poor, than they did it unto him. What gather you of this? That it was a great honour to lodge Angels at unawares in stead of strangers: but this is a far more excellent honour whereunto Christians are called; being assured that in receiving the poor, they receive Christ himself; which should stir up the bowels of mercy and compassion in us towards them; seeing not so much as a cup of cold water shall be unrewarded. But how is it that they being then immortal, seem not to know the meaning of this duty? It is set down, not to note ignorance; but to teach us the exceeding bountifulness of Christ, which is able to astonish them in the midst of their greatest knowledge: for the more men know of God, the more they wonder at the unsearchable wisdom of God. So much of the former sentence. What is the latter? It is spoken to the wicked. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels. What is the equity of this speech? It is likewise answerable to their own desires, that in their life thrust away from them the day of the Lord, and bid Christ departed. When do the wicked say so to Christ? When they refuse to know his will; when they disdain the ministery, the poor, and the stranger; or do not provide for them according to their ability. What are the parts of this his judgement? First, to be deprived of God's presence, as it is a great part of glory to be continually in his presence. Secondly, to be everlastingly tormented in hell fire. What is the reason of this sentence? It is clean contrary to the former, in leaving those duties undone. And although the former good works were not the causes of salvation; yet these evil works are the very next cause of damnation. How can that be? Because the best works of the godly are imperfectly good, and cannot deserve life: but the evil works of the evil, are perfectly evil; and therefore deserve death. What is to be considered in their answer? Their exceeding wretchedness whiles they lived here, that never considered whom they rejected in rejecting the poor. Hitherto of the judgement. What say you to the execution of it? Contrary to the order of the sentences, it shall begin at the wicked; for to the end the Angel that shall presently take, bind, and cast them into hell, may attend our Saviour Christ returning, his elect triumphantly going into heaven, the sentence must be first executed upon the wicked. Beside that, it is agreeable to the order of justice the Lord appointeth in the Law, that the malefactors should be executed in the eye of the judge, and the godly also that shall see it, to abide everlastingly. DAN. chap 12. vers. 2.3. 2 And many of them that sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual contempt. 3 And they that be wise, shall shine, as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars, for ever and ever. WHat is the scope of this place? The scope of the Prophet is, to hold the faithful afflicted in a constant course of duty and obedience to the Lord, by consideration of the rich reward of the godly, and fearful punishment of the wicked, at the second & glorious coming of Christ. It seemeth by the word many, that all shall not rise. There seemeth indeed to be some advantage given to the jews, who of the first Psalm gather, that there is no resurrection of the wicked: which notwithstanding is manifestly confuted, even by this place itself, where it is said, that many shall awake to shame everlasting. And when he saith (many) the word is not restrained to either the just or wicked; but as many of the good should awake, and not all; so many of the wicked should awake, and not all. How then is this to be taken? It is taken severally by itself, as one whole which is divided into his parts: As if he should say, an infinite number shall awake; an infinite or a great number of just; and an infinite or great number of the wicked. And the like form of speech to this is used of the Apostle, Rom. 5. vers. 15.19. he saith that many are dead by the sin of Adam; and yet in the 18. vers. he showeth, that by those many, he meaneth all; and so speaketh that all were condemned in Adam: Likewise in the 18. vers. it is said, that the benefit of Christ's death cometh to all; meaning the faithful, that by faith are one with Christ, as we were all naturally with Adam; yet in the 15. and 19 verses, those that he called all, he termeth many. Although if he speak of the wicked by themselves, and of the godly by themselves, it may be truly 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 only. 1. Cor. 15. What do you consider in this text? Two things: one of the perfect happiness of the good; and the other, of the utter unhappiness of the wicked. What doth this text teach of the first? Two things: the first of the happiness which is common to all the good, in the second verse; and the other of the special happiness that some shall have above their fellows, in the third. From whence cometh this happiness, both common and special? From our communication and participation with God in Christ, which is set forth Apocal. 21.3. by that God will dwell with us, 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. Wherein standeth the happiness common to all? Partly in freedom from all evil; and partly in the enjoying of the fullness of that is good. How is the first set forth? He shall wipe away all tears, there shall be no more death; no sickness, no sorrow, no crying, no labour, no darkness: Apocal. 22.5. no not so much as the danger or peril, or fear of any evil, Apocal. 21.25. the gates shall not be shut; and therefore in their minds and souls, they shall be free from all those good affections that have any pain joined with them; as wrath, mercy, pity, compassion, fear, care, repentance, and such like. How describe you the second? First, by a comparison of the less, of the very dead and dumb creatures, which shall be partakers of immortality, and of a kind of glory, for the elects sake: how much more shall they be glorious? Again, it is described more generally by a comparison of the less, in that it shall be better than ever adam's was in his greatest happiness, although he had never fallen: Rom. 5. Yea, what if I should say, that the holy and blessed Angels shall not have so full felicity, for that they are not members of Christ as we be, although elect in Christ? Lay forth this enjoying of good things more particularly. We may consider it, either by that which is without, or else that within us. How consider you that which is without? Revel. 21.10. The place which they shall be in, for the pleasant situation likened to a high hill, Psal. 15. as that which is above the stars; for the delicacy of it compared to the Paradise. But especially described, Apoc. 22. set forth by comparison of the less, the land of Canaan, incorruptible, undefiled, and that which withereth not, 1. Pet. 1. How else? By the company we shall have, and fellowship with the Saints and Angels; in which respect eternal life is set forth, partly by being with Abraham, Isaac, and jacob: and 2. Thes. 2. the Apostle adjureth us by the great assembly. And we see what delight the Apostles took to see Moses and Elias, so as they would feign have had them tarried with them, although through their infirmity, they were afraid of the sight of them: how much more than shall the joy be, when we shall behold their glory, without all fear and astonishment! And specially, in beholding the glory of our Saviour Christ, from whom also cometh all the good of the Saints and Angels we shall delight in, john 17.24. Apoc. 22.4. 1. john. 3.2. And they shall see his face (that is, Christ's) visibly with the eyes of their bodies; of the Father, and the holy Ghost with the eyes of their souls: john 3.3. Hitherto of the happiness and good without them. How consider you that in themselves? First, in their bodies; and then in their souls. How in their bodies? That they shall be made conformable unto the glorious body of our Saviour 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' beautiful body, which had never spot or wen in it from the top of the head to the sole of the foot, is but a shadow of that beauty and comeliness that shall be in the bodies of the Saints. How in their souls? Their knowledge shall be perfect; for we shall know as we are known, 1. john 3.1. Which is set out by comparison of the less: 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 glass differeth from the knowledge by seeing the thing itself: & as knowledge of a plain speech, from that which is a riddle; that we need not doubt but that we shall know one another there, especially seeing our Saviour Christ setteth forth the estate of the blessed by knowledge one of another, Matth. 17. And as the knowledge is perfect; so the understanding and memory. How further? Our holiness shall be perfect, and our love. 1. Cor. 13. What is the measure and quantity of this good which all shall enjoy? 1. Cor. 2.9. Revel. 2.17. It is unspeakable great; such as neither eye hath seen, ear hath heard, nor hath entered into the mind of any; and which none but God knoweth, Esa. 64.4. and he which doth enjoy them. Hitherto of the felicity common to all. What is that which is special? It is described in the third verse, where he saith, that those that have taught many, and justified many; or as the Apostle speaketh, saved many, 1. Tim. 4. that is, have been the Lords good instruments to save many, shall shine as the firmament, and as the principal stars, and be preferred before those whom they have 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 have one glory? No: for as here it is said that the Ministers shall excel others: so 1. Cor. 4. it is declared that one Teacher shall have greater glory than another: as he that planteth and layeth the ground work, more than he that watereth and buildeth upon it. But amongst those that are no Ministers, shall not there be difference of glory? Yes: as the Martyrs shall be preferred before the rest, Apocal. 3.12. for every one shall not be a pillar in the Church: and as every one hath gone beyond others in right use of the gifts bestowed upon him; so he shall receive his reward, more or less. But it seemeth this doctrine should argue some want in those that have less. None at all: for all shall be full, although one have more than another: as a vessel containing a gallon, is as full for the bigness, as that which containeth ten; and the foot may for the proportion of a foot, be as beautiful as the hand, although it have not so much beauty in it as the hand, which would be no grace in the body. Howbeit this doctrine seemeth necessarily to draw merit with it. Not so: for albeit they receive according to their works, yet they receive it not for their works. And as God bestowing greater graces upon one here in this life, more than upon another is not therefore esteemed to have bestowed them in regard of merit: so in bestowing greater felicity in the life to come, upon one more than another, is not to be esteemed to do it for merit. Hitherto of the happiness of the elect. What is the unhappiness of the reprobate? It may be easily gathered by the contrary, of that which hath been spoken of the happiness of the elect. FINIS.