and without al truce and therefore that here it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth where we being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules he continually and without ceasing fighting with vs and not against his owne as the blasphemous Pharisies said Matth. 12.24 What is the sentence against the woman First in the paine of conception and bearing Secondly in the paine of bringing foorth wherein is contained the paine of nurcing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Was she not before desirous and subiect vnto her husband Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie VVhat is the sentence against Adam First his sinne is put in the sentence and then the punishment What was his sinne One that hee obeyed his wife whom he should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him VVhat was the punishment A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennes by thistles and thornes c. Whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of What learne you from thence That all men from him that sitteth in the throne to him that draweth water are bound to painfull labour either of the body or of the minde what wealth or patrimonie soeuer is left them although hee had wherewith otherwise plentifully to liue But it was said that at what time soeuer they ate of it they should certainly die And so they were dead in sin which is more fearfull then the death of the bodie as that which is a separation from God whereby they were alreadie entred vpon death and hell to which they should haue proceeded vntill it had bin accomplished both in bodie and soule in hell with the Diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed How doth it agree with the goodnes or with the very iustice of God to punish one so fearfully for eating of a little fruit Very well for the sin was horrible first by doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that he enuied their good estate Fourthly intollerable pride and ambition in desiring to be equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement he brake was so easie to be kept as to abstaine from one only fruite in so great plentie and varietie VVhat obserue you else I obserue further out of this verse and out of the two next Heb. 3.2 that in the middest of Gods anger hee remembreth mercie for it is a benefit to Adam that he may liue of the sweat of his browes To Euah that she should bring foorth and not be in continual trauell vnto them both that he taught them wisedome to make leather coates VVhat learne you from that it is said that God made them coates That in euery profitable inuention for the life of men God is to be acknowledged the author of it and haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Heb. 1.16 When there were better meanes of clothing why did they were leather It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing What learne you from thence That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen to couer our shame and carrie alwaies the marke and badge of our sinne especiallie when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them VVhat followeth A sharp taunt that the Lord giueth Adam vers 22. further to humble him as if he should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruite VVhat learne you from it That by the things wee thinke to be most esteemed contrarie to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must bring vs to repentance VVhy doth God banish him out of Paradise lest hee should liue if he could eate of the tree of life seeing there is no corporall thing able to giue life to any that sinne hath killed It is true that the eating of the fruite of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee should fall into a vaine confidence thereof to the end to make him to seeke for grace Wherefore are the Angels set with a glittering sword to keepe them from the tree of life To increase their care to seeke vnto Christ being banished from it without hope of comming so much as to the signe of life VVhat learne you from hence The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church ROM chap. 5. vers 12 13 14. 12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned 13 For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no Law 14 But death reigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come What is the principall scope of this place To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and that Euah sinned before Adam In the name of Adam are comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam And last of all the Apostle vseth a word here signifying both man and woman VVhat ground is there that all the posteritie of Adam should sinne in that one sinne that they neuer did The reason hereof is
spirit Because the spirit is the chiefe of the two the word being but the instrument whereby the spirit of God worketh And secondly for that the worke of the spirit is more generall and reacheth to some to whom the preaching of the word cannot reach Lastly for that the word is neuer profitable without the spirit but the spirit may bee profitable without the word as after will appeare Another difficultie is that it seemeth by these words that the spirit of adoption and sanctification proper to the faithfull may be lost whilest he exhorteth that we should not quench the spirit By no meanes but as God doth assure the faithfull of their continuance in him so he doth declare by these exhortations that the onely meanes whereby he will nourish this holy fire in vs is to take heed vnto the preaching of the word Now to returne to this matter I demand Is it not lawfull to separate these meanes Matth. 19. In no case for that which God hath ioyned together no man may separate Now doth it appeare more euidently that God hath 〈◊〉 those together Because hee saith by the Prophet that this is the couenant 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 doe you heere learne That no man is to content himselfe to thinke hee hath the spirit and so to neglect the word because they goe together Who are by this condemned The Anabaptists Papists and Libertines which ascribe to the spirit that which they like Ioh. 14.26 although wickedly seeing the spirit doth not ordinarily suggest any thing to vs but that which it teacheth vs out of the word What other sort of men is heere condemned Mark 4.1.2 c. compared with Esa 2.1.2 c. 2. Pet. 3.15.16 The Stancarists who esteeme the word to be fit to catechise and initiate or enter vs in the rudiments of religion but too base to exercise our selues continually in it whereas the Prophets and Apostles most excellent men did notwithstanding exercise themselues in the Scriptures Are none saued without hearing of the word Rom. 8.9.14 Yes for first children which are within the couenant haue the spirit of God Matth. 2. without the ordinary meanes of the word and Sacraments Secondly some also of age and places where those meanes are not to be had Thirdly some also which liuing in place where such meanes are yet haue no capacity to vnderstand them as some natural fooles madmen or deafe home to shew that God is not tied to meanes What must we heere take heed of That we presume not vpon this sith that notwithstanding this secret working of God yet it is as vnpossible to come to heauen if hauing the meanes and capacitie of receiuing them we contemne the meanes as it is Impossible to haue a haruest Matth. 13. 1. Pet. 1. where no seed time hath gone before or to haue children without the parents seed seeing amongst such the spirit of God doth onely worke faith by the preaching of the word MAT. chap. 13. vers 3. 3 Then he spake many things to them in parables saying Behold a sower went forth to sow c. vnto the ninth and after from the eighteenth to the twentie foure Proceed to the diuers working of Gods 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 couenant of grace secondly in the couenant of workes What are the things common to both in the couenant of grace First to vnderstand something of the word of grace and to giue consent vnto the same with some delight in the knowledge thereof If they vnderstand it how is it that one sort are said not to vnderstand They haue some vnderstanding but it is said to be none because it is no effectuall knowledge for they come without affection and goe away without care What haue we heere to obserue First to take heed not to deceiue our selues in a bare profession or light knowledge of the word and that we come to heare it with zeale and depart with care to profit Secondly to beware also of the great subtilty of Satan who as a swift bird snatcheth the word out of vnprepared hearts euen as also doth a theefe which taketh away whatsoeuer he findeth loose What second thing is common to both To haue delight in the word and a glimpse of the life to come What difference is there betweene a godly ioy and this This is like the blaze of the fire and is neuer full and sufficient whereas the godly ioy is aboue that in gold and siluer Secondly the wickeds delight is for another purpose then is the godlies for it is only to satisfie a humour desirous to know something more then other whereas the godlies ioy is to know further to the end they may practise Why is it said they haue no roote Because they vnderstand the things but are not grounded vpon the reasons and testimonies of the word Proceed now to the third sort They are they which keepe it it may bee with some suffering of persecution yet the thornes of couetousnesse or of wordly delights ouergrow the good seed and make it vnfruitfull So much of things common to both pertaining to the couenant of grace Now declare the like in the couenant of workes First the wicked may confesse their faults Exod. 9.29 Acts 24.25 1. Sam. 24.17 Mark 6.20 Numb 23.14 Secondly bee pricked in conscience with a terror of them Thirdly to be sorie for them Fourthly to doe many things that are taught Fiftly to desire to die the death of the righteous and all these onelie for feare of iudgement whereas the godly confesse are pricked are sorry c. because they haue offended a louing God and a gratious Father and doe not some things but all they are commanded and desire to bee saued to the end they may glorifie God Are not three parts of the foure in the Church likely to be condemned by this parable No in no case for it is but curious and an vncomfortable doctrine it being a farre different thing to haue three sorts of wicked men in foure sorts and to haue 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 receiuing of the seed in a good heart secondly the bringing foorth of fruit with patience What is here meant by receiuing of the seed into a good heart By the seed is meant the word of promise whereby God hath said hee will bee mercifull vnto vs in Christ By the receiuing into a good heart is meant the receiuing of it by faith in Christ What is faith A perswasion of my hart that God hath giuen his Sonne for me and that he is mine and I his Where it is
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
the godly by themselues it may bee truely said that neither all the wicked nor all the godly shall awake out of the dust because some of both sorts shall not die but be changed onely 1. Cor. 15. What doe you consider in this text Two things one of the perfect happines of the good and the other of the vtter vnhappines of the wicked VVhat doth this text teach of the first Two things the first of the happinesse which is common to all the good in the second verse and the other of the speciall happinesse that some shall haue aboue their fellowes in the third From whence commeth this happinesse both common and speciall From our communication and participation with God in Christ which is set forth Apocal. 21.3 by that God will dwell with vs and we with him and Apocal. 3.20 Luk. 22.20 by similitude of eating and drinking with him and eating of the tree of life and of the hidden manna Apocal. 2.17 glorious clothes Apoc. 3.5 of rule and dominion Apoc. 2.26.27.28 VVherein standeth the happinesse common to all Partly in freedome from all euill and partly in the inioying of the fulnesse of that is good How is the first set forth Hee shall wipe away all teares there shall bee no more death no sicknesse no sorrow no crying no labour no darkenesse Apocal. 22.5 no not so much as the danger or perill or feare of any euill Apocal. 21.25 the gates shall not bee shut and therefore in their minds and soules they shall bee free from all those good affections that haue any paine ioyned with them as wrath mercy pitie compassion feare care repentance and such like How describe you the second First by a comparison of the lesse of the very dead and dumbe creatures which shall be partakers of immortality and of a kind of glory for the elects sake how much more shall they be glorious Againe it is described more generally by a comparison of the lesse in that it shall be better then euer Adams was in his greatest happines although he had neuer fallen Rom. 5. Yea what if I should say that the holy and blessed Angels shall not haue so full felicitie for that they are not members of Christ as we be although elect in Christ Lay forth this enioying of good things more particularly We may consider it either by that which is without or else that within vs. How consider you that which is without Reuel 21.10 The place which they shall be in for the pleasant situation likened to a high hill Psal 15. as that which is aboue the stars for the delicacy of it compared to the Paradise But especially described Apoc. 22. set forth by comparison of the lesse the land of Canaan incorruptible vndefiled and that which withereth not 1. Pet. 1. How else By the company wee shall haue and fellowship with the Saints and Angels in which respect eternal life is set forth partly by being with Abraham Isaac and Iacob and 2. Thes 2. the Apostle adiureth vs by the great assemblie And we see what delight the Apostles tooke to see Moses and Elias so as they would faine haue had them taried with them although through their infirmity they were afraid of the sight of them how much more then shall the ioy be when we shall behold their glory without all feare and astonishment And specially in beholding the glory of our Sauiour Christ from whom also commeth all the good of the Saints and Angels we shall delight in Iohn 17.24 Apoc. 22.4 1. Iohn 3.2 And they shall see his face that is Christs visiblie with the eies of their bodies of the Father and the holy Ghost with the eyes of their soules Iohn 3.3 Hitherto of the happinesse and good without them How consider you that in themselues First in their bodies and then in their soules How in their bodies That they shall bee made conformable vnto the glorious body of our Sauiour Christ Phil. 3. whose glory hath been told before And therefore they are said that they shall shine as the sun Matth. 13.43 So that Absaloms beautifull body which had neuer spot or wenne in it from the top of the head to the sole of the foot is but a shadow of that beauty and comelinesse that shall be in the bodies of the Saints How in their soules Their knowledge shall bee perfect for wee shall know as we are knowne 1. Iohn 3.1 Which is set out by comparison of the lesse that our knowledge then shall differ from that now as the knowledge of a child differeth from the knowledge of a perfect man and as the knowledge by a glasse differeth from the knowledge by seeing the thing it selfe as knowledge of a plaine speech from that which is a riddle that we need not doubt but that wee shall know one another there especially seeing our Sauiour Christ setteth forth the estate of the blessed by knowledge one of another Matth. 17. And as the knowledge is perfect so the vnderstanding and memorie How further Our holinesse shall bee perfect and our loue 1. Cor. 13. What is the measure and quantitie of this good which all shall enioy 1. Cor. 2.9 Reuel 2.17 It is vnspeakable great such as neither eye hath seene eare hath heard nor hath entred into the mind of any and which none but God knoweth Esa 64.4 and he which doth enioy them Hitherto of the felicitie common to all What is that which is speciall It is described in the third verse where hee saith that those that haue taught many and iustified many or as the Apostle speaketh saued many 1. Tim. 4. that is haue beene the Lords good instruments to saue many shall shine as the firmament and as the principall starres and bee preferred before those whom they haue taught Eccles 8.1 for if the skill of interpreting a matter do lighten and cause the face to shine in this life it will much more cause it to shine in the life to come Shall all teachers haue one glory No for as heere it is said that the Ministers shall excell others so 1. Cor. 4. it is declared that one Teacher shall haue greater glorie then another as hee that planteth and layeth the ground worke more then he that watereth and buildeth vpon it But amongst those that are no Ministers shall not there be difference of glory Yes as the Martyrs shall bee preferred before the rest Apocal. 3.12 for euery one shall not bee a pillar in the Church and as euery one hath gone beyond others in right vse of the gifts bestowed vpon him so he shall receiue his reward more or lesse But it seemeth this doctrine should argue some want in those that haue lesse None at all for all shall bee full although one haue more then another as a vessell containing a gallon is as full for the bignesse as that which containeth ten and the foot may for the proportion of a foot be as beautifull as the hand although it haue not so much beautie in it as the hand which would be no grace in the body Howbeit this doctrine seemeth necessarilie to draw merit with it Not so for albeit they receiue according to their workes yet they receiue it not for their workes And as God bestowing greater graces vpon one heere in this life more then vpon another is not therefore esteemed to haue bestowed them in regard of merit so in bestowing greater felicity in the life to come vpon one more then another is not to bee esteemed to doe it for merit Hitherto of the happinesse of the elect What is the vnhappinesse of the reprobate It may be easilie gathered by the contrarie of that which hath beene spoken of the happinesse of the elect FINIS