any preparation required to the receiuing 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 then by the word alone What is the preparation that is required in one that commeth vnto the Sacraments The children of the faithfull excepted and that alone in the Sacrament of Baptisme whereof they ought to be partakers there is required to a worthie participation of the Sacraments knowledge and feeling VVherein ought this knowledge and feeling to consist In the Law and in the Gospell Seeing no man is able to know the Law and the Gospell perfectly much lesse the simple and common people Tell me how farre is this knowledge and feeling necessarie It is necessarie first in the Law that hee bee able thereby to vnderstand the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of euerlasting death due thereunto and that he be able to applie both these that is the sin and wages thereof to himselfe How far is the knowledge and feeling of the Gospell required First that hee vnderstand the couenant of grace which God in Christ hath made with the sonnes of men and then that by faith he be able to applie the the same to himselfe 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 bee made partaker of them VVhat duties are required in the action of receiuing them First a graue and reuerent behauiour Secondly an attentiue heed for comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat is to bee done after the partaking of the Sacraments Out of the feeling of the gratious worke of God by them to reioyce with thankesgiuing or to enter into iudgement with our selues and to humble our selues for our want of feeling the fruit the Sacraments doe present vnto vs. And as we ought to bee humbled if wee feele not the worke of God in vs in or after the Sacraments as that which argueth want of preparation before or attention in them so yet ought we not therefore to bee altogether dismaied for as the sicke man feeleth not the nourishment of his meate because of his maladie and yet notwithstanding is nourished so is it in such faithfull ones as doe not so sensiblie feele the working of God by them through the weakenesse of faith which is in them And although we cannot feele it immediately yet after by the fruits wee shall be able to discerne of our profiting How many Sacraments are there There are two onely 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 seales assure vs of all Gods 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 vnder the Law they had but two wherefore we need require no more Thirdly hauing meate drinke and cloth we ought therewith to be content now by the Sacrament of our entrance our spiritual clothing is sealed vnto vs and by that of our growth is sealed our feeding therefore those fiue other of Matrimonie of Orders Pennance Confirmation and of extreame vnction whereof the two latter coined by the Papists to bee 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 VVhat is the first of those two Baptisme VVhat is Baptisme It is the first Sacrament of the Gospell Tit. 3. whereby our regeneration or new birth or our entrance and ingrafting into Christ and the body of Christ which is his Church is sealed vnto vs. Why call you it the first Sacrament Mat. 28. Exod. 12.48 Because hee saith that after they haue taught men to beleeue they should be baptized thereby to bee enrolled amongst those of the houshold of God or entred into the number of the Citizens and Burgesses of the heauenly Ierusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their deaths and let them receiue the Lords Supper twice or thrice in a yeere whereas this is the first Sacrament of the Couenant How often is this to be done Ephes 4.5 Once only for they are heere charged to administer Baptisme not Baptismes And although in the Hebrues there be made mention of Baptismes Heb. 6.2 yet that is not to teach that one ought to bee often baptized but to declare the outward baptisme of the water and the inward of the spirit which we receiue 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 VVhy is it said that we are baptized into the name of the father the sonne and the holy Ghost Mat. 28.19 Act. 11.26 Because by Baptisme wee being consecrated to God are ioyned to him to beare his name as a wife beareth the name of her husband How is our coniunction with God wrought In children by the secret working of Gods spirit in riper yeeres by faith for being naturally after the fall cut off from God wee are as it were ingrafted into him againe as new plants and incorporate as Malchus eare once dismembred Luk. 22.50.51 was againe by the power of our Sauiour Christ set into his head VVhat is Baptisme to this ingrafting A Seale and a pledge of it wherein is grace exhibited and not the ingrafting or incorporation it selfe considering that we are baptized in the right onely of being members of Christ before though ordinarilie we are actually ingrafted by the Sacrament not by force simplie of the worke done but as it is Gods ordinance and a seale of his couenant VVhat ariseth of our vnion with God Another vniting of vs to the Church as a yong hence ingrafted on an arme of a tree is both one with the arme and tree it selfe What fruit ariseth of this vnion A new birth wherof we being once partakers can neuer be depriued What is the outward matter in Baptisme Water VVhat proportion is there of the visible element with the inuisible grace First the whole action of Baptisme Galat. 3.3 sealeth vp vnto vs our regeneration and putting on of Christ which is our receiuing into the house of God What after The couering of the childs head with water Rom. 6. is a seale that the childs sinnes are couered Secondly as the water doth wash and
the Scriptures of God Is it agreed that these bookes are alone in account of the bookes 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 diuers bookes called Apocrypha are of the same authoritie with the other that haue been named By what reasons may their opinion be ouerthrowen 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 Iewes to whom the oracles of God were committed vnder the old testament did only acknowledge and keepe them Thirdly that these onely were read and expounded in their Synagogues Fourthly that the primitiue churches after the Apostles both Greeke and Latin did only receaue these bookes for the bookes of canonicall Scriptures What noble effects doth the Apostle set forth of the bookes of the Scripture That they are able to make a man wise to saluation through faith in Iesus Christ How is that proued First for that God is the author of them who being for his wisedome able and for his loue to his Church willing to set downe such a rule as may guide them to eternall life hath not failed herein Secondly for that it is profitable to teach all true doctrine and to confute the false to correct al disorder priuate and publique and to informe men in the way of righteousnes Thirdly for that a Minister of the word is thereby made complet and perfect to euery duty of the ministery 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 themselues if it make him perfect it is much more able to giue them sufficient instruction And seeing the Minister is bound to disclose the whole counsell of God to his people Acts. 20.27 he being thereunto fully furnished out of the treasurie of the word of God it followeth that by him out of the Scriptures they may also be abundantly taught to saluation What other things doe you gather from these causes properties and effects of Scripture First that being able to make vs wise to saluation Math. 23.8 Joh. 5.39 Math. 15.9 we need no vnwritten verities no traditions of men no canons of Councels no sentēces of Fathers much lesse decrees of Popes for to supply any supposed defect of the written word or for to giue vs a more perfect direction in the way of life then is already put downe expresselie in the canonicall scriptures What els draw you from thence Iohn 12.48 Gala. 1.9 From hence and specially from that they are inspired of God I learne that they are the rule the line the squire and light whereby to examine and tryal iudgements and sayings of men yea of Angels and that they can not be iudged or sentenced by any And therefore the Church of Rome hanging the credit and authoritie of the Scriptures on the Churches sentence doth horrible iniury vnto God whiles thereby they make the Churches word of greater credit then the word of God VVhat further doe you learn from hence Matth. 5.18 Psal 19.9 I learne from thence and especially in that it is a rule and a line that it is firme and stable and changeth not And therefore is a rule of steele and not as the Church of Rome imagineth it like a rule of lead which may be bowed euery way at mens pleasures But yet it seemeth dark and hard to be vnderstood and therefore not to be permitted but vnto those that are learned The cleane contrary is taught by the Apostle whē he affirmeth that Timothy was nourished vp in the Scriptures from his infancy For if little children are capable of it by the small vnderstanding they haue and lesse iudgement there is none so grosse which hath the vnderstanding of a man but may profit by it comming in the feare of God and inuocation of his name Hitherto we haue 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 saluation must be drawen and deriued What are the parts thereof It is either the doctrine of Works commonly called the Law of of Grace called the promise and sithence the comming of Christ the Gospell GAL. chap. 3. vers 17 18 19 c. to the 25. 17 And this I say that the Lawe which was foure hundred and thirtie yeeres after cannot disanull the couenant 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 gaue it vnto Abraham by promise 19 Wherefore then serueth the Law It was added because of the transgressions till the seed came vnto the which the promise was made and it was ordeined by Angels in the hand of a Mediatour THere being two parts of the Scripture before laid downe it followeth to speake of them apart and first of the Law tell me therefore VVhat is the drift of this place It sheweth two wayes wherein happines is recouered the works of the law and faith in the promise of grace that the Law is not that way whereby we can receiue the happines we haue lost How is that shewed For that the promise of grace whereby Abraham was iustified was 430. yeares before the Law and therefore that the Law which commeth after cannot make void the couenant of grace which it should doe if a man were iustified by the law But it may be said that the iustification by workes of the Law doth not make voide the promise of grace when as the matter is so handled as saluation commeth in part by the works of the Law Yes verely it is made voide for if saluation were before the Law was only by grace and now should be by works and grace then the promise of grace only should be made void And therefore the Apostle in the 18. verse doth shew that if it be of the Law it cannot be by the promise of grace Then it should seeme there is no vse of the Law seeing it doth not iustifie vs in all nor in part Not so for it was giuen to shew and discouer sin yea through the corruption of our nature to increase sin so farre is it from taking away sin How is that shewed By the manner of the giuing which was with such terror of thunder lightnings and smoke and fearefull sound of the trumpet as the people could not abide the voyce of God but were faine to desire that they might not heare the voyce of God but that Moses might bee a Mediatour to receiue it at Gods hands and they at his VVhat obserue you from that That the Law is terrible vnto vs by reason of our sinnes
and driueth vs to seeke for a mediatour which is Christ alone figured in the mediation of Moses If the promise of grace take away sinne and the Law increase sinne if it take away the conscience of sinne and this doth cause a conscience and remorse of sinne it seemeth that the Law is contrarie to the promise of grace Not a whit for the Law would also take away sin and the conscience of sinne if any man were able perfectly to performe it so that the Law causeth no sinne of it selfe but by reason of our corruption and is a furtherance to the saluation that is by grace Tell vs then how the Law serueth to the helping forward to the iustification which is by the free grace of God The Law shutteth all men and all that is of man vnder sinne not to this end that they should perish but contrariwise that they might be saued that beleeue Make that more plaine The Apostle compareth the Law to a Iustice of Peace or a Sergeant which arresteth such as transgresse against it and laieth them in prison not that they should perish with hunger cold or stinch of the prison but that when they feele their miserie and that of themselues and their workes they cannot get out of it they should flie to the free pardon and grace of the Prince And therefore not to be contrarie to the promise of grace but to helpe towards the obtaining of it How is this further cleered The Apostle compareth the Law to a garrison which is set in a towne to keepe men in seruitude which haue not subiectly mindes to their Prince to the end that comming to a iust and dutifull obedience they may be freed from the terror and seruitude of the garrison How else It is compared to a Tutor or Guardian which keepeth the child vnder age straightly whereby he hath a delight to come out of his nonage and to enioy the libertie of a sonne for so by the terror of the Law we are stirred to seeke after Christ VVhat other qualitie hath it of an Vsher As an Vsher directeth the steps of the child and instructeth him so the Law after it hath brought vs to Christ directeth vs in the way we haue to walke so that it hath two notable and worthie effects one to chase vs vnto Christ and the other to teach vs how to walke when we are come vnto him VVhat further vse hath the Law in the regenerate It hath three vses in the regenerate first as a light it directeth Secondly as a prick it inciteth because God commandeth them Thirdly it frameth to humilitie whiles by it we vnderstand we are farre from fulfilling of it ROM chap. 2. vers 14 15. 14 For when the Gentiles which haue not the Law doe by nature the things conteined in the Lawe they hauing not the Lawe are a Law vnto themselues 15 Which shew the effect of the Law written in their hearts their conscience also bearing witnes and their thoughts accusing one another or excusing AFter the doctrine of the creation and gouernment what followeth The treatise of the Law VVhat Law The Morall law VVhy so Because it was before the Gospell for it was giuen to Adam in his integritie when the promise of grace was hidden in God Must it therefore be first in vse Yea verely touching the former dutie or vertue of the Law which is to shew vs our dutie and the sinne and the punishment thereof VVhy is it said that the Law was not before Moses That is to be vnderstoood of the written Law in the table of stones by the finger of God but that law was written in the beginning in the heart of Adam and Eue. VVhat is the Law It is a doctrine commanding the perfection of godlinesse and righteousnesse and being handled in euery booke of the Scripture it is summarily contriued first into ten words or ten commandements and then into two which comprehend the whole summe of the Law which are now to be spoken of VVhat are the rules that serue for further profiting vnder the Law The first rule is that we haue the true knowledge and right vnderstanding of the Law without the which it is vnpossible to reape any of the former fruites For how can a man acknowledge the breach of that law which he knoweth not or how can he serue him in the endeuour of performance of it vnlesse he vnderstand his Masters will VVhat is the second That the Law is spirituall reaching to the soule and all the powers thereof Declare this second rule more at large The Law chargeth the vnderstanding to know euery dutie euen all the will of God It chargeth the iudgement to discerne betweene good and euill betweene two good things which is the better It chargeth the memorie to retaine it chargeth the will to chuse the better and leaue the worse it chargeth the affections to loue things to be loued and to hate things to be hated Doth the Law require these alike of all No but according to the sex growth in age difference of calling as more of a man then of a woman of a yong man then of a childe of a publike person then of a priuate man What is the third rule That the Law is perfect not onely charging the soule but also the whole soule not only to know discerne retaine will and follow good but to doe the same perfectly So in condemning euill it condemneth all euill and in commanding good it commandeth all good What is the fourth rule When the Law forbiddeth or commandeth any thing it forbiddeth and commandeth all meanes thereunto What is the fifth rule Whatsoeuer the Law commands it forbids the contrarie and whatsoeuer it forbids it commandeth the contrarie Why is euery commandement set foorth vnto vs by the second person of the singular number rather then by you or no man or euery man That euery particular man may know that God speaketh vnto him What gather you of that That God wisely preuenteth that commō speech that which is spoken to all men is spoken vnto none As it is the manner of men who can confesse that God is mercifull and righteous and yet doe shift the matter to the generall as if it did nothing belong vnto them So much of the generall rules that belong to the commandements Of how many sorts are the duties of the Law Of two of our duties to God and of those to our neighbour What are those towards God Of his worship and therefore to be preferred before the other towards our neighbour How may that further be shewed By the punishments for the breaches of the first table are more seuerely punished then the breaches of the second As he that reuileth the Magistrate shal beare his sinne but he that blasphemeth God shall be stoned to death What gather you of this The craftie practises of the Papists who make men beleeue that chiefe godlinesse doth consist in the workes of the second table as in charitie
and without al truce and therefore that here it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth where we being collered with our enemie leaue our fight with him to fight against our brethren yea against our owne soules he continually and without ceasing fighting with vs and not against his owne as the blasphemous Pharisies said Matth. 12.24 What is the sentence against the woman First in the paine of conception and bearing Secondly in the paine of bringing foorth wherein is contained the paine of nurcing and bringing them vp Thirdly in a desire to her husband Fourthly in her subiection to her husband Was she not before desirous and subiect vnto her husband Yes but her desire was not so great through conscience of her infirmitie nor her subiection was so painfull and the yoke thereof so heauie VVhat is the sentence against Adam First his sinne is put in the sentence and then the punishment What was his sinne One that hee obeyed his wife whom he should haue commanded then that hee disobeyed God whom he ought to haue obeyed the first being proper to him the other common to his wife with him VVhat was the punishment A punishment which although it be more heauie vpon Adam yet it is also common to the woman namely the curse of the earth for his sake frō whence came barrennes by thistles and thornes c. Whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his browes to draw necessarie food from it and that as long as hee liued Lastly the expulsion out of Paradise to liue with the beasts of the earth and to eate of the herbe which they did eate of What learne you from thence That all men from him that sitteth in the throne to him that draweth water are bound to painfull labour either of the body or of the minde what wealth or patrimonie soeuer is left them although hee had wherewith otherwise plentifully to liue But it was said that at what time soeuer they ate of it they should certainly die And so they were dead in sin which is more fearfull then the death of the bodie as that which is a separation from God whereby they were alreadie entred vpon death and hell to which they should haue proceeded vntill it had bin accomplished both in bodie and soule in hell with the Diuell and his angels for euer if the Lord had not looked vpon them in the blessed seed How doth it agree with the goodnes or with the very iustice of God to punish one so fearfully for eating of a little fruit Very well for the sin was horrible first by doubting of the truth of God Secondly a crediting of the word of Gods enemie and theirs Thirdly a charge against God that he enuied their good estate Fourthly intollerable pride and ambition in desiring to be equall in knowledge to God himselfe Last of all which much aggrauateth the sin for that the commandement he brake was so easie to be kept as to abstaine from one only fruite in so great plentie and varietie VVhat obserue you else I obserue further out of this verse and out of the two next Heb. 3.2 that in the middest of Gods anger hee remembreth mercie for it is a benefit to Adam that he may liue of the sweat of his browes To Euah that she should bring foorth and not be in continual trauell vnto them both that he taught them wisedome to make leather coates VVhat learne you from that it is said that God made them coates That in euery profitable inuention for the life of men God is to be acknowledged the author of it and haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Heb. 1.16 When there were better meanes of clothing why did they were leather It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing What learne you from thence That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen to couer our shame and carrie alwaies the marke and badge of our sinne especiallie when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them VVhat followeth A sharp taunt that the Lord giueth Adam vers 22. further to humble him as if he should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruite VVhat learne you from it That by the things wee thinke to be most esteemed contrarie to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must bring vs to repentance VVhy doth God banish him out of Paradise lest hee should liue if he could eate of the tree of life seeing there is no corporall thing able to giue life to any that sinne hath killed It is true that the eating of the fruite of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee should fall into a vaine confidence thereof to the end to make him to seeke for grace Wherefore are the Angels set with a glittering sword to keepe them from the tree of life To increase their care to seeke vnto Christ being banished from it without hope of comming so much as to the signe of life VVhat learne you from hence The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church ROM chap. 5. vers 12 13 14. 12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men forasmuch as all men haue sinned 13 For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no Law 14 But death reigned from Adam to Moses euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come What is the principall scope of this place To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and that Euah sinned before Adam In the name of Adam are comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam And last of all the Apostle vseth a word here signifying both man and woman VVhat ground is there that all the posteritie of Adam should sinne in that one sinne that they neuer did The reason hereof is
because all mankinde was in Adams loines when he sinned This reason seemeth to be as doubtful as the question it selfe But it is made manifest by the example of Abraham Heb. 7.9.10 in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after Gen. 25.23 also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two nations Is there any proofe hereof out of this place Yea verely for euen as the righteousnes of Christ is reckoned to those that beleeue in him although they neuer did it because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him and of him and one with him Can you shadow out this vnto me by any resemblance of earthly things We see that by the act of generation in leaprous parents the parents leprosie is made the childrens and the slauish and villanous estate of the parents is communicated vnto all their ofspring Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceaued in sinne and borne in iniquitie Psal 51. VVhat call you that inborne sinne wherein euery one is conceaued It is called originall sinne which is a sinne of al the posterity of Adam whereby all the powers of the soule and bodie being infected we are made drudges and slaues of sinne Seing by the Law sinne is and the law was not before Moses it seemes that there is no sinne vntill Moses When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and other lawes ceremoniall and politicall written by Moses at the commandement of God for otherwise the law the ceremoniall excepted was written in the hart of man and for the decay thereof through sinne taught by those to whom that belonged from the fall vnto Moses VVhom doth the Apostle meane when be noteth them that sinned not to the similitude of Adam Infants who are borne in sinne and sinne not by imitation but by an inherent corruption of sinne How is it shewed that babes new borne into the world sinne In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb go straight vnto the graue VVhat are the fruits of this sinne Actuall sinne thoughts words and deeds against the righteousnes of the law EZRA chap. 9. verse 6. 6 And said O my God I am confounded and ashamed to lift vp mine eyes vnto thee my God for our iniquities are increased ouer our head and our trespasse is growen vp vnto the heauen WHat are the things that generally follow sinne They are two guilt and punishment both which doe most duely wait vpon sinne to enter with it and cannot by any force or cunning of man or Angell be holden from entring vpon the person that sinne hath already entred vpon VVhat is the guilt of sinne It is the merit and desert of sinne whereby we become subiect vnto the punishment of God Is there any euill in the guilt before the punishment be executed Very much for it worketh vnquietnes in the minde as when a man is bound in an obligation vpō a great forfeiture the very obligation it selfe disquieteth him especially if he be not able to pay it as we are not and yet more because where other debts haue a day set for paiment we know not whether the Lord will demand by punishment his debt this day before the morrow VVhat learne you from this That sith men should shun by all meanes to be in other mens debts or danger as also the Apostle exhorteth Owe nothing to any man Rom. 13.8 Prou. 6.1.2.3.4.5 and Salomon also counselleth in the matter of suertyship we should more warely take heed that we plunge not our selues ouer the eares in the Lords debt for if it be a terrible thing to be bound to any man in statutes staple or marchant or recognisance much more to be bound to God who will be paid to the vttermost farthing How els may the hurt and euill of the guilt of sinne be set forth vnto vs It is compared to a stroke that ligheth vpon the heart or soule of a man Gen. 44.16 1. Sam. 24.4.5.6 where the wound is more dangerous then when it is in the body And so it is also a sting or a bit worse then of a viper as that which bringeth death Haue you yet wherewith to set foorth the euill of the guilt It seemeth when the Lord saith to Cain Gen. 4. Rom. 2.15 if he sinne against his brother his sinne lieth at the doore that he compareth the guilt to a dog which is alwaies arring and barking against vs which is confirmed by the Apostle who attributeth a mouth to this desert of sinne to accuse vs. What is the effect of this guilt of conscience It causeth a man to flie when none pursueth Prou. 28.1 Leuit. 26.36 and to be afraid at the fall of a leafe When a man doth not know whether hee sinne or no how can he be smitten or bitten or barked at or flie for feare and therefore against all this euill ignorance seemeth to be a safe remedie No verely for whether he know it or no his guilt remaineth as the debt is debt although a man know it not and it is by so much more dangerous as not knowing it he will neuer be carefull to discharge it till the Lords arrest be vpon his back when his knowledge will doe him no good We may see many which heap sin vpon sin and know also that they sinne and yet for all that cease not to make good cheere and make their hearts merrie Rom 2.15 1. Tim 4.2 Psal 50.21 The countenance doth not alwaies speake truth so that sometimes vnder a countenance in shew merrie there are pricks stings in the conscience which yet is oftentimes benummed and somtimes through hypocrisie it is seared as it were with an hot iron but the Lord will finde a time to awaken and reuiue it by laying all his sinnes before his face When it is knowne what is the remedie of it First it were wisedome not to suffer our guilt to runne long on the score but reckon with our selues euery night ere wee lie downe to sleepe and looke back to the doings of that day that in those things that are well done we may be thankfull and comfort our owne hearts and in that which hath passed otherwise from vs wee may call for mercie and haue the sweeter sleepe Prou. 6.1.2.3.4.5.6 For if Salomon willeth vs in that case of debt by suertiship to humble our selues to our Creditor and not to take rest till wee haue freed our selues much
fellowes yet that hee knew not what sinne was vntill hauing commenced Doctor in the schoole of the holy Ghost through the knowledge of the Gospell hee vnderstood this Commandement And therefore it is no great maruell if the great Doctors in Popery remaine ignorant of this Commandement Why what is in it It doth not onely condemne the euill desires Psalm 143.2 Rom. 7.7 but all pronenesse to sinne together with the cause from which the same by the iust iudgement of God commeth and therefore by this Commandement especiallie are all men conuinced of sinne What learne you from hence The errour of the Papists is euidently confuted that hold that we haue free will to doe good or euill Gal. 5.16.17 whereas we cannot but sinne in coueting euill vntill we be borne a new If we sinne necessarily and cannot but sinne then it seemeth we are not to be blamed Yes the necessitie of sin doth not exempt vs from sinne but onely constraint What are the sinnes against this Commandement Either without vs or within vs. What is the sinne without vs That which Adam first committed so farre only as he sinned against his posteritie and not against God directly which we also haue committed in Adam by the Law of propagation and generation For as Adams felicitie should haue bin ours if he had stood in it so was his transgression ours What familiar example is there to make this plaine A man being a slaue his progenie to all posterities shall be slaues A man also being attainted of high treason the attaint of blood reacheth to his posteritie The young serpents and woolues that neuer stung men nor deuoured sheep are notwithstanding worthie to die So much of the sinnes without vs. What are the sins within vs Iames 1.14 Rom. 1.22.23 The depriuation of good and the naturall corruption of being prone to euill which also hee hath at the first minute and moment of his conception Against the Pelagians that teach that sin commeth by imitation How is this sinne noted out vnto vs In that other sinnes haue their speciall names where this properly is called sinne because it is the puddle and sincke of other sinnes and for that also the more it is pressed the more it bursteth foorth as mightie streames that cannot bee stopped till God by his holy spirit restraine it What is the second sinne within vs Wandering and euill thoughts though we neuer like of them How can that be reckoned for sinne which is reiected as soone as it is hatched Euen the rising of such a thing in our minds argueth our corruption of nature for were not that inborne corruption it could not once enter into our thoughts further then it were offered vnto vs by some outward tentation of the diuel or of the world as it was vnto our Sauiour Christ And although in the incorrupt estate of a man hee might dutifully haue thought of the transgression of the Commandement with a perfect hatred of it yet the same should not haue beene as now it is suddenly rising in the mind without thinking or meditation of the naughtines and hatefulnesse thereof where now these thoughts rise suddenly and the hatred and detestation commeth after and is not in such perfection as then it should haue beene Wheras the Lord our God hath the eyes of his glory so pure that hee will not allow of the least corruption in the temple of our hearts where he seateth himselfe and cannot abide that they should be made a thorow-faire for euil thoughts to goe vp and downe as it were ietting in them but will haue all whipped out What is the third sinne within vs When there is a wandring wicked thought with some liking though we reiect it Hither may be referred first vain sudden wishes then dreames which haue some euill in them and yet not from any liking of those things when a man is awake and which a man awake misliketh So much of the Commandement What is the vse of it To teach vs aboue all other commandements that we are miserable and wretched by nature subiect to the curse and wrath of God What followeth to be spoken of The sum of the whole Law because it is a thing annexed to all the Commandements What is the summe Luk. 10.27 Thou shalt loue the Lord thy God with all thy heart with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6.5 and Leuit. 19.18 What is the summe of this summe Loue which consisteth in two heads to wit the loue of God and of our neighbour VVhat vse is there of this short summe Very great both to shew the maruellous wisedome of God and also for singular profit that redoundeth thereof Wherein appeareth the wisedome of God That sith it was great cunning to contriue the whole will of God into ten words it must needs be more wonderfull to bring all vnto two VVhat is the profit that redoundeth vnto vs It ariseth of the twofold vse of the Law before spoken namely first that we being humbled might be thereby driuen vnto Christ Secondly that thereby we might be directed to his obedience VVhat profit ariseth of the first vse concerning humiliation That men being brought to a neerer sight of their sinnes might bee the more earnest to come vnto Christ How shall that be That when all our sinnes are gathered and mustered into one troope or heape they may appeare the greater to cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his abilitie to pay all as long as he heareth they are but all small summes but hearing the whole summe despaireth of the paiment of it Or when as there be many souldiers comming against their enemie but yet here there scattered they doe not affect vs with so great feare as when they be gathered and ranged in order and are all vnder one sight or view Shew the same in our loue towards God In that it should bee done in simple obedience of the whole man that is all the functions both of soule and body which is impossible for any man to doe VVhat are they of the soule Namely two of the mind and of the affections VVhat are they of the mind The vnderstanding and iudgement vnto both which is memorie annexed VVhat is vnderstanding The vnderstanding is that whereby wee must know perfectly all but wee are ignorant of many things and those which wee know wee know them but in part and that which we know we iudge not aright of nor remember as wee ought Secondly the will whereby we must perfectly loue the knowne good and perfectly hate the knowne euill of which we come a great deale shorter then of the other VVhat are they of the body All the members parts and graces of the body as beautie strength c. which should be wholly bestowed in the seruice of God but the wandring of our eyes in
when wee haue peace in our consciences Thirdly when there is peace betweene men which ariseth out of both the former Where should this peace be established Vpon the throne of Dauid that is in the Church of God Are we not partakers of this honour of Kingdom Yes verelie as of his Priests office Rom. 6.12 Rom. 16.20 Reuel 1.6 For wee are Kings to rule and subdue our stirring and rebellious affections and to tread Satan vnder our feet What is the cause of all this The loue and zeale of God breaking through all lets either inward from our selues and our own sins or outward from the enmitie of the diuel and world 1. COR. 1.30 30 But ye are of him in Christ Iesus who of God is made vnto vs wisdom and righteousnes and sanctification redemption WHat fruit receiue we by the Kingdome of our Sauiour Christ By it all the treasures brought in by his propheticall and priestly office are dealt and made effectuall to vs continually What are those treasures They are either within vs or without vs. What is the first he here nameth within vs That he is here made vnto vs wisdome Why is this set downe as necessarie to our saluation Because it was necessarie that hauing absolutely lost all godly and sauing wisdome wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why haue wee not true wisedome naturally able to bring vs to it No verily for although we haue wisdom naturally engrafted in vs to prouide for this present life and sufficient to bring vs to condemnation in the life to come yet we haue not one graine of a sauing wisedome able to saue vs or to make vs step one foot forward to life eternall VVhere is this wisedome to be found In the word of God How come we to it 1. Tim. 6.16 Joh. 1.18 By Christ for God dwelleth in Light which no man hath approched vnto onely the sonne which was in the bosome of his father hee hath reuealed him VVhat is the second effect and that without vs That hee is made vnto vs Righteousnesse namely that we are iustified by the righteousnesse of our Sauiour Christ Is not this an absurd doctrine as that a man should be fed with the meat another eateth or to bee warmed with the clothes another weareth or be in life and health with the life and health of another No doubtlesse for if the sinne of Adam being a man were of force to condemne vs because wee were in his loines why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie others Secondly although it is not meet to measure heauenly things by the yard of reason yet it is not vnreasonable considering that we haue a more strict coniunction in the spirit with him then euer wee had in nature with Adam that a man owing a thousand pounds not able of himselfe to discharge it his Creditor may be satisfied by one of his friends But how can one man saue so many Because the manhood being ioyned to the Godhead it maketh the passion and righteousnesse of Christ of infinite merit How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ Because he speaketh after of sanctification which is the righteousnesse within vs. What is meant by righteousnes in this place As by the chiefe part thereof our whole iustification which is a deliuerance of vs from all sinne the guilt and punishment thereof and whereby we being accounted righteous euen by the righteousnes of our Sauiour Christ imputed vnto vs are restored to a better righteousnesse then euer we had in Adam What are the parts of iustification Two the not reckoning of our sinnes and the imputation of Christs righteousnes both which are merited by his Priesthood How did he merit the forgiuenesse of our sinnes By his sufferings in abasing himselfe especially to suffer death and so grieuously to pay the payment of our sinnes How commeth it then that Christ hauing borne the punishment of our sinnes the godly are yet in this world afflicted for them and that for the most part more then the vngodly The affliction of the godly is no punishment Ier. 12.3 but a fatherly correction and chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come What gather you of this Ie. 12.3 That we should not grudge at the prosperity of the wicked when wee are in trouble for as the sheepe and kine are put in fat pastures to be prepared to the shambles so they the more they receiue in this life the neerer and the heauier is their destruction in the life which is to come But to returne where wee left of the forgiuenesse of sinnes is that sufficient to bring vs to the blessed presence of God No but wee must also be made righteous otherwise we cannot enter into the kingdome of heauen as a banckerupts debt being paid hee is not by and by to be made a Burgesse of a Citie without goods nor a beggerly prisoner fit to serue the Prince vnles he be new apparelled How did he merit our righteousnesse By his fulfilling the Law in that hee walked in all the commandements and failed in no duties either in the worship and seruice of God or duties towards men whereby we are made fully and wholly righteous as we were made vnrighteous by Adams sin but we are iustified by a man that is God Hitherto of righteousnesse What is sanctification Rom. 6.14 Psal 19.14 It is a freedome from the tyrannie of sin into the liberty of righteousnesse begun here and increased daily vntill it be fully perfited in the life to come What differences are there betweene Righteousnes imputed and Sanctification 1. Thes 4.3.4 Rom. 5.14.17 2. Cor. 5.21 Rom. 3.21.22 Reuel 22.11 Diuers as first Sanctification is in vs righteousnesse imputed is inherent in our Sauiour Christ Secondly the imputed righteousnesse increaseth not Sanctification doth as it were grow in vs by degrees from walking in it to a further degree of standing and from that to a sitting down in it Lastly Psal 1.1.2 Rom. 8.30 the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Doe righteousnesse and sanctification goe together Yes in time they go together Joh. 15.2 Iam. 2.18 and as it were hand in hand for so soone as a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnes goeth before as the cause before the effect Is there any such Sanctification or holines of life in vs as God doth accept of and will giue reward vnto None 1. Pet. 2.5 Exod. 28.36.37.38 vnlesse the
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
faileth for that hee hath said hee would come shortly when notwithstanding more then 1500. yeeres are past sithence the promise came out The shortnesse of the time must not be measured by our estimation because we are of small endurance here in this world but it must bee measured by the iudgement of God with whom a thousand yeeres are but as one day Howbeit it seemeth that hee should hasten that day more then he doth for the aduantage of those that be his considering that they are euill handled here in the world There are two causes of this delay one that the fulfilling of all that is prophesied should be especially in the booke of Reuelation the other that none of the elect should perish so that it is for the aduantage of those that are his that their Lord maketh no more hast which ought to make vs patiently to wait for his comming Is there yet any further reason for the confutation of that godlesse opinion In that our Sauiour Christ hath declared that his comming should bee sudden as the thiefe in the night that error is confuted for it would not be so if things should decay by little and little 2. THES 2. chap. 2. from the 3. to the 13. 3 Let no man deceiue you by any meanes for that day shall not come except there come a departing first and that that man of sin be disclosed euen the sonne of perdition WHat haue we to consider in this iudgement First the tokens going before secondlie the iudgement it selfe What are the tokens going before it They are either further off or neerer vnto it What are the tokens further off A generall Apostasie vnder the Antichrist of Rome 1. Tim. 4.1 What was the occasion of this doctrine of the Apostle It may seeme some of the Thessalonians misconstrued the words in his former Epistle That we which liue and remaine at the Lords comming shall not preuent them that are dead as if the Thessalonians to whom Paul wrot should liue till then which bred this errour among them that the day of iudgement was at hand and this in his second Epistle he confuteth by the Apostasie Was it not a tolerable error whereby they might be stirred vp vnto greater care and watchfulnesse No for God will haue iust things done iustly and no truth can be well builded vpon falshood Besides this a subtill practise of Satan appeareth in it that when they had long looked for the day and saw no alteration of things nor other appearance of it they might ful into a flat vnbeliefe that no such thing should come to passe at all What gather you of this 2. Cor. 8.1.2.3 That Satan laieth his snares according to mens inclinations for such as he cannot fetter with pleasures for these Thessalonians were poore and so remained farre from delights hee snareth with austeritie and apparance of godlinesse 1. Cor. 5. as he did the Corinthians 2. Cor. 2. causing them to reiect the incestuous person being penitent which was no lesse euil then when before repentance they kept company with him So much of the occasion What is the doctrine That there shall be a generall Apostasie or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall from Christ No it were impossible that a perfit head should be without a body Why is it then called generall Because the Gospell hauing bin vniuersallie preached throughout the world from it both whole nations did fall and the most part also euen of those nations that kept the profession of it howbeit still there remained a Church although there were no setled estate thereof Is it like that the Lord would bar so many nations as liued vnder Poperie and that so long from the meanes of saluation Why not and that most iustly for if the whole body of the Gentiles were reiected when the Church was onely in Iury for some 14. hundred yeeres and seeing euen of the Iewes tenne tribes were reiected and of the remainder but a few were of the Church with great reason hath the Lord reiected those nations and people for so many ages seeing they reiected Gods grace in falling away from the Gospell which the Lord most graciouslie reuealed vnto them rather then vnto their fathers before them Is this Apostasie necessarilie laid vpon the sea of Rome Yes verily as by the description that followeth may euidently appeare What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his bodie so the Pope is the head of the Romish Church and it is his body How is this Antichristian head described vnto vs First hee is described what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles of the man of sinne and sonne of perdition declaring hereby not so much his owne sinne and perdition which is exceeding great as of those that receiue his marke whom he causeth to sinne and consequently to fall into another perdition as Ieroboam who is often branded with the marke of causing Israel to sin and so much more detestable then he as both his idolatrie is more execrable and as he drew more kingdomes after him then Ieroboam did Tribes In what sense is he called the man of sinne In causing manie to sinne iustifying sinne not by ouersight but by lawes aduisedly made not onely in a sort commanding the sinnes wee are by our corrupt nature prone vnto as fornication spirituall and bodily but also permitting and teaching for lawfull such as euen our corrupt nature not wholly subuerted through enormous custome of sinne abhorreth as incestuous mariages and breaking of faith and leagues which prophane men by the light of nature detest to the great prophanation of the holy name and profession of Christ In what sense is he called the child of perdition Luk. 15. Not as the vnthrift mentioned in the Gospell neither as Iudas who is passiuely called the sonne of perdition but actiuely as it is otherwhere expounded where he is called the destroyer because he destroyed many whereunto some of his owne secretaries doe agree confessing that many well disposed persons before their entrie into that see became cursed and cruell beasts in the same as if there were some pestilent poyson in that place and seate What learne you of this That euery office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to bee esteemed for an vnlawfull calling wherein some at the least in all ages are not found profitable to the Church or Common-wealth What is the vse of all this doctrine That seeing whosoeuer are partakers of the sinnes of Rome are also vnder the same curse those of vs which haue liued in Poperie should examine our selues if we haue truely repented vs of it first by the change of our vnderstanding as
if wee haue growne in the knowledge of the truth And secondly of our affections if we hate Poperie and loue the truth vnfainedly And so let euery one iudge himselfe that wee bee not iudged as wee must expect an harder iudgment according to the long patience of God What further That there can bee no sound agreement betwixt Poperie and the profession of the Gospell no more then betwixt light and darkenes falshood and truth God and Belial and therefore no reconciliation can be deuised betwixt them for if the members of Antichrist shall bee destroyed wee cannot in any sort communicate with their errors vnles we beare them companie in their destruction Why doth euery errour destroy the soule No verily for as euery wound killeth not the man 2. Pet. 2. so euery errour depriueth not a man of saluation but as the vitall parts being wounded or infected bring death so those errours that destroy the fundamentall points and heads of the truth bring euerlasting destruction in which kind is poperie as that which sundrilie ouerthroweth the principles and grounds of our holy faith and therefore tearmed an apostasie or departure from the faith Heere then may be asked whether the Pope may bee saued It is not impossible his sinne being not necessarily against the holy Ghost to which onely repentance is denied for some no doubt haue entred into that see ignorantly and therefore find place to repentance So much of the Antichrist what he is towards others What is he in himselfe That is set downe by two effects First that hee is vicegerent vnto Christ not by any right but by vsurpation and therefore also an aduersarie as also the word implieth both so much more dangerous as hee exerciseth his enmitie vnder the colour and pretence of Christ Wherein is he aduersarie vnto Christ Euery way in life and in office How in life In that Christ being most pure holy and holinesse it selfe the popes although in truth most filthie and abominable in blaspheming coniuring murdering whoring and that incestuously and Sodomitically yet will they in titles bee called holy yea as Christ holines it selfe How in office First in his kingdome Christs kingdome is without all outward shew or pompe but the Popes kingdome consisteth wholly in pompe and shewes as imitating his predecessors the emperors of Rome in his proud stately and lordly offices Princelie traines and outragious expences in euery sort How else in his office In raising vp another sacrifice then Christ another priesthood then his other mediators then him Is there any thing else wherein hee taketh vpon him the office of Christ Yes in that he teacheth cleane contrarie to him Christ taught nothing but what hee receiued of his father the Pope setteth out his owne canons and decrees of councels What is the second effect That he is exceedingly lift vp against all that is called God which also proueth the former exposition for Christ being very God abaseth himselfe vnto the nature of man the Pope a vile man aduanceth himselfe to the throne of God Christ being aboue secular power paid tribute and was taxed euen in his mothers wombe and suffered himselfe to be crowned with a crowne of thornes and bare his owne crosse But the Pope being vnder all secular power exalteth himselfe aboue all secular powers exacteth tribute of Kings setteth his foote on the necke of Emperours carrieth a triple crowne of gold and is borne vpon mens sholders Is not the Pope humble when he calleth himselfe the seruant of seruants No for by his owne Canonists hee doth it but dissemblingly with hypocrisie which is double iniquitie for they say that hee doth in humility say so not that he is so indeed What other answere doe they make to this obiection His seruice being limited and tied onely to Peter and Paul he needeth not to feare lest by this humiliation he be put to much paines seeing he hath wisely made himselfe seruant to those that can aske him nothing and to whom hee can performe nothing What are the effects of this his pride They are two first hee sitteth in the Church as God when as hee bindeth the consciences of men by his decrees which no Princes lawes meerely ciuill can do for these men are discharged of in the paiment of the penaltie 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 giueth the name to a thing according to that it hath beene 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 prophaned but that it had beene holy so wee confesse there hath beene 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 Popes flatterers in the Canon law cal him Our Lord God the Pope Neither is this his church-pride only in challenging the name of God but also he challengeth to himselfe things proper to God as the title of holines also to forgiue sinnes and to carrie infinit soules to hel without check or controlement and to make of nothing somthing 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 seeme to bee an impossible thing that men should be carried away from the faith of the Gospell by one so monstrous and directlie opposite to Christ. If at once and at a sudden he had shewed himselfe in such sort of foule colours it might haue bin doubted and therefore by certaine degrees of iniquitie he in the end came to this height of wickednesse How is that The Apostle sheweth of two courses the diuell held to bring this to passe one secret and couert before this man of sinne was reuealed the other when he was reuealed and set vp in his seate What were the waies of Antichrists comming before he was reuealed Those seuerall errours which were spread partly in the Apostles time and partly after their time therby to make a way for his comming And in this respect this mysterie of iniquitie was begun to bee wrought as it were vnder the ground and secretly in the Apostles time How was this mysterie of iniquitie wrought in the Apostles time By diuers errors sowne by heretikes as it were pettie Antichrists in that some were desirous to bee Lords ouer the Church some held iustification by works some held the worshipping of Angels some put religion in meates and some had a speciall liking of virginitie and misliking of mariage all which were beginnings and grounds of Poperie and Antichristianisme What gather you of all these That those whom God hath freed from the bondage of Poperie should striue
Commandement 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 vngrounded suspition of his neighbour 2. When hee doth also in his mind condemne him aliue or dead hauing no good warrant for it Is all suspition and condemnation to be condemned No for it is not vnlawfull to suspect my neighbor of naughtinesse if I haue good ground of it nor to condemne him in that whereof he stands euidently conuicted What is contrarie to this in obseruing whereof wee may the better keepe this Law Charitie and loue which is not suspitious 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 Contrarie to which vngrounded suspition is to interpret doubtfull things in the best part yet not to neglect the suspitions that are grounded as did Gedaliah Ier. 40.14.15.16 Jer. 40.14.15.16 What is the outward breath In words or deeds to draw an euill name vpon himselfe or his neighbour What great matter is it if a mans good name be hurt as long as neither his person nor his goods are touched First those gifts that God hath bestowed vpon him or others are not so esteemed as is meet and as they should bee wherby glory falleth from God which is the author and giuer of them Secondly his endeuors and labours are not so profitable to men as otherwise they might bee if his good name remained whole and vntouched Thirdly it is discomfortable to himselfe to haue an euill 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 hee hath gotten it to keepe it and therefore to labour for righteousnesse Prou. 10.7 Mark 15.9 Eccles 20.1 which preserueth a good name And that not in some things but in all for that as one flie corrupteth the whole box of ointment so one vice doth deface a mans estimation In how many sorts is the outward breach hereof made In silence or in speech Who especially sinne in silence First the dumb Ministers and those which cannot deliuer the truth fully and the idle that being able doe it not Secondly those that refuse to speake in the priuat cause of their neighbours good name How is it broken in speech Psalm 15.3 Either in giuing foorth of speech or receiuing it in How in giuing it foorth Either in speaking false or true things How in speaking false things First in a lie secondly in an vntruth What is a lie Genes 18.12 Acts 5.3 When a man speaketh contrary to his own knowledge What is an vntruth Gen. 31.31.32 When a man telleth that which is false thinking it is true Of how many sorts is a lie or vntruth Either publicke or priuate What is it in publicke Either in Church or Common-wealth How is it in the Church When the Minister deliuereth not sound doctrine or misapplieth that bee deliuereth Acts 5. or when one denieth a truth before the Church or the publicke officers thereof How is it in the Commonwealth When the Iudge giueth wrong iudgement Prou. 17.15 When the Seriant or Counsellour defendeth a bad cause either through want of skil or contrarie to knowledge When men witnesse falslie in iudgement Then also when true iudgement is giuen 1. Kings 21.22 execution commeth not accordingly What is a priuatlie or vntruth When one man lieth or speaketh vntruth to or of another of which sort commonly are al backbiters slanderers whisperers c. which in conscience of the vntruth or lie they tell seeke corners Contrarie whereunto is a reioycing 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 publicke matters Prou. 11.5 will seldome make conscience in priuat things and he that dealeth trulie in matters publicke Ephes 5.4 will also in things priuat commonly deale truely Here wil come in the lie in iest and consequently it sters likewise the officious lie as it is called So much of the breach of this commandement 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 ouer also when the truth is spoken to hurt our neighbour then when men are vaine and idle bablers or proud boasters and vaine 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 vse it in commending the good gifts of our neighbours to others and admonishing exhorting and reproouing our neighbours themselues as occasion requireth in time and season So much of the breach of this Commandement in giuing foorth ill speeches What is it in receiuing in 1. Sam. 24.5 Prou. 25.23 When men haue their eares open to heare 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 commandement What is the punishment of the breach thereof Matth. 7.2 To be suspected condemned and euill reported of Secondly the false witnesse should haue that punishment laid vpon him which should haue been inflicted vpon the other Deut. 19. whom he witnesseth against if his witnesse had been true So much of the Commandements with consent What is it without consent The tenth Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife c. Is all desire here condemned No there is a naturall desire of meate and drinke sleepe Galat. 5.17 and of posteritie 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 couet but c. neither is it said thou shalt not couet a wife a man seruant c. but thou shall not couet thy neighbours wife c. What is that concupiscence which is here condemned It doth namely and expresly condemne al vnlawfull couetings of pleasures or profit which concerne our neighbour and in them all other concupiscence against the neighbour which come not to consent and commandeth the contrary holinesse Why doth he specially make mention of the seruants oxe and asse Because there was speciall vse of these amongst Gods people more then amongst vs according to a saying of the Hebrewes that obserue that the Scripture vseth to speake of the things that fal into the practise of life Doth this commandement reach further then all the former Yea verely in which respect Rom. 7. the Apostle confesseth that notwithstanding he profited in the knowledge of the Law aboue his