almes c. thereby deceiuing the people to enrich themselues Are all the duties of the first table greater then all the duties of the second Yea if the comparison be equall as the chiefe of the first table with the chiefe of the second the middle duties of the one with the middle duties of the other and the last and least of the former with the last and least of the latter otherwise not For if the murther of a man be compared with the least abuse of the name of God or adulterie with the least breach of the Sabbath these of the second table are greater How is this worship of God diuided Into that which is shut vp in the minde only and that also which is declared by outward actions What consider you in these words I am the Lord thy God that brought thee out of the land of Egypt out of the house of bondage Thou shalt c. First the preface to all the ten Commandements and then the first commandement How is the preface set as a reason to the obseruation of all the Commandements Thus If I be the Lord thy God which brought thee out of the land of Egypt thou must then keep al my commandements but I am the Lord thy God which brought thee out of the land of Egypt therefore thou must keepe all my commandements How can this belong vnto vs which are not Israel But wee are the Israel of God and it serueth further for a note vnto vs to distinguish the true God from Idols of all sorts VVhy doth the Lord make choice of that benefit which nothing belongs vnto vs rather then of any other wherein we communicate with them First because it is the manner of God to allure the Israelites as children with temporall benefits hauing respect to their infirmitie and childhood whereas we are blessed of God with greater knowledge and therefore are men in respect of them Secondly because it was fittest to expresse the spirituall deliuerie from Satan by Christ which was thereby represented and so it belongeth no lesse yea more to vs then to them And being freed from the slauerie of our enemies whereunto wee were so neere more then once and which wee iustly had deserued euen that is matter of a great bond vnto our God Thirdly because it was the latest benefit the sweetnes wherof was yet as it were in their mouth And herein the Lord respected our corrupt nature that are readie to forget old benefits how great so euer So much of the preface What is the commandement Thou shalt haue no other gods before me What is to be considered in this commandement The inward worship of God as appeareth by the words before me that whereof I alone take notice Where we must take heed we imagine no likenes of God thereby setting vp an idoll in our hearts if wee liken him to any thing whatsoeuer For the better auoidance whereof we must settle our mindes vpon Christ in whom only God is comprehensible How many things are to be considered in the inward worship Two according to the inward man the former of the vnderstanding the other of the will and affections What is required touching the vnderstanding Knowledge first of the properties and actions of God as is before said his Substance being past finding out of man or Angels Secondly faith both in beleeuing the things that are written of him and applying to our selues that God is good What is contrarie to this To put our trust in our selues or in our friends honour wisedome money learning or credit which are but meanes giuen vs of God to glorifie him the better What is our dutie concerning this and all other good meanes To trust in God no lesse when wee haue them then when we want them VVhat vertue ariseth of this trust and inclination Hope whereby we patiently attend for all things that we neede at Gods hands not only when wee haue the meanes but also when wee see no apparant meanes as the Israelites did in the desert and when the meanes seeme contrarie as the three companions of Daniel and Daniel himselfe and Iob I will trust in God although he kill me VVhat further ariseth of these former vertues Humilitie whereby we cast our selues down before God to acknowledge our insufficiencie in our selues and so all our behauiour should be seasoned with humilitie Contrarie whereunto is presumption whereby we glorie and boast of our selues VVhat say you of the will and affections In the will and affections is required first loue that because wee know and beleeue that he is good we loue him aboue all which loue for that we cannot loue God in himself is then in truth in vs when we loue his word and commandements VVhat is contrary to this loue of God The loue of our selues and of worldly pleasures for whose cause wee leaue those duties which God craueth of vs whereas loue requireth that with Moses and Paul wee should wish our selues to be damned and accursed rather then the glorie of God should any whit be stained VVhat further is required To feare him Matth. 10. 1. Pet. 3.6 because we know and beleeue he is iust aboue all In which feare two things are required first that this feare be stronger to good then feare of men to euill Secondly that we doe not the good we doe onely or principally for feare of danger but for feare of God What is yet further required in the inward worship The reuerence of the Maiesty of God in regard whereof we should carrie such shamefastnes in all our actions that no vnseemely behauiour may proceed from vs which if men striue to do before Princes much more ought we to striue to doe the same before God How was this prefigured in the Law That when men would emply themselues according to the course of nature they should goe without the host carying a paddle with them to couer their feet because saith the Lord I am in the middest of you whereby the filthinesse of the mind was forbidden more then of the body which equitie reacheth also vnto vs. What is contrary to this reuerence of the Maiesty of God Irreuerence or prophanenesse of men to God-ward What is the second Commandement Thou shalt not make thee any grauen Image nor likenesse of things c. What obserue you in that this Commandement is next That the inward and outward worship of God must needfully go together so those that dare present their bodies to a Masse or any other false worship and say that they keepe their hearts to God are here conuicted of falshood What is the summe of this Commandement The outward worship of God as appeareth by the words make bow worship What is forbidden in this Commandement All will-worship how great a shew soeuer it haue What are the parts of that wil worship The outward worship of any besides God God any otherwise then he cōmandeth You haue spoken of things generall in the outward worship
generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
man and especially they of best spirits is of knowledge he surmiseth vnto them a great increase thereof Whereas we ought to remember that which Moses saith that the secrets of the Lord are to himselfe Deut. 29.29 and that the things he hath reuealed are to vs and to our children Hauing heard of the outward causes of the fall what are the causes that rise from our parents themselues They are either outward things of the bodie or the inward affections of the minde moued by them What are the outward things of the bodie They are the abuse of the tongue and of the eares whereof hath been spoken or of the eyes and of the taste which are here mentioned For in that it is said it was delectable to looke on the eyes are made an instrument of this sinne and in that it was said it was good to eate the taste is made to be an instrument of it How could Eua tell it was good to eate which neuer had tasted it She knew it by the beautifull colour it was so for if we be able in this darknesse we are fallen into to discerne commonly by the sight of the fruit whether it be good and especially the Simplists in Physick by the colour only of the herbe to tell whether it be hot or cold sweete or sower how much more were Adam and Eue who had the perfection of the knowledge of those things more then euer Salomon himselfe What learne you from these outward instruments of the bodie That which the Apostle warneth Rom. 6. that we beware that wee make not the parts of our bodies weapons of iniquitie for if without a circumspect vse of them they were instruments of euill before there was any corruption or inclination to sinne how much more dangerous will they be now after the corruption vnlesse they be well looked vnto What more particularly learne you out of them Of the tongue that as it is a singular blessing of God whereby man excelleth all the creatures vpon the earth so the abuse of it is most dangerous because it setteth on fire the whole course of nature Iames 3. and it is set on fire of hell What of outward senses That they are as it were windowes whereby sinne entred into the heart when there was no sinne and therefore will much more now the heart being corrupted What learne you from thence First that we must shut them against all euill and vnlawfull vse of their obiects and open them to the vse of good things and make a couenant with them as Iob did with his eyes Iob 31.1 by a strong and painfull resistance of the euill that commeth by the abuse of them Matth. 5. as it were cut them off and throw them away as our Sauiour giueth counsell Secondly that as the senses are more noble as the hearing and sight called the senses of learning so there should be a stronger watch set vpon them those being the senses that Adam and Euah were especially deceiued by What obserue you of that it is said She saw that it was desireable for knowledge That was only her error which she hauing begun to sip of by communication with the Diuell did after drink a full draught of by beholding of the beautie of the fruite and receiuing the delicate taste thereof And withall how we can heape reasons true and false to moue vs to follow our pleasure What learne you from thence That the heart inclining to error doth draw the senses to an vnlawful vse of them and that the abuse of the senses doth strengthen the heart in error What gather you hereof That before the heart was corrupted there was no abuse of these outward senses but that being corrupt the abuse of them doth set the heart deeper in error What was the effect of all these outward and inward meanes The eating of the forbidden fruite which was the sinne that brought the fall What obserue you in that she gaue it also to Adam to eate The holy Ghost thereby by a special word of amplification doth aggrauate the sinne against her What learne you from thence First the nature of sinners to draw others to the condemnation they are in as Satan Euah and Euah her husband euen those that are neerest them whose good we should procure Secondly that wee should take heed of that the Apostle warneth vs not to communicate vnto other mens sinnes as if wee had not enow of our owne to answere for which especially belongeth vnto those in Charge Thirdly how dangerous an instrument is an euill and deceiued wife which the Lord commandeth men should beware to make choice of and if the man which is strong much more the woman What learne you of that Adam eat forthwith First that which hath been before noted that the Diuel by one of vs tempteth more dangerously then in his owne person so that Satan knew he could not haue deceiued Adam by himselfe as by Euah Secondly for that in excesse of loue he yeelded it teacheth husbands to loue their wiues but it must be in the Lord as the wiues must doe their husbands Hitherto of the former part of this chapter touching the sinne of Adam Now let vs come to the other of the things that follow the sinne It followeth that their eyes were opened and that they saw themselues naked Why were they not naked before and hauing the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednes before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocencie from the top of the head to the sole of the foote wherefore by nakednes hee meaneth a shamefull nakednes both of soule and body as the Scripture speaketh otherwhere Reuel 3. What gather you from thence That the lothsomnes of sinne is hidden from our eyes vntill it be committed and then it flusheth in the faces of our consciences and appeareth in it proper colours Was that well done that they sewed figge-tree leaues to hide their nakednes In some respect for as much as they sought not a remedie for the nakednes inward it was not well but that they were ashamed to behold their owne nakednes of the bodie it was well for in this corrupt and sinfull estate there is left this honestie and shamefastnes that neither we can abide to looke on our own nakednes and shamefull parts much lesse vpon the shamefull parts of others although it be of those that are neerest ioyned vnto vs. What gather you from thence First that those that can delight in the beholding either of their owne nakednes or the nakednes of any other haue lost euen that honestie that the sinfull nature of man naturally retaineth Secondly that such as for custome sake haue couered their nakednes with clothes doe notwithstanding with filthie words as it were lay themselues naked are yet more wretched and deeplier poysoned with
the poyson of the vncleane spirit and haue drunke more deeply of his cup. Seeing our nakednes commeth by sin and is a fruite thereof it may seeme that little infants haue no sin because they are not ashamed So indeed doe the Pelagian Heretikes reason but they consider not that the want of that feeling is for the want of the vse of reason and because they doe not discerne betweene being naked and clothed What followeth That at the noise of the Lord in a winde they fled from the presence of God and hid themselues where the trees were most thick What learne you from thence First Job 18.11.14 Prou. 15. Rom. 5. that the guilt of an euill conscience striketh horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that the feast of a good conscience is so greatly extolled as to be a continuall feast Secondly the fruite of the sinne comming from the feare which is to flie from God as from an enemie Whereof it is that the Apostle affirmeth that hauing peace of conscience we haue accesse and approch vnto God Rom. 5. Thirdly their blindnes which esteemed that the shadow or thicknes of trees would hide them from the face of God Psal 139.7.8.9.10.11.12.13 whereas if we goe vp into heauen he is there if into the deepe there he is also he being not so hidden in the trees but that a man might finde him out VVhat followeth That God asketh where hee is which knew well where he was VVhat learne you from thence Esay 65.1 First that we would neuer leaue running from god vntil we come to the depth of hell if God did not seeke vs and follow vs to fetch vs as the good shepheard the lost sheepe Luke 15. Secondly that the meanes of calling vs home is by the word of his mouth What followeth That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare and his nakednes which were not considering that he had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne What learne you from thence That it is the property of a man vnregenerate to hide and cloake sin and therefore that the more we hide and cloake our sinnes when we are dealt with for them Iob. 31.33 the more we approue our selues the children of the old man the cursed Adam What followeth The Lord asketh how it should come that he felt his nakednes as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowen in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learne you out of Adams second answere vnto God That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he hid before now he cannot hide it he excuseth and for excusing it accuseth the Lord as those doe which when they heare of the doctrine of predestination and prouidence thereupon would make God a partie in their sinnes What learne you further That howsoeuer Adam alleaged it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth with him as with the principall because his gifts were greater then his wiues What learne you from the answer of Eue to the Lords question why she did so The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the serpent and said that which was true but kept backe the confession of her concupiscence without the which the serpent could not haue hurt her How commeth it to passe that the old Serpent the author of all is not called to be examined Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him What learne you from thence That it is a mercy of God when we haue sinned to be called to account and to be examined either by the father of the houshold or by the magistrate or by the gouernour of the church and a token of Gods fearefull iudgement when we are suffred to rot in our sinnes without being drawne to question for them VVhat obserue you in the sentence against the serpent That the first part contayned in the 14 verse is against the instrument of the Diuel and that the other part contained in the 15 verse is against the Diuell What learne you of this proceeding to sentence That after the cause well knowne iudgement should not be slacked Why doth God vse a speech to the Serpent that vnderstandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his loue to mankinde by his displeasure against any thing that shall giue any helpe to do hurt vnto him In which respect he commandeth that the oxe that killeth a man should be slaine Exod. 21.18 and that the flesh thereof should not be eaten Like a kinde father that cannot abide the sight of the knife that hath maimed or killed his child What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice hee was abused vnto It is true that he crept vpon his belly before and ate dust before as appeareth in the Prophet Esay 65.25 But his meaning is that he shall creepe with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessitie What learne you from thence Not to suffer our selues to be instruments of euill to any in the least sort if wee will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both What is the sentence against the Diuell The ordinance of God that there shall be alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seede on the other side together with the effect of this enmitie What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to engender The seed of the Diuell are all both wicked men and Angels which are corrupt as he is Iob. 8.4 Iob. 3.8 Act. 13.10 and carrie his image in which respect the wicked are called the children of the Diuell and euery where the sonnes of Belial What learne you from thence That the warre of mankinde with the Diuell is a lawfull warre proclaimed of God which is also perpetuall
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
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