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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

wherein wee were inthralled to sin and Satan seeing it were a madnes to returne to such bondage againe If Christ be dead for vs let that grace moue vs to die to sinne if hee being risen againe sit at Gods right hand that wee might sit there with him let that grace mooue vs to walk as those that are risen with him and haue our conuersation in heauen seeking euen while wee are below the things that are aboue and so of the rest Further the Apostle to make those seducers more odious saith not simplie they turne the grace of God but of our God into wantonnes which noteth the indignitie of their fact in which consider three things first by what meanes God becomes our God and that is not by any merit of ours but by meanes of the gratious couenant propounded in the Gospell promising pardon and remission of sin in and by Christ. Iere. 31.31 This is called the new couenant which the Lord contracteth with his people where writing his law in their inward parts he becommeth their God and they his people Secondly what must wee doe to say truly and in assurance that God is our God Ans. Wee must for our parts make a couenant with him vnto which is required a consent on either partie first on Gods part that he will be our God which we shall finde not in any reuelation besides the Scriptures but generally in the word and more specially in the ministerie of the Gospell and administration of the Sacraments annexed as seales vnto the Couenant in which God doth as surely couenant with vs as if hee should from heauen speake vnto vs. Secondly on our part is required consent of which there be two degrees first when we make an outward profession of faith heare the word receiue the Sacraments Baptisme and the Lords Supper which serue to distinguish vs from Iewes Turkes c. this is somewhat but not sufficient to make God our God seeing it is common to the very hypocrites themselues Secondly seeing hee is not a Iew which is one outwardly but which is a Iew within there is required in our consent a further degree which standeth in an inward consent of the heart whereby a man taketh God for his God which is then begun when first a man acknowledgeth and bewaileth his sinnes Secondly when he endeuoureth to bee reconciled to God Thirdly when he purposeth neuer to sin againe when this couenant is thus concluded by consent of both parties a man may safely and truly say that God is his God Now seeing wee know these things our dutie is to labour to be setled and assured in our conscience that God is our God for first in this assurance is the foundation of all true comfort all the promises of God are hereupon grounded and herein accomplished that God is our God see Isai. 41.10 Be not afraid I am thy God yea Christ being vpon the Crosse hauing the pangs of hel vpon him herein staied himselfe My God my God so Dauid Psalm 22.1 and being readie to be stoned to death comfort●d himselfe in the Lord his God 1. Sam. 30.6 And not onely is it the foundation of all our comfort in this life but of our happines after death it selfe being the ground of those two maine Articles of our faith the resurrection of the bodie and the immortalitie of the soule for by vertue of this Couenant alone shall wee rise againe after death to life glorie and immortalitie as Christ himselfe disputing against the Sadduces from hence prooueth the resurrection in that God is the God of Abraham Isaac and Iacob Secondly it is the ground of al obedience Psal. 95.7 the Prophet exhorting men thereunto vseth this as a reason For he is the Lord our God and wee are the people of his hands the preface of the Morall law enforcing obedience laieth the same ground For I am the Lord thy God which brought thee out of the land of Egypt see also Psal. 50.71 and whosoeuer is truly perswaded that God is his God cannot but obey him The fift propertie of these seducers is That they deny God the onely Lord and our Lord Iesus Christ. Thus are they described by their manners The Translators of this Epistle were as it seemeth of opinion that these words are properly spoken of God the Father and of God the Sonne also but by the tenour of the words in the originall it seemeth that they are all to bee vnderstood of Christ and not of the Father and are thus to be read Which denie that onely Ruler who is God and our Lord Iesus Christ. Again the tenour of the words being borrowed from the Epistle of Peter may thence be rightly expounded now Peter speaking of the same sinne of these seducers applieth it only to be a denial of Christ 2. Pet. 2.1 They denie the Lord that bought them In the words then consider two things first the sinne here condemned namely to denie Iesus Christ. Secondly a description of Christ. For the first To denie Iesus Christ is to renounce and forsake Christ and so much as in a man lieth to make his death voyd and of none effect Now because this deniall presupposeth a redemption as Peter mentioneth they denying the Lord that bought them this question is to be cleered how these men being reprobates can be said to bee redeemed by Christ Answ. Wee must not thinke that they were in Gods decree euer redeemed for then had they been saued he doing whatsoeuer he willeth Psal. 115.3 but it is to be meant in regard of themselues and other men for both in their owne conceit iudgement they were redeemed as also in the iudgement of others who are to bee led by the rule of charitie in passing their iudgement vpon men and to account of them as redeemed leauing all secret iudgements to God Secondly the description of Christ by three things first that he is a Ruler yea an only ruler a Lord and ruler ouer all things in generall in heauen earth and hell and more specially a Lord ouer his elect onely and in that he is said to be an onely ruler it must not bee meant as excluding the Father and holie Ghost but all false gods and false Christs as Ioh. 17.3 the Father is called the onely God for all outward actions of the Trinitie are common to all the persons Secondly that hee is God which is a notable place against all Arrians to prooue the Godhead of Christ. Thirdly he is said to be our Lord Ours in two respects especially first of the free donation of his Father who gaue to him a people to be Lord and King ouer before all worlds Secondly in regard of his worke of redemption which hee wrought for them who were of the Father giuen vnto him Out of that which hath bin here said we may note these two points first how these seducers denie Christ namely not openly and plainly for then the Church should haue espied them neither in word nor

the Sonne of God suffring although it was not for halfe a day it was as much as if all men had died for euer so infinite and endlesse it was though not in time yet in merit and efficacie 2. Vse Seeing Christ hath such an absolute wisedome distinctly knowing all things wee are taught to feare tremble before him doing all things as in his presence he beholdeth vs with all our actions there is not a word in our tongue but hee knoweth it wholy yea he vnderstandeth our thoughts and that a farre off See Psal. 139.2.3 3. Vse Such as are in distresse resting themselues vpon Gods mercie in Christ may herein stay and vphold themselues with this comfort that Christ is God and able to relieue them yea hee is the only wise God and therefore hee knoweth all their miseries distinctly he knoweth how farre foorth it is good for them to suffer how to turne their suffering to the best vnto them as also the best and fittest time when to deliuer them seasonably out of their trouble and therefore patiently commit thy selfe into his hand and reli● thy selfe vpon him as on a mercifull redeemer 4. Vse If Christ bee only wise then we must take counsell of him and learne wisedome of him Learne of me If it be asked how shal we learne of him seeing he is in heauen I answere hee hath left his word with vs in the Scriptures there we may learne his wisedom there we may haue his directions If it bee asked what is the summe of that counsell there contained I answere it standeth in the hearing and doing of his Commandements to which three things are required first to beleeue on him and depend vpon him alone for saluation Secondly to turne vnfainedly withall our hearts vnto him Thirdly to obey him in our liues and conuersations This is the right wisedome for the teaching of which Wisedome her selfe vttereth her voyce and calleth to the children of men Prouerbs 8. vers 4. The third reason is taken from the worke of our redemption in the words Our Sauiour The which reason that we may rightly vnderstand foure points are to be propounded First what kind of Sauiour Christ is Ans. He must bee conceiued first a perfect Sauiour sauing perfectly all that are saued Heb. 7.25 He is able to saue perfectly all that come vnto him yea hee perfectly saueth by himself and not by any other creature whosoeuer attaine to saluation for this also is required vnto his perfection Rom. 3.25 Whom God hath set out to be a reconciliation through faith in his blood Hebr. 1.3 By himselfe hee hath purged our sinnes Where note an error in the Church of Rome which teacheth that Christ did by his death merit that we might by our owne works merit saluation but this is false Christ saueth not man by man or by any creature but by himselfe yea he should not so be a Sauiour but an instrument by whom we must saue our selues Secondly hēce wee learne to acknowledge him an alone Sauiour without any fellow partner or deputie Acts 2. There is no other name vnder heauen giuen to saue vs but the name of Christ and if hee haue any partner he is but halfe a Sauiour Hence wee see that the Romane Religion although in word it honour Christ yet in deede it denieth him in ioyning to Christs all-sufficient satisfaction others satisfactions and so likewise they ioyne to his sacrifice vpon the Crosse their sacrifices in their Masse to his meritorious intercession the intercession of the Virgin Mary and other Saints and that not by way of request but of the merit of their intercession Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour The second point is from what danger doth he saue vs Ans. Saluation euer implieth perdition so saluation by Christ implieth endlesse destruction which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it that is our sins noted in the exposition of his name Mat. 1. He shall saue his people from their sinnes Secondly the degrees which are three first in this life a subiection to all kindes of miseries inward and outward in soule bodie goods name in our selues and others Secondly in the end of this life death being in it self a curse and an entrance into hell Thirdly after the first the second death which is euerlasting destruction in hell fire for euer Now Christ is a Sauiour to saue and free vs both from this foundation our sins themselues as also from the degrees from the bondage to Satan by sinne secondly from the first death so far forth as it is a curse thirdly from the second death and euerlasting destruction The third point is How doth Christ saue men Ans. According to that order which God hath set downe in the couenant not of workes but of grace wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer Now according to the tenour of this couenant first Christ with his merits is giuen vnto the beleeuer hee againe is giuen vnto Christ by vertue of which donation a man may say Christ is mine his benefits are mine also as truly and as surely as my land is my owne Hereupon to make this mutuall donation effectuall followeth a second thing which is the vnion of vs with him by the bond of the spirit and this is a mysticall but a true vnion whereby he that is giuen vnto Christ is made one with him After this commeth a third thing which is a communication of Christ himselfe and all his benefits vnto beleeuers This is done two waies first by way of imputation which is an accounting and accepting of his obedience and sufferings as ours for the discharge of our sinnes and acquiting vs from them Secondly by a kinde of propagation whereby grace is deriued from his grace and infused into those that are set into him For as many candles receiue light from one great Torch or light and as many streames flow from one fountain or head spring and as from one roote proceed many branches euen so al his members drink of his fountaines are enriched by his treasures of wisedome and knowledge yea indeed liue by no other life than that which by his spirit hee inspireth into the faces of their soules and hereby he sheweth himselfe to bee a roote euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life as the first Adam being a roote also deriued corruption from himself to al his posteritie springing and arising from him so is that place 1. Cor. 1.30 to be vnderstood He is made of God to vs wisedome righteousnes sanctification and redemption because he is the root and fountaine of all these graces vnto vs of whose fulnes wee receiue them The fourth point is Of whom is Christ a Sauiour Answ. Our Sauiour that is a Sauiour of the Catholique Church

groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must

men in the right vse of them namely when it worketh this perswasion in their hearts that til their persons please God they can neuer vse them well and then onely hee is pleased in their vse of these when as their persons first please him Qu. What is the thing then condemned in these seducers Ans. The very sin condemned is that in the vse of the creatures of God they are not guided by reasonable much lesse this spirituall knowledge but onely by nature sense and appetite as the beast is and no otherwise which is the cause of all intemperance Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes pride surfetting drunkennes and other sinnes of that kinde namely because though men haue by nature the vse of reason yet in the vse of these things they lay it aside and follow their own sense and appetite so farre are they from being guided by that higher knowledge which is wrought by the spirit of God Secondly from the reprehension we are taught to labor for spirituall knowledge whereby we may be led into the right vse of these temporall things for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs as the beasts cannot and shall hardly be drawne to their abuse in riot and intemperance as these seducers were Thirdly in that they are said to bee guided only as the beast which is without reason that is by nature sense and appetite note the practise of the Diuel which is to keep men if he can in their naturall knowledge and will not suffer them to attaine to that which is spirituall yea and which is more hee corrupteth also that naturall knowledge which men haue A notable experience hereof we haue in the Church of Rome which of a famous Church is become hereticall and schismaticall the reason of it is because the Diuell hath turned all their religion and doctrine into a natural doctrine religion the maine points whereof are grounded vpon naturall reason and the learning and Philosophie of the Heathen and Gentiles As iustification by workes merits Purgatorie with the rest Others not a few amongst our selues also are deluded by this subtilty of Satan who suffereth many men to liue ciuilly and honestly among their neighbours but will not brooke that they rise any higher they must content themselues to liue by naturall knowledge Hence many men plead they know enough namely to loue God aboue all and their neighbour as themselues and that God is mercifull c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge and so within his owne power The second point is the sinne it selfe and propertie of it In those things they corrupt themselues This sin of intemperance causeth men in the abuse of meate drinke and apparell to corrupt themselues here then are two things to be spoken of wherein the whole nature of intemperancie is sufficientlie comprised First of the abuse of the creatures secondly of his corruption that thus abuseth them Concerning the former the abuse of the creatures is foure waies first in excesse whē men vse them beyond their calling habilitie or that which nature requireth this maketh the heart heauie forbidden by Christ Luk. 21.34 Secondly in curiositie when men are not content with ordinarie meate drink apparell but deuise new fashions of apparell and new kindes of waies of stirring vp and whetting of appetite Thirdly in affection when men so addict themselues to meates and drinks as they cannot bee without them The Minister must not be one that loueth to sit at the wine nor giuen to wine The affection is here condemned when he cannot sit without the pot at his elbow for else it is indifferent for his health sake he may drinke a little wine Paul willeth that the ioy in the creature bee as no ioy Those also are reproued that drinke not for strength but for drinke sake for although they neither are drunke nor surfet yet this very affection is a sinne Fourthly in time when these good creatures are vsed vnseasonably Eccles. 10.16 Wee be to the land whose Princes rise early to eate A woe is also denounced against those that rise early to drinke wine Isai. 5.11 that is out of season The rich man for that he was clad in purple and fared deliciously euery day is branded with a note of intemperance in not obseruing this distinction of times These bee the waies whereby the creatures are abused The second point is how intemperate persons in these things corrupt thēselues namely foure waies first in regard of their bodies vpon which by their sin of intemperance they call sundrie sicknesses diseases yea and hasten their death Secondly they deface Gods image making themselues worse than the beasts themselues Thirdly they destroy their soules for no drunkard or riotous person shal inherit heauen 1. Cor. 3. Fourthly they ouerthrow their families in wasting th●ir substance to the maintaining of their intemperance and so bring ruine to the places where they liue Vse In these seducers we haue a glasse wherein to behold the state of our daies and times in which intemperance hath taken place not only in prophane houses but euē in religious places where reformation is professed A common practise it is to drink with glasses without feete which must neuer rest also by the bell the die the douzen the yard and other measures then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues Secondly seeing intemperance bringeth iust corruption and in the end destructiō vpon the offenders we must make conscience of sobrietie and temperance this is the end of Gods grace which hath appeared to teach vs to liue soberly Tit. 2.12 And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures will neuer attaine to the deniall of himselfe for Christ his sake and is as yet a man of no religion But for the defending of this murthering sinne some things are alleaged 1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate drink and were drunke together Hagge 1.6 The people are threatned to drinke but not to drunkennes wherfore drunkennes is not vnlawfull yea it is a curse to drinke and not to be drunke Ans. These places may indeed be thus translated but then drunkennes is taken two waies first for excesse in drinking of which the places alleaged speake not Secondly for liberall or plentifull drinking and this may bee done in a holie manner So Ioseph with his brethren eat and dranke liberally and plentifully but not excessiuely so the people were threatned in Hagge to drinke but not to sa●ietie and plentifulnes 2. Ob. Ioh. 2. It is said the guests had well drunke yet Christ turned water into wine still and commaunded the Ministers to draw forth Ans. This only sheweth what we may doe namely vse the creatures of

Eph. 5.23 The Sauiour of his bodie that is his Church More plainly the persons that are to be saued by him are such as truly beleeue in him and testifie their faith by their conuersion vnto God and forsaking their sins For the euidence whereof consider two things First that it is most necessarie that the person that is to be saued should be thus qualified if hee bee of yeeres for with infants it is otherwise for ma●ke the order prescribed to be obserued in the Word and Sacraments in which God requireth in the first place repentance and faith and then afterwards maketh promise of saluation by Christ Luk. 24.47 That repentance and remission of sinnes should be preached in his name Repentance for sinne must goe before remission of sinne Acts 2.38 Repent and be baptized there is the first for remission of sinnes there is the second This is the rather to be obserued because many go preposterously to worke beginning there where God endeth comforting themselues in their Sauiour and in the promises of life by his meanes but let goe faith and repentance at least deferre them This is the cause of much wickednes and a false comfort not fetched from that order which is appointed by God Secondly those who bring the beginnings of faith and repentance if so be the beginning be true constant and still increasing to these Christ becommeth a Sauiour Matth. 9. Christ came not to call the righteous but sinners to repentance that is those who acknowledge themselues to bee sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnes Matth. 25. I am sent to the lost sheepe of the house of Israel euen those who in their owne iudgement are lost who are in the mouth of the lion and in all mans iudgement lost Isai. 45.1 The well of water of life is promised to all those that thirst that is such as want water and long after the welsprings of it and wish after nothing so much Isai. 42.3 A bruised reede he will not breake the smoking flaxe he will not quench euen small beginnings of grace be they neuer so weake nor feeble so they be true he despiseth not Thus are the persons to bee qualified vnto whom Christ will become a Sauiour Now because all men are not thus disposed it followeth that redemption and the worke of saluation is not vniuersall Vse First the multitude of our people are iustly blamed as enemies of Christ for if they bee asked how they look to be saued they answere by their good seruing of God and their iust and honest dealing among men Now this their seruing of God is but to repeate ouer the Tenne Commandements the Creed and the Lords Prayer and their good dealing is but to deceiue no man or not to offer them open iniurie and here they stay themselues not all this while euer looking after Christ as men not standing in neede of him or of his righteousnesse but set vp themselues for their owne Sauiours and know not any other way to life then their owne which carrieth them from Christ. Secondly wee are taught to conceiue of Christ as of our Sauiour which wee shall doe if wee bee touched with the sense of our sinne and danger by it and with the neede wee haue of his most precious blood which will cause vs to prise it aboue the most precious things which the world can conteine When our hartes are thus affected then wee conceiue of him as we ought Thirdly wee must carrie our selues as persons saued alreadie by Christ for he is a Sauiour vnto vs euen in this life and our saluation is begun and is in part here This we doe when wee ioyne with the profession of faith a true conuersion vnto God Reasons hereof First because regeneration although it bee no cause yet it is a part of our saluation for by it a man is freed from the corruption of his sinne in part which whosoeuer looketh for remission of sinnes must atteine vnto Secondly whomsoeuer Christ saueth from hell he first saueth them from their sinnes he redeemeth men not only from deserued condemnation but also their vaine conuersation If thē thou wouldest know whether Christ hath saued thee from hell or no looke into thy selfe and trie whether his death hath wrought the death of sinne in thee or no for if thou art not turned from sin thou art not saued from hell Thirdly to whomsoeuer Christ is a Sauiour by merit to him he is a Sauiour by efficacie also for he is a Sauiour both these waies by the former he procureth pardon of sin by the latter hee turneth the heart of the sinner from sin vnto God this if it bee wanting there can be no true assurance of the other Lastly the saluation of a sinner standeth not in the fruition of riches honours wealth or deliuerance from the miseries of this life but properly in righteousnes and life eternall the recompēce of the same which fruite whosoeuer would reape he must sow the seedes thereof in righteousnesse and cease from hencefoorth to be the seruant of sinne The third generall point in this conclusion is the praise of Christ it selfe in the last verse Be glory and Maiestie and dominion and power both now and for euer Amen Which words cōtaine the forme of the praise of God and Christ where foure things are to be considered first what bee the things that are here ascribed to Christ and they be foure first Glorie by which wee are to vnderstand an infinit and incomprehensible excellēcie wherby Christ excelleth all things that euer were are or euer shall be Now as there be in God two things distinct first essence which is the Godhead it selfe simply considered Secondly person as Father Sonne holy Ghost so accordingly the glorie of God is two-fold first the glorie of essence secondly the glorie of person The glorie of essence is the Godhead it selfe or God himselfe who is glorie it selfe or the excellencie of the diuine attributes is the glorie of God Rom. 1.19 That which may be knowne of God is his wisedome glorie power iustice and mercie And vers 23. They turned the glorie of the incorruptible God c. Whatsoeuer therefore that may be knowne of God is a part of his glorie Exodus 33.19 Moses desireth the Lord that he would let him see his glorie the Lord answered him Thou canst not see my face and liue Where to see the face of God and his glorie is all one and so of all diuine attributes The glorie of the persons is distinct from the other as the persons themselues are by their personall proprieties as the Fathers glorie is to beget the Sonne the Sonnes glory is to be begotten of the Father the holy Ghosts is to proceed from them both Thus Heb. 1.3 Christ is called the brightnes of the glorie and the ingrauen forme of his Fathers person Ioh. 1.14 We saw the glorie thereof as the glorie of the onely