the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
Apostle calles his good purpose Rom. 8.28 yea to shew the freenes of this grace it is thence denominated and called the election of grace Secondly the meanes of this calling which in the Lords hands are diuers whereof some prepare to calling othersome are instruments of it as first the reading of the Scriptures seruing to begeâ—â— generall historicall faith Secondly afflictions in bodie goods name friends or otherwise tending to humble a man and prepare his heart as soft ground Thirdly the denouncing of Gods iudgements and threats of the law which sends to hell but giues no grace these are generall preparatiues others are instruments to effect inward calling as the preaching of the glad tidings of the Gospell which is the most principall and effectuall meanes of this speciall and effectuall vocation and to this Paul ascribes it as 2. Thess. 2.14 whereunto he called you by our Gospell that this is true consider a two fold worke of this Ministerie when it is powerfully applied to the hearts of men First it openeth the very heart of a man and laies him out to the beholding of himselfe shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans whereby he is prepared not to lie asleep in this estate but vnto the second worke which is to apprehend and applie the blood and merits of Christ exhibited in the Gospell for the washing and bathing of his sinfull soule that so he may be saued from wrath Thirdly the persons that are called those are mentioned Rom. 30. namely those whom hee had before predestinate those he called which seemes to be expounded in Acts 13.48 So many as were ordained to life euerlasting beleeued that is were called vnto the faith all therefore are not called It pleaseth some to teach another doctrine namely that God for his part calls all men effectually and giues them a power to beleeue if they will but the difference say they is in the will of man to prooue which they bring this comparison The Sunne shines on waxe and clay equally the waxe is softned but the clay is hardened But this is not true out of the Scriptures for it is not giuen to all to vnderstand the mysteries of the kingdome Matth. 13.11 these things are hid from most of the wise of the world and reueiled vnto babes Matth. 11.25 Knowledge is giuen to some not to others and consequently faith for they which haue not knowne cannot beleeue Fourthly the time of this calling The particular time of any mans calling is not reueiled but laid vp in the secret counsell of God in whose hands times and seasons are yet the extent of the time is large enough though stinted euen the time of this life some at the sixt houre some at the ninth and others at the eleuenth c. but not after because that then all means of calling men cease Now because men know not the date of their daies it behoues them out of hand to striue to enter not to deferre from day to day alleaging that some are called at the twelfth houre but accept of the Lords call while it is yet the acceptable time If the Lord now say Seeke my face let thy heart answere as an eccho which â—akes the word out of the mouth thy face O Lord I will seeke Psalm 27.8 such a pleasant harmonie God is delighted with If he say as the Prophet speaketh Behold now my people they are presently readie to answere Behold now our God and the rather because the Lord will be free and not stinted by thee that either he should call thee in thy crooked yeeres or not at all he will not be prescribed vnto extraordinarily to call thee at the twelfth houre as he did the theefe on the crosse when thou howlest vpon the bed of thy sorrow and gaspest vpon thy death-bed Therefore while it is called to day let vs heare the voyce and harden our hearts no more Fiftly wherein doth this effectuall calling stand Both in the outward and inward calling because the former is often in the meanes giuen to Nations people men at least to make them without all excuse but the second being secret and inward whereby the Lord makes a mans heart inwardly answere the outward calling possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus and with an endeuour to please the Lord in all things thus is the heart pearced Psal. 40.6 the heart of stone changed into an hart of flesh that is made tractable and pliable Ezech. 11.19 and an heart which is a sacrifice accepted of God such an hart was Lydiaâ— Act. 16.15 when God had opened it it was heedfull and attentiue to the words of Paul this hart can rellish the sweete promises of the Gospell and no other Sixtly the excellencie of this calling which wee shall perceiue by these considerations First in that it is a great work as was the creation of man at the first Rom. 4.18 so the Apostle maketh it 2. Cor. 4.6 he that at the beginning called light out of darknes the same hath shined in our hearts c. that as God cals the first time and dead creatures come foorth to life so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne and it is quickened with the life of God Secondly this effectuall calling goes beyond the worke of our creation for here a man is taken out of the first Adam and set into the second and at the same instant power is giuen to beleeue being in time both together though in order faith is first and then ingrafting wherein is not onely a bare priuation as in the creation when God called things that were not as though they were but here is a plaine resistance and rebellion God calling not onely things that are not but things that would not and refuse to be Thus to raise a man out of the blood of Christ is more than to raise Eue out of Adams side to raise a dead soule from the death of sinne farre more glorious and powerfull than to raise a dead bodie from bodily death to raise a man to supernaturall life farre greater than to a naturall onely Thirdly this calling ratifies all our couenants with God Men in their Baptisme enter couenant with God but often start from it and will not stand to it so as the couenant is onely made but when as a man is effectually called the couenant is not onely made but truly accomplished and that on mans part Vse Seeing we are called of God himselfe in the ministerie of the word for Paul calles it Phil. 3.14 an high calling we must labour to ioyne the inward calling with it which is higher than that by hauing first a griefe because we cannot beleeue secondly a readie mind thirdly an endeuour to beleeue fourthly a sorrow because we beleeue no more and faile so much in the seruice
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
Some are cut off thou standest by faith be not high minded but feare Secondly wee may not be offended when we see the Gospell not receiued yea hated of men and the professors of it persecuted for many are of old ordained to be vnderminers of the truth euen to this condemnation which by disobedience they hasten vpon themselues If the Gospell be hid to any it is to them that perish Thirdly many Diuines ouershoot themselues that seeke to obscure or ouerthrow this doctrine of reprobation teaching that God for his part electeth all and that man himselfe is the cause of reprobation so as man is either the sauiour or damner of himselfe by receiuing or refusing grace offered whereas the Scripture speaketh otherwise and here teacheth vs that some men were enrolled to certen iudgement by God before all worlds The darkning of this doctrine breedeth securitie of spirit wherein grace is made so large and saluation so easie that if men will they may be saued whereas our doctrine leadeth to the feare of God and a care to walke as in his presence continually Lastly in that it is added they were preordained of old note first the time of the reiection of some men namely before all worlds Secondly the proper cause of the decree of God which must needes be in himselfe because it was before the creature was Rom. 9.11 Before they had done good or euill That is before he considered of their good or euill in his decree he decreed to loue the one and hate the other So Ephes. 1.9 whom hee chuseth he chuseth in himselfe Not informing his iudgement nor framing his counsels as man doth from outward respects he goeth not out of himselfe for any motiue to chuse or refuse but as Matth. 11.25 because his good pleasure was such This confuteth the Popish error which affirmeth that God did decree according to his foresight of faith or infidelitie the sauing of some and refusing of other but this cannot stand seeing Gods decree is in order and time before the creature which being the latter cannot bee the cause of the former The third adiunct or property of these seducers is their want of religion Vngodly men they are Vngodlines is a sinne much spoken of but not so wel known and therefore it is requisite to shew the nature of it that wee may know who an vngodly man is the rather because it is a grieuous sinne much greater than any of the seauen deadly sins of the Papists being the ground of them all Secondly because it is rooted in the bottome of the heart and cannot be so easily discerned as others though as dangerous as any Thirdly because it is a sinne more spirituall against the first Commandement of the first table directed against God himselfe robbing him of his due honour For the cleere knowledge of which consider three maine parts or properties of vngodlinesse first that it denieth God the honour due vnto him and that three waies first by ignorance it causeth the vngodly man to rob him of his honour in that he acknowledgeth not the Godhead but in his heart he inwardly denieth the prouidence the presence the iustice mercie power and the other attributes of God Psal. 14.1 The thought of the heart of the foole that is of euery vngodly man is that there is no God not that in conscience he is not conuinced of the contrarie but by reason of his wicked heart vpon occasion offered he is willing to acknowledge none Secondly by not subiecting the conscience and life to the written will and word of God but reiecting and renouncing subiection thereunto Thus Iob bringeth in the vngodly man saying to the Almightie Depart from vs wee will haue none of thy waies which is too outragious to â—ee the speech of the tongue but of the heart casting off the Lords yoke To whom the King shall say Those mine enemies that would not haue mee to raigne ouer them bring them hither and slay them before me Luk. 19.27 Thirdly by not lifting vp the heart by inuocation of God for blessings needfull and in thanksgiuing for benefits receiued the property of the vngodly man is that he calleth not vpon God Psalm 14.4 This point of Atheisme maketh a man like a beast which looketh not vp from wheÌ„ce his food falleth The second propertie of vngodlines is to attribute and giue this honour which it denieth God vnto some thing else than God as when the vngodlie man setteth his loue ioy feare or any other affection vpon any thing besides God Thus the couetous man becommeth an Idolater And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God The third propertie of it is when it giueth God his due honour to denie him the true manner which causeth the vngodly man to content himselfe with a forme and shew of godlines outwardly bearing himselfe as godly but inwardly wanteth the power of it the heart is not single but full of fraud of doubling and deceit before God who looketh into it and delighteth not with the approching of the lippes when the heart is remoued By which wee see the practise of the vngodly man sundrie waies robbing God of his due honour which one sinne entertained breedeth and nourisheth sinnes of all sorts and so much wee are giuen to vnderstand in the placing of it here as the first sinne of the seducers producing a great number of sins more noted in them through the Epistle neither can any other be looked for but that the life should be plentifull in all sinnes where the heart is possessed of this vngodlines Rom. 1.26 The Gentiles acknowledged not God and therfore he gaue them vp to vile affections and this was the ground of all those sins reckoned there aboue twentie in number Abraham thought not amisse that he might easily bee slaine for Sarah his wife whom therefore he durst not confesse if the feare of God were not in Abimilechâ— Court Genes 20. giuing vs to know that where the feare of God is not in the heart there is no bones made of any sinne in the life no not of murther it selfe Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne and heartily to bewaile it aboue all other sinnes as the mother sinne of the rest But some may say We are not tainted with this sinne we abhorre to be counted vngodly Ans. It is too common a sinne among all sorts wee haue indeede an outward forme of godlines we come to heare the word to pray to receiue the Sacraments but the most want the power of it in their hearts for first the lawes binde our outward man to this outward forme but the hearts of men remaine secure seldome thinking of their sinne and damnable estate by it and seldome sorrowing for the same and saying What haue we done Secondly many haue the forme of godlinesse whose hearts are filled with the cares of this life which choke vp
defection and departure from God Secondly if they were destroyed for vnbeleefe wee must on the contrarie exercise our faith daily and inure it in the daily apprehension of Gods prouidence power protection iustice and mercie and thus walking vndismaid we which haue thuâ— beleeued shall enter into the rest prepared for the people of God when as many shall not enter for vnbeleefes sake Heb. 4.3 and 6. Euen as Caleb and Iosua only entred into that good land because they beleeued that God could and would bring his people thither Thirdly this must teach vs obedience for vpon this ground that they were destroyed for vnbeleefe Dauid inferreth this coÌ„sequent Psal. 95. To day therefore if yâ— heare his voyce harden not your hearts which Moses also maketh the ground of his exhortation to the people â—o feare the Lord because 〈…〉 destroyed for vnâ—eleefe Deut. 1. â—â— c. Fouâ—â—hly in that destruction of bodie and soule followes of vnbeleefe let such persons as when iudgements are vpon themselues wiues or children runne to Witches and Wizards for ease as though they were bewitched and make that the ground of their harmes bee enformed that their owne wretched hearts haue bewitched them which being full of vnbeleefe bring plagues of al kinds not onely vpon their bodies but their soules also Art thou strangely diseased the witch that hath brought it vpon thee is thy owne wicked heart which knoweth not to relie it selfe on Gods promises and protection Fiftly were they destroyed because of their vnbeleefe let not vs iudge of our sinnes by the crooked rule of our owne reason but by the law of God wee can iudge murther theft and adulterie great sins but wee neuer espie the mother sin of all which is our infidelitie the maine sinne of the first Table and the nurcerie of other sins we neuer bewaile it we account lightly of it and therefore the Lord taketh the reuenge of this sin into his owne hands and punisheth it with destruction both of soule and bodie so odious it is in his eyes and ought therefore to bee as hainous in ours also The fourth thing in the example is the manner of the speech which at the first seemeth to bee generall as though all they had been destroyed which beleeued not whereas indeed it is special for all that beleeued not were not destroyed seeing that all vnder twentie yeeres were exempted and saued Num. 14.29 who were reserued that God might still haue his Church among theÌ„ and that there might be of them a people left to possesse the good land according to the promise where note that to bee true which Habacuâ—ke ascribeth to God that in his iustice he remembrâ—th mercie by which mercie the younger soâ—â— are here spared which warranteth vs to pray in common iudgements that the Lord powre not ouâ— his whole wrath vpon vs neither in our temptations vtterly forsake vs and giue vs ouer to Satans malice seeing hee hath manifested such goodnes towards his Church that in iudgements he hâ—th remembred his mâ—rcie But here it may bee asked 〈◊〉 this can stand with equitie that eâ—en thâ—se men should bee destroyed for it seemeth that they repented of this sin Numb 14.40 yea they confessed it and mourned for it and offered to passe into Canaan yea and were very readie to hasten into the land Ans. They repented indeed but fainedly it was farre from true and sincere repentance and sorrow for euen in the very same place it appeareth that they disobeyed God for when he had passed sentence against their sin commanding that they should returne into the wildernes of Arabia vers 25. and there abide fourtie yeeres and die there they would not submit themselues to that sentence but in all haste they would goe forward to Canaan according to the promise although against a particular commandement yea Moses himselfe could not stay them but that brought on their neckes a more speedie destruction as appeareth in the end of the Chapter Whence note the wicked nature of the deceitfull heart of man which in distresse when Gods hand is stretched out against it can faine a false repentance and counterfeite humiliation which causeth many a man in sicknes to vow amendement of life if euer God raise him againe and yet as soone as the scourge is ouerpassed he forgetteth the hand of God his owne vowes and promises and falleth backe into the same bad courses againe which consideration may mooue vs to watch ouer our hearts and suspect them of this deceit whereby they can frame and faine a false repentance when indeede there is nothing lesse then soundnes in it The fifth point in this iudgement is the generall vse of it namely that wee should frame our selues to repentance for this particular sin of vnbeliefe vpon which we behold such a fearefull destruction in Gods owne people To the practise and performance of which we must doe foure things first laying aside the common perswasion of the fulnes of perfection of our faith we must come to the discerning of this sin in our selues which is the first step to repent of it and the rather because it is our mother sin Now because this sinne is so inward and secret and so hardly to be discerned for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof which euery man shall find in himselfe lesse or more For first we beleeue not as we ought the particular presence of God in all places and times towards vs for we are ashamed to doe and speake many things in the presence of men which in the presence of God men not being by wee make no bones of either to speake or doe so as mans presence keepeth vs in some awe which Gods presence cannot doe Secondly wee beleeue not the particular prouidence of God watching ouer vs but either not regard it at all or not as wee ought which appeareth by these three things first if wee haue health wealth friends fauour means we are well contented we can think our selues very well and can then relie our selues on God but if God take these away oh thâ—n wee are troubled much disquieted and discontented the reason whereof is because the heart is not setled in the perswasion of Gods special prouidence which if it haue a pledge of God can trust him otherwise not at all but as the Vsurer trusteth not the man but his pawne so men relying themselues on these pledges trust neither God himselfe nor for himselfe Secondly in any distresse let our friend promise vs helpe wee are well cheered but let God in his word promise supply of all good and ease in our troubles we reape little or no comfort from thence this is a manifest fruite of inbred vnbeleefe Thirdly in sicknes or any iudgement any meanes is vsed for case and freedome yea there is too common running and riding to Witches Charmers Cunning men and women for men waite not on
God nor expect the same hand in healing them which hath smitten them He that beleeueth maketh not haste saith the Prophet which if it be true then this hastines to be disburdened of the hand of God is a token of distrustfulnes of God and want of faith Nay this practise argueth not only want of a true faith but a presence of a false and Satanicall faith for if there bee no faith in the Charme it will not worke Thirdly wee beleeue not the Lord to be the Lord of bodie and soule as one hauing soueraigne Lordship and power to saue and destroy for let any ciuill man be pressed by temptation vnto sin he will bee easily brought to make no bones of very dangerous sinnes what other is the reason hereof but that hee esteemeth not the Lord to be his Lord and accounteth of his commandements but as dreames not serious or giuen in earnest whereas if Gods Lordship were rightly acknowledged sinne would not be so ripe and rife as it is Fourthly wee beleeue not the mercie of God in the pardon of our sinne as we ought for howsoeuer in our peace wee thinke our faith strong enough for any encounter yet let a temptatiō assaile vs then we begin to doubt whether we be the children of God or no and are full of impatiencie Example hereof we haue euen in Iob himself who before his triall thought himselfe safe in his nest but when Gods hand was heauy vpon him then he brake foorth in speeches full of impatiencie as that God was his enemie and did write bitter things against him wherein he bewraied his want of faith and his crooked and cankered incredulitie and the same weakenes may the dearest strongest of Gods childrē one time or other espie in themselues Fiftly wee know not as we should the agonie and passion of Christ he suffered the first death and the paines of the second death for our sinnes they were the speares that pearced his heart but we carrie vp our heads and can take delight in them as though there were no danger in them whereas the remembrance of them should make our hearts to bleede and faith in the heart should cause vs die to sinne seeing those who are Christs are crucified with him but because men wil not depart from their sins which are not killed but liue and are strong in them and no man saith what haue I done it is a plaine euidence that the life of faith is not to be found in the liues of most men Sixthly wee beleeue not that wee did rise with Christ and ascended with him into heauen because in this our long peace our thoughts are set vpon the world and we mind earthly things still whereas if we were risen with Christ we would seeke the things that be aboue Coloss 3.1 Seuenthly we doe not beleeue as we ought the last iudgement because wee are not smitten with feare and reuerence in speaking and meditating of it Paul speaking of it calleth it the terrors of the Lord 2. Cor. 5.11 and this made him so forward in al good duties yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men but men make no conscience of their waies Eightly wee beleeue not aright our owne death and resurrection in the last day for men commonly deferre their repentance and amendement of life till the last day of their daies and then they crie and call on the bed of their sorrowes which argues a counterfeit faith for if a man did beleeue his death it would driue him to the daily amendement of his life By these notes we may easily discerne this secret sinne of vnbeleefe within our selues Secondly when wee haue thus found out this sinne wee must bewaile it an◠mourne for our vnbeleefe as being the mother of all our sinnes confesse it before God and craue increase of faith as the man in the Gospell Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith Thirdly we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ as also all other dependant promises whereof some concerne our prosperous successe in our waies and Gods protection in our labours and callings and others concerne afflictions promising happie issue and deliuerance therefrom with strength in temptation to the which all promises may be referred which we must alwaies haue in our eye that our faith may ground it selfe vpon them Fourthly we must truly relie and rest our selues in these promises settle and content our hearts in them that looke as the earth hangeth without proppe or pillar in the middest of the world onely by the word of God so must our hearts be staied in the same word and promise of God yea if wee should see nothing but destruction before our eies our faith must then be our subsistence and when our vnbeleefe would vnloosen our hold and make vs giue backe let our faith in these promises make resistance as Dauid Psal. 42.5 My soule why art thou so disquieted within me trust still in God especially seeing wee haue promises which assure vs in our troubles either of their mitigation or remouall after all these followeth the subiection of faith when the heart and life are conformed to the obedience of all the Commandements of God And thus we purging our harts of vnbeleefe shall escape such fearefull iudgements as this first example hath put vs in minde of Vers. 6. The Angels also which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day THese words comprehend the second example whereby the first part of the former reason is confirmed namely that whosoeuer giue themselues libertie to sinne shall be destroyed here prooued by this example of the Angels themselues In which consider three points first the persons that sinned The Angels Secondly the sinne or fall of the Angels which kept not their first estate but left their owne habitation Thirdly their punishment he hath reserued in euerlasting chaines In the persons sinning wee haue sundrie considerations as first that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose and that most fitly because they are the excellencie of all creatures for so the Scriptures euery where speake of them as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture the speech is drawne from the glorie of Angels Gen. 3 3. Iacob commending the fauourable countenance of Esa◠being reconciled vnto him saith he saw his face as the face of an Angell So Manna is called Angels foode that is a most excellent foode that if those excellent creatures should neede foode they could wish no better 1. Cor. 13.1 Though I should speake with the tongue of men and Angels Signifying that if Angels had tongues they
people may be destroyed indeed but not vtterly for we must alwaies beleeue the Catholike Church vpon earth Elias in his time could not behold it but yet there were 7000. reserued from that general apostasie of those daies When the Lord visiteth his owne house in iudgement his manner is to leaue some remnants whom he saueth lest their destruction should be like this of Sodome and Gomorrha So Isaiah acknowledgeth Except the Lord of hostes had reserued vnto vs euen a small remnant wee had been like to Sodome and the people of Gomorrha Vse This may teach vs true humility in regard of our own deseruings and true thankfulnes in regard of Gods gratious dealing with vs both of which must be often acknowleged of euery member of the Church and euery man must confesse and say with the Church Lam. 3. It is the Lords mercies that wee are not vtterly consumed Secondly in these people obserue the iustice of God and his seuerity in such an vniuersall destruction sparing none but destroying euen the children with the parents who sinned not in following strange flesh as their fathers did which maketh this a strange and vnsearchable iudgement whence the Atheists condemne these bookes of Moses whence this iudgement is fetched as attributing to God crueltie and iustifying in him iniustice But herein to cleere the iust proceeding of the most righteous God we are to know first that the childe is Gods creature and the life of it is Gods hee being the Lorde of life so as hee may take it away when he pleaseth hauing power to doe with his owne as hee will Secondly children are partâ— of the parents and therefore the Lorde may iustly infold them in the punishment of their fathers sinne to manifest his greater detestation of it Thirdly children are borne in originall sinne and therefore God may iustly inroll them with their parents not onely in temporall punishments but in euerlasting condemnation also Thirdly in this people who are made examples note that as wicked a people as these haue had mercie offered them Isai. 1.10 The Prophet calles the Iewes Princes the Princes of Sodome and their people the people of Gomorrha that is such Princes and people as matched Sodome and Gomorrha themselues in wickednes and yet hee inuiteth them vnto repentâ—nce with proffer of mercie and promise of pardon yea though their sins were as red as scarlet he would then make them white as snow vers 18. Whence we may learne that the mercie of God euery way matcheth his iustice in iustice he ouerthroweth Sodome and Gomorrha and in mercie saueth those who were euery whit as wicked as they his free grace bringeth those to heauen who by their sinne equalled themselues to those whom his iustice had detruded into hell Yea it offereth and giueth repentance to them which are holden in the snare of the diuell and ruled at his will 2. Tim. 2.25 Manasseh himselfe who broke off his couenant with God by making league with the Diuell found mercie with God vpon his repentance Vse Let not the greatnes of our sinnes dismay vs from seeking the Lord thy sinnes are not aboue the sinnes of Sodome and Gomorrha for which mercie hath been obtained vse thou also meanes to turne vnto God and there is mercie in store but see thou abuse not this mercie vnto sinne Fourthly note that in the same time this people of Sodome and Gomorrha was destroyed Lot escaped though he was in Sodom for at the time of the execution the Angell led him out from among them and not before Which teacheth that although the Lord seeme sometime to neglect his deare seruants and leaue them in tribulation yet the instant time of their necessitie sheweth his gratious and seasonable regard and remembrance of them The Israelites had a promise that after foure hundred and thirtie yeeres they should be deliuered from their bondage in Egypt which promise the Lord was not vnmindfull of neither for the substance nor circumstance of time for in the very same night that the time was expired their deliuerance was wrought according to the promise Our dutie hence is to learne in the middest of our afflictions with quiet hearts to rest and relie our selues vpon God waiting his time wherein hee will come in mercie vnto vs. Fifthly note that with this people of Sodom and Gomorrha the other Cities Admah and Zeboim because they followed their sinnes were likewise destroyed Where we learne to auoide the wicked manners and fashions of the world not imitating these lesser Cities which imitated the greater in their wicked manners but on the contrarie follow the example of Dauid in shedding riuers of teares when hee beheld men not keeping the lawes of God Wee should not with drie eyes behold mens impieties yeâ— for this end our hearts should be like vnto Lots when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha our righteous hearts should be vexed within vs in the daily seeing and â—â—aring of such vncleannes So much of the people punished Now followeth the second point in the example namely the sinnes for which Sodom and Gomorrha were destroyed in these words They committed fornication and followed strange flesh First they committed fornication Secondly they committed sinnes against nature it selfe following strange flesh To vnderstand the vilenes of these sinnes consider two things first the cause and occasion of them and that was abundance of prosperitie and plentifulnes of Gods blessings For Sodom was as a Garden of God enriched with varietie of profits and pleasures this caused Lot to chuse Sodom to dwell in This ground nourished foure bitter rootes from which these sinnes of fornication and following strange flesh did spring reckoned vp by Ezechiel chap. 16.49 The sins of thy sister Sodom were first Pride by reason of prosperitie Secondly fulnes of bread that is they gaue themselues to eating and drinking excessiuely for so saith Luk. 17.28 Thirdly Idlenes which was the daughter of their securitie Fourthly Vnmercifulnes and contempt of the poore and these must needs nourish all sinnes of vncleannes vnto which adde a fifth sinne mentioned Gen. 19.9 and 14. that is contempt of heauenlie admonition and instruction for they scorned Lot while hee warned them of their danger The second thing in their sinne is the measure of it They sinned in like manner c. The originall signifieth and implieth not onely a bare committing of sin but a giuing of themselues ouer to commit their filthie lusts and that impudently and shamelesly which the Prophet Esay noted also chap. 3.9 They declare their sins at Sodom they hide them not shewing that they were past all shame in these most shamefull sinnes Yea they boasted and gloried in them both which may be gathered in Genesis 19. â— and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied Thou
awaken vs and secondly the notes to know when wee are wakened For the former consider first the infinite iustice and wrath of God against the least sin which made the Apostle say It is a fearfull thing to fall into the hands of God Secondly the greatnes of our sinnes and the number which is like the sand vpon the sea shore Thirdly the vncertaintie of the day houre of our death which as it leaueth vs so shall the last iudgement finde vs. Fourthly our vow in Baptisme wherein we promise to forsake the Diuell and all our owne lusts Fifthly Christs passion and his bloodie sweate not for his owne but our sinnes which made him crie My God my God why hast thou forsaken mee Sixthly that the night is past and it is nâ—w day the sunne is vp euen the sunne of Righteousnes is risen vpon vs and therefore we are to be raised out of our sleepe and walke as children of the light Rom. 13.12.13 Secondly if a man would know whether he begin to be awakened let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe which can moue it selfe in bodily actions Quest. When doth the heart begin thus to mooue it selfe and how shall I know it Answ. When thou beginnest to turne thy eyes inwardly into thy selfe and canst finde and espie the priuie corruptions which lurke within thee Secondly when thou art inwardly and heartily displeased with thy selfe and grieued for thy sins Thirdly when thou canst humbly and heartily sue to God for pardon and canst hunger and thirst after Christ and his merits aboue all earthly things Fourthly when thou beginnest to endeuour to doe the will of God and please him in all things then assure thy selfe thou art wakened out of thy sleepe of sinne and not before Thirdly if dreaming be the fountain of all sinne we must learne the contrary vertue namely that being once awakened wee striue to watch and be sober 1. Thess. 5.6 For the practise of which dutie these rules are to be marked first wee must daily and diligently obserue our selues our hearts and sinnes and seeing what sinnes wee are most prone vnto there must wee double our care and watchfulnes for otherwise where we are weakest Satan soonest maketh a breach for there he makes his greatest assaults Secondly we must daily looke for an euill day so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession out of which forecast in vaine shal any man purpose to keepe faith and a good conscience Wee may not crie peace peace for then commonly sudden desolation commeth vpon vs. Thirdly wee must esteeme of euerie day as our last day that so wee may be 〈…〉 did of which wee haue spoken in the seuenth verse and therefore passe this sinne ouer without further handling Onely let this one thing bee here remembred that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour 2. Thess. 4.3.4 This is the will of God The bodie must be giuen vp as an holy sacrifice to God else it shall not be acceptable Rom. 12.1 Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day then let thy â—are bee to lay it downe in the grant in honour by preseruing iâ— a pure member of Christ for without holinesse no man shall euer see God that is haue fellowship with him being a most holy and chaâ—â— spirit yea the contrarie things ought not to be named in the Church of God Eph. 5.5 The second sinne followeth in these words 〈◊〉 despise gouernment and speake 〈…〉 In which words 〈…〉 〈◊〉 refuse and put away yea and so 〈◊〉 as they can put downe all Lordship gouernment ciuill power and dominion Secondly in their practise 〈…〉 First in their iudgeâ—â—â—â— they put downe gouernment by â—eaching for otherwise they could not and maintaining that after men were conuerted to the faith being now become Christians and beleeuers they were no longer to be vnder Magistracie or authoritie but their neckes were to be eased from that yoke and this errour was dangerously sowne by the malitious mâ—n in the Primitiue Church and called some trouble and labour vpon the Apostles themselues in their 〈◊〉 as appeareth 1. Cor. 7.11 where the Apostle answereth this case which seruants themselues were hold to call in question being conuerted Art thou called a seruant care not for it So Titus 3.1 Put them in remembrance that they be subiect to principalities and powers So as it 〈◊〉 a lesson not well learned in those first ages of the Gospell This was the iudgement and opinion of the false Teachers which euen the word despise implieth presupposeth Now whereas some might say that they must needs will they â—ill they be vnder authority for Rulers and Princes would and did keepe them vnder The Apostle addeth and speake euill c. that is although they cannot shake off gouernment so easily as they would yet they can easily manifest their malice against it in reuiling them that are in authoritie First then we are to speake of their doctrine and then of their practise In the former consider three things first what is this rule or gouernment which they despise secondly vpon what ground refuse they to be vnder authoritie thirdly vpon what ground doth Iude condemne them for this refusall First to know what this authoritie is we must distinguish all gouernment into diuine and humane The Apostle Peter acknowledgeth this distinction 1. Pet. 2.13 Submit your selues to euery humane ordinance Diuine gouernment is the absolute power of God whereby he maketh lawes to binde the conscience and that vnder paine of life and death eternall This is the power of all the Trinitie but the administration of it is giuen to the Sonne This power is not here meant for had they denied this they could not haue carried a face or shew of Christians The other which here is vnderstood is humane or ciuill rule and dominion whereby man is set ouer man which may be thus described Ciuill gouernment is a state of superioritie consisting in the power of commanding and in the power of the sword for the common good of mankinde That it is a state of superioritie appeareth Rom. 13.1 Let euery soule be subiect to the higher power Further I say it consisteth in a double power first of commanding that is of making edictâ— and lawes of calling and conuenting Secondly of the Sword and that in foure things first in arresting secondly imprisoning thirdly putting to death fourthly making warre in way of protection or otherwise This second power namely of the Sword is added first to put a difference betweene the authoritie of the Magistracie and Ministrie which difference standeth in
they may haue and yet too eagerly hunt after the world yea and be powred out also after filthie lucre no otherwise than Balaam was Now for the auoiding of this sinne let vs obserue three things which the Apostle admonisheth in the words First in that he saith they are powred out we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection carrying a man headlong to sinne euen against conscience as it did Balaam and causing him to powre out his heart vnto wickednes Achans couetousnes could not be curbed no not by Gods speciall commandement the wedge of gold and the Babylonish garmeÌ„t did so sway with him Ahab was sicke of couetousnes no physicke could recouer him but Naboths vineyard and life Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master and that after diuers admonitions Ananias and Saphira to saue but a little money make no bones of lying vnto the holy Ghost What is the cause of all treacheries and those most cruell murthers of fathers of mothers of seruants and strangers but the couetous heart set vpon the bootie saying to it selfe by this fact this house that land such a summe of money shall be mine which obiect in the eye putteth out all the light of religion reason and sometimes of nature it selfe Thus the heart is easily powred out vnto euill when as first it is possessed with couetousnes which Paul calleth the roote of all euill Secondly the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne seeing such a sinner is powred out and cast away by the deceit of it and indeede little hope is there of the repentance of a couetous man of whom Christ was bold to say that as easie it is for a Camell to goe thorough the eye of a needle as a rich man to enter into heauen the reason is because his couetous cares choke and hinder the word from taking place in his hart and so hee frustrateth all meanes of his saluation Againe he hath renounced the true God and set vp another god in his heart The Idols in our Church are defaced and destroyed by the Magistrate but the Diuell setteth vp Idols still in the hearts of men which ought to bee Gods temples euen Riches the god of greedie men Thirdly obserue that in Gods iust iudgement the couetous man is disappointed of his hope his wages are the wages of deceitfulnes for either he atchieueth not or retaineth not the things expected as in the former examples of Achan who for the wedge lost his life with it so neither Ahab himselfe nor his posteritie euer enioyed Naboths vineyard Iudas brought backe the thirtie peeces of siluer and hanged himselfe Ananias and Saphira desirous to keepe a part of their possession lost with the possession both their liues or else if hee retaine the bootie and get and keepe also wealth fraudulently gotten and heaped vp by oppression yet hauing the thing he hath not the vse of it his couetous heart keepeth the key of it and locketh it from his comfortable vse yea and be it that he haue some vse of it yet his gaine is small for which he loseth his soule Thou foole this night shal they fetch away thy soule Vse We are all hence admonished especially aged and rich persons to beware of this dangerous sinne It becommeth Saints not to haue couetousnes once named among them Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie and the worst it heareth of vs is scarse a smal dislike so as when wee speake of a wreched worldling we say he is an honest man but somewhat hard or worldly so as this sinne is in no disgrace among the most as it deserueth being both so odious vnto God and hurtfull vnto the sinner himselfe But let vs consider first that it easily draweth a man vnto perdition and enwrappeth him in the Diuels snare 1. Tim. 6.9 Those that will be rich fall into many temptations and snares Wheresoeuer it ruleth that man respecteth not commandement reason conscience no nor common honestie it selfe Secondly wee professe our selues to be members of Christ the sons and daughters of God now such a base sinne beseemeth not such an high profession for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still poâ—ing on earth and earthly things whose hearts and affections should be raised vp higher and taken vp with heauenly meditations vsing weanedly this world as though we vsed it not Thirdly Nature is contented with a little and is surfetted with abundance and yet grace is pleased with lesse and therefore if we haue food and raiment for vs and ours let vs bee there with contented 1. Tim. 6.8 Qu. But what shall we doe then doe not all men thus and may not wee seeke wealth as others doe Ans. The rule of the word must bee our direction herein and not the manner of the world and that aduiseth vs to make God our portion which lesson God himselfe taught Abraham Gen. 15.1 I am thy buckler and thy exceeding great reward Dauid had learned this lesson Psal. 16. The Lord is my portion This is done by setting our loue our ioy our principall care yea our hearts and affections vpon the Lord as men doe vpon their treasures By which meanes if riches increase our hearts shall not be set vpon them for they are not our portion and if we be pinched and pressed with aduersitie want or losses yet shall we not be oppressed for we want nothing but that we may well be without and haue not as yet lost any part of our portion Further in the phrase which the Apostle vseth They are powred away note a difference between the child of God and a wicked man when both of them are found in the same sinne but the one powreth out himselfe to wickednes giueth himselfe leaue to sin with full consent without restraint yea with greedines the other sinneth with consent but not full consent for being regenerate hee is not all flesh as the wicked man but partly flesh partly spirit and therefore partly willeth and consenteth to sin partly nilleth consenteth not he is not powred out without restraint as the other is but at length recouereth himselfe by repentance and obtaineth reconciliation with God Secondly we must beware of powring out our selues to wickednes but rather with Annah powre out our soules before the Lord in humble confession of sinne and petition for pardon that so the Lord may powre foorth his mercie vpon vs and shed his loue abroad in our hearts Thirdly we may not content our selues with a few or some good things for the hart may notwithstanding be powred foorth to sinne as
The faithfull could with ioy suffer the spoyling of their goods Thirdly wee must endeuour to shew all meekenes to all men vpon all occasions putting off all morositie waiwardnes and difficultie to bee satisfied and appeased Christs voyce was not life vp in the streetes he endured all wrongs forgaue all iniuries and all the members of his bodie put off likewise their wooluish dispositions they cease to be Tigers Lions Cockatrises and become Kids Lambes little children easie to be handled hardly offended and quicklie pleased which disposition we must put vpon vs. The third sinne walking after their owne lusts is fitly expounded in Eccles. 11.9 where the young man is ironically willed to walke in the waies of his owne heart and in the sight of his own eyes c. euen so these men liue in their sinnes according to the leading and lusting of their owne corrupted hearts which sin is before in the fourth verse touched and somewhat also is further to bee spoken of it in the rest of the Epistle Our contrarie dutie is two-fold first if at any time by frailtie we fall into any sin neuer to goe on in the same but break it off and returne vnto God for to walke after his owne hearts lusts is a note of a wicked person and an enemie of God Psal. 68.21 Surely God wil wound the head of his enemies and the hairie paâ—â— of him that walketh on in sinne Secondly wee are to frame our liues cleane against the lusts and inclinations of our owne hearts waging battell continually against them euer crossing and thwarting them Rom. 13.14 Take no thought to fulfill the lusts of the flesh Galath 3. They that are Christs haue crucified the flesh with the lusts therof for whosoeuer beleeueth truly the pardon of his sinnes by Christs death cannot but mortifie the lusts of his wicked heart besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God The fourth sin Whose mouthes speake proude or swelling things That is they boast themselues of knowledge holines and things not to be found in theÌ„ The same with the Diuels sinne Luk. 4. All this will I giue thee for they are mine and I giue them to whom I will wherein he sheweth himselfe the father of lying and boasting It is noted also to bee the property of Antichrist as to whom was giuen a mouth which spake great things and blasphemies Reu. 13.5 which was meant of the Emperour indeed but so as the second beast which is that Antichrist should doe all things which the first beast could doe before him ver 12. It is also the noted vice of all heretikes and seducers 2. Cor. 10.12 to exalt and praise themselues The contrarie duties are first In common speech neither to praise nor dispraise our selues for vanitie lurketh in both besides that modestie will not suffer the former and the latter is to occasion others to praise vs which is but vanitie Secondly when in speech wee compare our selues with others our equals wee must euer thinke and speake better of them than our selues Phil. 2.3 Let euery man esteeme other better than himselfe Paul comparing himselfe with the Apostles said he was the least of them all because he had been a persecutor 1. Cor. 15.9 Thirdly if any speake of his owne wants when iust occasion is offered hee must speake euen the most against himself As Paul that he was the head and chiefe of all sinners Fourthly if a man vpon iust occasion bee moued to commend himselfe first he must doe it in all humilitie and modestie so Paul speaketh of himself in another person 1. Cor. 12.1 I knew a man in Christ which was taken vp into Paradise c. And in nothing was I inferiour vnto the very chiefe Apostles though I be nothing vers 11. The fifth sinne Hauing mens persons in admiration The word person in scripture signifieth the face and outward apparance of a man and consequently the things belonging vnto the person as riches honours dignities for the which these false teachers haue men in admiration Qu. Is it not lawfull to admire a Prince or other Potentates at all Ans. Yes but when men admire them only for their person riches honours nobilitie without respect of the feare of God or true vertue this is vnlawfull and the sinne of these men wherein is also included the contempt of the religious poore yea and also of the rich themselues if they trulie feare God Iam. 2.1 My brethren haue not the faith of our Lord Iesus Christ in respect of persons teaching vs that it will not stand with true Religion nor with the faith of Christ to honour men only because they are rich or noble First note here that no man carrieth so base a minde and such slauish affections as the proud ambitious person he magnifieth the great man and is seruilly addicted vnto him euen for outward respects not esteeming him for that which is indeede worthie to be respected Secondly the condition of great men for the most part is miserable who haue many to admire them but few to amonish them rich men are admired for wisedome whereas the same men if they were poore would carrie away no praise thereof Ahab had foure hundred false prophets who thus admired his person but onely one Micha who faithfullie admonished him Thirdly our dutie is to honour them that feare God rich or poore high or low it being a note of a childe of God to contemne a vile person that is a wretched sinner but to honour them that feare the Lord bee they neuer so base and yet the honourable much more if they bee found in the waies of religion The sixth sin Because of aduantage That is for profits sake where their couetousnes which before was touched is here againe taxed the effect of which affection is to blind the minde that it cannot iudge aright of persons or things it maketh a man account an enemie of God rightly honourable and to deeme the things below of highest regard Let vs weede out of our hearts this bitter roote of couetousnes which otherwise will so blind vs as we cannot truly discerne the people and things of God but take Egyptians for Israelites and accept of the red pottage in stead of the blessing Vers. 17. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner We cannot bee resolued that these men against whom yee write are so vngodly as you would make them The answere whereto is framed in the 17.18 19. verses The effect of which is that in the last times there shall bee mockers and these be no other than the men of whom he writeth and lest they should yet doubt of the truth of that he spake he bringeth in the testimonie of the Apostles in the confirmation
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a
Luk. 7.47 Many sinnes are forgiuen her for she loued much where it seemeth that loue is the cause of forgiuenes of sinnes Ans. I answere this word for doth not signifie here a cause but a reason drawne from the signe as it is also elsewhere vsed this then is the sense many sinnes are forgiuen her and hereby ye shall know it because or in that she loued much Note hence first that doctrine of the Church of Rome to bee false whereby they teach that before iustificatioÌ„ there must be a disposition and aptitude in a man thereunto standing in a feare of hell loue of God c. for by this doctrine the loue of God in man should go before iustification which is a fruit and follower thereof Secondly that is as false that loue is the soule and life of faith for though in time they be both together yet in the order of nature loue followeth after faith therfore cannot be the forme and soule thereof Thirdly it hath bin the opinion of some that faith apprehendeth Christ by loue and not by it self but this is also erroneous for loue in order followeth apprehenâ—â—on of Christ and therefore Christ is not apprehended by loue First we beleeue and being knit vnto Christ by faith then our hearts are knit vnto God by loue The third point is what is the measure of loue whereby we must loue God and man Ans. According to the two distinct parts of the word of God are prescribed two distinct measures of loue The measure of the law is to loue God without measure for it requireth that wee loue God with all the powers of our bodies and soules and with all the strength of all these powers Luk. 10.27 This measure is not now in our power to performe no not although wee bee borne anew for being still flesh in part some of the powers of our strength are withdrawne from the loue of God The Gospell is a qualification of the law and moderateth the rigour thereof it freeth a man not froÌ„ louing God but exacteth not this loue in the highest measure and degree but accepteth such a measure as standeth in 3. things first in beginning truly to loue God secondly in the daily increase in this loue thirdly in being constant in the same vnto the end this measure the Lord accepteth for perfect loue in those that bee in Christ in whom the imperfection is couered Deut. 30.6 The Lord thy God will circumcise thine heart that thou maist loue the Lord thy God with all thine heart and all thy soule that is as if the Lord had said I will ingraft the true loue of my selfe in your hearts which you shall increase in and constantly proceede in the same and then I will account and accept of it for the full measure of loue that my law requireth which distinction is the rather to bee considered because the Papists teach that the loue which the Lord requireth of Christians is the same for substance and measure which the law prescribeth and for the perfection of our loue they say a man may doe more than the law bindeth him vnto as if he gaue all his goods to the poore it is more than euer God in his law hath commanded and if wee loue God aboue all creatures which they say a man may doe though imperfectly it is the loue which the law prescribeth But all this is most false and so the Apostle Galath 3.10 concludeth it as many â—s are vnder the workes of the law are accursed If all men bee condemned by the law then is no man able to performe the loue and duties which it requireth but he taketh the former for granted for else his argument could not hold and therefore that none can performe the loue which the law enioyneth is true Secondly the common opinion of men is that they euer loued God with all their heart and it iâ— pitie hee should liue that doth not so but it is a mâ—â—re delusion for if it were so what needed any qualification or moderation of the law by the Gospell The fourth point is wherein standeth the loue of God Ans. 1. Epist. Ioh. 5.3 This is the loue of God that ye keepe his Commandements Ioh. 14.13 He that keepeth my Commandements is he that loueth me the reason whereof is this he that loueth God loueth his word and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto and in one word this keeping of the Commandements standeth in these three things first in faith for it must bee the worke of a true beleeuer secondly in conuersion vnto God thirdly in new obedience which sheweth many a man how miserably he hath been heretofore deluded by Satan for euery mâ—n professeth and pretendeth the keeping of the Commandements and yet the most are so farre from doing them that they know them not neither care to know them The fifth point is how a man should preserue in him the loue of God and of mâ—n Ans. First the meanes whereby man may preserue himselfe in the loue of God is two-fold first euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe for the more he shall feele Gods loue confirmed vnto him the more shall his loue bee inflamed and increased towards God againe euen as the more wee feele the heate of the Sunne the warmer wee are Secondly wee must keepe a daily obseruation of Gods blessings spirituall and temporall which is a speciall meanes not onely to confirme and augment our loue but preserue it constant to the end Psalm 18.1 I will loue thee dearely O Lord. Why what made Dauid thus resolue himselfe the reason is rendred in the next words The Lorde is my rocke my fortresse my strength and hee that deliuereth mee Secondly men must vse the meanes whereby they may preserue their loue to men and these are of two sorts for some stand in meditation others in practise The meditations are foure The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers of which number wee professe our selues all to be who haue all one Father God one Mother the heauenly Ierusalem the Catholike Church all begotten of the immortall seede the word of God all liue by one faith in Christ and all are heires of eternall life and glorie This was Pauls motiue perswading him hereto Ephes. 4.3.4 There is one Lord one faith one baptisme one God and Father of all see Phil. 2.1.2 The second meditation is that the duties of loue which man sheweth to man especially the faithfull God accepteth as done to himselfe so saith the Wiseman He that giueth to the poore lâ—ndeth vnto the Lord. And Matth. 25. When I was hungrie ye fed me c. namely in my members vpon earth The third meditation is the consideration of that curse which is due to them that neglect duties of loue to man when occasion is offered
Obiect Answere Aduersaries Romane religion leadeth not to the new birth and therefore goe not to heauen 17. Ground Aduersaries Poperie maketh moe sinnes than euer God made Answere Obiect Answere 18. Grounâ— Obiect Answere Obiect Answere Obiect Answere In stead of the two keyes Poperie hath deuised the picklock of Shrift That iâ— nâ—â—thing the Pope shalâ— be vnlike the diuell he saith with him All these are mine and I giue them to whom I will 19. Grounâ— Sixe properties of the churcâ— Aduersaries 〈…〉 take 〈◊〉 marks 〈◊〉 â—â— Ground Aduersaâ—â—es 21. Ground Aduersaries 1. Ground Act. 26.20 A patterne of Popish penitence 2. Grounâ— Popish doctâ—ine suffereth not a man to set one foote forward towards Christ because it resisteth deniall of a mans selfe 3. Ground No 〈◊〉 if that religion teach to denie honour and alleageance due to our earthly Goâ—s 4. Ground Vers. 5. Vers. 13. â— Cor. 10. â—â— If the Pope had been with Moses in the mount he would haue demurred vpon the admittance of the second commandement Obiect 1. Answere Obiect 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answere Obâ—ect 3. Answere Obiect 4. Answere 5. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Aduersaâ—â—â—â— Câ—â—holik◠〈◊〉 Cathoâ—â—â—â— depraâ—â—â— of Gods worâ—â—â—â— Aduersaries Popish prayers fitter to be preferred to dead men than the liuing God 6. Ground Iob. 1.5 Leuit. 24.14.16 Aduersaâ—â—â—â— Popish hallâ—â—ing of the creaâ—â—res dishonoureth the Creaâ—â—â—â— 7. Ground Aduersaries A fit principle for that religion which wholy seeketh it selfe 8. Ground Aduersaries Such is the carriage of the Romish Clergie as they had need keepâ— the â—iuâ—ll Magistrate oâ—â— them and bee their owne iudges 9. Ground Aduersaries 〈◊〉 relâ—â—â—on an 〈…〉 to all 〈◊〉 10. Ground Aduersaries 11. Ground Aduersaries And Sir Christopher Blâ—nt 〈…〉 exeâ—â—â—ion The true treasure of the Church committed to the saints is the true doctrine of saluation and not â—â—likâ— or merits of dead men * The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an instant contention The weapons of ouâ— warfare are not carnall â— Cor. 10. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi aliud agendo ingressi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination theâ— is not only to be referred to the elect Obiect Answere Home â—on damnatur propter decretum sed propter peccatum 2. Tim. 3.5 a Ioh. 4.23 b Rom. 1.9 〈◊〉 must condemne 〈◊〉 owne â—â—â—es least God conâ—â—â—ne vs 〈…〉 The Romish mart maketh sale of all sorts of sins for readie mony Christ hath not merited the life of glory for any who 〈◊〉 liueth 〈◊〉 the life of grace We easily acknowledge Christ a Ieâ—â—â— but hardly a Lord. 〈◊〉 19.27 Mat. 11.29 He is a 〈◊〉 that is 〈◊〉 within Great vengeance followeth the â—â—â—â—ankful 〈◊〉 of 〈◊〉 blesâ—â—ngs Englands sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wretched hearâ— of vnbeleeuers is the witch which afflicteth thâ—â— Habac. 3.2 Vnbeleefe 〈…〉 many particulars Psal. 78. â—5 Psal. â— 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 2.10 Rom. 11.33 Rom. 9 2â— So called not because the other is not also created but because this is in the subiect by creation as the other is not We ought rather to be serious in consideration of our owne fall than curious in theirs â— Cor. 5. The 〈◊〉 heauen 〈◊〉 set open here vpoâ— earth Christs yoke is easie and Gods seruice is perfect liberty The great workes which shaâ— be performed on thâ— great day Atheists 〈◊〉 at 〈◊〉 â—hich 〈◊〉 the 〈◊〉 Diuels 〈◊〉 Isai. 1.9 2. Chro. 33. Follow not the multitude to euill neither let a common error preiudice the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.15 1. Cor. 6.9 The Lord is slow to anger but much 〈◊〉 wrath Gen. 15.16 To auoide Gods stroke strike down thine owne sinnes Gods iudgments are his real sermons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 5.14 Dreames of men waking Most men dreame that the doctrine of the Gospell is but a dreame Heb. 10.13 Lye euery day that thou maist 〈◊〉 once â—ell on thy dying day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The authoritie of the Magistrate and Minister farre different Obiect Answere Exo. 32 2â— Pereat vnus potiùs quam vnitas Obiect Answer Obiect Answere Obiect Answer Obiect Answere Obiect Answere Obiect Answere Obiect Answere Regni mundi regni Christi est mâ—tua subiectio Bucer Obiect Answere The Pope the arch-rebell of the world Obiect Answere Obiect Answere Obiect Answere Obiect Answere Popish religion vrgeth meÌ„ to forsweare the honor of the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.5 1. Sam. 24. Romish vassals authorized to take away the liueâ— of the Lords annoynted ones the lappes of whose garments they ought not to touch 1. Tim. 2.1 Act. 25.23 Rom 4.18 In these conflicting daies of ours not men only but the Angels haue their combatâ— 1. King 2â— Eph. 6.12 The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes Psal. 19.9 Prou. 14.27 1. Chro. 24.22 1. Tim. 3.3 1. Cor. 7.30 Eccles. 10.17 No face is so 〈◊〉 but shall 〈…〉 painter Isai. 5.22 Christian meeknes must bee tempered with Christian zeale The way of Caine beaten in Poperie as is seene in infinite causelesse massacres and cruell â—urthers of Protestants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2.3 The craftie conueyances of Poperie detected The Pope a second Balaam Couetousnes a violent and â—eadâ—e sin Iosh. 7. Gods iustice against maÌ„s iniustice The Pope the foremaÌ„ of Cores companie Philip. 4. Vnrectified affections ouercast rectified iudgement and vnderstanding The worst kinde of discontentment is in things concerning mans saluation Whosoeuer resisteth Moses despiseth Aaron also We haue departed from the Papists as the Israelites from the tents of Core by Gods commandemeÌ„t Numb 16.22 Note Priuate men may not atteÌ„pt to controle publike coÌ„stitutions The Romish Clerâ—ie hath better facultie in feeding themselues than others Exod. 30.6.7 Doctr. â—zech â—0 46 * Ioh. 4 â—lowâ—es wâ—â—hout wâ—â—er keep â—â—ds 〈◊〉 fruitlesse and barren Men must be as drie ground not in barrennes but in regard of their thirst after the drops of grace Luk. 1.13 Mat. 15.24 Gal. 1.6 Beware of looking behinde thee toward Sodâ—â— out of which thou art escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 15.1 Trees of righteousnes must circumcise their harts seeing trees were to be circumcised by the law 2. Pet. 2.18 Romish sea casteth out nothing but foâ—mâ— and mire As Adam fled from God vpon his sinne so many a one flieth to the diuell vpon the punishment of it 2. Chro. 20.12 Ministers as starres must shine to mens hearts and not onely sound to the eares Open the doore of thy heart that the Sunne of righteousnes may shine into the house of thy soule He was not the fourth from Adam Caâ—â— son Gen. 4.17 but the seuenth of the posteritie of Seth Gen. 7.18 Act. 17.31 1. Thess. 4.16.17 We must be coÌ„demned by our selues or by the Lord. Be as thou seemest or seeme
not onely in many examples but in that originall sinne infecteth euery infants soule aswell of the beleeuing as vnbeleeuing parent But if sanctification be not from the parent whence is it From Christ who is made of God vnto vs sanctification 1. Cor. 1.30 1. Coloss. 22. In him are hid all the treasures of it of whose fulnes we receiue grace for grace 1. Ioh. 16. wherein two further points are to be knowne first what thing in Christ is the roote of our sanctification namely Christ his holines as he is man euen as Adams vnrighteousnes is the roote of our corruption Secondly that seeing he is the root of our sanctification it is necessarie there be a coniunction and vnion betweene him and vs before we can partake of his holines and it is the bond of faith which knits vs as members vnto him the head in which regard the Apostle saith he is made of God our sanctification 1. Cor. 1.30 that is the roote and author of it A third point is the measure of our sanctification which is but in part giuen vs in this life the most regenerate man being partly flesh and partly spirit appearing in this comparison Take a vessell full of water let a portion be taken out and an equall portion of hot water put in it becomeâ— luke-warme all of it partly hote and partly cold euen so euery man is a vessell of water filled with corruption to the brim if a part of his corruption be taken away and a proportionall part of holines put in stead of it the whole man becomes partly holy partly vnholy of which wee haue an example in Moses Num. 20.8.9 who in smiting the rock so as the water gushed out bewrayed the mixture of faith with vnbeleefe in the same action he takes the staffe therein he obeyed God but he strikes the Rocke twice being commanded only to speake to it and therein he disobeyed for which the Lord was angrie A fourth point is touching the parts of sanctification which may be diuided two waies first it is diuided into mortification and viuification Mortification is a part of sanctification whereby the power tyrannie and strength of originall sinne is weakned and also by little and little abolished which be coÌ„sidered to be not in one part onely but throughout so as when one part of originall sinne decaieth so doth also the rest the ground of which is the vertue and efficacie of Christs death which if any aske what it is and what power it can haue since it is ended I answere it is that power of his Godhead whereby on the crosse hee sustâ—ined his Manhood and so made his death a satisfaction to the iustice of God for mans sinne It will be further asked how come we to be partakers of this vertue of Christs death and to feele the power of it in our hearts So soone as any man by faith begins to be vnited vnto Christ his death is applied vnto him so that by meanes of our coniunction with Christ we as truly partake of that power of his as he himselfe was on the crosse susteined by it then he feeles sin wounded in him and dying dailie to which hee cannot liue as before The second part of sanctification is viuification or quickning and it is when Christ dwels and raignes in our hearts by his spirit so as we can say we henceforth liue not but Christ in vs the foundation of which is the vertue of Christs resurrection which is nothing else but the power of his Godhead raising his Manhood and freeing him from the punishment and tyrannie of our sinnes this power is conueied from him vnto all his members who being mystically conioyned with him are thereby raised from the graue of their sinnes The second diuision is taken from the faculties of man which are seauen in number 1. The Minde 2. Memorie 3. Conscience 4. Will 5. Affections 6. Appetite 7. The life it selfe In all which this grace of God must appeare 1 The Minde is that part of man which frameth the reason this Paul calleth Ephes 4.5 the spirit of our minde which must be renewed the sanctification of which is called Reu. 3. the eye salue it is a grace cleering the darke minde and dimme vnderstanding containing in it these three things First sauing knowledge 1. Cor. 2.12 whereby we know the things giuen vs of God Some will say what be they Ans. This knowledge may be referred to two heads The first is the knowledge of God The second is the knowledge of our selues The former of these hath two branches first that knowledge of the true God which is life euerlasting Ioh. 17.3 Secondly to know the mercie of God in Christ to my selfe in particular Ephes. 3.18 This is to know the height length and depth of the loue of God to me in special as that God the Father is my father God the Sonne my Sauiour God the holy Ghost my Sanctifier this is the sauing knogledge of God The second head of this sauing knowledge is to know a mans selfe when hee sees the secret corruptions of his heart against the first and second Table to see and to feele this is a worke of grace and an argument of an heauenlie light enlightening the soule The second thing in the sanctification of the minde is after the knowledge of these to approoue the things of God that is to minde and meditate on things spirituall Rom. 8.5 to sauour the things of the spirit namely things pertaining to the kingdome of God Contrarie to the practise of them whose glory is their shame yea whose end is damnation Phil. 3.19 who minde earthly things The third thing is a setled purpose in the minde not to offend God in any thing but to endeuour the doing of his will and the pleasing of him in al things this is called the turning of the mind and is the substance of true repentance 2 The Memorie the sanctification of it is an aptnes by grace to keepe good things specially the doctrine of saluation by which Dauid was preserued from sinning Psal. 119.11 and Mary pondred things concerning Christ and laid them vp in her heart Luk. 2.15 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned and that hee preserueth in his heart a care to please God 2. Cor. 1.12 This testimonie was Pauls reioycing and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God yea this conscience is apt also to checke and curb vs when wee encline to euill so Dauid saith Psal. 16. his râ—ines did correct him in the night season and to stirre vs vp to good as the voyce behind vs saying Here is the way walke in it Esay 30.21 4 The Will is sanctified when God giues grace truly to will good as to beleeue feare obey God when a man can say that though he
cries out that he was vile and abhorres himselfe After these examples we must euer keep our hearts as emptie vessels readie to receiue more mercie Thirdly note the measure of mercie asked he praies for continuance and increase of mercie to those who had alreadie the riches of mercie Whence we learne first that all the good we haue or can doe is of meere mercie not onely for the beginning and continuance but also for the increase thereof as grace is no grace vnlesse it be euery way grace so also of mercie Which takes away all conceit of merit seeing mercie filleth vp all the roome and leaues no place for merit Secondly that the Apostle here also coÌ„firmeth the former grounds of our perseuerance for by this prayer grace is to be added to the former graces yea multiplied so the Lord dealeth not giuing ouer when he hath giuen one grace for first he giues his seruant power to beleeue secondly he giues an execution of this power Neither there giues ouer but by a third grace giues continuance of that power yea and addes a fourth which is an execution of that continuance Thus he deales with all true beleeuers not onely in respect of faith but of obedience also Phil. 2.13 God worketh both the will and the deed Philip. 1.6 He that hath begun this good worke in you will performe iâ— vntill the day of Christ. So as this may well be called a multiplication of grace seeing euery beleeuer hath one grace more than Adam had he had power to obey so the renewed haue Secondly he had the act of obedience so they also haue Thirdly hee had power to perseuere which they likewise haue but hee had not the act of perseuerance which they hauing therein farre excell him The second thing desired in the prayer is peace namely the peace of God whereof he is the author and it is the vnitiâ— and concord of man with God and with the creatures Touching this peace note three things the foundation of it which is Christ the second Adam euen as the first Adam was the author of discord and emnitie Ephes. 2.14 Secondly the manifestation of it this peace is offered in the preaching of the Gospel which therefore is called the glad tidings of peace Rom. 10.15 and the Ministers of it the Embassadors of peace 2. Cor. 5.20 Thirdly the kindes of this peace it is two-fold first betweene person and persons secondly betweene person and things The former hath sixe heads I. Peace betweene man and God the Father Sonne and holie Ghost properly called reconciliation whereby God in Christ is at one with man and man thorough Christ at one with God of which when man is once perswaded in his heart then comes this peace Rom. 5.1 from which springs another namelie tranquillitie of minde when the mind is quieted in all things that befall without grudging or impatience and that because it is the reuealed will of God Philip. 4.11 II. Peace with the good Angels Ephes. 1.10 for men being at peace with God the Angels are become seruants and ministring Spirits vnto them Hebr. 1.14 III. Peace with a mans self consisting in two things first when the conscience sanctified ceaseth to accuse and in assurance of Gods fauour beginneth to take his part to excuse and speake for him before God Secondly when the will affections and inclinations submit themselues to the enlightened minde of which if either be wanting man is at warre with himselfe and the peace of God ruleth not in his heart Coloss. 3.15 IV. Peace of true beleeuers among themselues who before they beleeued were as Lions and Cockâ—triseâ— Esai 11.6 but now in the kingdome of Christ haue put off that sauage nature and become peaceable as Act. 4.32 the number of beleeuers were all of one heart V. Peace of the faithfull with professed enemies namely when they endeuour to haue peace with al men Rom. 12.17.18 not requiting euill with euill VI. Concord of the enemies themselues with the true Church for often the Lord restraineth the malice and rage of his enemies and inclines them to peace Thus Iacob and Iosephs familie were preserued in Egypt and Daniel was brought in fauour with the chiefe Eunuch Dan. 1.9 The second branch of this peace is when al things creatures conspire and agree for the good of the godly This is called good successe promised Psal. 13. Whatsoeuer the righteous man doth it shall prosper Vse First in that mercie is first asked and then peace wee are by the order taught that peace and good successe are grounded on mercie so as men for the most part take a preposterous course who would haue good successe in health wealth peace honour learning c. in that they seeke it out of assurance of mercie in the pardon of sin whereas this ground must first bee laid as the foundation of al blessing and good successe Secondly we must endeuour that this peace grounded vpon mercie may haue place in our hearts that wee may haue boldnes in regard of God comfort in our consciences peace with our brethren quietnes and contentednes in all conditions of life c. This peace shall preserue our hearts in all things Philip. 4 7. This was Dauids securitie in the middest of his enemies and danger of death he would now lie downe in peace because the Lord did sustaine him Psal. 4. vers 8. This grace preserueth the heart vndanted in many afflictions euen as a souldier that takes the enemies Ensigne cares for no blowes or wounds so hee may carrie away the Ensigne so hee that preserues the peace of God in his heart makes light of afflictions seeing hee holdeth that which counteruaileth all of them The third grace desired in the prayer is loue which is a most excellent vertue preferred before faith and hope in some respects and made the end of the Commaâ—dement Loue is diuersly taken in the Scripture sometime it signifieth the loue of God to the creature and sometime the loue of man to God and man and so it is taken in this place being set after mercie and peace as a fruite of them In the handling of this vertue consider three points in generall before wee come to the speciall parts of it First what this loue is The loue of God and man is a certaine diuine and spirituall motion in the heart causing it to be well pleased in the thing loued and mouing it to affect communion therewith in these two consists the nature of true loue to God and man Secondly Whence hath loue his beginning A. Not from nature for the wisedome of the flesh is emnitie with God yea there is in euery mans nature a disposition to hate God and man when occasion is offered let the naturall man say neuer so often he loueth God herein he lieth and deceiueth himselfe for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue here his wicked heart hating to be
is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
who hold an absolute God out of the persons Thirdly our common people who pray to such a God in their owne names out of the Sonne and holie Ghost Fourthly the Popish Church which denieth by their doctrine the three persons for hee that denieth the Sonne denieth the Father and holy Ghost 1. Ioh. 2.23 Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament as also his offices of King Priest and Prophet for which we must vtterly separate from them The sixth ground is That nothing commeth to passe without the special decree will and prouidence of God Matth. 10.23 A sparrow falleth not to the ground without his will Ob. Sinne is against Gods will and therefore commeth to passe without his will Ans. That which is against the will of God is not without his will Quest. How can this be Ans. No sinne commeth to passe but God decreeth the permitting and being of it now to permit sinne and the being of it is neither the causing of sinne nor the doing of it but the not hindring of it to which he is not bound This ground being denied chance will be brought in and God himselfe denied The seuenth ground is That God hath chosen some men before the world was to be partakers of the riches of his mercies and passed by others because it was his will Roman 9.18 He will haue mercie on whom he will Ephes. 1.4 1. Pet. 2.9 Some are a chosen generation and therfore some are not chosen Againe whom he will he hardeneth he hideth the mysteries of the kingdome from some why because his pleasure was such Matth. 11.25 And of this there is good reason for in nature the first cause ordereth the second causes and not the second the first Now Gods will is cause of all causes which therefore must rule all as the supreme and not be ruled by any other That this is a ground appeareth 2. Tim. 2.19 The foundation of God remaineth sure the Lord knoweth who are his and indeede none other can bee the ground of grace and happines vnto vs than the counsaile of God in electing vs called therefore of the Apostle a foundation Aduersaries hereof First our common people that thus abuse this doctrine If I be chosen to saluation I shall be saued therefore I may liue as I list They might as well reason thus The tearme of my life is stinted none can lengthen or shorten it I will therefore neither eate nor drink nor vse Physicke nor other meanes of prolonging my daies which what were it else but to murther the bodie So these from the same ground become murtherers of their soules whereas men chosen to the end will prease after the meanes and conclude otherwise and say I will vse meanes that I may come to life Secondly others more learned are aduersaries to this ground who teach that God for his part hath chosen all men to life and for his part would haue all saued and that Christ for his part hath redeemed all and the holy Ghost giueth or offereth grace to all If wee aske why then are not all saued They answere because God foresawe those who would beleeue whom hee appointed to saluation he foresaw also others who would not beleeue and adiudged them to damnation But by this doctrine shall Gods will hang on the will of man and bee ruled by it seeing hee would haue men saued but man will not and so this ground is in part rased The eighth ground is That God made the heauens and the earth and all things that haue being in them Col. 1.16 By him were created all things which are in heauen and in earth This is a principle for if creatures had no beginning then are they become Gods which would ouerthrow the Godhead But all things were not made besides God For the highest heauen the Throne of God is eternall as God himselfe is Ans. The Throne of God is a creature as well as the rest Heb. 11.10 He looked for a citie hauing a foundation whose builder and maker is God In the world are many euils which could not be from God the foundation of all goodnesse Ans. Euill is of three sorts first naturall which commeth by nature corrupted as sicknes diseases plagues and death it selfe Secondly materiall euils as hurtfull beasts poisons in trees plants beasts these are created and the very poison of them is a creature Thirdly morali euils which be trāsgressions against the Morall law and Commandement of God Of the two former God is the author and cause Esai 45.7 I create euill that is naturall and materiall but of the third that is morall euils which be sinne God is no cause Ob. But God is the cause of all things and sinne is some thing Ans. Sin is no creature but the destruction of Gods image which is a creature effected by the creature for though the creature cannot make a creature yet it can destroy a creature The aduersarie to this ground is the Atheist who holdeth the creatures to haue been from euerlasting and so by denying one God hee maketh manie thousands The 9. ground is that God made man according to his owne image Gen. 1.27 For by creation man had three things first the substance of bodie and soule Secondly in them the powers and faculties of minde will affections c. Thirdly an excellent conformitie of all these to the will of God This is the image of God called in the Scripture righteousnes and holinesse This is a ground for the image of God is the substance and body of the law hee therefore that denieth this denieth the law the fall from it and restoring vnto it by Christ. The 10. ground is that by Adam sinne and death entred into the world and in him all meere men sinned Rom. 5.12 To the conceauing of which wee must know that the first sinne of Adam was eating the forbidden fruite the next was the putting out of Gods image in stead of which corruption of heart tooke place so farre as the seede of all sinne being within him he was prone and readie to euery sinne Now Adam being a publike person and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for or lose from both hence is it that both those sinnes are become the two first sinnes in our conception he sinning wee sinned and with him haue the seeds of all sin within vs by nature no sinne excepted no not the sinne against the holy Ghost Yea no otherwise is it with vs than with a noble man practising treason whose whole blood is therby stained Ob. But Christ came of Adam therefore he in Adam sinned Ans. God made this law with Adam that all who came of him by ordinarie generation should be guiltie of his sinne but Christ was extraordinarily conceiued by the holy Ghost and took of Mary Adams
duties of Christian religion to the performing of which two things are to be done first wee must beare the crosse in obedience as Christ did who most willingly abased himselfe to the death euen the death of the crosse in obedience to his Fathers will Qu. But wherein stood this obedience of Christ Ans. In the practise of three speciall vertues first Meekenes he opened not his mouth hee reuiled not being reuiled reuenged not when hee might Secondly Patience he grudged not to suffer those bitter torments for his very enemies Thirdly Loue he prayed for those that pierced him and shed his heart blood in all which it is our part to imitate him Secondly wee must be conformable vnto Christ being our head which conformitie consisteth in crucifying our body of corruption euen as he was crucified vpon his crosse We must arme our selues with Peters exhortation 1. Pet. 4.1 to suffer in the flesh as Christ suffered in the flesh Which whosoeuer doth he ceaseth from sinne he liueth not henceforth after the lusts of men but after the will of God vers 2. The learning of this dutie helpeth forward our obedience vnder the crosse which many cannot attaine vnto who in the time of their peace are in some sort obedient because they beare not about in their bodies the dyings of Christ daily 2. Cor. 4. The second point The moment and weight of this ground appeareth Luk. 9 24. He that will saue his life shall lose it that is that will not take vp his crosse to follow Christ shall neuer be saued Againe Baptisme is a maine ground Heb. 6.1 namely as it is ioyned with inward baptisme for els outward baptisme may be wanting so it be without contempt but both together are a maine ground especially in regard of that stipulation we make and that profession which wee receiue vpon vs thereby of forsaking euen our selues and following of Christ without which can bee no saluation which being the matter and substance of this ground sheweth euidently the importance of it The third point Aduersaries of this ground are first among our selues such as are content to make Christ a Sauiour and Redeemer but not a patterne and example of imitation in his vertues but Christ will not be made a packhorse only to beare sinnes seeing hee hath propounded himselfe a president to be followed of those who looke for saluation by his sufferings they must first bee his Disciples before he be their Redeemer Secondly a more wicked enemie withstanding this doctrine is the Church of Rome In exalting nature and extenuating the grace of God as first holding that all sinnes deserue not not death but may bee done away with a little knocking on the breast or such light sorrow Secondly that by nature a man hath free will in his conuersion and being helped by the holy Ghost can moue himselfe vnto saluation Thirdly that after iustification there is nothing in a man that God can hate Fourthly that a man may merit life and performe workes of satisfaction to God which diuellish doctrines what else doe they but make the heart swell with pride so as it can neuer be brought to the deniall of it selfe The third ground is taken from the Morall law Thou sâ—alt haue no other God before my face The scope and meaning of which law is to direct vs in chusing the true God onely to bee our God which is done first when we know and acknowledge him as hee hath reuealed himselfe in his word secondly when wee giue our hearts vnto him according to that precept My sonne giue me thy heart Now the heart is giuen to God when he is loued and feared aboue all when he is alone trusted in relied on in danger when we ascribe all power vnto him beleeue in him subiect our selues vnto him in our very conscience for whatsoeuer hath these is become our God Secondly that this is a ground cannot bee doubted for whosoeuer taketh not the true God for his God is out of all way to saluation seeing there is no couenant betweene God and him and being out of the couenant can haue no part not inheritance in Gods kingdome Thirdly Aduersaries of this ground are first the Romish doctrine which committeth high treason against God in giuing his honour to other things as to Saints and dead men whom they make Gods by teaching inuocation to bee due vnto them and so attributing an infinite power wisedome or presence vnto them which are Gods proprieties Secondly in teaching that men can merit they make them Gods For if Christ himselfe had bin a meere man he could not haue merited Thirdly in ascribing to dead creatures the vertue of the holie Ghost as to water the power of sanctification driuing away diuels and washing aâ—ay sinnes Fourthly in setting vp the woodden Crosse for a God which must be worshipped with the same worship and affection as God himselfe is The Virgin Mary they make a Goddesse and Queen of heauen whom they pray to commaund her sonne And lastly the Pope to whom they giue power to pardon sinne properly and to make lawes to binde conscience as properly as Gods lawes doe The second aduersarie is the commâ—â— Protestant who carrieth an outward profession of Christ but in his heart setteth vp many Gods as the belly wealth pleasure yea the Diuell is the god of many men as Phil. 3.19 2. Cor. 4.4 others set all their hearts and studie for the accomplishment of their sinnes now sin hauing the hold in their hearts is become their God Yea and it is a common practise of many Protestants iâ— their crosses to put off their confidence in God and betake themselues to cunning men and Southsayers so leauing the liuing God and trust for theiâ— helpe in the diuell himselfe The fourth ground of practise concerneth the worship of God Exod. 20.5 Thou shalt not make to thy selfe any 〈◊〉 image c. The first point The meaning This Commandement hath two parts the former forbidding the making of Images the latter the worshipping of them The former in these words Thou shalt not make vnto thy selfe c. In which is not simply forbidden the making of Images as if they bee for politicall or historicall vse â—ut the making of them in way of religion or conscience to put vs in remembrance of God or to worship God in by or at the same The latter in these words Thou shalt not bow downe c. That is thou shalt not so much as bow downe thy bodie before such an Image made by others neither to worship it noâ— the true God in it which exposition because it is oppugned by a great part of the world I will prooue by some reasons First that which was the sinne of the Israelites in making Images is here forbidden but their common sinne in the vse of Images was to make them representations of the true God and to worship the true God in them as appeareth Exod. 32.4.5 The Israelites hauing
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
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 comfortâ—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
speech for in word they professed him but in their deedes denied him liuing after their owne lusts and encouraging others in the same course Titus 1.16 And this sinne is reuiued and renewed in this our age wherein too many outwardly and in word professe Christ come to the Word and Sacraments but couertly and in their deedes denie him whose liues are very full of epicurisme and earthlines and mouthes filled with blasphemies and reproches against true obedience which of them is counted too much nicenes and precisenes These are the disciples of the old Heretiques whom without repentance the like fearefull iudgements awaite which befell them Secondly we may obserue in what regards they deny Christ namely first in regard of his Godhead by withstanding the meanes of that power of Christ whereby hauing redeemed them he would sanctifie their hearts to obedience The merit of his redemption is welcome to them but they will none of the efficacie of it which sanctifieth and reneweth the inner man subdueth sinne and quickneth the life of God in them Secondly in regard of his Lordship by denying him obedience which as to a Lord is due vnto him A Redeemer they would haue him but not a Lord so euery man would haue portion in Christs redemption but their lusts must be their Lords and they seruants to sinne and Satan but these bee those enemies that will not that he should raigne ouer them who shall be brought and slaine before him Our part then is if euer wee would finde comfort in Christ to make him our Lord his counsell is that those that are laden should come vnto him for ease but the next words are take my yoke vpâ—â— thee and if wee would haue him our iustification let him become also our sanctification Vers. 5. I will therefore put you in remembrance for as much as ye once know this how that the Lord after that he had deliuered the people out of Egypt destroyed them afterward which beleeued not THe Apostle hauing propounded his principall exhortation to contend and fight for the faith vers 3. with the reason thereof vers 4. doth here begin to answere a secret obiection which might bee made against that reason thus These seducers professe Christ and looke for saluation by him what danger then can redound if we should ioyne our selues vnto them This obiection is answered from this fifth verse vnto the twentith in all which verses hee disputeth at large that there is great daunger herein seeing their end shall be destruction the summe of which disputation is contained in this reason All such persons as giue themselues libertie to sinne shal be destroyed But these seducers giue themselues libertie to sinne and therefore shall be destroyed The former part of which reason is contained in the 5.6.7 verses and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words but the proofe of it onely by an induction and enumeration of examples of sinners which haue bin destroyed and they be three in number first of the Israelites in the 5. verse secondly of the Angels in the 6. verse thirdly of Sodom and Gomorrha in the 7. verse In this 5. verse are two things to bee considered first the preface in these words I will therefore put you in remembrance for as much as you once knâ—w this Secondly the first example whereby the point in hand is prooued in the words following The preface serueth to preuent an obiection which might be made by the Church reading these examples that Iude teacheth them nothing but things which they knew well enough before to which he answereth that his intent is not to teach them any new thing or any vnknowne thing but to bring knowne things to their remembrance and in it three things are to bee obserued First the Apostles practise I will therefore put you in remembrance Where note the office of all Pastors and Teachers which is not onely to teach thingâ— vnknowne but to repeate and to bring into remembrance things known before This was Peters care 2. Pet. 1.12 though they had knowledge to put them in remembrance and chap. 3.1 to stirre vp and warâ—e their pure mindes giuing vs to vnderstand that knowledge in the minde lieth as embers vnder ashes and needes daily stirring vp Which admonisheth all hearers not to be offended if they heare the same thing often seeing it is the dutie of Ministers to teach the same thing often Yea hearers which haue vnderstanding in the Scriptures must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before seeing the Apostle thinketh it meet to teach nothing else Secondly in this preface obserue the propertie of the Church which is to know the histories and examples of Scripture Christ commanded his hearers to search the Scriptures the Apostle wisheth that the Scriptures dwell plentiously in mâ—n which exhortations no doubt stirred them vp to haue the scriptures familiar vnto them euen as Timothie knew the Scriptures of a childe The state of our times is farre otherwise for Ministers cannot say as Iude speaketh for as much as you know these things I will put you in remembrance but our people pleade and professe ignorance yea that the knowledge of the scriptures belongeth not vnto them they being not booke learned but to schollers and Ministers that liue by it But wee ought to account it a propertie of euery Saint of God who is iustified and sanctified to know the Scriptures which onely are able to make them wise vnto saluation The third point in the preface is a second propertie of the Saints namely that they once know that is they know certainly vnchangeably and once for all neuer to reuoke or alter this knowledge which first informeth vs what to thinke and iudge of those men who because of diuersitie of opinions will be of no religion nor beleeue any thing vntill it be determined by some generall Councell these want this propertie of the Saints and are plaine Atheists Secondly it teacheth vs to hold our religion certainly receiuing it once for all vnchangeably In humane things wee may often without danger chaunge our mindes and deliberate but grounds of Religion must be out of al question and admit no deliberation Now followeth the first example whereby the first part of the former reason is prooued and that is of the Israelites who wittingly and willingly sinning against God were destroyed as appeareth Numb 14. In which example consider foure things first who were destroyed the people Secondly the time when after that hee had deliuered them out of Egypt Thirdly for what cause which beleeued not Fourthly the manner of the speech For the first the persons who were destroyed were the people by which word is meant a speciall people a peculiar and chosen people the seede of Abraham Isaac and Iacob a people priuiledged aboue all people of the earth to whom belonged the
couenant sacrifices worshippe of whom Christ came according to the flesâ— Rom. 3.2 and 9.4 notwithstanding all which prerogatiues the Lord destroyed them If it had been a Heathen people against whom this destruction had preuailed it had been worthie obseruation but much more when it is against Gods owne people Here then we learne that no outward priuiledge can auaile vs nor any oâ—â—ward meanes of saluation bee effectuall or fruitful to our good out of their right vse in faith and repentance Rom. 2.25 Circumcision is nothing vnlesse thou keepe the law Gal. 6. Neither Circumcision auaileth nor vncircumcision but a new creature Iudas had many great priuiledges and yet perished This made Paul though he had many priuiledges to account them all as dung in regard of the knowledge of Christ Phil. 3.8 We must not then content our selues with the meanes of saluation in the Word and Sacraments but vse them aright in faith and repentance otherwise they being out of their holy vse enioyed shall turne to our destruction and greater condemnation as they did to this people who notwithstanding them were destroied The second thing in the example is the time when the Israelites were destroyed that is after their deliuerance out of Egypt God had diuersly testified his loue to this people hauing chosen them out of all the people of the earth he called himselfe their God and hee gaue them many pledges of his loue but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme yet for all this not long after they sinning against him hee destroyed them Whence learne that after many great blessings men not walking worthie of them but prouoking the Lord by their sins commeth a great vengeance The whole booke of the Iudges is a worthie proofe of this truth where wee shall see the people still forgetting their deliuerance and are forthwith left to Tyrants to bee afflicted for tenne twentie fourtie yeeres together The same appeareth in the Common-wealth of Israel vnder the Kings In the daies of Salomon the state was most florishing and glorious enioying a most happie peace but Salomon once forgetting the Lord and his Commandements and falling to the Idolatrie of his outlandish wiues there followed most fearefull accidents as the diuision and rent of the tenne Tribes from Iudah a long dissention and hot warre between Rehâ—boam and Ieroboam whose Idolatries brought much euill vpon their seuerall lands and at last vtter desolation the tenne Tribes being carried into Syria captiues and there ended their daies the other two Tribes into Babylon and there remained 70. yeeres which iudgements ouertook them about 400. yeeres after Iacob when hee went ouer Iordan made a vow to the Lord that if God would blesse him and giue him but food and raiment he would in way of thankfulnes returne to the Lord the tenth part of his goods Gen. 28.22 God blesseth him so farre as hee became a mightie man hauing the substance of a Prince in this abundance he forgat his vow or neglected it but what followed of it was there not horrible confusion in his familie Dinaâ— was deflowred Ruben ascended to his fathers bed Hamor was slaine and the Lord is glad to call to minde hiâ— vow Gen. 35.1 Vse This doctrine concerneth vs neerely in this land who by Gods mercie haue enioyed many of his best blessings in this our long peace hauing bin deliuered from the Egypt of Rome and haue 〈◊〉 vnder the Lords protection all the day long but as ouâ— blessings haue been and are many and great so haue been and are our rebellions raging amongst vs especially that sinne of falling from our first loue so as lâ—sse loue of God and religion is to bee found amongst vs than heretofore besides that our peace causeth men to make their heauen here vpon earth and to embrace and affect things below these sins vnrepented of will bring vpon vs daies of affliction wee hauing no more priuiledge than this people had who after their deliuerance were destroyed The third point in this destruction is the cause of it namely because they beleeued not here first obserue what kind of vnbeleefe this was To the answere of which we must know that first God had promised to Abraham that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance this promise they all knew well inough Secondly it was often repeated renued and namely to Moses vnto whom the Lord promised that he should be their guide yea and that himselfe would proâ—ect them in their iournie and safely conduct them thither Thirdly God sealed this promise by many and sundrie signes and miracles both in Egypt at the red sea and in the wildernesse yet for all this they beleeued not that God would accomplish these promises vnto them to bring them to that good land and further seeing the land of Canaan was a type of that heauenlie Canaan they beleeued not that God would bring them to heauen and giue them inheritance in that eternall rest by meanes of the Messias This vnbeleefe then of the promises of God was the cause of their destruction Secondly why are they destroyed for vnbeleefe rather then for their murmuring fornication and diuerse other sinnes which weâ— reade of to haue been rise among them Ans. Although they murmured blasphemed tempted God reuiled their guides c. yet this sinne of vnbeleefe was the foundation and ground of them all the which doth the more displease God in that it was the first sinne that euer was in the world and the mother of all transgression Secondly this sinne in a more speciall manner dishonoreth God in making him a lyer and so toucheth his honour more neerely Thirdly what was this destruction An. It was the destruction of their soules and bodies for their carcasses were left in the wildernesse where they fell and their soules haue their portion in the lake prepared for vnbeleeuers Reuel 21. For the furâ—her hatred of this sinne see 2. Kings 7.19 the Prince who would not beleeue the word of the Lord was troden to death and Moses not waiting but failing in his faith was barred the land of Canaan and onely saw it a farre off Vse Seeing destruction followeth vnbeleefe we must labour to see our vnbeleâ—fe and take out that exhortation Heb. 3.12 Take heede least there be in any of vs an euill heart of vnbeleefe to depart away from the liuing God which place well considered sheweth what are the degrees of falling away which are studiously to bee declined as first when a man is deceiued by sin and giueth himselfe libertie thereunto Secondly when the heart is hardened and made an euill heart Thirdly when infidelitiâ— taketh possession of the hart to rule it and cause it to call in question Gods promises and prouidence Fourthly then followeth apostasie and departure from God now wee must beware of the least and lowest of these degrees of this
hast iustified thy Sisters namely Samaria and Sodom in all their abominations So these last times iustifie Sodome in her abominations which I prooue thus First the Church of Rome is that Sodome wherein the two Prophets were slaine Reuel 11.8 It is there so called because it matcheth Sodom in her sinnes in that it teacheth the sins of Sodom in making lawes to inhibite lawfull mariage in sundry sorts of men to toleâ—ate fornication and such filthinesse yea not onely by the Scriptures but in many other sundrie ancient and some of their owne recordes it is manifest that Rome is a Sodome Whence wee see not onely the dutie of euery Lot and righteous person namely to hasten out of her but also the end and destruction that abideth her to be euerlasting 〈◊〉 Secondly againe in these times iâ— must bee verified and is also which was applied by Christ vnto them of his age Luk. â—7 28 It is in these latter times as it was in the daies of Lot men eate and drinke buy and sell marrie and giue in marriage and thinke of nothing and 〈◊〉 the wonderfull 〈◊〉 of many 〈…〉 that many 〈◊〉 in the midst of the Church herein may match if not exceede euen Sodom Gomorrha themselues Thirdly whosoâ—uer saith Christ shall not beleeue and obey the doctrine of the Gospell it shall be easier for Sodome and Gomorrha in the day of iudgement than for them Which sentence might moue most men to tremble who whilest they take themselues freed from Sodomes sins fornication and following strange flesh they nourish a sinne within them which maketh them as farre off their saluation as Sodom it selfe is and that is the not receiuing of the Gospell as they ought most men content themselues to liue ciuilly and out of danger of humane lawes but as for the doctrine of religion and yet much more the power and life of it it lieth horribly neglected But Sodom it selfe shall bee saued before such men Doct. 2. In that fornication and following strange flesh are the sinnes of Sodom wee are taught to auoide this sinne of fornication and al sinnes of vncleannes For first the heauie curse of God is passed not only against Sodom and Gomorrha for thâ—se sinnes but whâ—â—esoeuer they be found they be sins that burne to destruction Iob. 3â— 22 they set families on fire and deuoure them vtterly waste and consume them Againe no fornicators adulterers wantons bâ—ggaâ—ers shall euen be admitted into the kingdome of heauen and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication first our bodies are the Lords and must be seruiceable vnto him Secondly wee looke they should be raised to glorie in the last day and therefore wee must in the meane time keepe them honorable Thirdly they are the meÌ„bers of Christ we may not thâ—n make them the memberâ— of an 〈◊〉 Fourthly whereas all other sinnes are without the body this directly is against the body Fifthly the body is the 〈◊〉 of the holy Ghost and thâ—se sinnes make it the Diuels 〈◊〉 and 〈◊〉 Sixthly our bodies are bought with a price and it is sacriledge 〈…〉 glorifie God in the body as well 〈…〉 soule 〈◊〉 both are alike his Now if any man 〈◊〉 solicited by temptation vnto 〈◊〉 and would know how 〈◊〉 might ouermaster them hee must begin with his heart and obteine and reteine within it the feare of God which onely is able to ouerrule him This grace alone preserued Ioseph being daily inticed by Poâ—iphars wife How should I doe this wickednes and sin against God Gen. 39.9 The third point in this example is the punishment it selfe in which three things may bee noted first the matter of it they suffered the punishment of eternall fire by fire we must not vnderstand our fire noâ— such materiall and bodily fire as ours is but an eternall fire that is the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning that is alwaies terribly tormenting the sinner called fire because as burning of fire is the most horrible and sensible torment vnto nature so much more terrible is this torment which elsewhere is called by other names as the worme that neuer dieth c. Where in the fearefulnes of the punishment marke the grieuousnes of this sinne it were therefore to bee wished that whoredome might bee punished with death The theefe doth not more if so much harme against families and Common-wealths as sinners of this kinde and qualitie The second thing is the 〈◊〉 of their punishment 〈◊〉 when they gaue themselues wholie to fornication were come to the height in their sins Where note that though the Lord be slow to wrath yet hee recompenseth that slownes with the heauines of it when hee commeth seeing he commeth not till he must needs and that is not till sin bee at the height and most of necessitie bee taken downe as appeareth in those foure hundred yeres allotted for the filling vp of the Amorites sinnes Let vs then beware of abusing Gods patience by adding to our sinnes for then he is adding vnto and heaping his iudgements and wee shall finde that though he come slowly yet he will strike surely if we giue not 〈◊〉 a stroke to our sinnes by repentance as in 〈…〉 his iudgements may bee preuerned The third thing noted here is the vse of this punishment namely 〈…〉 they 〈…〉 an example to the whole world Which 〈…〉 that 〈…〉 so 〈…〉 all 〈…〉 of the son 〈…〉 for God teacheth not â—nely 〈◊〉 by his word 〈…〉 of it but really also by his workes in the execution of his iudgements Iob saith that God speaketh to men once or twice therein teaching that corrections are the speeches of God in mens 〈◊〉 so as no person or people can go cleere away with that plea that they wanted all meanes of instruction seeing the whole earth is filled with the iudgements of God Vers. 8. Likewise notwithstanding these dreamers also defile the flesh and despise gouernment and speake euill of them that are in authoritie NOw the Apostle commeth to the proofe of the second part of the former reason namely that these seducers are they which take libertie to 〈◊〉 and therefore they shall be destroyed This is prooued in this and some verses following by a particular rehearsall of certaine sinnes apparant in these men In this verse three things are offered to be considered of vs first the 〈◊〉 downe of two vices vnto which these men were addicted first they 〈…〉 flesh secondly they despise gouernment Secondly the fountaine of these and other their sins in this word 〈◊〉 Thirdly the manner of their sinnes in these two words Likewise notwithstanding namely in two things first as Sodome and Gomorrha sinned so â—â—ned these likewise no otherwise than they Secondly they did not only sinne as they of Sodome did but notwithstanding they knew what had befallen Sodom and Gomorrha they not being afraide of these iudgements rush into these
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade therefore they must be excused in their ignorance as not being bound to know the word of God they need not frequent so many sermons or if they doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
Papall authoritie but euen the Pope himselfe ought to bee subiect to his Emperour if hee would auoide his most iust title of a most vniust vsurper Vse 2. Hence also may be obserued that the exemptioÌ„ or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked and a kinde of rebellion and this is the condition of the whole Romane Clergie Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them Ans. The law of nature acknowledgeth a ciuill subiection the law of God straitly enioyneth it and no law of any man may offer violence or derogate from either of these Thirdly the Pope vsurping a power to free subiects from their alleageance and their oath of obedience hath been for many hundred yeeres a most wicked instrument of rebellion as the kingdomes of Europe haue had too wofull experience of If here they say the Pope may dispense with the lawes of kingdomes I answere were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces which is grosse vsurpation yet with what face dare he challenge to dispense with the lawes of God and nature Fourthly wee see hence what we are to esteeme of the Romane Religion namely as of a Religion to bee abhorred as are these seducers themselues because it is cleane contrarie to Christian Religion which teacheth to feare God and honour the King but the Romane Religion pretendeth to â—each men to feare God but putteth downe the honour of the King nay he that professeth that Religion must sweare the flat contrarie to the Kings honour Fifthly wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome namely to be such a one as fighteth directly against the law of God and nature seeing it giueth all ecclesiasticall gouernment vnto the Pope which belongeth properly to Kings and Princes in their seuerall dominions Sixthly if euery man must be subiect to the power of the Magistrate for conscience sake then all wandring beggars and rogues that passe from place to place being vnder no certaine Magistracie or Ministrie nor ioyning theÌ„selues to any set societie in Church or Common-wealth are the plagues and banes of both and are to bee taken as maine enemies of this ordinance of God and seeing a most excellent law is prouided to restraine them it is the part of euery good subiect or Christian to set themselues for the executing strengthening and vpholding of the same And speake euill of them which are in authoritie In these words the Apostle sheweth how these false teachers pull down authoritie by their practise as in the former they did by their iudgmeÌ„t for when they cannot quite put downe all authoritie and Magistrates they speake euill of them and blaspheme those that exercise the same that is as the word signifieth those that are in dignities and glories for that is his meaning when hee calleth Princes by the name of Glories Here two things are to bee considered first their sinne speake euill secondly the amplification of their sinne partly in this verse and partly in the next The sin is mentioned and condemned in Exod. 22.28 Thou shalt not speake euill of the Rulers of thy people Eccles. 10. Curse not the King no not in thy heart for the birds of the ayre shall bewray it Which sinne wee should be so farre from as that wee should not receiue any accusation against any Elder vnder two or three witnesses 1. Timoth 5 If we may not receiue slanders against Rulers much lesse may we raise them Vse 1. See here as in a glasse the common sinne of these daies wherein the common practise yea and table talke of men is the censure of the doings of the Magistrate and the doctrine of the Minister Paul when he called Ananias a painted wall being reprooued answered that he knew him not to be the high Priest for then he would not haue reproched him that is he acknowledged him not but knew him rather to be an vsurper which made him vse that boldnes Secondly if a man may not speake euill of a Ruler then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate Dauid knew that he was to succeed Saul in the kingdome and that Saul sought his life daily and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment whereas he might haue as easily taken away his life the ground of his griefe was because hee was the Lords annointed Where take notice of the spirit that leadeth and ruleth those Romish vassals who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones who will not stoope vnto that Antichristian tyranny Instruments of Satan they are inflamed by Diabolicall furie fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie Thirdly we are on the contrarie taught hence to blesse our Magistrates especially the Lords annointed ouer vs as also other inferiour Magistrates who although their persons may bee meane yet are vnder the supreame as hee vnder God is a Steward and Deputie for our wealth The Apostle Paul willeth that prayers be made for all men but especially for Kings and Princes and those that are vnder them in authority that we may lead a quiet and peaceable life in all godlinesse and honestie Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King that vnder him they might haue peace Hence is that good order commended vnto vs wherby in our publike prayers we make solemne mention of our lawfull Magistrates testifying both our desire of their good and our thankfulnes for their gouernment Secondly the amplification of their sinne standeth partly herein that they speake euill of Dignities Glories Maiesties that is of those whom God hath adorned with these in detracting and detaining from them their due honour It may bee here asked why doth the Holie Ghost call Magistrates by the names of glorie and dignitie Ans. For two causes first because the Lord hath set them in his owne roome and place and accordingly honoureth them with titles befitting the same Psal. 82.1 God standeth in the assemblie of Gods that is of Magistrates called Gods not onely because he hath set theÌ„ in his place but also because they haue receiued a particular charge and commandement and therwith a power of executing his own iudgements amongst men vpon earth as his deputies 2. Chro. 19.6 They execute not the iudgements of man but of the Lord. Secondly these titles are giuen them because the Lord doth vsually furnish them with worthie and peculiar gifts though not alwaies of sanctification yet of regiment and gouernment to bee answerable to their former designement as of wisedome courage zeale c. 1. Sam. 10.9 when Saul was made King the Lord gaue
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 wheÌ„ 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 theÌ„selues 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 thâ—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 eueÌ„ 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 destructioÌ„ 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 saâ—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
saying This is the way walk in it this voice is nothing but the voice of the spirit in the ministrie of the word 3. Doct. Thirdly note what these seducers are blamed for namely for two things first for making choise of Cains way secondly for walking and going on forward in it which is a propertie of the wicked It is true that the childe of God by the frailtie of the flesh may slip into Caines way as Dauid did in slaying Vriah but hee doth not stand goe on and keepe a course in that way as the wicked doe being branded to be such as stand in the way of sinners Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine if at any time we shall be misled into it that if we cannot keepe from al sinne yet we may be kept from a course and trade in sinning Let this Christian care preserue our paths in the waies of God and returne vs vnto the obedience of his will when through many weaknesses and slips we often are turned aside and the rather because Caines and attendeth Caines whole course who was haunted with an euill and accusing conscience whose sinne lay at the doore as a wilde beast readie to teare him and pull out the throte of his soule besides that he was accursedly cast from the presence and face of God that howsoeuer hee was a Prince and mightie amongst men yet he was a vagabond and runnagate on the face of the earth which curses let them not looke to auoide whosoeuer will follow his way no more than Caine himselfe could And are cast away by the deceit of Balaams wages In these wordes is set downe the fifth sinne of these seducers the meaning of which is first to bee knowne Cast away The word signifieth they are powred out or powred away which forme of speech is taken from water the which distilleth not out of a vessell drop by drop but is powred out in abundance till so all is quickly spent Whereby the Apostle would giue vs to vnderstand that in the affection of their hearts they were violent and euen carried headlong to commit their wickednesse By the deceit of Balaams wages that is they are thus forcibly carried to doe euill vpon hope of wages of which hope notwithstanding they are disappointed and defeated as Balaam was So as this fifth sinne is couetousnes propounded in a similitude or comparison of which there are two branches first as Balaam was carried headlong to curse the people of God in hope of wages so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles Secondly as Balaam was deceiued and frustrated of the reward hoped for as Numb 31.8 hee lost his reward yea and after his life for returning home hee was slaine by the Midianites so shall these lose their reward which they expect for falsifying that doctrine which they teach And so much for the meaning That which was the sinne of these seducers is the sinne of these times of ours wherein that prophesie of Peter is accomplished where is foretold that false teachers should come in the latter times who through couetousnes with fained words should make merchandise of mens soules Quest. But where shall we finde these couetous teachers Ans. They are too easily found euery where but especially within the precincts of the church of Rome The Bishop of Rome and the guides of that Church are the Archseducers who through couetousnes make merchandise of mens soules teaching first that a man must confesse all his sinnes or else hee cannot be forgiuen and when he hath reckoned vp all hee must satisfie for them in that manner as they will prescribe who commonlie enioyne men to bestow so much land or such a summe or pension of money vpon this or that Church or Abbey that so they may buy out a pardon By which wicked doctrine through couetousnes they haue by encroching vpon Countries and kingdomes enriched themselues and purchased or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe Secondly they through couetousnes maintaine the distinction betweene mortall and veniall sinnes betweene the fact and the punishment and hold that the sinne may be remitted but not the punishment for which purpose the fire of hell is changed by them into a milder fire of Purgatorie to bee suffered after this life of which the Pope is Lord and King indulgent to whom he please especially to those that can pay well for the merits of others or masses of their own This painted fire hath a long time kept the fire of the Popes kitchin so bright burning which if it should goe out his state were shaken Thirdly through couetousnes they forbid many degrees of men from marriage which God forbiddeth not that so they may the oftner dispense with those degrees which themselues haue forbidden for the more dispensations the more wealth haue they comming in And thus is their whole religion contriued and plotted for gaine compacted of falsehood and couetousnes So as Peters prediction is most fully accomplished in these Balaamites of Rome but especially herein the Pope is become a second Balaam in that as Balaam cursed Gods people for gaine so to maintaine his owne pompe and state by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes and some whole kingdomes yea all such as haue shaken off his intolerable Antichristian yoke The same accusation may be lustly intended against verie many that professe godlinesse and true religion for these be the last daies and perilous times wherein men shall be louers of themselues couetous c. 2. Tim. 3.2 Such as Ieremy complained of Iere. 6.13 From the least to the greatest euery one is giuen to couetousnes from the Prophet vnto the Priest they deale all falsely The vsuries oppressions iniustice the common craft and customable deceit in all trades crie out of this sinne of couetousnes in all estates But some will perhaps here say Yea but you wrong Christians to charge them thus deeply with Balaams sinne for they haue better things in them Ans. But it is no iniustice for Balaam had some as good things in him as many Christians for when he was first solicited of Balaak to curse the people of God he would not till he asked leaue of God and when God had denied him leaue he answered him that he would not go with him if hee would giue him his house full of gold and siluer Further he desired earnestly to die the death of the righteous and that his end might be like his Iudas also had many good things in him he left all to follow Christ he became a preacher of the truth none of the Disciples could accuse him or could espie any thing in him and yet was carried away with couetousnes so let no man obiect the good things in many Christians which I grant
Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a maÌ„ quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writteÌ„ for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whoÌ„ some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetterâ— in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writingâ— of â—hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Beâ—a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Corâ— his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treasonâ— and most desperate attempts Now that euery man may learne to bee contented with his conditioÌ„ be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is
and vnfit for the Lords Supper and the rich deceiued the poore but Iude commendeth them because they were in other Churches rightly and religiously vsed Clowdes they are without water carried about of windes These words containe the eighth and ninth sinnes of these wicked men which the better to know what they are let vs a little consider the meaning of them Clowdes they are without water Iâ— pleaseth the Spirit of God in many places of the old Testament to compare Prophets and Teachers vnto clowdes and their doctrine vnto the dropping and distilling of the raine and sweet showers falling from these clowds So the Prophet Ezechiel is commaunded to set his face towards the way of Teman and drop his word toward the South and his prophecie towards the forrest Deut. 32.2 My doctrine shall drop as the raine and my speech shal distill as the dew as the shower vpon the herbes and as the great raine vpon the grasse Mich. 2.7 and 11. The word translated prophecie signifieth properly to drop or distill The reason of which comparison is rendred Isai. 55.10.11 Because as the raine falleth vpon the earth and returneth not in vaine but moistneth it and maketh it bring forth and bud that it may giue seed to the sower and bread to him that eateth so the word in the mouth of the Ministers returneth not voide but accomplisheth the Lords will and prospereth in the thing whereto it is sent in becomming the sauour of life to the saluation of some and of death vnto the death of them that perish The words then standing vpon this similitude beare this sense Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth yet some clowdes are without water euen so though all Teachers ought to bee filled and fitted with store of wholsome doctrine to powre it out for the vse of the Church yet these seducers are vtterly destitute thereof And againe as those clowdes without water are light and fitter for nothing than to be carried about with euery winde so these are altogether variable and vnconstant carried about with euery blast of strange doctrine The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse the latter their ninth sinne of inconstancie and variablenesse Concerning the former seeing that the Apostle taketh it for granted that the clowdes are naturally ordained to containe water it may be demanded how it can be coÌ„ceiued that the clowds aboue being heauie with water should not fall to the earth seeing euery heauie thing naturally descendeth and tendeth downward Ans. The clowdes are heauie indeed for euen the windes themselues being by many degrees lighter than they haue their weight Iob. 28.25 No man therefore by wit or reason can resolue this doubt but onely from the word of God which teacheth that it is by vertue of Gods commandement giuen in the creation that the clowdes fall not Gen. 1.6 Let the firmament separate the waters from the waters by force of which commanding word the water hangeth in the clowdes and the clowds in the ayre and need no other supporters Iob setting out the Maiestie and greatnes of God in his works here beginneth That he hangeth the earth vpon nothing he bindeth the waters in the clowdes and the clowd is not broken vnder them Philosophie is too defectiue to yeeld the true reason of this great worke of God which commonly attributeth too much to nature and too little to the God of nature whose prouidence and power is herein to be acknowledged in that by his word he ordereth all his creatures vnto which he speaketh the word and they obey Secondly hence wee learne to conceiue the right meaning of that place Gen. 1.7 Let the firmament separate the waters that be beneath from the waters that be aboue By the firmament is meant the ayre or the distanâ—â— betweene the earth and the starrie skie by the waters vnder this firmament are meant the seas and floods and the waters aboue are the watrie clowdes which are diuided by the firmament or ayre in which wee breathe called the firmament of heaueÌ„ for it is the lowest of the three heauens which the Scripture maketh mention of â—eaching to the starres the second being the staâ—â—ie heauen the third being the heauen of heauens the seate of God where hee reuealeth his glorie to his Saints and Angels Those then are deceiued who out of this place dreame of a watâ—ie heauen aboue the starres Now further in that these seducers are called Clowds without water because they are destitute of wholesome doctrine wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine 1. Tim. 3.2 Malach. 2.7 The Priests lips should preserue knowledge otherwise they are as clowdes without water keeping the field of God barren fruitlesse which abilitie supposeth yea and imposeth the performance of diligence herein or else whether they haue knowledge or not they come vnder the rank of them whom Esay 56.10 calleth dumbe dogs which cannot or doe not barke In former ages I grant indeede there were readers appointed in the Church who could not otherwise teach but yet none were called for Teachers into the Church but such as had this abilitie of watring Gods church by doctrine more or lesse vntill heresie and schisme came in Secondly Ministers ought so to teach as they drop and instill the graces of faith repentance and obedience into the hearts of the hearers euen as the clowds drop water vpon the drie earth which sinketh into the same This was Pauls desire to see the Romanes that he might bestow some spirituall grace vpon them Rom. 1.11 This is the right handling and diuiding of the word when men shew not words but power 1. Cor 4.14 That Teacher sheweth learning that sheweth men Christ and can bee a meanes to distill Gods graces into their soules let this be the scope of those who are set apart vnto this holy Ministrie else shall they be as vnprofitable as clowdes which containe no water in them at all Thirdly if the Ministers must be as clowdes hauing water in them then must the people be as drie ground not in regard of barrennes but of thirst and desire after these drops dewes of grace distilling from the Ministerie Psal. 143.6 My soule desireth after thee euen as the thirstie land vnto which disposition wee are to preserue two things within vs first look as in drie land parcht with the heate of the Sunne there is a great want of moysture so in our soules must bee retained a sense of the want of the graces of God with an heartie sorrow for our want Our hearts must bee perswaded that in vs and of our selues there is no good thing that God can take delight in yea and the griefe conceiued must not bee small but wee must feele our selues euen dried and parched with the heate of his wrath due vnto our sinnes vntill
these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith that God filleth the hungrie with good things by the hungrie are meant those who feele themselues voide of grace yea as it were pined and starued for want of it Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel that is hee that knoweth himselfe not a waÌ„dring sheep but quite lost euen in the lions paw ready to be deuoured such doth Christ take vpon his necke and like a good shepheard bring backe to his fold For hee was sent to preach the acceptable yeere not to the mightie and states of â—he world but to prisoners and captiues that is such as could grieue and mourne for their captiuitie Secondly as drie land parched with drought gapeth and openeth it selfe wide as if it would swallow vp the clowdes for raine so must our hearts preserue within them an earnest appetite and insatiable desire after Christ and his merits aboue all the things in the world more hungring after him than after wealth gold siluer honours health or whatsoeuer is delightfull and highest prized among the sonnes of men And this will follow of the former for if wee bee once at the point that wee are out of all conceit of our owne goodnes we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes if we feele our spirituall pouertie once we cannot but couetously hunt after those true treasures which onely inrich our soules to all eternitie The woman of Samaria did but prattle with Christ til he had told her of her sinne and of her husbands and that he which was now her husband was none of herâ— then could she humble her selfe and confesse him to bee a Prophet and quickly after came to acknowledge him the Messiah and al her cauelling was laid aside so till we be humbled we doe but cauel at the word and receiue it not as drie land doth the showers which fall but let the heart once bee touched it is turned presently vpside down and we are become other manner of men than before The ninth sinne blamed in these seducers is that they are inconstant and vnstable carried like light clowds with the windes of strange doctrine whence Teachers must learne to hold constantly the doctrine of saluation Titus 1.9 holding fast the faithfull word people also must not reuolt or depart from it nay not bee vnstable or soone remoued to another Gospell Eph. 4.14 Be no more children wauering and carried aboue with euery wind of doctrine but both Teachers and hearers must beware least we being by Gods blessing freed from the spiritual Egypt where we were many hundred yeeres detained now after fourtie yeeres and moe looke backe again and fall from that faith into which we haue been baptised Corrupt trees and without fruite twice dead and plucked vp by the roots In these words is the tenth sinne of these seducers set down and that is their incurable hypocrisie illustrated and amplified by a comparison or similitude from bad and barren trees containing foure steps or degrees of naughtines euery one worse than other The first step they are corrupt trees which must be vnderstood not in regard of their substance but in regard of their corrupt fruits for the word translated corrupt properly is applied to trees that beare no fruite but in the fall of the leafe which with the leaues fall off being neglected and wither away neuer comming to any good or gathering The second degree they are without fruite which words are a correction of the former for they are not onely without good fruite but vtterly destitute of any fruite at all Thirdly they are twice dead that is certainly dead hopelesse of any fruite Fourthly they are plucked vp by the roots that is vtterly without hope not of fruite but of life it selfe they are past liuing and much more past fruite This similitude then chargeth these seducers to whom it is fitly applied first that al their workes are but hypocriticall Secondly that they are vtterly destitute of all good workes which truly are good Thirdly that they haue no heaueÌ„ly and spirituall life or sappe in them And fourthly that they are out of Christ not rooted in him but plucked vp and therfore they are most hopelesse of euer bearing fruite vnto life being proceeded so farre in the high way vnto perdition So much of the meaning Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite wee on the contrarie must striue to become good trees of Gods delight Isai. 5.7 Iudah is the plant of my delight trees of righteousnes Isai. 60.21 The planting of the Lord laden with the fruites of righteousnesse which that we may be foure things are required of vs first that we be well rooted secondly that wee liue in the roote thirdly that wee beare fruite fourthly that wee beare good fruite First we must be rooted In this rooting two things are required first there must bee a roote this roote is Christ Ioh. 15.1 He is the vine wee the branches Rom. 5.6 If wee bee planted into him Col. 2.7 rooted in him Here wee must consider Christ not as God alone or man alone or the Son of God alone but as God-man as God made man as an Immanuel God with vs euen our Mediatour and Redeemer Thus he is our roote in whom are hid the treasures of graces Col. 2.3 and of whose fulnes we all receiue grace for grace Ioh. 1.16 The second thing in this rooting is ingrafting for trees of righteousnesse grow not by nature Psalm 1. A good man is as a tree planted for by nature the best men are but wilde oliues and must be transplanted from the first Adam into the second The author of this ingrafting is God himselfe who doth it by two actions first he giueth Christ truly and really in the word and Sacraments not out of the word but in and by it So 1. Cor. 3. Paul planteth Apollo watereth that is God by their ministrie ingrafted the Corinthians into Christ. Secondly when on his part hee giueth Christ hee giueth also a power to the beleeuer to apprehend him and receiue him with his merits vnto saluation and that by the only hand of faith Ob. But this can bee no ingrafting seeing Christ is in heauen we are on earth Ans. It is not indeede a naturall ingrafting which cannot be but by the fit applying of two bodies one to the other but spirituall yet as sure and as straight as that is We see in nature the minde is present and ioyned with the thing it thinketh of although it be distant many thousand miles if this can bee true in nature then much more in faith which is a worke supernaturall and far aboue the reach of nature Againe a man hath land giuen him in Spaine Turkie or America many thousand miles
something besides the Creator Fourthly he worshippeth not from his heart the true God he lifteth not vp his soule in prayer or thanksgiuing but as a beast receiueth blessings contenting himselfe within himselfe neuer looking higher to the hand reaching them out vnto him Iob. 21.15 Who is the Almightie that wee should serue him and what profit is it to call vpon him Psal. 14. He neuer calleth vpon God Fifthly he hateth the Church and people of God and when occasion shall serue he will testifie it by persecuting the same For he that loueth not God loueth not his adherents Psa. 44.5 They smite downe thy people O Lord and trouble thine heritage These be the notes of them against whom sentence shall passe when they shall be iudged from whence two duties are to be learned First to denie all vngodlines and to put farre from vs all the properties thereof Secondly to exercise our selues vnto godlines and all the duties therof as first to learne to know God aright both in his owne attributes and also in his affection to vs ward neuer quieting our selues till wee know him to be our Father our Redeemer our Sanctifier and this knowledge of him is life eternall Secondly to subiect our selues our liues wils affections speeches and actions to all his lawes for to shake off the yoke of obedience to any part of his word is rebellion Thirdly to goe out of our selues as being nothing in our selues and in our hearts depend vpon the will and good pleasure of God liuing by faith making him our rocke our tower our fortresse and strong defence in all estates yea in life and in death our aduantage Fourthly to worship him not only outwardly as hypocrites may doe but to serue him in our spirits giuing him our whole hearts Fifthly to loue all men but especially Gods Saints and the householde of faith affecting the particular congregations and chiefly delighting in the Saints vpon earth that excell in vertue Thus walking with God as Enoch did we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth The second thing in this special iudgment is the manner of it in the word rebuke God rebuketh two waies first in mercie when as in iustice he remēbreth mercie Hab. 3. Secondly in iustice yea in anger and wrath Psal. 6.1 O Lord rebuke me not in thy wrath and this latter is here meant So as thus much is here signified that the Lord will powre out his fury and his wrathful indignation vpon al the vngodly of the earth This wrathful rebuke hath two parts first the conuicting of the vngodly in their own cōsciences of all their wicked thoughts words and works and this the word also signifieth Reu. 20. The books shal be opened and all mens sinnes shall be laid open that is they shall be so discouered as they being conuinced shall not be able to denie them Secondly the punishment that shall follow that conuiction So Dauid prayeth Psa. 6. Neither chastice me in thy heauie displeasure Doct. Hence we learne that al things are fully and perfectly knowne vnto God and all things are open before him Heb. 4.13 yea they are naked and as it were vnquartered before his eyes for the Apostle alludeth to the cutting vp of a beast or the anatomizing of the creature wherein men are curious to finde out euery little veine or muskle though they lie neuer so close euen so the Lord shall finde out euery transgression although neuer so secretly conceiued and concealed and that in such sort as hee shall conuince the vngodly man whose mouth shall be shut so soone as euer his booke is open which should teach vs first in matter of religion to auoide all dissembling and hypocrisie Be that in deede what thou seemest to be for though thou maiest delude men thou canst not deceiue the Almightie but hee shall conuince thee Secondly let thy dealing before men be plaine simple without fraud couin or deceit for though thou maist glose with men who cannot conuince thee yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings Thirdly humble thy selfe before God alwaies for all thy knowne sinnes yea and for thy vnknowne sinnes also for though they be vnknowne to thy selfe yet they are knowne vnto him who will one day conuince thee of them all except thou preuent him by thy repentance The third thing propounded in the testimonie is the cause of the iudgement in these words Of all their wicked deeds which they haue vngodlily cōmitted and of all their cruell speakings which wicked sinners haue spoken against him The cause is two-fold the deedes and words of men the deedes are distributed first by the propertie of them being workes of vngodlines Secondly by the manner of performing them they are vngodlily cōmitted By vngodly works are meant all sinnes against any part of the law of God whether in the first or second Table for euery sinne though it be directly against man hath in it a defect and ◠withdrawing of some dutie due to God Secondly for the manner these workes being vngodly and failing against the law are done after an vngodly manner and that worke is done vngodlily which proceedeth from an vnrepentant heart and a minde addicted and deuoted to vngodlines which is knowne and discerned to be such a one by three notes first because it purposeth to commit sinne before hand Secondly in the committing of sinne it is delighted and taketh pleasure in it Thirdly after sin it walketh in the same course yea runneth on in the same waies without remorse or repentance and this clause seemeth to be added to put a difference between the godly and wicked who both of them may commit vngodlines and be found in vngodly actions but not both committing them in an vngodly manner for the childe of God before he sinne hee purposeth it not yea he hath a purpose not to sinne so as he may say it is not only besid◠but against his purpose Secondly in his sinne he hath a resisting and strife against it and is not wholy swallowed vp in the pleasure of it Thirdly he lieth not in it but reneweth and recouereth himselfe againe by faith and repentance so as though hee doe wickednes yet hee doth it not wickedly but weakely being ouercome and foyled by corruption And hence is it that this wicked worke being found in the hands of Gods children though it deserue death yet through grace it shall be no cause of his condemnation Doct. The principall cause of condemnation is not this or that sinne but the lying and trading therein which argueth an vngodly heart to commit vngodlines indeede maketh men subiect to condemnation but to commit it vngodlily this bringeth swift iudgement Secondly a wicked man sinneth not of infirmitie for he committeth vngodlines in an vngodly manner and tradeth in wickednes wickedly the sinnes of infirmitie befall not the gracelesse sinner but the regenerate only
both extraordinarie as 〈◊〉 calling was and personall ceasing with the persons of the Apostles So as if the Pope succeeded Peter in any thing it is in the denying of Christ it cannot be in founding the Church which was done to his hand so many hundred yeeres before him Vers. 18. How that they told you that there should be mockers in the last time which should walke after their owne vngodly lusts THis verse containeth the testimonie it selfe the preface of which was laid downe in the former wherein two things are to bee noted first the time when wicked men shall abound in the Church in the last time Secondly what maner of persons they are namely described by two properties first they are mockers secondly fleshly For the time It is called the last time which is the time from the Ascension of Christ vnto the end of the world It may be asked how could this be called the last time seeing it is sixteene hundred yeeres agoe Ans. It is so called for two causes first because it goeth next before the end of the world and shall be closed vp of the last day 1. Corin 10.11 To admonish vs vpon whom the ends of the world are come Secondly in regard of former times according to the seuerall ages of it in which God altered the condition of his Church and renewed his couenant from time to time vnto the same as first plighting it with Adam and afterward renewing it to Noah thirdly to Abraham often repeating it fourthly to Dauid fifthly at the returne out of the Babylonish captiuitie sixthly at the comming of Christ. But now Christ being come and that fulnes of time wherein the former prophecies are fulfilled and accomplished the shadows ceremonies are abolished the new couenant of grace established there remaineth no renewing thereof neither any other alteration of it but as Christ hath alreadie appeared in his humilitie by his first comming so nothing is to be expected now but his second comming in glorie and this is the proper and principall cause why this is called the last time Secondly concerning the persons of the vngodly meÌ„ they are described first to bee mockers These are described by Peter 2. Epist. 3.3 In the last times shall come mockers which will walke after their lusts and say Where is the promise of his comming that is those that shall scorne all religion and make a mocke of God godlines and godly men than which there is not a greater height of wickednes of whom Salomon speaketh as being so far gone that they are past all admonition and therefore would not haue them admonished and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne to sit him downe in the chaire of scarners Psal. 1. Vse This part of the testimonie is most truly verified in our age First in the Romish Church whose religion setteth vp a plainâ— mockerie of God and of Christ of Scripture and of true religion First for Christ they make but a mocke of him the true Christ is a King and so they say but the Pope must controule him both in making lawes of his owne to binde the conscience as also in adding and detracting from Christ lawes what hee will the true Christ is a Sauiour but they make euery man a sauiour of himselfe by meriting saluation for they teach that Christ merited that we might merit our own saluation yea the true Christ is a Mediatour but yet Saints must bee intercessors and his Mother whom they intitle the Queene of Heauen must commaund her sonne by the right of a Mother to heare their prayers and forgiue their sinnes what is this but to make his Mother Mediatour in his stead Secondly as for the Scriptures they renounce the originall Bible and the Greeke and Hebrew text as corrupt and will admit of none as authenticall but the Latin translation yea and of that allow no sense but that which the Pope authoriseth and setteth downe what is this else but to make a mockerie of the Scriptures no Bible no sense will serue nor must stand but the Popish sense which is indeed to reduce all scripture to the Popes will and determination Secondly if wee come home to our selues we shall finde this scripture verified among the swarmes of Atheists which make but a scorne of the word and Religion tell any man almost of his dutie he will be readie to say How know you these to be Moses writings and these to bee the Apostles writings which goe vnder their names and may not falsehood bee written as well as truth These are most prophane and blasphemous scorners but such as were prophecied of before by the Apostles themselues Againe amongst those that professe religion are many scorners that let a man make but a shew of goodnes and begin to make conscience of his waies if he will not blaspheme and sweare as he was woâ—â— if he will not drinke with the drunkard if he refuse such companie as he conuersed with before or will not doe as others doe hee is presently condemned for a precise foole or with such reprochfull tearmes how then is not this prediction of the Apostle accomplished when euen the performing of morall duties yea and such as stand by the lawes of God and the land is scoffed at as a blemish When scorners are so rife and bold euen in the face of the Church when where God hath his little flocke the diuell hath a large kingdome let vs not be offended too much when we heare and see these scorners but then acknowledge the accomplishment of this prophecie and contrarily loue and reuerence the word of God as a most pretious treasure The second sinne whereby these vngodly men are described is that they walke after the lusts of their owne hearts wherein two things are included first that these vngodly men shall haue their hearts filled with vngodly lusts Secondly that they shall walk after these lusts Concerning the former sundrie things are to be knowne First what this lust or concupiscence is Ans. In the Scripture it is of two sorts either originall or actuall or it may be considered two waies first as it is the fountaine or ofspring of all other sinnes or secondly as it is a fruite of the corruption of our hearts The former is an impotencie of the heart whereby it is inordinatelie disposed to the desire of this or that euill of which Iames speaketh chap. 2.14 Euery man when hee is tempted is drawne away by his owne concupiscence hence is the whole corruption of the heart or originall sinne called lust because it principally sheweth it selfe in these lusts The latter is actuall lust that is euery inordinate and euill motion of the inner man against the law of God which proceedeth as a branch or fruite from the fromer roote Rom. 6.12 Let not sinne raigne in your mortall bodies that ye should obey it in the lusts of it where by lusts are meant
the flames and motions of lusts springing from the former fountaine This lust I call first an inordinate motion to distinguish it first from a holy lusting in the regenerate Dauid lusted after and desired the commandements of God yea aboue gold and siluer and there is a lust of the spirit against the flesh as wel as of the flesh against the spirit Secondly from a naturall lusting which is an appetite after meate drinke c. which in it selfe is no sinne Lazarus desired without sinne the crummes vnder Diues his table These lusts then are not to be condemned but only lusts inordinate Secondly I say euery euill motion because lust in the Scripture comprehendeth all thoughts and motions against Gods law so is the Commandement to bee vnderstood Thou shalt not lust Eph. 2.3 Among whom also we had our conuersation in times past in the lusts of the flesh in fulfilling the will of the flesh and of the minde Where the Apostle inlargeth it vnto all motions inclinations passions and perturbations of the heart minde will or affections so farre as they are not directed by the law of God This text must be vnderstood of actuall lust of which there be two degrees for sometime it is sudden and sometimes voluntarie the former is the first motion of the minde conceiued but without consent The latter is the motion conceiued but with consent purpose and deliberation which may be made plaine in this similitude The eye is sometimes cast vpon an obiect on a sudden without any purpose or intention of the minde but sometimes purposely and steadily vpon the same and as in the twinkling of the eye it is often shut without thought or purpose but sometimes againe of purpose and deliberation to preuent some hurt so is it in the minde the heart is a furnace of lust the flames whereof arise sometimes vpon the sudden and sometimes vpon leisure and deliberation both these degrees must here bee vnderstood Concerning which lusts there be three things further here to be considered First the qualitie and nature of these lusts in that they are said to bee vngodly lusts such as their root is such are these branches and therefore are in their nature properly sins yea principall and master sinnes yea and sinning sinnes causing men to goe on in sinne Qu. If they be sinnes what Commandement of the ten condemneth them Ans. Sudden lust before consent of will is condemned in the tenth but voluntarie with consent is condemned in all the nine former If this distinction bee not held we cannot make tenne Commandements For in all the Commandements lust is forbidden necessarie then it is that lust should be thus distinguished and also referred as wee haue said Quest. Some may aske In what Commandement is original sinne condemned Ans. Some say it is forbidden in the whole law which is not vntrue but yet it seemeth to be directly condemned in the first and last Commandements for these two concerne properly the heart of man the first respecting the hart directly so farre as it concerneth God the last so farre as it concerneth man whether himselfe or others Vse This teacheth vs to detest the Popish error which teacheth vs that inordinate lusts be no sinnes if consent of will be not added but that is false for if they bee conceiued in the minde they are the sinnes of the minde condemned in the tenth commandement Ob. But they say there can be no sinne properly produced without consent of will Ans. In ciuill matters the reason is good that none can be accessarie vnto sinne vnlesse consent of will be added but in diuine matters and in the Court of Conscience it is farre otherwise Secondly in the lusts note the propertie of them in these words Which walke after their propertie is to raigne in men and to cause men to giue attendance vpon them yea and to walke after them Where they are not resisted and repressed they make that man a vassall and slaue vnto them Rom. 6. Let not sinne raigne in your mortall bodie to obey the lusts of it Where the Apostle insinuateth so much that they force and compell men to the obedience of thē the whole order and course of which regiment is liuely described Iam. 1.14.15 by fiue degrees first lust tempteth and that two waies first by withdrawing the heart from God secondly by intising and intangling the minde with some delight of sinne Secondly lust conceiueth when it causeth the will to consent and resolue vpon the wickednes thought vpon Thirdly it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon Fourthly it perfecteth the birth of sinne vrging a man to adde sinne vnto sinne vntill he come to a custome which is a ripenes and perfection in sinning Fiftly it bringeth forth death that is euerlasting vengeance and destruction in all which hee alludeth vnto the beginnings proceedings and end of a man who after he is past his full strength decaieth againe and dieth by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man where grace ouercommeth not nature Thirdly obserue the number of these lusts After vngodly lusts Where he speaketh in the plurall number as of many for originall concupiscence is the seede of all sinne in euery man and looke how many sinnes there be in the world so many lusts are there in the hearts of men so as seeing there is no number of the euils in the world euen so are the lusts of the heart innumerable Therefore truly may wee conclude that vngodly men haue their hearts filled with vngodly lusts The second point in the words is that these vngodly men shall walke after their lusts which is then done when men first suffer their hearts to be withdrawne from God by euill lusts and motions secondly giue assent thereunto thirdly practise them fourthly keepe a course and trade in sinning which is the perfection of it Thus a man denieth the true God and excludeth him out of his heart and setteth vp the diuell yea his owne lusts for his God vnto which hee becommeth a slaue so as this is no small sinne Doct. Hence note a difference betweene the regenerate and the reprobate for if the childe of God be enticed and drawne away from God he grieueth for it and giueth not readie consent vnto the temptation Secondly if through frailtie he bee ouercarried to giue consent yet it is not full consent but he doth it against his will and purpose for his purpose is not to sinne Thirdly if he put lusts in execution he lieth not in them he will not walke after them but recouereth himselfe because he is incorporated into Christ he hath the roote of grace which shall not vtterly die in him the seede abideth in him which at last shall sproute vp to repentance and amendement of life and hereby may a man know whether he be the childe of
not hauing the spirit of God then euery one hath power to receiue the spirit of God Ans. This is no good reason but is all one as if because a bankrout is blamed for not discharging his debts to his creditors another man should conclude that surely he is therefore able to pay them But these wicked men were blamed here first because they professed Christ but yet had not his spirit secondly because that in Adam they were the causes that they were borne without the spirit of God and so made themselues vnfit to receiue him Secondly if naturall men bee iustly condemned much more those that are worse than they as Atheists prophane persons those which contemne the assemblies and neglect the meanes of their saluation and yet looke for saluation as wel as others The Gentiles who were without the law doe the things of the law by nature Rom. 2.24 and yet many that professe the name of Christ and liue vnder the Gospell goe not so farre as those naturall men in doing the things of the law so as euen those Heathens and naturall men shall rise vp in iudgement and condemne many a professor of Christ of whom euen many come short of the Diuell himselfe who beleeueth and trembleth and yet not a few professors neither know what the Diuell beleeues neither through hâ—rdnes of heart can tremble at the iudgements of God as he can doe Thirdly those come farre short that think themselues in state good enough because they liue ciuilly and deale iustly and neighbourly as they say for the naturall man can doe this and yet shall be condemned no plea shall stand at the great day of the Lord but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great yea if it could be equall to the righteousnes of the Scribes and Pharisies which for outward appearance was without all exception yet if hee bring not a righteousnes exceeding that he can neuer be saued Fourthly in that the naturall man is blamed for being a naturall man this ouerthroweth all merits of congruitie which the Papists boast of because a mans person not being accepted before God all his works are sinnes the worke neuer pleaseth God till the worker first please him Fifthly euery professor of Christ must strip the naturall man and become a spirituall person that is such as the spirit of God dwelleth in for first as the Father worketh our saluation by giuing Christ and his merits so must the holie Ghost by applying the same vnto vs else can we looke for no saluation Secondly as the soule giueth life to the bodie which else were dead so the spirit of God is the soule of our soules and quickneth them with new life being dead in sinne Thirdly wee can neuer know that wee are in Christ or belong vnto him but by the presence of the spirit in our hearts 1. Ioh. 3.24 Hereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Quest. But how shall a man know whether hee hath the spirit or no Ans. Let him examine himselfe first whether he inwardly loue and feare God in his word of promise and threatning secondly whether he subiect his heart and life vnto him thirdly whether his heart be continually lift vp in inuocation and thanksgiuing All these are the workes of the spirit of God and they which 〈◊〉 of the spirit thus sauour and â—ffect the things of the spirit Rom. 8. Quest. But I feare I haue not the spirit how shall I obtaine it Ans. By vsing the meanes of reading the Word meditation and prayer especially Luk. 11.13 Your heauenly father giueth the holy Ghost to thâ—â— that desire him Psal. 143.5.6 I meditate in all thy workes and stretch foorth my hands vnto thee Vers. 20. But ye beloued edifie your selues in your most holie faith praying in the holy Ghost IN this verse vnto the end of the 23. are set downe some meanes whereby all beleeuers may be fitted to the maintenance of the faith and true religion vnto the which the Apostle hath in the former part of the Epistle perswaded These meanes are contained in fiue rules here prescribed first concerning Faith secondly Loue thirdly Hope fourthly Meekenes fifthly Christian seueritie the first of which is contained in this twentith verse which is that they should build themselues vpon their faith which is not barely propounded but inforced and vrged first by a motiue in this word most holy faith secondly by the meanes of it which is prayer praying in the holy Ghost In the rule note two things first that faith is a foundation secondly that the dutie of beleeuers is to build vp themselues vpon this foundation Concerning the former first is may be demanded what is here meant by faith Ans. Here by faith is not so much meant the gift of faith as the matter of it namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles in which sense it is said that the Ephesians were built vpon the foundation of the Prophets and Apostles that is vpon their doctrine Ephes. 2. The same was the rocke confessed by Peter vpon which Christ promised to build his Church and yet in the second place we must not exclude the gift it selfe for although the doctrine be a foundation in it selfe yet it is not so to vs vnlesse we beleeue it and applie it to our selues by this gift If any man aske what doctrine is this I answer the summe of it may be reduced to three heads the first whereof concerneth mans miserie by his sinne originall and actuall as also the dangerous fruits thereof The second the redemption of man from this miserie and his freedome by Christ. The third the thankefulnes which man oweth for this deliuerance and ought to testifie and expresse in newnes of life Hence learne first what is the infallible marke of the true Church whereby it may be discerned from the false and Apostaticall Church and that is the doctrine of the Prophets and Apostles for this being the very foundation of the Church where it is there the Church must needes bee and this note of it selfe is sufficient to point out the true Church wheresoeuer Secondly seeing faith is the foundation of the Church and not the Church the foundation of faith beware hence of a damnable doctrine of the Popish Church which teacheth that there can be no certainty of the points of religion no nor of the Scriptures themselues but onely by the iudgement of the present Church of Rome and that Church must giue what sense soeuer she pleaseth to the Scriptures else hath it none wherein they play the part of preposterous builders laying the foundation in the top of the building Thirdly it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men Answ. Properly to speake God and Christ is our foundation and
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this
Matth. 25. Depart ye cursed I was hungrie ye fed me not to auoide this curse we must embrace the Apostles counsell to walke in loue The fourth is to consider that the loue of man to man is a grace of God which leadeth a man by the hand to the first degree of happines 1. Ioh. 4.16 He that dwelleth in loue dwelleth in God and God in him that is hee hath entred the first degree of happines for hee hath fellowship with God and verse 12. If wee loue one another Gods loue is perfect in vs. Now as nature it selfe can tell vs a happines is to be sought for so let this grace leade vs to the degrees and beginnings of it The second sort of means stād in practise and the rules of practise be sixe The first is the practise of the law of nature being the summe of the Law and the Prophets by Christs own testimonie Whatsoeuer ye would that men should doe vnto you doe you the same vnto them The meaning of which golden rule is this Looke what we would haue other men to think speake and do to vs that must we thinke speake and doe vnto them and no worse and on the contrarie consider what we would not that men should thinke speake or doe vnto vs that wee must abstaine to speake or thinke or doe vnto them The practise whereof would cut off many wrongs contentions fraudes and iniuries both in word and deed The second rule of practise is in Gal. 5 13. Doe seruice one to another by loue that is let euery man in his place and calling become seruant to another and so preserue loue by the duties of loue The reason hereof is because God although he might if he had pleased preserued man without man would haue man preserued by man and that euery man should be his instrument for euery mans good in regard both of bodie and soule For which end he hath furnished men with seuerall artes sciences trades and callings that one man might stand in need of the help of another Secondly we are placed in the world that here we might serue God indeed not in speculation onely but also in our whole practise in our standings and callings he will be serued of vs in our seruing of man for these two must goe together and as it were hand in hand the seruice of God and the seruice of man Whosoeuer therefore imploy their callings principally for the purchasing of their profits pleasures honours and not for the good of men they abuse their callings prophane their liues and mistake the proper end of them as though they were borne onely to liue vnto themselues and serue themselues and neither God nor man besides from which too common a practise hath that diuellish speech sprung and by Satan put into the mouthes of many men Euery man for himselfe and God for vs all A speech well beseeming those who are at open enmitie with the duties of true loue The third rule is in Phil. 4.5 Let your moderate minde bee knowne vnto all men Wherein is commended that meeknes of minde whereby wee can with moderation and equitie beare with men for the preseruation of loue see Phil. 2.3 This moderation standeth in foure actions first in bearing with defects and infirmities of nature as hastines frowardnes desire of praise slownes and such weakenesses it is the part and propertie of an equall minde not to be seuere or hastie against these but rather to passe by them as Salomon saith It is the glorie of a man to passe by an infirmitie Secondly in couering many yea a multitude of sinnes yea and if a man be called to reueale and discouer them by way of testimonie it causeth a man not to aggrauate the crime but equally to speake euen as the thing i◠Thirdly in construing mens meanings words and actions if it be possible in the better part euen so farre as the word of God giueth vs libertie for it is a fruite of malice to misconster men to make an offence where it is not giuen or not to bee taken and that i◠so long as the wickednesse is not apparant Fourthly in restoring him that is fallen into a fault by the spirit of meeknes curtesie and humanitie euen as a Surgeon dealeth with a broken arme or legge not with roughnes or anger but with mildnes yea and pitie towards the offender so setting him as it were in ioynt againe The fourth rule is in Rom. 12.10 Be affectioned one towards another with brotherly loue How may that bee done Answ. In the next words in giuing honour goe one before another not in taking honour as our nature is but in preferring others before our selues and here wee must not conceiue of this honor as a meere ceremonie standing in some outward gesture but it is a reuerent opinion conceiued inwardly in the heart whereby euery man thinketh better of another than of himselfe and accordingly yeelds him more honour But some will say here this is hard to doe to esteeme of euery man better than our selues and how may we attaine vnto it Ans. Whosoeuer iudgeth this so hard a lesson let him enter into the serious examination of his owne heart without partialitie let him looke narrowly into himselfe and hee shall espie such a bodie of sinne for measure and manner as he cannot finde in any man besides so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe whereby he shall come to iudge euery man worthie to bee preferred and honoured before himselfe The fifth rule is in Ephes. 4.26 Let not the Sunne set vpon your wrath A very necessarie rule for seeing we be but men we cannot be without many sinfull motions and especially of reuenge vpon occasion but here we are counselled forthwith to stay and represse them yea and to break them vtterly off that although anger wrath and reuengefull thoughts will arise vp in our hearts yet we must extinguish them and not suffer them to continue with vs no not for the space of a day The same Christ himselfe hath taught Mar. 11.25 When ye stand to pray forgiue if ye haue any thing against any man So often then as we are to pray which is at the least daily so often are we to forgiue iniuries offered to vs for we pray to be forgiuen as our selues doe forgiue others men content themselues to carry their wrath a whole yeere together and if they forgiue once a yeere at Easter or at the receiuing of the Sacrament once a quarter it is as much they thinke as they neede to doe but they forget that the Sunne must not goe downe vpon their wrath The sixth rule Rom. 15.2 Let euery man please his neighbour Some will say how can this be for some will neuer be pleased if wee condiscend not to their corrupt and wicked desires Ans. The next words expound the Apostles meaning for good What is that Ans. For his
edification so as the generall commandement admitteth this limitation that men must be pleased but onely so farre as it tendeth to Gods glorie their owne good and edification So Rom. 12.18 Haue peace with all men but yet with a double limitation first if it be possible secondly if it be in you or so much as lieth in you wee must not carrie crosse and thwart mindes as being enemies vnto peace but applie our selues to the preseruation of it in our selues and others thus shall we testifie our selues to be admitted into Gods kingdome wherein the lion and lambe play together and the yong childe with the Cockatrice Isai. 11. Whereby thus much is signified that men once conuerted shall be so changed and altered that if they were neuer so fierce and cruell against the Church and one against another before yet now they shal be framed to a peaceable and meeke disposition towards all men Now to perswade vs to the practise of these rules consider first that these are the last times wherein most men are louers of themselues and louers of men for their owne aduantage euen so farre as by them they may attaine and retaine their wealth pleasures and pompe but few are they that loue men for God or his graces in them now seeing the times more call for these duties let vs bee the more carefull in them Secondly loue amongst men is the bond of societies for what else linketh man to man but loue which therefore the Apostle calleth the bond of perfection and truly for it maketh men speake and thinke one thing and perfecteth their societie Seeing then Christian societies are Gods ordinances and preserued by loue wee are to labour the more in the preseruation of it Thirdly the office and action of loue is most excellent for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth are all hereby made profitable thereunto all ordered hereunto aright and all hereby applied to their right ends and vses the gifts of knowledge tongues artes wisedome and such like without loue they puffe vp but it is loue that edifieth 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man The third rule for the maintenance of faith concerneth Hope in the next wordâ— looking for the mercie of our Lord Iesus Christ vnto eternall life Wherein is contained a description of hope which is this Hope is a gift of God whereby we waite for the mercie of Iesus Christ to eternal life For the better conceiuing of which grace consider in the words three things first the person on whom wee are to waite by hope namely our Lord Iesus Christ together with the properties of this waiting which are foure first it must be certaine without doubting for the Apostle ascribeth a full perswasion and assurance vnto our hope as wel as vnto our faith Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for Rom. 5.5 Secondly it must be against hope that is against all humane hope reason sense and whatsoeuer may be grounded vpon these Thus Abraham beleeued against hope Rom. 4.18 Thirdly it must be a patient waiting on Christ Rom. 8.15 If we hope for that we see not we doe with patience abide for it for otherwise the thing hoped for deferred maketh our waiting painfull and tedious Fourthly it must be grounded vpon the word and promises of life Psal. 130.5 My soule hath waited and I haue trusted in his word Heb. 6.18 the ground and anchor of our hope is made not onely the promise but the oath of God who cannot lie although he should not sweare that we might hâ—ld fast the hope that is set before vs. The second point is the thing for which we must waite which is not for gold siluer honours pleasures but only for the mercie of God in Christ vnto life eternall by which we must not vnderstand the beginnings of mercie for these we alreadie here enioy and hauing the present hold thereof need not hope for the same but for the full measure and accomplishment of Gods mercies hereafter to be enioyed The like manner of speech hath Paul Rom. 8.20 We waite for our adoption and redemption not that wee are not alreadie adopted and redeemed but that it is not as yet fully finished and accomplished in vs as hereafter it shall be The third point is the fruite and profit of this waiting and that is life eternall and therefore is added vnto life eternall giuing vs to vnderstand that our waiting shall bring vs vnto and set vs in the possession of this life So as the description standeth in setting downe two effects of hope described first that it causeth to waite on Christ for mercie secondly that it doth not faile nor make a man ashamed for he waiteth vnto eternall life and in this expectation is put in possession of the same From the former effect we learne first to put a difference betweene hope and confidence first by hope we waite on Christ but by confidence we rest vpon him and quiet our hearts in him Secondly hope is of things to come and confidence of things present at least made present by faith Matth. 9.2 Haue confidence and thy sinnes are forgiuen thee Whence we may discerne an error in Popish religion They teach with vs that a man is to haue confidence in Christ but they include it vnder hope and will not permit that it should bee referred to faith because then they should be drawne to grant a speciall faith But that is erroneous seeing confidence is not of things to come as hope is but of things present and therefore although confidence goeth with hope yet it is no branch of it but proceedeth from faith Secondly seeing this waiting is a certaine expectation of Christ hence I gather that there is a speciall faith for if there bee a speciall hope there must needes be a special faith to ground this speciall hope vpon for wee can neuer certainly waite for that whereof we are vncertaine whether it belong vnto vs or no he that hath receiued the earnest may certainly waite for the whole summe but it is faith which receiueth the earnest of the spirit from whence our hope is raised Heb. 11.1 Now faith is the ground of things hoped for for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith And hence wee may further take knowledge of another of their errors whereas they teach that hope indeed is ioyned with a certaintie but they distinguish of certaintie which is they say either of the will or vnderstanding hope they graunt hath the certaintie of will but not of iudgement and vnderstanding but this is false seeing the Apostle Heb. 12. commandeth to reioyce in hope which no man can doe vnlesse the iudgement be certaine and setled he that is not certaine of mercie can neuer hope certainly
vncleane that is noisome and full of hurâ— and poison Morall is when any creature is vsed against Gods law and commandement separating iâ— from the vse of man as to marrie within any of the degrees prohibited Leu. 19. commeth within this vncleannes Thus a man borne of vncleane seed is vncleane Iob 14. Ceremoniall is when the creature being cleane it in owne nature yet in some other respects by vertue of Gods prohibitioÌ„ becommeth vncleane Thus were certaine beasts and fowles and dead bodies vncleane not in their nature but in some respects which especially were three first in regard of touching secondly of tasting thirdly of sacrificing in which respects thâ—y might not bee vsed Now the creature might be hated not in regard of it self or as iâ— iâ— the good creature of God but as farre as this ceremoniall vncleannes was faâ—â—â—ed vnto it it being prohibited in this or other respects by God 2. Quest. But why should any mâ—n hate the flesh or garments of another seeing this ceremoniall vncleanneâ— was no sinne yea to burie the dead corpes was a dutie to be performed necessarily and so necessarie was it to touch them and for garments they were naturall and no more sin to touch them than to eate or drinke Ans. Although legall defilement was not alwaies a sin yet iâ— was alwaies an euill and prefigured the defilement of men by originall sinne and besides vpon Gods prohibition was to be hated Secondly although the defilement it selfe was no sinne yet hee that wittingly without cause did touch or meddle wiâ—â— thâ— thing defiled did sinne because God commanded the contrarie Secondly out of the second part of the similitude in that we are to 〈◊〉 the company of obstinate offenders it may be demanded whether wee may keepe any companie or haue any fellowship with an obstinate sinner Ans. The familiar companie with such is forbidden but all companie is not absolutely forbidden for in two cases it is lawfull to accompanie with such a one first to doe him good with conference instruction 〈◊〉 admonition an heretike must be once or twice admonished and if he bee not then reclaimed he must be auoided Titus 3.10 Secondly when a man is bound to such a one by the bond of ciuill societie as for example if a man â—â—re by the Church excommunicated yâ—t a wife must performe the dutie of a wife the childe of a childe the seruant of a seruant for thâ—se diuine ordinances abolish not but establish ciuill societies Then I say familiar companie must bee denied to such obstinate sinnerâ— but not all companie as when by the same we can either reclaime them or else to performe some ciuill dutie towardâ— them Vse First we see here what was the end of ceremoniall vncleannes and that was â—o represent that spirituall vncleannes in the whole man by originall and actuall sinne in thought word and deede Zâ—ch 13.1 In that day shal â—hâ—re be a fountainâ— opened to the hoâ—se of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes whereby is signified such an vncleannes wherby not only our selues are defiled wholy but whatsoeuer we touch meddle withall which is infected by reason of that dwelling sinne in vs eâ—en as it was which in the law was â—ouched by a polluted and vncleane person This consideration should caâ—se vs to looke into the filthines of our hearts which if we could or did see as it is both in it selfe and in the vile 〈◊〉 which without intermissioÌ„ it sendeth out it would make vs humble our selues and neuer bee at rest vntill this fountaine of the blood of Christ were set open vnto vs and we euen plunged into it and so clensed from this vncleannes whereof the vncleannes of the flesh was but a figure and â—â—adow 2. Vse We learne how to vnderstand the CoÌ„mandements of the Moral law namely not only according to the letter and bare words in which they are propounded which mention the maine sinnes only against God and man but by a Synecdoâ—he in the mentioned sinnes all of that kind as all occasions also motiues and inducements thereunto as here the Apostle wisheth the Saints to hate the flesh yea the garments spotted so wee are to hate the sinne itselfe yea and all the kindes and all the occasions of the same 3. Vse Hence wee haue a direct way wherein all beleeuers are to walke first we must hate the companie and societie of manifest and obstinate sinners who will not bee reclaimed Secondly all their sinnes not communicating with any man in his sinne we must haue no fellowship as with the workers so wiâ—h the vnfruitfull workes of darknesse Thirdly all occasions and inducements vnto these sinnes Fourthly all apparances of wickednes 1. Thess. 5.22 that is which men in common iudgement account euill and all this must proceed from a good ground euen from a good heart haâ—ing sinne perfectly that is all sin as Dauid Psal. 139. I hate them with a perfect hâ—â—râ—d and not as some who can hate some sinne but cleaue to some other as many can hate pride but loue couetousnes or some other darling sinne but wee must attaine to the hatred of all before wee can come to the practise of this precept besides that all sinnes are hateful euen in themselues A needfull dutie to be heedfully regarded in these daies wherein are so few hateâ—s of the flesh and so many haters of those that hate it so many that are so farre from hating the appearances of euill that many sins themselues are swallowed vp and made no bones of horrible blasphemies must now credit mens speeches the breach and violating of the Sabbath in iourneying is 〈◊〉 good a seruice of God 〈◊〉 horsebacke 〈◊〉 neede be or as he requireth 〈◊〉 râ—â—â—inge also fightings and such workâ— of the flesh are notes of valour and spirit and so in other Thus men who professe religion in word denie it in deed seeing true religion standeth not onely in the hatred of the sinnes themselues but euen of all occasions and apparances of them because God hath commanded them to be hated 4. Vse As the Iewes being not to come neer the houses nor touch the vncleane if they did touch any such thing they were vncleane and polluted and for that cause must wash their bodies and chaunge their garments yea if they did but suspect that they had defiled themselues they were presently to bee purified so wee being defiled with any knowne sinnes or suspecting any vnknowne our next course must be to the bloud of Christ the Lauer of the Church suing vnto God by prayer that our sins may be therewith washed away wee must put off our garments that is the olde man with his lusts and put on the wedding garment that is Christ Iesus with his righteousnes daily proceeding in the duties of sanctification for he that hath washed himselfe had need stil haâ—e his feete washed that is daily renew his repentance and bring daily fruits
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
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 maâ—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 theÌ„ 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 recompeÌ„ce 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 coÌ„taine 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 excelleÌ„cie 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
iust in God to destroy likewise his creature ouer which hee hath infinitely more soueraigntie than man hath ouer them 4. Vse We are to be afraide to sinne against God we must resigne our will vnto his whatsoeuer it is and simplie subiect our selues vnto the obedience of the same fearing in the least thing to offend him and all this because of his Maiestie power and dominion ouer vs for this is the liuing holy and acceptable sacrifice which he requireth of vs Rom. 1.12 euen our reasonable seruing of him Further whereas all these are to bee giuen to God alone note first that the wicked Astrologer with his Arte is here condemned seeing all glorie is properly belonging vnto God but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come in that by erecting of a figure and the aspect of the starres he takes vpon him to foretel things meerely casuall and contingent as of life and death woe or wealth peace or warre wherein he entreth vpon Gods possessions Isai. 41.23 Besides that the starres neither by creation nor by any ordinance of God can bee any meanes to foretell things to come Secondly detestible is the Romish doctrine which giueth the glorie and power of God to Saints as of hearing the prayers of all men in all places and knowing the hearts Secondly it giueth to the Pope power to make lawes and to binde the conscience Thirdly it ascribeth to the Pope hiâ— Shauelings power to forgiue sins properly all which bee incommunicable properties of the Godhead Now for the time for euer Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God and that continually Psal. 119.117 For this shall be the eternall câ—â—ling and condition of those who shall possesse the kingdome of glorie and 〈◊〉 must be begun euen in this life Lastly from the affection in the word Amen Note that whatsoeuer wee are to performe in the seruice of God 〈◊〉 must bee not of fashion but with the earnest affection of our hearts Psalme 103.1 My soule praise the Lord and all that is within me praise his holy name It is said of Iosias that hee turned to God with all his soule and all his heart according to all the law of Moses so wee in like manner in our conuersion to God in our prayers praiseâ— or whatsoeuer holy worship and seruice we tender vnto him must beware lest in drawing neere him with our lips wee withdâ—â—w our hearts from him which wee shall the better performe if we carry in mind his owne commandement My sonne giue me thy heart FINIS Laus Christo nesciâ— finis THE PVBLISHERS POST-SCRIPT MAny excelleÌ„t points might I as gemmes and pearles in this CommeÌ„tarie commend vnto thy coÌ„sideratioÌ„ Christian Reader but that one shall suffice to giue notice of and direct thee vnto as worthiest of my penning and thy perusing which as it is most ioyned with the scope of this whole Epistle so most seasonably is it fitted to our present coÌ„dition and most diligently trauased by this our Author namely that The seducers of the last age especially here aimed at by the spirit of God deâ—iers of the maine grounds of Religion in doctrine and practise are the Papists and the present Romish Church The necessarie consequent whereof is directly prooued namely That we may neuer ioyne with them in their religion but for euer contend against them for the faith once giuen to the Saints which wee can neuer doe if wee auoide not their doctrines as the rockes on which wee shall necessarily suffer shipwracke or death it selfe vnto which they cannot but carrie the professors The antecedent or former part seemeth by the way to be a direct and naturall answere vnto a Popish pamphlet alreadie by three learned men sufficientlie confuted wherein H.T. by twelue triuiall articles in comparison goeth about the bush to prooue that Protestants haue neither faith nor pietie religion nor good life To whom our Author in the exposition of the third verse reioyndeth and doubling the number of those articles with aduantage in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall solid and maine grounds vnto Christian faith and practise I will no longer stand on this part than I haue shewed who these Papists be meant by the Author from whom wee must depart and that for this end that the sequell of our separation from them may bee acknowledged most iust and necessarie By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected for true faith may stand with some errors and the end of that faith be the saluation of mens soules so bee the partie aberring be framed to these two rules First he must of necessitie hâ—ld the foundation namely that in Iesus Christ alone and in no other name either Angell or man himselfe or others saluation is to be sought for If a man vpon this foundation build some wood nay stubble or chaffe though these shall be burned yet himselfe shal be saued notwithstanding as it were through fire Secondly those errors must not be ioyned with either a willing 〈◊〉 wilfull ignorance for such errors are desperate and bring swift damnation And thus where God reueiles no more but naked Christ and where there is a subiection of the heart to the word causing it to depend on the Ministrie for further and more full instruction the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation but that true faith may stand with some euen Popish errors The Ruler is said to beleeue and that was by a iustifying faith when as yet he was onely ouercome by the Maiestie of Christ appearing in the miracle of raising his sonne to assent vnto and acknowledge the maine truth that Christ was the Messiah but so as himselfe and his household depended on his mouth for further instruction and became his disciples Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie Philip of the first person in Trinitie Lord shew vs the Father Others of them coÌ„ceiued of Christ as a worldly King whence two of them desire to sit the one at his right hand and the other at his left when he came to his kingdome Others of them euen after his resurrectioÌ„ harping on the same string and hearkening after temporalities expect it Others aske him when he would restore it to Israel Peter himselfe held not as hee ought the doctrine of the passion seeing hee disswaded Christ froÌ„ it Wherein marueilous ignorance descrieth it selfe in them being true beleeuers but so much the more tolerable in that first Christ reueiled no more vnto them either not opening the things or their vnderstandings to apprehend them till afterwards that hee sent the spirit of truth And secondly this ignorance
doctrine else but a Pharisaicall leauen alwaies to bee purged out of Churches and states as the Iewes vpon some occasions were to purge al leauen out of their howses Let no man say it is but a little and such a difference which may be tolerated for euen the Pharisies doctrine was much of it more true theÌ„ this Pharisaicall doctrine of theirs yet was their leauen hid in it as in this the nature whereof is though it be but little yet to sowre the whole lumpe In a word as Caleb Ioshua said of Canaan the land is a very good land If the Lord loue vs hee will bring vs vnto it euen so if the Lord loue vs hee will expell these Giants from vs and giue vs security in our owne land from the Anakims or if not if any of these strangers abide with vs our faithfull prayer and hope is that as Salomon numbâ—â—ing all the strangers in the land set them to worke in his Temple euen a hundred three fiftie thousand and sixe hundred so our wise and peaceable Salomon and Soueraigne will continue to set euen thousands of these to worship with vs in the Temple yea and in this one circumstance passe Salomons wisdome in not chusing ouerseers of themselues to cause them to worship The Lord Iesus strengthen his Highnes heart vnto this and many mo honorable workes and make vs happie in his long and prosperous Raigne to his renowne and glorie in this life and fruition of the blessed Crowne of righteousnes at the peaceable end of his through comfortable daies Amen FINIS COMMON PLACES OF CHRISTIan Religion more largely handled in this Commentarie 1 ACtuall sinnes pag. 121. 2 Angels their nature and fall pag. pag. 63. The combate between good and bad Angels pag. 84. 3 Apostles and Apostleship pag. 119. 4 Bookes of God pag. 48. 5 Callings pag. 43. 6 Catholike Church pag. 32. 7 Charitie pag. 135. 8 Christ a Sauiour pag. 151. 9 Christs comming to iudgment pag. 112. 10 Christian liberty pag. 30. 11 Church properties and markes of it pag. 32. 12 Church Censures and excommunicacation pag. 143. 13 Commandement first pag. 35. second pag. 36. third c. pag. 39. 14 Crosse to be taken vp pag. 34. 15 Diuinity of Christ. pag. 149. 16 Feare of God pag. 85. 17 Hope pag. 138. 18 Images pag. 36. 19 Intemperance pag. 89. 20 Iudgement day pag. 68. 21 Iustification by faith only pag. 26. 22 Keyes of the Church pag. 31. 23 Knowledge in the creatures naturall reasonable spirituall pag. 88. 24 Loue of God towards man contra pag. 15. 25 Magistracie pag. 76. 26 Mercy of God pag. 13. 27 Naturall corruption pag. 127. 28 Peace with God Man the creatures pag. 14. 29 Perseuerance pag. 11. 30 Regeneration pag. 28. 31 Repentance pag. 33. 32 Resurrection pag. ibid. 33 Reprobation pag. 48. 34 Saluation by Christ alone how to whom pag. 151. 35 Sanctification pag. 7. 36 Table second pag. 41. 37 Vngodlines pag. 49. 38 Vocation pag. 5. 39 Wisdome of Christ. pag. 150. 40 Worship of God pag. 38. DOCTRINES MORE CHOISE and generall collected and vrged in this Exposition 1 TO bee a seruant of Iesus Christ is more honour then to bee allied to Princes pag. 3. 2 Faith is a most excellent treasure pag. 17. 3 The Saints are the keepers of this treasure and must fight for it pag. 45. 4 It is a subtiltie of Satan to thrust the profane and wicked into the societies of the Saints pag. 47. 5 Publike teachers in the Church must of necessity be called and why pag. ibid. 6 Gods grace may not bee turned into Wantonnesse pag. 51. 7 No outward priuiledges are profitable 〈◊〉 of their right vse in faith and repentance pag. 56. 8 Great iudgements are at the beeles of great mercies if abused pag. 57. 9 DistractioÌ„ followeth vnbeliefe which is therefore to be vnmaâ—ked and auoided pag. 57. 10 Gods seruice is the only liberty and freedome in sinne is to be chained in bondage pag. 67. 11 The mercy of God euery way matcheth his iustice pag. 70. 12 To take a view of the sinnes of the last times is necessarie for euery Christian pag. 71. 13 Our bodies are the Lords and therefore must be giuen vp to his seruice and preserued in holines pag. 75. 14 Sleepe in sinne and spirituall dreames the cause why so fewe embrace theÌ„ Gospell pag. 73. 15 A Christians dutie is to watch and be sober pag. 74. 16 Not to speake euill of but blesse Magistrates pag. 80. 17 Scripture is knowen to bee Scripture by Scripture pag. 83. 18 The Diuel the author of Idolatry pag. 8â— 19 Not to requiâ—e euill for euill a Christian precept and an angelicall practise pag. 87. 20 Christian meeknes must be tempered with Christian zeale pag. 89. 21 Caines way may not bee beaten by Christians pag. 90. 22 Couetousnes in all but teachers especially to be auoyded and why pag. 96. 23 Contentation a speciall vertue and how atteined pag. 98. 117. 24 In feasting Gods feare must be preserued in the heart pag. 102. 25 All Ministers must be able to teach sound doctrine pag. 104. 26 Hearers ought to be as parcht land to to receaue it pag. ibid. 27 ChristiaÌ„s being trees of righteousnes must be 1. wel rooted 2. liue 3. beare fruit 4. beare good fruite in Christ the stocke pag. 106. 28 Wicked men are inwarly as vnquiet as the raging sea pag. 108. 29 Ministers as startes must receaue their light from Christ the sonne of righteousnes pag. 109. 30 All secrets of heart and life naked before God pag. 114. 31 The duty of the Church to remember the words of the Prophets and Apostles and why pag. 119. 32 To mock and scorne godlines a maine sinne of the last age pag. 121. 33 It is the property of the vngodly to follow and walk after their owne vngodly lustes pag. 122. 34 It is a great sinne to sepâ—rate from the assemblies of Gods people pag. 124. 35 To be a naturall man a fearefull sinne and who he is pag. 126. 36 Euery one ought to build vp himselfe vpon his most holy faith pag. 129. 37 The doctrine of faith a most holy doctrine pag. 131. 38 Euery man is to preserue loue towards man and the meanes pag. 135. 39 The duty of euery beleeuer is to restore and recouer offenders and the meanes pag. 141. 40 All glorie dominion maiestie and power is to bee ascribed to God and Christ of all his creatures in all things for euer Amen pag. 154. QVESTIONS DETERMINED AND the most of them disputed in this Commentarie 1 WHether this Epistle be Canonicall Scripture pag. 1. 2 VVhether a man may change his name pag. 3. 3 Whether sanctification bee from the Parents pag. 8. 4 Whether sauing grace may be lost pag. 11. 5 Whether the Scripture be to beleeued for it selfe pag. 17. 6 Whether it be sufficient of it selfe pag. 18. 7 Whether God created all things pag. 20. 8 Wherein
childe of God or no for if he haue the spirit of God he is his and if he haue these holy motions and desires to pray and can send out these cries vnto God vnfainedly he hath the presence of the Spirit and he that hath not this spirit in these blessed fruites of it is none of his Thirdly these words are added to teach vs that when wee pray wee must doe it our hearts for where the spirit of God dwelleth thēce must prayer proceed but his abode is in the heart and therefore prayer that God many acknowledge it to proceed from the spirit must bee hartie and so of all other spirituall duties Colloss 3. singing with grace in your hearts Rom. 1. whom I serue in my spirit where the Apostle expresseth a reason why prayer should proceed from the heart because prayer is of the same nature with faith and the spirituall worship of God yea indeede is a part of it answerable vnto God himselfe who is a spirit but all these are seated in the heart and spirit and consequently prayer it selfe ought so to be neither is it the outward action or words which is simply the worship of God but so farre as they consent and proceed from the heart Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto wee are first of all therein to approoue ou◠hearts vnto God Fourthly that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man The hypocrite he prayeth outwardly for forme and fashion the naturall man in affliction prayeth of compulsion as a man that is racked and tormented without any loue of God at all both of them without any inward sense or rectified disposition of the heart but the beleeuer hee prayeth in the heart and in faith the spirit of God disposing his heart aright vnto prayer Quest. How doth the holy Ghost direct the heart Answ. By fiue waies or meanes first by illumination whereby hee reueileth God to man as also his owne estate both of them in part Secondly by conuersion whereby hee turneth the heart vnto God once made knowne Thirdly by direction whereby hee directeth the heart to deale as with God himselfe taking it from outward meanes Fourthly by feruent and constant desire◠for things spirituall or temporall Fifthly by faith whereby we can rest on God for the accomplishment of the things wee haue heartily desired Quest. Whether may we not pray to the holy Ghost seeing here it is said praying in or by the holy Ghost Ans. We may not onely pray in or by him but vnto him for although wee haue no particular example hereof in the Scripture yet wee haue sufficient warrant for the three persons being vndiuided in nature must be also vndiuided in worship and one being worshipped all must be worshipped Secondly wee are baptized into the name of the holie Ghost as well as of the Father and Son and therefore hee is to be prayed vnto euen as they are Ob. But wee are not commanded to pray any where by the Father or Sonne as here by the holie Ghost which argueth that the holie Ghost is not the author of our prayers as they are Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie for all the three persons are authors of our prayers the Father and Sonne make vs to pray but by the holy Ghost the holy Ghost maketh vs pray but more immediatly for he is the immediate author of our prayers which teacheth that when we pray it is not of our selues but from the spirit which stirreth and sendeth vp heauenly requests for vs herein then wee must renounce our selues magnifie the grace of God within vs and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God Vers. 21. And keepe your selues in the loue of God looking for the mercie of our Lord Iesus Christ vnto eternall life THese word◠containe the second rule of the Apostle tending to the preseruation of faith and true religion concerning loue and it is indeede of speciall vse and direction for the framing of our liues Christ calleth the loue of God and men the summe of the whole law Paul calleth it the end of the Commandements This caused Paul to keep faith good conscience 2. Cor. 5.14 The loue of Christ constraineth vs. Now for the better informing of our vnderstandings and our furtherance in obseruing this rule fiue things are to be considered first what is meant by the loue of God Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers whereby they loue God and Christ properly and simply for himselfe rest in him and cleaue vnto him as the most absolute good for by Gods loue in this place is not meant that loue wherby God loueth man but whereby man loueth God Quest. Why doth the Apostle here omit the loue of man Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it for first whē a man loueth his neighbour herein after a sort he loueth God for then is God loued not onely when our affection of loue is directed vnto himselfe but also when his ordinances his creatures image and other things partaining vnto him are loued Secondly the Apostle Paul calleth the loue of the neighbour the fulfilling of the law which cannot be vnlesse we include also therein the loue of God or rather it within Gods loue and ioyne them both together Now if the loue of man be the fulfilling of the law how much more is the loue of God which by the same reason must include the other Thirdly it is a true rule in Diuinitie that the first Commandement must bee included and practised in all the nine following as being the foundatiō of them all Now the maine dutie of the first Commandement is the loue of God which must goe with the practise of all the other so as al the duties of the other Cōmandements are included in the same The second point is whether this loue of God bee in man by nature or giuen by grace Ans. It is not from nature but a gift of grace following faith and iustification Ioh. 14.14 If yee loue me yee will keepe my commandements both which proceed from one beginning as no man then can by nature keepe the Commandements so no man can by nature loue God aright Rom. 8.5 The wisedome of the flesh that is mans best things his best thoughts and affections is enmitie to God therefore can there be no true loue of God in nature 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Againe wee must first beleeue that wee are loued of God before wee can loue him 1. Epist. Ioh. 4. We loue him because he loued vs first It will bee obiected here