three things first the Magistracie hath a power in it selfe whereby the Ciuill Magistrate may commaund in his own name The Ministrie hath power onely to pronounce what God commandeth and that in his name Secondly the authoritie of the Ciuill Magistrate is in himselfe the authoritie of the Minister not in himselfe but in Christ so as the Ciuill Magistrate may command obedience to himselfe but the Minister commandeth it to God Thirdly the Ciuill gouernment hath an absolute power to compell and enforce the outward man but the Ministrie hath power only to counsell perswade exhort Secondly this power of the Sword is added to distinguish it from all priuate power as in Schooles families which haue a power of commanding but not of the Sword Lastly I adde for the common good of mankind Rom. 13.4 The Magistrate is the minister of God for thy wealth that is procuring the welfare of soule and body which standeth in two things first true Religion secondly ciuill iustice both which are by Magistracie maintained It may be here demanded 〈…〉 Church appeareth in that the 〈…〉 preparation and performance of the same 2. Chron. 35. and 〈…〉 here two differences in this authoritie must be marked First that ciuill 〈◊〉 doth not after the same 〈◊〉 order causes ecclesiasticall as 〈…〉 in ciuill causes is ordâ—â—th all and 〈◊〉 all likewise but in ecclesiasticall it hath power to order all but not 〈◊〉 execute them The Magistrate indeed ordereth and prescribeth in all but the Minister is â—e that executeth in ecclesiasticall causes Secondly that ciuill authoritie hath power ouer all the things of men but not ouer the things of 〈◊〉 as the Woâ—d and Sacramentâ— faith conscience the graces of God in 〈◊〉 Ciâ—ill power hath no rule ouer these concerning which Christ commâ—nded to giue vnto God the things of God and vnto Caesar Caesars Secondly this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill but so as it stretcheth onely vnto the 〈◊〉 man to the bodie life 〈◊〉 and outward things but not to the soule and conscience of which God is the onely Lord and gouernour 〈…〉 asked what are the kinds of this power I answere it is of three sortâ— first in one person man or woman which is a Monarchie secondly in moe when the gouernment is in a few states and 〈◊〉 thirdly in the bodie of the people which is a popular gouernment by one of these three is euery Common-wealth gouerned These are the Gouernmentâ— despised by these seducers The second point followeth 〈◊〉 vpon what grounds they despised gouernment Ans. Their grounds may be knowne by the Heretikes of thâ—â— time the Anabaptists who are giuen vp to the same 〈◊〉 and they 〈◊〉 be 〈◊〉 to these foure heads First subiection say they came in with sinne and therefore Christ hauing taken away sinne hath taken away subiection also The former part they prooue out of Gen. 1.26 Man in innocencie was to rule ouer the fish of the sea the fowles of heauen ouer the beasts the earth and all creeping things but not ouer man but after the fall Eue is put vnder subiection to Adam Genes 3. Ans. There bee two kindes of subiection the first Seruile the second Ciuill The former is the subiection of a slaue or vassall who is onely to seeke the proper good of his Lord and Master The latter whereby one man is subiect to another for the common good The former came in by sinne the latter was before sinne in innocencie Eue was subiect to Adam in innocencie thus the Apostle reasoneth 1. Tim. 2.12 Let the woman be subiect to the man for she was taken out of the man Againe in innocencie it was said Increase and multiplie and therefore in the light of nature is a plaine distinction betweene the father and sonne and an inequalitie The first place is misalleaged Genes â— 26 because it was spoken not of man alone but of all mankinde euen women as well as men who haue also dominion giuen ouer the vnreasonable creatures As for the second place Gen. 3.15 He shall rule and thou shalt be subiect It is not spoken because the ordinance of God simply considered in it selfe was not before the fall but because now the subiection was ioyned with feare griefe and sorrow which it wanted in innocencie for then it was a pleasure and this makes subiection a curse in some respect but is not so no not since the fall in it selfe considered Secondly they reason thus Euery beleeuer is in the kingdom of heauen euen in this life Now in heauen there is no King but God and therefore no beleeuer is to bee subiect to any but God and Christ. Ans. There bee two kindes of gouernments vpon earth one is spirituall and inward this is the kingdome of heauen and of Christ within man standing in peace of conscience and ioy in the holy Ghost in regard of which regiment of Christ there is no distinction of persons no difference of bond or free Master seruant father sonne but all are one in Christ. The other is a ciuill regiment wherein orders and distinctions of men must be maintained as some must bee Princes some subiects some fathers some children some Masters some seruants Whence it is that euery man susteines vpon him two persons and is to be considered first as a beleeuer and as a member of the kingdome of Christ thus is he equall to any beleeuer and any beleeuer equall to him Secondly as a member of the Common-wealth wherein he liueth thus he is either a superiour or inferiour Their reason were somewhat if euery beleeuer were onely in the kingdome of heauen but euery of them liuing here in earth is also a member of some Common-wealth Thirdly Ciuill gouernment is full of crueltie which hauing the power of the sword destroyeth the bodies and soules of offenders in not giuing them time of repentance and therefore is intolerable among Christians Ans. Moses and the Leuites by Gods commandement flew 3000. of the Israelites for worshipping their golden Calfe and neuer gaue them space to repent Secondly the malefactor that is not moued to repentance at the sentence of present death there is little hope that euer hee would repent after if hee had longer time Thirdly Gods wisedome and commaundement must take place of mans reason he commaundeth that the Malefactor should die and thereby that the euill be taken away better it is that one should bee destroied than an vnitie better that one bee remoued than a multitude by the contagion of his example infected Fourthly they plead liberty by some places and testimonies of Scripture Gal. 5.1 Stand fast in the libertie wherein Christ hath set you free Ans. The libertie which Christ hath procured vs is libertie of conscience freedome from the power of sin Satan death hell and condemnation and therefore spirituall but not from temporall and ciuill subiection Ob. Rom. 13.8 Owe nothing to any man but
of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes So ought euery father in imposing his childrens names with Alpheus and euery mother with Leah make such choice of names as themselues and their children may bee put in minde yea and stirred vp to good duties euen so often as they shal heare or remember their own names The second point in this name is the variety of the names of Iude hee was called Thaddeus Mark 3.18 and Lebbeus Matth. 10.3 all which signifie the same thin gand all put in minde of the same dutie Here two Questions may bee asked First why was he called by so many names Some thinke he had all these names giuen him by the people and multitude as signifying all one thing others which is more probable that hee was thus called by the Apostles themselues rather then by his owne name that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten A second question is whether may a man change his name or no If the change thereof be no preiuidce to any man much lesse hurtefull to the Church or common-welth nor offendeth the faithfull but wholy tendeth to the glory of God and good of men it may be altred and changed As Saul a great persecutor being called to be a publisher and Patron of the Gospell changed his name into Paul as also Salomon was at the first called by his Mother Iedidiah Peter at first called Simon Bariones Christ afterwards gaue him a new name and he accepted it Yet hence the too common practise of the world cannot bee warranted who for fraud and deceite doe alter their names which when it is not intended may warrantably bee done as in time of persecution in the raigne of King Edward the 6. Bucer changed his name and both called himselfe and suffered others to call him Aretius Felinus so did diuerse other worthie men in those dayes seeking no other then the glory of God and good of the Church in their owne saftie and that the Papists not knowing their names might reade their writinges without preiudice The second thing in the person writing is his office being called a seruant of Iesus Christ which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer who is a seruant of the Lord Iesus but of a speciall seruice namely of Apostleship to which he was deputed Wherein consider two thinges First that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles Secondly that he did faithfully execute his function and performed his seruice First he pleades his calling for two causes first in regard of others and secondly in respect of himselfe First that his doctrine might with more attention and reuerence be receiued of others seeing he run not vnsent but was called and that to an Apostleship and therefore he spake not of himselfe but whollie and immediately directed by God Secondly for the confirming and comforting of himselfe that the Lord who had called him would stand by him both in protecting his person and prospering his worke in his hand Vse Seeing the Apostle Iude before he writeth laieth down his calling so ought all Ministers to make their calling the foundation of all their proceedings containing themselues within the compasse thereof euen as they are to teach the same dutie vnto all sortes of men that they tempt not the Lord by passing the bonds and limites of their calling Secondly in that Iude though he was of the same Tribe yea of neare allyance vnto Christ yet hee passeth by all these respectes which hee might haue stood vpon and contenteth himselfe with the title of a seruant of Christ We learne to make more account and esteeme it a greater priuiledge to be a seruant of Iesus Christ than to bee of the kindred of Kinges and allyed to the greatest Monarchs of the world Christ himselfe shewes vs what kindred should take vp our chiefe delight when hee turned himselfe from his Mother and Brethren and beholding his hearers said those were his mother sisters and brethren that heare the word of God and keepe it this alliance in the faith was neerer and dearer vnto him then that in the flesh If then thou standest vpon thy preferment striue to be the seruant of Christ which is more honorable then to be the sonne of a King to be a follower of Chist is more then to goe before the Rulers of the earth But if thou aske how shall I come to this preferment Himselfe answereth thee thou must giue vp thy selfe to heare his word and doe it that is learne to know and obey his will this is the maine dutie of a seruant endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment and art admitted a seruant of Christ. Thirdly If wee bee admitted the seruantes and followers of Christ wee must serue no other Maister but keepe our selues from being intangled either with the offences or affairs of the world as to be vassals thereto no man can serue two much lesse more Maisters of such contrarie commaundes Let none pretend to bee the seruant of Christ who by louing pleasure more thē God or seeking earth more then heauen disgrace such a profession The third thing in the person writing is the allyance Brother of Iames of which name there were two first Iames the son of Zebedeus whose death is mentioned in the 12. of the Actes by Herod the second was the son of Alpheus here mentioned First that he might distinguish himselfe from the other Iudas the traytour Secondly that he might winne further credit and attention to his doctrine seeing hee was no vnknowne person but one that came of the worthiest stock that was vpon the face of the earth and for this cause hee mentioneth his brother Iames who was better knowne as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time Act. 15.13 not to credit himselfe but this Scripture which otherwise is in it selfe sufficiently powerful by the mention of him Now followes the second thing in the Salutation that is the person to whom Iude wrote in these words vnto those who are called and sanctified by God the father and preserued by Iesus Christ it is the militant Catholique Church which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world who are effectually called and sanctified and preserued vnto life euerlasting Out of which description note First who and what they bee that are members of this Church namely no wicked or profane persons but onely the elect such as are chosen vnto life euerlasting who after receiue their calling vnto holines and therein are assuredly preserued vnto life which priuiledges no wicked
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
worthie amendement of life Vers. 24. Now vnto him that is able to keepe you that you fall not and to present you faultlesse before the presence of his glorie â—ith ioy 25. That is to God 〈◊〉 wise our Sauiour be glorie and Maiestie and dominion and power both now and for euer Amen IN these wordes are contained the third part of the Epistle namely the conclusion of it and it is nothing else but a lawding and praising of God wherein three things are to bee noted first the person praised which is Christ the second person in the Trinitie the Sonne of the eternall Father this appeareth by two reasons in the words first because he is here described to be a Iudge that doth present all men before himselfe which is proper to the Sonne of God Secondly because he is called our Sauiour which is the title of Christ according to the name Iesus And yet here must be noted that in this praising of the Sonne the Father and the holie Ghost are not excluded for as the nature of the three persons is all one so is their worship all one also The second point bee the reasons or inducements mouing vs to praise Christ which be three The first drawne from his power To him which is able c. The second from his wisedome To God onely wise The third from the worke of our redemption and saluation Our Sauiour The third point is the praise it selfe in these words Be glorie and maiestie and dominion and power both now and for euer Amen Of these points in order And first of the person to whom this praise is giuen First note how the Apostle concludeth his epistle with the praise of Christ as the Iudge as also the Sauiour of mankinde in whose example we are taught with willing minds to spend our daies in the honour of Christ for that which the Saints doe in heauen that must we doe while wee liue vpon earth for so we pray in the Lords Prayer but they in heauen continually doe cast downe their Crownes at the feet of the Lambe Reu. 5.11 as worthie to receiue all honor and glorie and praise and power we must therefore bee readie vnto this dutie Againe he hath subiected himselfe to exceeding dishonour and abasement yea to the death and that of the crosse and all that we might first honour him and then be honoured by him how therefore ought wee in way of thankfulnes for the great worke of our redemption glorifie him and aduance his honour But in stead hereof many euen of those that professe Christ dishonour him vsing him as a packhorse to lay vpon him all their sinnes and so lade him with their sinnes past and crucifie him againe with daily new sinnes and yet they looke he should be their Sauiour to bring them to honour and immortall glorie The inducements follow The first of which is takeÌ„ from the power of Christ vnto him who iâ— able c. That wee may know the force of this reason wee will first consider what this power of Christ is The power of Christ is two-fold first absolute secondly actuall By absolute I vnderstand that power of his whereby hee is able to doe euen that which he will neuer do of which Iohn Baptist speaketh God is able euen of stones to raise vp seede to Abraham By this power God could haue made many thousand worlds whereas he made but one and by the same Christ could haue commanded a legion of Angels to haue deliuered him from the hands of the Iewes but would not This absolute power goeth beyond his actuall power or will yet is not greater than his will for as what God doth that he willeth so what hee can doe hee can also will but this power is not here meant The second namely the actuall power of Christ is whereby hee doth and effecteth whatsoeuer he willeth and it is of two sorts first his generall power which tendeth on his prouidence whereby he ordereth all things both in heauen and earth Psal. 115.3 Our God is in heauen and doth whatsoeuer he will Secondly a more speciall power which accompanieth his grace and alwaies goeth with it of which Paul speaketh Ephes. 1.19 That we may know what is the exceeding greatnes of his power towards vs that beleeue according to the working of his mightie power Of this power working life and grace to them which beleeue Iudâ— here speaketh Concerning which obserue three conclusions First that this power is giuen to Christ in time Matth. 28. All power is giuen me in heauen and in earth Acts 2.36 He is of God made Lord and Christ importing that this power is giuen him to bee a Lord. Indeed the Son of God as God is of equall power with the Father and that from all eternitie in which regard no power can be giuen him but if we respect his office of mediation to the performance of which he must lay aside his power and become as a seruant subiecting himselfe to the death thus this power may bee said to bee giuen him againe namely when by his rising from the dead and ascending into heauen hee was mightely declared to bee the Sonne of God so that in Psal. 2. Thou art my sonne this day haue I begotten thee is in Acts 13. applied to the resurrection of Christ as if hee had said This day haue I made manifest by thy powerfull resurrection that thou art my sonne and that I haue begotten thee before all worldâ— The second conclusion is that this power is manifested in Christ the head especially namely when it caused him so victoriously to ouercome death in suffering it to rise from the graue ascend to heauen sit at the right hand of God his Father Paul prayeth that the Ephesians might know the greatnes of this power which raised Christ from the dead and set him at Gods right hand in heauenly places Ephes. 1.20 The third conclusion That this power conueyeth it selfe from Christ the head to all his members Ephes. 3.20 To him that is able to doe abundantly aboue all that we aske or thinke according to the power that worketh in vs. Coloss. 1.29 I also labour and striue according to his working which worketh in me mightely Now being conueied vnto the members of Christ it is not idle in them or vnprofitable but worketh proportionably in them al as it did in Christ himselfe for as it caused Christ to die for our sinnes so it maketh vs die to our owne sinnes as this power made him to liue againe to his Father so it maketh vs his members to liue vnto God that as hee by vertue hereof rose againe so it causeth vs to rise to a new life in this life and to our eternall life in the life to come Further this power is commended here by foure effects first it is able to keepe them that they fall not namely into manifest sinnes ioyned with obstinacie for of such sinnes and sinners hee had spoken in the
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
doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what iâ— this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth shâ—â—teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them
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
must needs bee most admirable diuine and excellent Dauid speaking of the glorie that man once had and in admiration of it being not able to containe himselfe breaketh out into a speech full of passion O Lord what is man that thou art so mindfull of him I thou hast made him little inferiour to the Angels Shewing that the chiefe glorie of men in their best estate is inferiour to the excellent condition of Angels Yea further it is a part of the glorie of God to be attended of them and a part of our glorie after the resurrection to be like them Whence note the scope of the Apostle which is hence to teach vs that no glorie beautie or excellencie of the creature can exempt it from the punishment of sin when it falleth thereinto nay the more glorious the sinfull creature is the more grieuous punishment may it expect if sinne be found therein as the Angels here which may instruct those who are in these schooles of the Prophets in which many men excell in rare gifts of whom in regard of their wisedome and knowledge may bee said as the woman of Tekoah said of Dauid 2. Sam. 14.17 My Lord is as an Angell of God to heare good and bad And they are the Angels of the Lord of hostes Malac. 2.7 Yet for all this let them not be puffed vp hereby but walke in feare and trembling not emboldening themselues to sinne for bee it they were as the Angels in gifts yet if they sinne they shall be as Angels in punishment also Secondly hence note that Angels are substances though inuisible hauing being life sense and vnderstanding and are not onely qualities for pure qualities neither can sin nor be capable of punishment as the Angels are here said to be Ob. It will be said seeing they are capable of punishment they must be bodily substances Ans. No it is sufficient they be substances to be capable of punishment though spirituall for the punishment of hell is spirituall Where wee see the Sadduces and others euen of our daies are deceiued who thinke Angels to be nothing but Motions and melancholy passions and the Libertines also who thinke they are nothing but good and bad successe Thirdly the name Angell is not a name of nature but of office which signifieth that their office was to be the messengers of God who were to stand round about him as attendants readie to be sent foorth at his pleasure for the execution of his will in all the parts of the world In which function of theirs they are propounded patternes to vs and examples for our imitation who ought accordingly to set our selues euer in the presence of God as prest and readie to performe his will for so wee pray daily Let thy will be done in earth as it is in heauen that is Giue vs grace with cheerefulnes and readines to performe thy will here on earth as the Angels in heauen do for whosoeuer would be like the Angels in heauen must be herein like them first in earth Now in that this name is here giuen to the Diuels and wicked spirits it sheweth two things first what their office was in the creation vnto which they were fitted and deputed Secondly the iustice of their punishment for the neglect of the execution of the same Fourthly obserue the distinction of Angels of which some kept their first estate others of which hee here speaketh left their first condition some stoode and some fell the ground of which distinction Paul mentioneth 1. Tim. 5.21 I charge thee before God and his elect Angels Some therefore are elected and because election presupposeth a refusall others are reiected no other cause of this distinction is known to man but the will of God and his good pleasure Ob. If any man say it was because God foresaw that some would fall and others would stand I answere that is no cause for God did not onely foresee the fall of some but decreed also before all worlds to confirme some in their state and to passe by others in his iustice so as the cause shall euer rest in his good will which willing the same maketh it most iust not giuing vs any leaue otherwise to dispute of this doctrine or curiously to search out the secrets of it but rather to stand in admiration and say with Paul O the depth of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his waies past finding out Now followeth the second point namely the fall of the Angels in which obserue three points first the cause secondly the parts thirdly the measure of the fall The cause of their fal in these words which kept not their first estate but left their habitation themselues were the cause of their own fall which is thus prooued Either God must be the cause of their sin or man or themselues but neither God nor man and therefore themselues First God cannot be the cause for that were iniustice to condemne them for that which himselfe caused how vnrighteous were it first to cause them to fall and then to punish them for falling Obiect But it will be said that God did foresee their fall and might haue preuented it and so not hindring it hee seemeth to bee a cause of it Ans. Whosoeuer foreseeth an euill and hindreth it not when hee may is accessarie vnto it so be he be bound to hinder it but God was not bound to hinder it being a most absolute Lord not bound to any of his creatures further than he bindeth himselfe Ob. But God did not confirme them in that grace which he gaue them whereupon they fell whereas if he had confirmed them they had stood whence carnall reason concludeth God to bee the cause of the fall Answ. God gaue them grace in creating them righteous but confirmed them not therein he gaue them a power to will to perseuere but gaue them not the will not perseuerance it selfe and yet he is not to bee blamed because he would not doe it Quest. Why would hee not Ans. I answere with the Apostle What art thou O man that disputest with God Let vs without further reasoning stay our selues in these two conclusions first that God is an absolute Lord neither bound to any action neither to giue reason of any secondly that hee doth all to the glorie of his name in the manifestation of his mercie and iustice Secondly as God is no cause or author of this fall of Angels no more is man for the Angels fell first and were the cause of mans fall and therefore themselues were the proper cause of their owne fall Qu. How can this be Ans. The Angels had in themselues the proper cause and beginning of their own fall and that was a free flexible will whereby for the present they willed that which was good and might will to perseuere in it but that will being mutable they might also will euill and so fall from
neâ—â—ssarieâ— yet is the Scripture a iudge sufficieâ—tly able to resolâ—e thy spirituall minded man in any case concerning conscienceâ— or in any matter concerning saluation all which it is the sole and proper determiner of now as for the particular sin of Angels it is not necessarie to saluation to know it but seeing the Scripture concealeth it it is a safe and learned ignorance to be rested in without further desire to know that which the Lord hath hid in secret with himselfe Fourthly wee are hence taught to seeke to enter into our habitation and true resting place which is not the earthly Paradise for that was our dwelling place before the fall but Heauen it selfe which since the fall is assigned and prepared to be a rest for the people of God this was the citie which Abraham looked for Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen Christ telles his Disciples he goeth to prepare them these dwellings in heauen Ioh. 14. which elsewhere he calleth euerlasting habitations Make you friends of vnrighteous maâ—man c. Now for our better practise hereof this must be marked that howsoeuer this our habitation be in heauen yet the suburbes and the gate of it is here in earth for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe yeâ— the â—ery entry into it Iacob when he saw the testimonies and tokens of Gods presence and fauour built aâ— Altar in the place for his worship and called it Bâ—thel and said it was the very gate of heauen Gen. 28.17 and therefore we must while we liâ—e here seeke to enter if we would be adâ—iâ—ted within that glorie hereafter Qu. But what 〈◊〉 may wee vse to help vs forward herein Ans. These fiue First wee must alwaies endeuour to be found readie to enter into that heauenly habitation for which purpose our hateâ— must be at this our hoâ—e yâ—â— our whole conuersation must be in heauen wâ—â—lest our 〈…〉 are vpon earth our walking must bee in the path of life euerlasting â—â—ll containing ourselues in the waies of repentance obedience and daily mortification whereby wee denie our selues take vp our crosse and follow Christ. Secondly 〈…〉 loue 〈◊〉 assemblie of Gods people and â—oyâ—e our selues vnto thâ—â— iâ— thâ— holy vse of the Word and sacraments whereby wee draw neere vnto heauen it selfe yea and keepe at the gates of this Citie and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God Psal. 84. Moses chose rather to suffer with the people of God great affliction than to enioy the treasures and honors of Pharaohs Court yea euen wicked Cain himselfe thought of this as the greatest part of his punishment and which he most complained of that hee was cast out from the face of God that is out of Adams familie where Gods face was to be seene in his worship Thirdly we must weine our affections from our earthly inheritances which are but Tents that they may be fixed vpon this sure habitation in heauen without the assurance of which all earthly reuenews and treasures can adde but little comfort to the heart Cain built a Citie hee had besides great lands and faire possessions but yet euen then the holy Ghost brands him with the name of a Vagabond because he was cut off from Gods people and cared not to ioyne himselfe vnto them againe by repentance Fourthly we must euery day addresse and prepare our selues to our death seeing our death is a meanes to bring vs home to this habitation euery new day must occasion vs to renew this our preparation and this will cause vs neither to feare our owne nor excessiuely to sorrow at the departure of our faithfull friendes seeing they haue passed these first things and are onely gone before to their longed-for habitation Fiftly if God call vs hereunto wee must bee contented to leaue and forsake goods friends natiue countrie and all for assurance of inheritance in this our countrie and if we cannot finde the doores hereof in our owne countrie wee must seeke them elsewhere where we may enioy them making light reckoning of all things for this one thing of highest account The last vse of this doctrine is to teach vs from this sinne of the Angels our contrarie dutie they by their office were to doe homage vnto God and performe all dutie as children to their father for so Iob calleth them the sonnes of God but this office they departed from we now being by adoption the sonnes and daughters of God being called vnto holinesse are to take heede of this sinne of forsaking our calling yea on the contrarie to walke worthie thereof as the sonnes of God approouing our faithfulnes vnto him And it standeth vs in hand so to do seeing the contrarie hath such iust vengeance attending vpon it as now in this example we are in the next place to behold The third point in this example is the punishment of the Angels which hath two degrees first their custodie in these words He hath reserued them namely in durance Secondly their full punishment vnto the iudgement of the great day The former is set foorth in two things first in that they are reserued in chaines Secondly vnder darkenes By these chaines are signified first that mightie power of God which bridleth and restraineth the might and malice of the Diuels themselues as Reu. 20. the old Dragon was bound for a thousand yeeres the power of God was the chaine that curbed and ouermastred him and this is one part of his present punishment Secondly the chaines signifie also that guiltines of the Angels which by the tenour of Gods iustice bindeth them ouer to destruction these bonds be vpon the consciences of the wicked Angels they know they are adiudged to damnation for their sinne so aâ— let them be where they will in the earth or ayre or wheresoeuer these chaines of guiltie consciences binde them ouer to iudgement where we are taught two things first to beware of guiltie and accusing consciences for these are Gods chaines binding bodie and soule vnto euerlasting vengeance and therefore for time past if thy conscience accuse thee seek in due time to be loosed and freed by Christ that thou maist be able to say with Paul I knowe nothing by my selfe and for time to come beware of sinne euen small sinnes as well as great for so many sinnes as thou committest are so many chaines binding thee ouer to iust damnation Secondly hence wee also learne that the seruice of God is a most happie and sweete libertie any libertie else is straite bondage men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable and they must needâ— haue libertie to sinne but they deceiue themselues for while they seeke for libertie by this meanes they plunge themselues into captiuitie and lay chaines vpon themselues yea bolts which hold them in
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
because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence which wee for our parts must in all our thoughts be submitted vnto Secondly that in regard of our sinnes we are lesse than the least of Gods mercies vnworthie to draw breath in the common ayre or to tread vpon the earth and therefore being so vnworthie if we haue but small few blessings wee may well content our selues for by our deserts wee cannot challenge so much as wee haue Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God the basest calling is too good for the best man if hee looke at his desert Ob. But euery man is preferred before me and yet I deserue as well as they or some of them Ans. Herein content thy self God hath called them to such condition stay till he call thee distract not thy thoughts herewith but rest in his reuealed will 3. Doct. Thirdly it may seeme strange that Core his companie should gainsay Moses and Aaron and their authoritie especially beholding all the miracles whereby their calling was confirmed the one to be Prince the other the high Priest and yet we see it to be so for his affection had blinded his conscience hee knew very well that they were called by God he saw their whole religious course the great miracles in their hands but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde In like manner men may marueile that so many learned Papists otherwise so wise and prudent should maintaine so many grosse errors and heresies and those against the foundation of religion but the case is with them as it was with Core for let them bee neuer so learned graue and wise yet their wicked heart◠and ambitious affections ouercast their iudgement and knowledge and ouer-carrie them against conscience yea and often reason it selfe they reade the Bible the word of truth but see not the truth therein contained because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings Whence wee may learne that if at any time wee would with fruite heare reade studie of learne the word of God we must bring with vs not only quick vnderstandings sharpe conceits and firme memories but honest hearts calme and tempered affections without which it shall bee with vs as wish the Iewes who saw indeed and yet perceiued not Fourthly here Magistrates and Ministers must learne not to be discouraged if they be gainsaid and contradicted by such as Core Datha◠and Abiram who were great men in their Tribes it was Moses and Aarons lot Christ himselfe was a rocke of offence and 〈◊〉 stumbled at him he was made a wonder of men and few of the great beleeued his doctrine yea few there were that did not gainsay it it is not well with men when all men speake well of them meeke Moses shall haue his patience tried by very many such in the world Fifthly Students especially of Diuinitie must take heede of this spirit of contradiction and gainesaying whereby no wholesome doctrine can easily please them which was Cores sinne and content themselues with that truth of doctrine and those sound grounds of Diuinitie which are propounded in the writings of those famous and excellent instruments aforenamed who were the restorers of pure religion preferring them before all Popish writers and corrupt postillers in whom a man shall meete with nothing sooner than error and vnsoundnes and reading seriously their workes and writings as the soundest and best grounds of Diuinitie and expositions of the Scriptures which haue been set out since the daies of the Apostles Sixthly let inferiours hence learne obedience and silent subiection vnto superiours the seruant or subiect must not be a gainsaier nay not an answerer againe Tit. 3. This cutteth off all disputation betweene the Master and seruant father and childe prince and subiect for the very appearance of Cores sinne must be auoided Seuenthly Core gainsaieth both Moses and Aaron the one in regard of his Magistracie the other of his Priesthood These two sinnes goe hand in hand he that opposeth himself to Moses despiseth Aaron also he that honoreth not the King feareth not God he that careth not for the word is not loyall to his Prince a rebell to God is a rebell to his Prince Seeing then loyaltie towards God and the King are so linkt together in themselues let vs not sunder them but rather conioyne them in our practise as the Apostle hath coupled them in one precept commanding vs to feare God and honour the King Eightly it may be here demaunded whether haue we done well in gainsaying and contradicting the Church of Rome seeing our Church before the time of K. Henry the 8. was a member of that Church Ans. When two are at strife both are not be blamed but the partie in whom the cause is conuinced to be we haue indeede departed from them but the cause of our departure was not in vs but in themselues we haue departed from them as the Israelites by Gods commandement from the Tents of Core◠they haue first a long time gainsaid Christ and therefore we haue well done to gainsay them we are not therefore the schismatikes neither blame worthie but they in whom the cause of schisme is no more than Moses was here to be blamed the cause resting in Core Lastly it will be asked what did Moses all this while that he was gainsaid Ans. He fell on his face and prayed vnto the Lord. Wherein he became a fit president for vs in this land who haue been aboue fourtie yeeres assaulted by Popish Cores enemies and rebels without and within vs from whom we haue bin defended not so much by the sword as by Gods protection obtained by the prayers of his seruants which teacheth vs for time to come to turne vs to this most ready course of subduing al gainsaiers and enemies of our peace for the direct way to discouer conspiracies to subdue treasons and rebels and to purchase tranquillitie to a Church and land is to commend the safetie thereof vnto the Lords fauourable protection whose eyes are euer watchfull ouer his people And thus much of Core his sinne The last point is their punishment in which it may be asked how they perished Ans. It is commonly thought that Core Dathan and Abiram were swallowed vp of the earth but I take it that all the men of Core al his substance and his Tents Dathan also and Abiram were swallowed vp of the earth but that Core himselfe was burned with fire from heauen with the 250 men that offered incense vers 35. for in the historie Numb 16.27.32 it is said that Dathan and Abiram and the men of Core were swallowed vp but Core himselfe is not mentioned so Deut. 11.6 and Psal. 106.17 In both which places Dathan and Abiram are said to be swallowed vp with their households but in neither
place is Core mentioned Secondly Dathan and Abiram were in their Tents and so were the men of Core also when the earth opened and swallowed them vers 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors fire and incense and were deuoured with fire from heauen vers 19. Ob. Num. 26.10 The earth opened her mouth and swallowed them that is Dathan and Abiram with Core Ans. The learned expound that place not of Cores person but his substance retinue Marke here the iust iudgement of God Corah had abused himselfe being a Leuite his office and those sacrifices which he offered by fire and the Lord destroied him by fire The same was the dealing of God with Nadab and Abihu Leuit. 10.2 Looke in what things men sin and dishonour God by those for the most part the Lord reuengeth himselfe vpon them so men glorie in abusing the creatures of God as meats wine and strong drink the Lord in the meane time secretly turneth the same to their owne destruction that those which are his good gifts and ordained for the preseruation of nature being byâ— men abused through Gods iust iudgement are turned to the choking and ouerturning of nature Secondly hence learne the wise counsell of Salomon Prou. 24.22 Feere God honour the King and meddle not with the seditions or with them that make alterations For although it be lawfull for a subiect being called to shew his minde what he thinketh meete for the Church or Common-wealth yet for a priuate man to attempt vpon his owne head to alter any thing standing by Gods and the Princes law is no better than sedition and is a branch of Corah his sinne Thirdly although Corah Dathan and Abiram are destroyed for this sinne yet Cores children are not destroyed but spared Numb 26.11 God in iustice remembring his mercie his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out but preserued for the vse of the Tabernacle Let Gods care teach vs our dutie in this behalf namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning for the vse and seruice of the Church Commendable hath been the care of many Kings and Princes in this behalf whom wee should imitate in preseruing these seed-plots of the Ministerie for herein they imitate the great King euen God himselfe Vers. 12. These are spots in your feasts of loue when they feast with you without all feare feeding themselues IN these words the Apostle setteth downe the seuenth sin of these seducers to know the meaning whereof the better consider foure things first what is meant by feasts of loue and charitie Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper made by the Communicants vnto which some brought hony some bread some wine some milke and euery one according to their abilitie contributing somthing thereunto These were here meant and called Loue-feasts because they were herein to testifie their mutuall loue among themselues as also to the poore who hereby were relieued and to the Ministerie it selfe which was by these feasts partly sustained Secondly what is meant where these seducers are called spots in these feasts or rocks for the word signifieth either and more properly the latter they are rocks because as rocks are perceiued a farre off by the seafaring men euen so the infection of these wicked men spreads it selfe very farre and againe as rockes are dangerous and troublesome to them so are these as rockes and stumbling blockes to the weake hindring them from the profitable progresse in godlines they are also rightly called spots because as a spot defaceth the countenance so their presence is an eye sore a disgrace vnto these Loue-feasts The third thing is the cause why they are thus called that is because in these Loue-feasts they feede themselues for laying aside all care of the poore of the Ministrie for whose sake this contribution was made they pampered and fed themselues riotously wasting the goods of the Church The fourth is the cause of this their riot without feare that is because they haue cast off the feare of God and man In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance and the sustaining of the Ministerie Vse That which is spoken of these meÌ„ may be applied to these last times wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore as first the Romish Clergie those Locusts that come foorth of the mouth of the beast idle bellies and slow backes the most of which want learning and are vnable to teach the people yet feede themselues without feare so as their eyes are swollen with fatnes wealth they want not hauing craftily conueied vnto themselues the third part of the reuenewes of Europe but with it do nothing but pamper themselues Secondly such Patrones are here included as feede themselues with Church-liuings appointed for the relieuing of the poore and maintenance of the Ministerie in such sort as Gods people cannot bee faithfully and sufficiently taught they can bee content to depart from some ten pounds a yere to some vnable man so as they may of the rest feede themselues without feare or else as some doe serue their lusts in mispending the Churches reuenewes vpon Hawkes Hounds and other improfitable rauenous creatures Thirdly such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes gaming or other improfitable exercises come also within the compasse of the Apostles reprehension as feeders of themselues with that salarie or liuing which was giueÌ„ for the maintenance of the Ministerie Here a question may be demaunded namely whether those whom wee call lay men hauing Church lands liuings impropriate vnto them may bee said with these seducers to feede themselues without feare or whether can any man impropriate any Church goods or liuings without sacriledge Ans. The answer hereof is two-fold first though no good member of the Church can in good conscience seeke the harme and preiudice of the same yet the plaine truth is that the Church goods and lands may bee sometimes vpon some occasions alienated the grouÌ„d of which answere is this rule namely that the gouernours of the Church are to content themselues with things necessarie For when the people had brought sufficient for the building of the tabernacle Moses biddeth them bring no more seeing saith he there is enough so as when the Church hath too much and excesse as the Romish Church these Churches of Europe gotten by Masses Purgatorie Dirgeâ— Sacrament of Penance c. there may be admitted alienation and impropriation of Church goods and lâ—nds but so as two conditions must be
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
they publikely professe it The inward is when God giueth true faith whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of were implanted by the former onely and therefore might be broken off the other is euerlasting 1. Ioh. 2.19 They went out from vs but were not of vs for if they had been of vs they should haue continued with vs. Further where it is said Plucked vp hence is gathered by some that they were once in the roote and therefore a man rooted and set in Christ may perish finally Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done rather than the doing of them they are therfore said to bee plucked vp whom God manifesteth neuer to haue been rooted as also men are said to be blotted out of the booke of life not that they were euer written therein but in that God manifesteth and maketh knowne to men that they were neuer written in it Vers. 13. They are raging waues of the sea foaming out their owne shame they are wandring starres for whom is reserued the blacke darknes for euer THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins set downe after the same manner as the former by way of similitude and comparison And first he compareth them to the raging waues of the sea and secondly to wandring starres And in the end of the verse For whom c. the conclusion is againe repeated of which we haue spoken in the 11. verse The former comparison hath three expositions for some will haue their grosse hypocrisie hereby signified and then the comparison standeth vs Looke as the waues of the sea rage and swell rising vp towards the heauens as though they would swallow and ouerflow the earth which they seeme to threatē but drawing to the shore they are broken to a little foame so these seducers make a great shew of godlinesse and pietie as though they onely would goe to heauen yet is the matter nothing so all is but froth seeing they want the power and practise of religion and godlines in the middest of such pretenses Secondly others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine thus As the waues of the sea rise very huge and high especially being stirred by the windes and yet their effect is nothing but a little foame and mire which they cast vp so these lewd men being puffed vp in themselues promise great matters to their followers as much libertie many blessings and great good things and yet the effect of all their shewes is but to make men much more the seruants of sinne than before And thus Peter speaketh of them In speaking swelling words of vanitie they beguile with wantonnes through the lusts of the flesh them which were cleane escaped from them This was truly spoken of them and may as truly be applied vnto diuers of our times as first the Libertines and Familists fondly assuring their disciples that they shall bee illuminate and deified such great matters they promise whereas they make them the children of the diuell seuen fold more than they were before Secondly the Romish Clergie haue been as large in their promises vnto their hearers teaching them that they shall be able to satisfie the iustice of God for their sinnes yea and merit life euerlasting and that many of them can performe works of supererrogation which the law of God bindeth them not vnto but what is this but to foame out dirt and mire and to teach men that for a little mony they may breake al Gods Commandements The third exposition is this As the Sea stirred by the windes and weather rageth and from the foundation casteth vp nothing but froth so these men stirred and mooued by the hand of God correcting them amend not nor profit thereby but rather vnder the same discouer the wickednes and vnbeliefe of their hearts which is the most agreeable and fittest exposition explained in Isai. 57.20 The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt From this sense consider these two things first a worke of God secondly a practise of man First the wil work and appointment of God is that men shall be troubled stirred mooued and set out of quiet and haue within them such disquietnes as if the raging waues of the sea were within their soules The minds of men both godly and wicked their willes and affections are often so distempered as is the sea whē it is troubled with boisterous windes and tempests Iere. 49.23 The Lord shall trouble Damascus so she shall become as a fearfull sea that cannot rest Iosh. 7. Ioshua said to Achan Thou hast troubled Israel and the Lord shall trouble thee Iob saith The Almightie troubled him chap. 23.16 Yea Christ himselfe although hee was without sinne had his soule troubled in his agonie in which his minde will and affections were disturbed and this trouble God bringeth on men diuers waies sometimes by those of a mans owne house as Iacobs sonnes troubled him Genes 34. Sometimes they of his companie as Achan Iosh. 7. Somtimes by the Lords withdrawing of himselfe Psal. 30.7 Thou diddest hide thy face and I was troubled Sometimes a mans own heart and conscience will rage against him as Baltazar seeing the hand writing vpon the wall was troubled and there was no life in him Dan. 5. What then wil some say is there no difference betweene the godly and the wicked herein Ans. Yes for euery little crosse vnto the wicked is a tempest breaking the rockes which maketh them to storme and rage and send foorth foame and mire but the crosses of the godly are as calme windes a little shaking them indeed for a little time but are blowne ouer when they haue a little exercised their faith and graces so as they are bettered yea and furthered by them 1. King 19. Elias standing on Mount Horeb there passed by him a mightie tempest which rent the rocks and then an Earthquake then fire but God was not in any of these afterward there came a still and soft voyce and God was in the voyce Afflictions are like that tempest earthquake and fire namely to the wicked against whom the Lord commeth to shake and consume them but to the godly are as a still voyce to teach and instruct them vnder which they quietly content thēselues because God is in that still voice namely by his grace and presence supporting and sustaining them euen in the middest of their troubles Secondly the practise of a wicked man is when hee is troubled and stirred by God to foame out his owne shame euen as the sea his froth Experience teacheth that if a wicked man haue any wrong or disgrace offered him presently he discouereth the corruption of his heart and breaketh out into railing cursing reuiling and all manner of reuenge so if Gods hand bee vpon him
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
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
direction of the manner to reuenge ciuil wrongs but appertaineth vnto the conscience it is added in the very next words verse 18. Whatsoeuer they binde on earth shall be bound in heauen and whatsoeuer they loose in earth shall be loosed in heauen For the other place 1. Corin 5. they expound it of an extraordinarie punishment which might be executed in those daies by Satan vpon the bodies of such offenders Deliuer him to Satan that is say they that hee may torment his bodie But this cannot be a bare bodily punishment but an excluding of the sinner from the Communion and fellowship of the Church and must be done in the face of the Church by the consent of the whole Church which appeare to bee so vers 2. and 4. Againe if it had been meant of some such extraordinarie punishment Paul by his Apostolicall Rod could haue done that alone and needed not haue troubled the whole Church with it The second point is the reason of this rule taken from the danger of the delay of it Pulling them out of the fire They are in perill of present daunger they must therefore presently bee saued euen as things that are in the fire must be presently pulled out violently or else they are presently consumed so must these offenders be presently preserued and pulled out of the fire of hell Out of these two former points wee learne diuers instructions First that their censure of excommunication is an ordinance of God and no inuention of man for euen in this verse wee may obserue first that obstinate offenders are to bee saued by terrible meanes some must bee saued by feare Secondly violent and sudden meanes must be vsed they must be as it were snatched out of the fire Thirdly they must bee separated from in regard of societie in the next words all which three things cannot agree to any thing but only to excommunication Secondly note the end of excommunication which is to pluck men out of the fire of hell with violence and therefore this desperate remedie is only to be vsed in desperate cases wheÌ„ there is no other way to saue the soule and not for trifles The Surgeon cutteth not off armes and legges vntill the life bee disparaged neither the Physition prescribeth ranke poyson but in most desperate diseases Againe if this bee the end of it then it respecteth the spiritual estate of men and not the temporall the soule properly and not the bodie Wickedly then doth the Pope for the vpholding of his estate excommunicate Kings and Princes to depose them from their Crownes and depriue them of their scepters and by it free their subiects from their allegeance this is no end of this censure warranted in the word And thirdly if there be such a necessarie end and vse of it it were to bee wished that in this end it were more vsed against open and notorious sinnerâ— whom the word cannot preuaile with to their saluation seeing many goe on euery where obstinately in their sinnes without amendment to the great scandall of others Thirdly hence we learne that many bee so wedded and addicted to their wicked waies that although they be in the mouth of hell yet they feare nothing neither God nor Diuel nor care neither for heauen nor hell else what neede were there of such a censure as this is Ahab was so addicted to Naboths vineyard that he was sicke for it besides he sold himselfe to worke wickednes Manasses sold himselfe to Satan nothing could returne him but setters and captiuitie Fruitful of such hath been and is our barren age Fourthly when gentle meanes will not serue to reclaime men it is the will of God that terrible meanes should be vsed if by any meanes they may bee pulled out of the fire and thus the Lord vsed to deale with his owne people of the Iewes proceeding with them according to that order in Rom. 2.4 first by patience by long suffering calling them to repentance but when they hardened their hearts against these meanes then he hoorded and treasured vp wrath for them against the day of wrath The same hath been his dealing with vs in this land for these fourtie yeeres and more he hath hedged vs in with peace and prosperitie together with the liberties of his glorious Gospell still expecting our further fruitfulnes answerable to such meanes but we become still more barren lesse fruitfull hee hath often taken in hand his pruning knife and lopped vs by famine pestilence and other his iudgements and yet behold we abound with bitter fruites of blasphemies iniustice prophanenes contempt of the Gospel which was more embraced and esteemed of twentie yeeres agoe than now it is in these daies which make no end of declining that surely wee cannot now but expect that the Lord should open vpoÌ„ vs the treasures of his wrath and his storehouses of iudgements vnlesse wee vse meanes to preuent them and that in due time Some will aske what bee they Ans. Remember two rules first the counsell of Amos chap. 4.12 Prepare to meete thy God O Israel Meanes in this land are prepared to meete our Enemies and it is well done but wee must first prepare to meete our God by vnfained repentance and forsaking of sinne for that is it which maketh the breaches of our land strengtheneth our enemies against vs. Secondly the practise of Iehosaphat 2. Chro. 20.12 We knâ—w not what to doe but our eyes are towards thee O Lord. Depend vpon him alone and nothing besides him make him thy hiding place in life and death shroud thy self vnder the wingâ— of his protection and thou shalt be safe vnder his feathers Now followeth the third point in this last rule that is the caueat tending to the obseruing of it in these words And hate euen the garment spotted with the flesh that is keepe no companie haue no fellowship or societie with them which precept is propounded in a darke comparison or similitude taken from the ceremoniall pollutions of the law that look as men were thâ—n made vncleane not onely by conuersing with persons legally vncleane but also by touching though it was vnwareâ— their houses vessels and garments as appeareth Leu. 15.4 and Numb 9. and therefore did not onely auoide such persons but hated euen their garments so must we vnder grace dealâ— with obstinate offenders auoide their persons sinnes yea and societies as occasions thereof First then in the former part of the comparison two questions may bee demaunded The former is this Why should any mans flesh bee vncleane or his garments spotted and so detestable and to be hated seeing they are the good creatures of God Answ. There bee three kindes of vncleannes 1. Naturall 2. Morall 3. Ceremoniall Naturall vncleannes is whereby the creature becommeth by his corrupted nature vncleane for mans vse I say by corrupted nature because this vncleannes cannot rise from created nature but from mans sinne and Gods curse as the Serpents are now to mans vse