the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
they which take libertie to sinne and vnto them addeth this fourth That they haue followed the way of Caine. In which first we will shew the meaning of the words and then obserue the doctrines In the former consider two things first what is the way of Caine secondly why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself in following the lusts of his owne heart against the will of God It is described in Gen. 4. of which way there be seuen steps or degrees but euery one out of the right way The first step was his hypocrisie he worshipped God by offring sacrifice as Abel did but his heart was not a beleeuing heart as Abel◠was his worship was outward ceremonious but not in spirit and truth for his heart was an euill heart of vnbeleefe The second his hatred of his owne onely and naturall brother prosecuting him with wrath and indignation testified by the casting downe of his countenance vpon him the reason of all which was because his own works were euill and his brothers good 1. Ioh. 3.12 so as his brothers offering being accepted and his reiected he feared that Abel might get the birthright and become the Priest Prophet and King in the familie and euery way as he deserued be preferred before him for thus much is signified in these words Genes 4.7 that if he did well Abels affection should bee subiect vnto him and he should hold his rule ouer him The third his murther whereby hee slew his righteous brother The fourth his lying vnto God saying he knew not where his brother was hauing slaine him and extenuating his sinne denied himselfe to be his brothers keeper The fifth his desperation after that God had conuicted him and pronounced sentence against him for being cursed for his sinne he cutteth himselfe off from the mercie of God in saying My punishment is greater than I am able to beare The sixth his securitie and carelesnes hee regardeth not his sinne nor the conscience of it but busieth himselfe in building a Citie and calleth it after the name of his child that seeing his name was not written in heauen he might yet preserue his name and memorie in the earth The seuenth and last which was the highest step of his way was his prophanenes for from thencefoorth he cast off and contemned all the care and practise of Gods worship which appeareth Gen. 4.26 Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie who had vtterly reiected the seruice of God and betaken themselues to other affaires Caine himselfe to his building Lamech to his lust being the first founder of Polygamie for hee tooke vnto him two wiues Iabal to the framing and pitching of Tents Iubal to Musicke Tubal Caine to other curious works But when Enoch was borne then men began to affect better things to call vpon the name of the Lord then the true worship of God formerly neglected began to bee restored This is the path wherein Caine walked The second point is in what regard these seducers are said to follow Cain◠way and that is in regard of all these seuen sinnes but especially in the hatred and crueltie which he practised against his brother for as he was bloodily and maliciously minded towards his brother though he gaue him good words till he saw his time conuenient to execute his conceiued malice so is it with these seducers they may seeme for the season otherwise affected yet indeed they carrie a hatefull affection to the Church of God and against those also that endeuour in the building vp of the same Doct. Hence first note that the way of Caine is the high and broad way of the world The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes in that they denie and despise the Messias the Sonne of God yea and persecute with a deadly hatred all Christians and are neuer satisfied with the spilling of their blood The way of the Papists also is the way of Caine carrying within them the same heart towards Protestants which Caine did towards Abel without any conuiction of them either of heresie or of wickednes and no otherwise than Caine they now carrie themselues quietly and silently till opportunitie may serue them which if it were offered we should feele and haue fearefull experience of the fruits of a Cainish heart in them as Abel did Besides the doctrine of the Romish Church teacheth the way of Caine for it stādeth wholy in outward Ceremonies borrowed partly from the Iewes partly from the Heathen yea it traineth vp men to bee hypocrites because it is onely a dumbe and dead shew without any power or life of godlines Againe it teacheth desperation in that by it no man ought to be assured of his saluation for that were presumption as also that a man must satisfie the iustice of God for his sinnes and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest And to come neerer home euen among our selues this way of Cain is not vnbeaten our hypocrisie lying malice but aboue all our prophanenes will conuince vs hereof Doe not men goe backward in religion as those that shake off the waies of God Is not the Gospell of farre lesse reckoning among vs than it hath been heretofore Is that wholsome doctrine not lesse respected now than it was twentie yeeres agoe and much lesse therfore obeyed which is a manifest argument that Caines way is generally the beaten way of this age 2. Doct. Secondly wee must be warned to turne out of the way of Caine into the waies of God Qu. Which is the way of God that wee may walke in it Ans. It is altogether contrarie to the way of Caine for first in Gods way is sinceritie God is worshipped in the spirit and not in hypocrisie Secondly loue of God and men testified in word and deede opposed to Cains hatred Thirdly in Gods way is faith which resteth vpon Gods mercie and prouidence euen against feeling both in life and death opposed to Caines desperation Fourthly wisedome whereby the heart is stirred vp to seeke Gods kingdome peace of conscience inward ioy and in the second place for the things of this life Fifthly in Gods way is faithfulnes and constancie men that begin in the spirit end not in the flesh but are faithfull to the death whereas the way of Caine is to begin with sacrifice but end in profanenes This is the way of God in which we must walke vsing all good meanes whereby wee may be both set and contained therein especially the word preached and the Sacraments which meanes the very Pharisie himselfe could acknowledge when he said to Christ Master thou teachest the way of God truly So the Prophet Esay saith Ye shall heare a voyce behind you
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
greatest part who are inuocated as intercessors not onely by their prayers but by their merits in heauen Thirdly his Propheticall office is bestowed likewise vpon euery Pope who is without scripture to determine infallibly by an inward assistance of the Spirit locked vp in his breast of all matters concerning faith manners which is the proper office of him who is the proper Doctor of his Church Therefore this Romish doctrine established by the Councell of Trent is an hereticall and Antichristian doctrine making God an Idoll God which is concluded out of the place alleaged thus He that denieth Iesus to be Christ is Antichrist And againe He that hath not the Sonne hath not the Father But the Romish Church denie Iesus to be Christ and hath not the Sonne because it ouerturneth his person and oppugneth all his offices and therfore neither haue they the Father but an Idoll God and so consequently their doctrine is Antichristian and hereticall For which cause the reformed Churches haue iustly separated from them and ought euer so long as they denie this ground so to doe The 14. ground is He that beleeueth in Christ shall not perish but haue life euerlasting Ioh. 3.16 God so loued the world c. For the better handling of it consider first for the meaning what this faith is Secondly that it is a maine ground of true religion Thirdly the enemies of it For the first In this faith are two things first knowledge Secondly application of the thing knowne The knowledge is of Christ and his benefits of which some measure must be had or else there can be no faith Esay 53.11 By his knowledge shall my righteous seruant iustifie many Ioh. 17.3 This is life eternall c. And this stands with reason that the thing to bee beleeued must first bee knowne for faith without knowledge is fancie The Romane Church hath then erred which teach that there is a faith to saluation whereto knowledge is not required such a one as standeth only in an assent to the faith of the Church The second thing in faith which is the more principall is an application of things knowne namely of Christ and his benefits vnto our selues in particular And herein standeth the very substance of true faith which is not caused by any naturall affection of heart or action of will but by the supernaturall action of the minde enlightened by the spirit of God resoluing vs that Christ and his merits belong vnto vs in particular That this true particular application is required in true faith is proued by these reasons First that which wee lawfully aske by prayer wee must beleeue by a speciall faith but in prayer we lawfully aske the pardon of our sinnes in particular and life euerlasting by Christ therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason which is the very word of God it selfe Mark 11.24 Whatsoeuer ye desire when you pray beleeue yee shall haue it and it shall be done vnto you Where in euery petition of prayer our Sauiour requireth two things first a desire of things promised Secondly a particular faith of things desired standing in assurance that they shall be granted Secondly whatsoeuer the holie Ghost doth infallibly testifie to vs particularly that wee must beleeue particularly but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience his owne adoption and pardon of sinne and acceptance to life euerlasting and therefore it must be particularly beleeued Here the Papist excepteth and saith that this testimonie of the spirit of God is not certain but probable onely and a man may be deceiued in it But the Apostle Rom. 8.16 answereth this allegation The spirit of God testifieth with our spirits that we are the children of God and cleereth this testimonie of fearfulnes and weaknes in the former words where he saith it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs criâ— Abba father and with a strong voyce yea and for the further assuring vs in this testimonie it is called the sâ—ale and earnest penny of the spirit in our hearts than which things what are more sure and certain ratifications among men whose testimony though it be but of two men but much more of three seale or earnest if it be sufficient confirmatioÌ„ vnto men how much more sure is the testimonie seale and earnest of the spirit of God vnto vs Thirdly that which God offereth and giueth vs particularly we must particularly receiue but God offereth and giueth vs Christ and all his benefits particularly in the Word Sacraments and therefore wee must haue particular faith to receiue him It will here be said we grant all this we must receiue Christ and his benefits in speciall but we doe it by hope as the Papists reach to hope well Ans. It is a work of faith alone Ioh. 1.12 As many as receiued him c. Who were they The next words shew euen they that beleeued on his name Againe in the Sacrament of the Supper Christ is offered as the bread and water of life to euery one in particular and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth for the receiuing and feeding vpon him which is nothing else but faith specially applying Christ and his benefits see Ioh. 6.35 Fourthly the example of beleeuers in the Scriptures prooue the same truth Abraham beleeued by a particular faith which was imputed to him for righteousnes Rom. 4.23 So also Paul Galat. 2.20 I liue by the faith of the Sonne of God who loued me and hath giuen himselfe for me Now both these are patternes and presidents for vs to follow that as they beleeued and particularly applied Christ to themselues so must we see Rom. 4.14 1. Timoth 1.16 Now froÌ„ these two namely knowledge and application followeth Confidence whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation which because it inseparably followeth faith is often in the Scripture put for faith it selfe I distinguish it from faith because it hath been said though falsely that it is a part of faith which indeed is a fruite and a follower of faith and the Apostle Ephes. 3.12 doth manifestly distinguish them By whom we haue boldnes and entrance with confidence by faith in him The second point in this ground is the weight of it That it is a maine ground of Religion appeareth thus If the inheritance of life saith Paul be not by faith it is not sâ—re Rom. 4.15 For if we were intitled by workes the promise should not be certaine he then that oppugneth this ground of particular faith ouerthroweth the Gospel as which cannot assure a man of saluation Secondly in the Catechisme of the Primitiue church faith in God is made one
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
couenant sacrifices worshippe of whom Christ came according to the flesâ— Rom. 3.2 and 9.4 notwithstanding all which prerogatiues the Lord destroyed them If it had been a Heathen people against whom this destruction had preuailed it had been worthie obseruation but much more when it is against Gods owne people Here then we learne that no outward priuiledge can auaile vs nor any oâ—â—ward meanes of saluation bee effectuall or fruitful to our good out of their right vse in faith and repentance Rom. 2.25 Circumcision is nothing vnlesse thou keepe the law Gal. 6. Neither Circumcision auaileth nor vncircumcision but a new creature Iudas had many great priuiledges and yet perished This made Paul though he had many priuiledges to account them all as dung in regard of the knowledge of Christ Phil. 3.8 We must not then content our selues with the meanes of saluation in the Word and Sacraments but vse them aright in faith and repentance otherwise they being out of their holy vse enioyed shall turne to our destruction and greater condemnation as they did to this people who notwithstanding them were destroied The second thing in the example is the time when the Israelites were destroyed that is after their deliuerance out of Egypt God had diuersly testified his loue to this people hauing chosen them out of all the people of the earth he called himselfe their God and hee gaue them many pledges of his loue but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme yet for all this not long after they sinning against him hee destroyed them Whence learne that after many great blessings men not walking worthie of them but prouoking the Lord by their sins commeth a great vengeance The whole booke of the Iudges is a worthie proofe of this truth where wee shall see the people still forgetting their deliuerance and are forthwith left to Tyrants to bee afflicted for tenne twentie fourtie yeeres together The same appeareth in the Common-wealth of Israel vnder the Kings In the daies of Salomon the state was most florishing and glorious enioying a most happie peace but Salomon once forgetting the Lord and his Commandements and falling to the Idolatrie of his outlandish wiues there followed most fearefull accidents as the diuision and rent of the tenne Tribes from Iudah a long dissention and hot warre between Rehâ—boam and Ieroboam whose Idolatries brought much euill vpon their seuerall lands and at last vtter desolation the tenne Tribes being carried into Syria captiues and there ended their daies the other two Tribes into Babylon and there remained 70. yeeres which iudgements ouertook them about 400. yeeres after Iacob when hee went ouer Iordan made a vow to the Lord that if God would blesse him and giue him but food and raiment he would in way of thankfulnes returne to the Lord the tenth part of his goods Gen. 28.22 God blesseth him so farre as hee became a mightie man hauing the substance of a Prince in this abundance he forgat his vow or neglected it but what followed of it was there not horrible confusion in his familie Dinaâ— was deflowred Ruben ascended to his fathers bed Hamor was slaine and the Lord is glad to call to minde hiâ— vow Gen. 35.1 Vse This doctrine concerneth vs neerely in this land who by Gods mercie haue enioyed many of his best blessings in this our long peace hauing bin deliuered from the Egypt of Rome and haue 〈◊〉 vnder the Lords protection all the day long but as ouâ— blessings haue been and are many and great so haue been and are our rebellions raging amongst vs especially that sinne of falling from our first loue so as lâ—sse loue of God and religion is to bee found amongst vs than heretofore besides that our peace causeth men to make their heauen here vpon earth and to embrace and affect things below these sins vnrepented of will bring vpon vs daies of affliction wee hauing no more priuiledge than this people had who after their deliuerance were destroyed The third point in this destruction is the cause of it namely because they beleeued not here first obserue what kind of vnbeleefe this was To the answere of which we must know that first God had promised to Abraham that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance this promise they all knew well inough Secondly it was often repeated renued and namely to Moses vnto whom the Lord promised that he should be their guide yea and that himselfe would proâ—ect them in their iournie and safely conduct them thither Thirdly God sealed this promise by many and sundrie signes and miracles both in Egypt at the red sea and in the wildernesse yet for all this they beleeued not that God would accomplish these promises vnto them to bring them to that good land and further seeing the land of Canaan was a type of that heauenlie Canaan they beleeued not that God would bring them to heauen and giue them inheritance in that eternall rest by meanes of the Messias This vnbeleefe then of the promises of God was the cause of their destruction Secondly why are they destroyed for vnbeleefe rather then for their murmuring fornication and diuerse other sinnes which weâ— reade of to haue been rise among them Ans. Although they murmured blasphemed tempted God reuiled their guides c. yet this sinne of vnbeleefe was the foundation and ground of them all the which doth the more displease God in that it was the first sinne that euer was in the world and the mother of all transgression Secondly this sinne in a more speciall manner dishonoreth God in making him a lyer and so toucheth his honour more neerely Thirdly what was this destruction An. It was the destruction of their soules and bodies for their carcasses were left in the wildernesse where they fell and their soules haue their portion in the lake prepared for vnbeleeuers Reuel 21. For the furâ—her hatred of this sinne see 2. Kings 7.19 the Prince who would not beleeue the word of the Lord was troden to death and Moses not waiting but failing in his faith was barred the land of Canaan and onely saw it a farre off Vse Seeing destruction followeth vnbeleefe we must labour to see our vnbeleâ—fe and take out that exhortation Heb. 3.12 Take heede least there be in any of vs an euill heart of vnbeleefe to depart away from the liuing God which place well considered sheweth what are the degrees of falling away which are studiously to bee declined as first when a man is deceiued by sin and giueth himselfe libertie thereunto Secondly when the heart is hardened and made an euill heart Thirdly when infidelitiâ— taketh possession of the hart to rule it and cause it to call in question Gods promises and prouidence Fourthly then followeth apostasie and departure from God now wee must beware of the least and lowest of these degrees of this
eternall bondage The libertie which is sweet vnto those who are freed by Christ is that they can walke before God in the compasse of their callings without those accusing consciences which continually vexe and torment the wicked men and Angels themselues Further these chaines are called here eternall because the wicked Angels stand guiltie for euer without hope of recouerie or redemption seeing Christ tooke not vpon him the seede and nature of Angels to redeeme them but Abrahams seede where note Gods infinite mercie to mankinde who being fallen haue found a meane of redemption published in the ministrie of the word whereby Gods people being bound before are loosed from their chaines but the Angels those glorious creatures being fallen found no Sauiour nor any meanes giuen by God to loose them for their chaines are eternall which infinit mercie towards vs should stirre vp our dead hearts to thankfulnes and continuall praise of Gods free mercie who hath giuen vs the blood of his Sonne to loose these chaines when wee as little deserued it as the Angels vnto whom such fauour was denied The second part of their custodie is that they are kept vnder darknes which darkenes signifieth the wrath and anger of God and want of the blessed fauour which Dauid prayed for and calleth it by the contrarie name the light of his countenance Psalm 4. and as these Angels are said to be in darknes so the Saints are saide to bee in light Col. 1.12 that is in Gods fauour Ob. But the wicked Angels are not wholy cast out of Gods fauour for they haue faith and therefore some fauour and grace of God Ans. The Diuels indeede beleeue but they haue not their faith by the gift of illumination as men haue but it riseth of the remnant of naturall light and vnderstanding left in them since their fall whereby they can perswade themselues of the truth of the word of God so 〈◊〉 their faith is not from any grace since their fall neither common nor speciall Besides this reserued light lighteneth not nor easeth but increaseth their torment Vse Seeing the miserie of the Angels is to be kept vnder darknes which is to bee cast out of Gods fauour wee learne to place all our happines in the fruition and enioying of this fauour of God and instantly to pray that the Lord would still lift vp the light of his countenance vpon vs in that our whole felicitie must be placed in the apprehension of Gods mercie in the pardon of sinne and life euerlasting The second degree of their punishment is that they are reserued vnto the iudgement of the great day wherein the fulnes and extremitie of their torment is expressed for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto which abideth them and is reserued for them Where we see that howsoeuer the Diuels are alreadie entred into diuers degrees of their punishment yet their full punishment and the full wrath of God is not powred vpon them till the last iudgement this themselues know as Matth. 8. Art thou câ—me to torment vs before the time That time is called here the great day because the greatest workes of God shall be accomplished in that day For first an assemblie of all men and Angels shall be made by the sound of a Trumpet who shall all be cited before Gods iudgement seate though they were resolued into dust many thousand yeeres before Secondly all the workes and intentions of men good or bad shall be in that day reueiled Eccl. 12.14 Thirdly another great worke is the giuing of a most vpright sentence vpon all men of absolution vnto the godly and of condemnation vpon the wicked Angels and men Fourthly the reward shal be giuen to euery man according to his worke to the godly free reward of life and glorie to the wicked deserued condemnation Fiftly then shall Christ God and man giue vp his kingdome vnto his Father and shall cease to raigne not as God for he shall bee still equall â—o his Father but as Mediatour for an end shall be put to all families societies Ciuill and Ecclesiasticall distinctions and gouernments so as in regard of ouâ—ward gouernment and administration this his kingdome shall cease Vse Let the remembrance of this great day strike vs with feare and reuerence of it Shall euery worke bee brought vnto iudgement Then let vs feare God and keepe his commandements it is the vse that Salomon maketh Eccles 12. and considering those terrors of the Lord what manner of men ought wee to bee in all holy conuersation saith the Lord. Yea the Diuels themselues beleeue and tremble in remembrance of this terrible and great day but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes not fearing nor acknowledging the Scriptures Heauen Hell God Diuell nor this great iudgement day but experience shall teach such fooles who in the meane time might learne so much of the Diuell himselfe but that God hath giuen them into his hand to bee led by his will to tremble at the remembrance of this dreadfull day and let all that loue the Lord shake off securitie and stand in awe and feare with another feare let their hearts bee smitten with a reuerent feare that this day ouertake them not vnawares Vers. 7. Euen as Sodome and Gomorrha and the cities about them which in like manner as they did committed and followed strange flesh are set foorth for an example and suffer the vengeance of eternall fire IN this verse is laid downe the third and last example proouing the first part of the former reason and it is the first part of a similitude The words Euen as signifying that the holy Ghost here instituteth a comparison the former part or proposition whereof is in this verse and the reddition or second part in the two next following In the example consider three things first the people who were destroyed Secondly the sin for which they were destroyed Thirdly the destruction or punishment it selfe First the people destroyed were Sodome and Gomorrha and the rest of the cities about them which cities are named Deut. 29.23 Admah and Zâ—bâ—im the reason of whose destruction is noted by the Apostle because they followed the sinnes of Sodome and Gomorrha They sinned in like manner so as they being found in the same sinnes they were wrapped vp in the same iudgements Here first marke that the holie Ghost mentioneth not the persons who were destroyed but their Cities to signifie an vniuersal destructioÌ„ an vtter ruine and a total ouerthrow of theÌ„ the which heaping vp of so many words expressing the same thing giueth vs likewise to vnderstand that place in 2. Pet. 2.6 he turned their cities into ashes condemned them and ouerthrew them Whence we may note that there is a difference betweene the people of God those who will not be obedient to his word these meet with vtter destruction Gods
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
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
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
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