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

reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vn●rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speak● one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue ed●fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods cōmandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued i● the vertue of another Fourthly pray daily for

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 i● 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 sh●●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

iust in God to destroy likewise his creature ouer which hee hath infinitely more soueraigntie than man hath ouer them 4. Vse We are to be afraide to sinne against God we must resigne our will vnto his whatsoeuer it is and simplie subiect our selues vnto the obedience of the same fearing in the least thing to offend him and all this because of his Maiestie power and dominion ouer vs for this is the liuing holy and acceptable sacrifice which he requireth of vs Rom. 1.12 euen our reasonable seruing of him Further whereas all these are to bee giuen to God alone note first that the wicked Astrologer with his Arte is here condemned seeing all glorie is properly belonging vnto God but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come in that by erecting of a figure and the aspect of the starres he takes vpon him to foretel things meerely casuall and contingent as of life and death woe or wealth peace or warre wherein he entreth vpon Gods possessions Isai. 41.23 Besides that the starres neither by creation nor by any ordinance of God can bee any meanes to foretell things to come Secondly detestible is the Romish doctrine which giueth the glorie and power of God to Saints as of hearing the prayers of all men in all places and knowing the hearts Secondly it giueth to the Pope power to make lawes and to binde the conscience Thirdly it ascribeth to the Pope hi● Shauelings power to forgiue sins properly all which bee incommunicable properties of the Godhead Now for the time for euer Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God and that continually Psal. 119.117 For this shall be the eternall c●●ling and condition of those who shall possesse the kingdome of glorie and 〈◊〉 must be begun euen in this life Lastly from the affection in the word Amen Note that whatsoeuer wee are to performe in the seruice of God 〈◊〉 must bee not of fashion but with the earnest affection of our hearts Psalme 103.1 My soule praise the Lord and all that is within me praise his holy name It is said of Iosias that hee turned to God with all his soule and all his heart according to all the law of Moses so wee in like manner in our conuersion to God in our prayers praise● or whatsoeuer holy worship and seruice we tender vnto him must beware lest in drawing neere him with our lips wee withd●●w our hearts from him which wee shall the better performe if we carry in mind his owne commandement My sonne giue me thy heart FINIS Laus Christo nesci● finis THE PVBLISHERS POST-SCRIPT MAny excellēt points might I as gemmes and pearles in this Commētarie commend vnto thy cōsideratiō Christian Reader but that one shall suffice to giue notice of and direct thee vnto as worthiest of my penning and thy perusing which as it is most ioyned with the scope of this whole Epistle so most seasonably is it fitted to our present cōdition and most diligently trauased by this our Author namely that The seducers of the last age especially here aimed at by the spirit of God de●iers of the maine grounds of Religion in doctrine and practise are the Papists and the present Romish Church The necessarie consequent whereof is directly prooued namely That we may neuer ioyne with them in their religion but for euer contend against them for the faith once giuen to the Saints which wee can neuer doe if wee auoide not their doctrines as the rockes on which wee shall necessarily suffer shipwracke or death it selfe vnto which they cannot but carrie the professors The antecedent or former part seemeth by the way to be a direct and naturall answere vnto a Popish pamphlet alreadie by three learned men sufficientlie confuted wherein H.T. by twelue triuiall articles in comparison goeth about the bush to prooue that Protestants haue neither faith nor pietie religion nor good life To whom our Author in the exposition of the third verse reioyndeth and doubling the number of those articles with aduantage in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall solid and maine grounds vnto Christian faith and practise I will no longer stand on this part than I haue shewed who these Papists be meant by the Author from whom wee must depart and that for this end that the sequell of our separation from them may bee acknowledged most iust and necessarie By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected for true faith may stand with some errors and the end of that faith be the saluation of mens soules so bee the partie aberring be framed to these two rules First he must of necessitie h●ld the foundation namely that in Iesus Christ alone and in no other name either Angell or man himselfe or others saluation is to be sought for If a man vpon this foundation build some wood nay stubble or chaffe though these shall be burned yet himselfe shal be saued notwithstanding as it were through fire Secondly those errors must not be ioyned with either a willing 〈◊〉 wilfull ignorance for such errors are desperate and bring swift damnation And thus where God reueiles no more but naked Christ and where there is a subiection of the heart to the word causing it to depend on the Ministrie for further and more full instruction the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation but that true faith may stand with some euen Popish errors The Ruler is said to beleeue and that was by a iustifying faith when as yet he was onely ouercome by the Maiestie of Christ appearing in the miracle of raising his sonne to assent vnto and acknowledge the maine truth that Christ was the Messiah but so as himselfe and his household depended on his mouth for further instruction and became his disciples Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie Philip of the first person in Trinitie Lord shew vs the Father Others of them cōceiued of Christ as a worldly King whence two of them desire to sit the one at his right hand and the other at his left when he came to his kingdome Others of them euen after his resurrectiō harping on the same string and hearkening after temporalities expect it Others aske him when he would restore it to Israel Peter himselfe held not as hee ought the doctrine of the passion seeing hee disswaded Christ frō it Wherein marueilous ignorance descrieth it selfe in them being true beleeuers but so much the more tolerable in that first Christ reueiled no more vnto them either not opening the things or their vnderstandings to apprehend them till afterwards that hee sent the spirit of truth And secondly this ignorance