Papall authoritie but euen the Pope himselfe ought to bee subiect to his Emperour if hee would auoide his most iust title of a most vniust vsurper Vse 2. Hence also may be obserued that the exemptioÌ„ or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked and a kinde of rebellion and this is the condition of the whole Romane Clergie Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them Ans. The law of nature acknowledgeth a ciuill subiection the law of God straitly enioyneth it and no law of any man may offer violence or derogate from either of these Thirdly the Pope vsurping a power to free subiects from their alleageance and their oath of obedience hath been for many hundred yeeres a most wicked instrument of rebellion as the kingdomes of Europe haue had too wofull experience of If here they say the Pope may dispense with the lawes of kingdomes I answere were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces which is grosse vsurpation yet with what face dare he challenge to dispense with the lawes of God and nature Fourthly wee see hence what we are to esteeme of the Romane Religion namely as of a Religion to bee abhorred as are these seducers themselues because it is cleane contrarie to Christian Religion which teacheth to feare God and honour the King but the Romane Religion pretendeth to â—each men to feare God but putteth downe the honour of the King nay he that professeth that Religion must sweare the flat contrarie to the Kings honour Fifthly wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome namely to be such a one as fighteth directly against the law of God and nature seeing it giueth all ecclesiasticall gouernment vnto the Pope which belongeth properly to Kings and Princes in their seuerall dominions Sixthly if euery man must be subiect to the power of the Magistrate for conscience sake then all wandring beggars and rogues that passe from place to place being vnder no certaine Magistracie or Ministrie nor ioyning theÌ„selues to any set societie in Church or Common-wealth are the plagues and banes of both and are to bee taken as maine enemies of this ordinance of God and seeing a most excellent law is prouided to restraine them it is the part of euery good subiect or Christian to set themselues for the executing strengthening and vpholding of the same And speake euill of them which are in authoritie In these words the Apostle sheweth how these false teachers pull down authoritie by their practise as in the former they did by their iudgmeÌ„t for when they cannot quite put downe all authoritie and Magistrates they speake euill of them and blaspheme those that exercise the same that is as the word signifieth those that are in dignities and glories for that is his meaning when hee calleth Princes by the name of Glories Here two things are to bee considered first their sinne speake euill secondly the amplification of their sinne partly in this verse and partly in the next The sin is mentioned and condemned in Exod. 22.28 Thou shalt not speake euill of the Rulers of thy people Eccles. 10. Curse not the King no not in thy heart for the birds of the ayre shall bewray it Which sinne wee should be so farre from as that wee should not receiue any accusation against any Elder vnder two or three witnesses 1. Timoth 5 If we may not receiue slanders against Rulers much lesse may we raise them Vse 1. See here as in a glasse the common sinne of these daies wherein the common practise yea and table talke of men is the censure of the doings of the Magistrate and the doctrine of the Minister Paul when he called Ananias a painted wall being reprooued answered that he knew him not to be the high Priest for then he would not haue reproched him that is he acknowledged him not but knew him rather to be an vsurper which made him vse that boldnes Secondly if a man may not speake euill of a Ruler then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate Dauid knew that he was to succeed Saul in the kingdome and that Saul sought his life daily and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment whereas he might haue as easily taken away his life the ground of his griefe was because hee was the Lords annointed Where take notice of the spirit that leadeth and ruleth those Romish vassals who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones who will not stoope vnto that Antichristian tyranny Instruments of Satan they are inflamed by Diabolicall furie fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie Thirdly we are on the contrarie taught hence to blesse our Magistrates especially the Lords annointed ouer vs as also other inferiour Magistrates who although their persons may bee meane yet are vnder the supreame as hee vnder God is a Steward and Deputie for our wealth The Apostle Paul willeth that prayers be made for all men but especially for Kings and Princes and those that are vnder them in authority that we may lead a quiet and peaceable life in all godlinesse and honestie Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King that vnder him they might haue peace Hence is that good order commended vnto vs wherby in our publike prayers we make solemne mention of our lawfull Magistrates testifying both our desire of their good and our thankfulnes for their gouernment Secondly the amplification of their sinne standeth partly herein that they speake euill of Dignities Glories Maiesties that is of those whom God hath adorned with these in detracting and detaining from them their due honour It may bee here asked why doth the Holie Ghost call Magistrates by the names of glorie and dignitie Ans. For two causes first because the Lord hath set them in his owne roome and place and accordingly honoureth them with titles befitting the same Psal. 82.1 God standeth in the assemblie of Gods that is of Magistrates called Gods not onely because he hath set theÌ„ in his place but also because they haue receiued a particular charge and commandement and therwith a power of executing his own iudgements amongst men vpon earth as his deputies 2. Chro. 19.6 They execute not the iudgements of man but of the Lord. Secondly these titles are giuen them because the Lord doth vsually furnish them with worthie and peculiar gifts though not alwaies of sanctification yet of regiment and gouernment to bee answerable to their former designement as of wisedome courage zeale c. 1. Sam. 10.9 when Saul was made King the Lord gaue
of their waies and callings and to leade them into crooked paths as he would haue had Christ to haue leapt froÌ„ off the top of the pinacle although he had an ordinarie way to go downe and haue made stones bread but the good Angels on the other side are giuen vs to keep vs in all our waies Psal. 91. and so vnder the protection of the Almightie The second strife namely about societies concerneth either first families secondly Churches or thirdly Common wealths all which the Diuell striueth to ouerturne as the good Angels to preserue and maintaine them First the Diuels endeuour is vtterly to ouerthrow all families of Christian men especially he robbed Iob of all his substance slew his seruants and children but the good Angels guard and defend them Iacob had the Angels of God defending him and his familie from the furie of Esau Gen. 31.1 Psal. 91.10 when the plague and pestilence preuaileth against the vngodly the good Angels keepe it off from comming neere the tabernacles of the righteous Secondly in Churches and congregations the wicked Angels striue to corrupt the word Sacraments and all the Ministerie or to make it fruitlesse euery way to their power hindring the good successe thereof The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets Zach. 3.1 He standeth at Iehoshuah his right hand to withstand him in his office He seweth tares in the field where the good seede of the word is sowne Mat. 13. Hence are those false doctrines of forbidding meates and marriages called the doctrine of diuels 1. Tim. 4.1 He hindred Paul once or twice from his iourney to the Thessal to confirme them 1. Thess. 2.18 He raiseth persecution against the Church for hee is said to cast some of the Church at Smirâ—a into prison Reu. 2.10 The good Angels on the contrarie fight against them for the good of the Church the furtherance of the Gospell and preseruation of the true worship of God The Law was giuen by their ministrie Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels Luk. 2.9 The Angell brought Philip to instruct the Eunuch Act. 8.26 as also to baptise him vers 38. deliuered Peter out of prison Act. 12.11 Thirdly the wicked Angels seeke to supplant Common-wealths and kingdomes Satan moued Dauid to number the people by which sinne he wasted 70000. of his people The good Angels fight in their defence The Angell told Daniel that hee fought against the Prince of the kingdom of Persia for the Iewes Dan. 10.13 The Angell smote of Zenacheribs armie in one night an hundred fourescore and fiue thousand who were enemies to the Church 2. King 19. Ob. How can the Diuell thus furiously fight against persons and societies seeing he was neuer seene neither can this fight be perceiued of vs Ans. As he is a spirit so his fight is spirituall not easily discerned by the eye of flesh for we fight not against flesh and blood but against principalities and spirituall wickednesses Againe he fighteth not onely in his owne person 〈◊〉 by his instruments and complices whom hee daily raiseth vp against the persons of men and all humane societies and this fight we may in part perceiue Vse First note hence the dignitie of euery beleeuer who haue the Angels yea and as here the Archangels to put themselues in garrison for their defence for from Christ it is Secondly we are with all thankfulnes to acknowledge Gods prouidence and protectioÌ„ especially in this land whose peace and prosperitie hath bin so long established vnto our persons and societies our families Church and Common-wealth wheras if SataÌ„ had might to his malice noâ— one of these should stand a moment Thirdly in all dangers our comfort must hence bee raised that though Satans crueltie bee neuer so great yet we haue the guard and defence of the good Angels to keep vs in al our waies and these are too many and too strong for him and all the power hee can raise against vs. Thus was Elisâ—â—â—s seruant comforted There be more with vs than against vs the good Angels are more powerfull for our good than the wicked are to harme and hurt vs. Fourthly â—â—nce learne to make conscience of euery sinne in thought word and deed for admitting and commiâ—ing any sin wee trecherously turne against those that fight for our defence and do what we can to grieue and driue them away from vs and so put our selues in the power of Satan to bee led at his pleasure into sinne as also into the dangers of it The second point in this cause of contention is the occasion of it namely it was about Moses his bodie Michael would not suffer the Diuell to reueile where Moses bodie was laid so to sow the seedes of Idolatrie whereby Gods true worship might be ouerturned for hee cared not for the bodie of Moses but to bring in Idolatrie by meanes of it Hence note that the wicked Angels fight not so much against the bodies of mâ— as against their soules nor contend so much to ouerthrow them in their outward esâ—ate or to depriue them of their goods 〈◊〉 drink c. as in their inward to â—â—est from them their spirituall things namely Gods true worship and the things and meanes which 〈◊〉 to the maintaining and 〈…〉 We haue to fight 〈…〉 in high places Ephes. 6. â—2 But 〈◊〉 may as well 〈…〉 in spirituall things for therein bend they their principall forces The 〈◊〉 of the diuell is to blinde the mindes of Infidels that the light of the glorious Gospell of Christ should not shine vnto them 2. Cor. 4.4 This same Serpent that be guiled Eue thorough his subtiltie seeketh how to corrupt mens mindeâ— from that simplicitie which is in Christ 2. Cor. 11.3 Vse First we must keepe that which is committed vnto vs. 1. Tim. 6.20 The treasure which God hath put into our hands is his true worship sound doctrine right vse of Sacraments al which seeing Satan most desireth to breake off or corrupt wee ought accordingly to striue how wee may preserue them to our selues and haue them continued in their puritie to our posteritie Secondly in that Satan seeketh to depriue the soule of spiritual things we must 〈◊〉 our graces and become more vigilant in maintaining and adding also vnto our knowledge faith loue hope and other our graces seeing Satan will siâ—t vâ— to make vs â—â—chaffe we must watch and pray that our faith faile not Thirdly marke who is the author of Idolatrie namely the diuell himselfe and of that especiall part of it which then he could not effect but hath now obtained in that Idolatrous Church of Rome namely in worshipping of Images stocks and stones relikes of Saints and of the woodden Crosse yea armes legges hands feet and fingers of Martyrs whence is al this but from the diuell himselfe who for the same purpose would haue reueiled where Moses bodie was buried
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
saying This is the way walk in it this voice is nothing but the voice of the spirit in the ministrie of the word 3. Doct. Thirdly note what these seducers are blamed for namely for two things first for making choise of Cains way secondly for walking and going on forward in it which is a propertie of the wicked It is true that the childe of God by the frailtie of the flesh may slip into Caines way as Dauid did in slaying Vriah but hee doth not stand goe on and keepe a course in that way as the wicked doe being branded to be such as stand in the way of sinners Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine if at any time we shall be misled into it that if we cannot keepe from al sinne yet we may be kept from a course and trade in sinning Let this Christian care preserue our paths in the waies of God and returne vs vnto the obedience of his will when through many weaknesses and slips we often are turned aside and the rather because Caines and attendeth Caines whole course who was haunted with an euill and accusing conscience whose sinne lay at the doore as a wilde beast readie to teare him and pull out the throte of his soule besides that he was accursedly cast from the presence and face of God that howsoeuer hee was a Prince and mightie amongst men yet he was a vagabond and runnagate on the face of the earth which curses let them not looke to auoide whosoeuer will follow his way no more than Caine himselfe could And are cast away by the deceit of Balaams wages In these wordes is set downe the fifth sinne of these seducers the meaning of which is first to bee knowne Cast away The word signifieth they are powred out or powred away which forme of speech is taken from water the which distilleth not out of a vessell drop by drop but is powred out in abundance till so all is quickly spent Whereby the Apostle would giue vs to vnderstand that in the affection of their hearts they were violent and euen carried headlong to commit their wickednesse By the deceit of Balaams wages that is they are thus forcibly carried to doe euill vpon hope of wages of which hope notwithstanding they are disappointed and defeated as Balaam was So as this fifth sinne is couetousnes propounded in a similitude or comparison of which there are two branches first as Balaam was carried headlong to curse the people of God in hope of wages so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles Secondly as Balaam was deceiued and frustrated of the reward hoped for as Numb 31.8 hee lost his reward yea and after his life for returning home hee was slaine by the Midianites so shall these lose their reward which they expect for falsifying that doctrine which they teach And so much for the meaning That which was the sinne of these seducers is the sinne of these times of ours wherein that prophesie of Peter is accomplished where is foretold that false teachers should come in the latter times who through couetousnes with fained words should make merchandise of mens soules Quest. But where shall we finde these couetous teachers Ans. They are too easily found euery where but especially within the precincts of the church of Rome The Bishop of Rome and the guides of that Church are the Archseducers who through couetousnes make merchandise of mens soules teaching first that a man must confesse all his sinnes or else hee cannot be forgiuen and when he hath reckoned vp all hee must satisfie for them in that manner as they will prescribe who commonlie enioyne men to bestow so much land or such a summe or pension of money vpon this or that Church or Abbey that so they may buy out a pardon By which wicked doctrine through couetousnes they haue by encroching vpon Countries and kingdomes enriched themselues and purchased or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe Secondly they through couetousnes maintaine the distinction betweene mortall and veniall sinnes betweene the fact and the punishment and hold that the sinne may be remitted but not the punishment for which purpose the fire of hell is changed by them into a milder fire of Purgatorie to bee suffered after this life of which the Pope is Lord and King indulgent to whom he please especially to those that can pay well for the merits of others or masses of their own This painted fire hath a long time kept the fire of the Popes kitchin so bright burning which if it should goe out his state were shaken Thirdly through couetousnes they forbid many degrees of men from marriage which God forbiddeth not that so they may the oftner dispense with those degrees which themselues haue forbidden for the more dispensations the more wealth haue they comming in And thus is their whole religion contriued and plotted for gaine compacted of falsehood and couetousnes So as Peters prediction is most fully accomplished in these Balaamites of Rome but especially herein the Pope is become a second Balaam in that as Balaam cursed Gods people for gaine so to maintaine his owne pompe and state by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes and some whole kingdomes yea all such as haue shaken off his intolerable Antichristian yoke The same accusation may be lustly intended against verie many that professe godlinesse and true religion for these be the last daies and perilous times wherein men shall be louers of themselues couetous c. 2. Tim. 3.2 Such as Ieremy complained of Iere. 6.13 From the least to the greatest euery one is giuen to couetousnes from the Prophet vnto the Priest they deale all falsely The vsuries oppressions iniustice the common craft and customable deceit in all trades crie out of this sinne of couetousnes in all estates But some will perhaps here say Yea but you wrong Christians to charge them thus deeply with Balaams sinne for they haue better things in them Ans. But it is no iniustice for Balaam had some as good things in him as many Christians for when he was first solicited of Balaak to curse the people of God he would not till he asked leaue of God and when God had denied him leaue he answered him that he would not go with him if hee would giue him his house full of gold and siluer Further he desired earnestly to die the death of the righteous and that his end might be like his Iudas also had many good things in him he left all to follow Christ he became a preacher of the truth none of the Disciples could accuse him or could espie any thing in him and yet was carried away with couetousnes so let no man obiect the good things in many Christians which I grant
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
iust in God to destroy likewise his creature ouer which hee hath infinitely more soueraigntie than man hath ouer them 4. Vse We are to be afraide to sinne against God we must resigne our will vnto his whatsoeuer it is and simplie subiect our selues vnto the obedience of the same fearing in the least thing to offend him and all this because of his Maiestie power and dominion ouer vs for this is the liuing holy and acceptable sacrifice which he requireth of vs Rom. 1.12 euen our reasonable seruing of him Further whereas all these are to bee giuen to God alone note first that the wicked Astrologer with his Arte is here condemned seeing all glorie is properly belonging vnto God but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come in that by erecting of a figure and the aspect of the starres he takes vpon him to foretel things meerely casuall and contingent as of life and death woe or wealth peace or warre wherein he entreth vpon Gods possessions Isai. 41.23 Besides that the starres neither by creation nor by any ordinance of God can bee any meanes to foretell things to come Secondly detestible is the Romish doctrine which giueth the glorie and power of God to Saints as of hearing the prayers of all men in all places and knowing the hearts Secondly it giueth to the Pope power to make lawes and to binde the conscience Thirdly it ascribeth to the Pope hiâ— Shauelings power to forgiue sins properly all which bee incommunicable properties of the Godhead Now for the time for euer Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God and that continually Psal. 119.117 For this shall be the eternall câ—â—ling and condition of those who shall possesse the kingdome of glorie and 〈◊〉 must be begun euen in this life Lastly from the affection in the word Amen Note that whatsoeuer wee are to performe in the seruice of God 〈◊〉 must bee not of fashion but with the earnest affection of our hearts Psalme 103.1 My soule praise the Lord and all that is within me praise his holy name It is said of Iosias that hee turned to God with all his soule and all his heart according to all the law of Moses so wee in like manner in our conuersion to God in our prayers praiseâ— or whatsoeuer holy worship and seruice we tender vnto him must beware lest in drawing neere him with our lips wee withdâ—â—w our hearts from him which wee shall the better performe if we carry in mind his owne commandement My sonne giue me thy heart FINIS Laus Christo nesciâ— finis THE PVBLISHERS POST-SCRIPT MAny excelleÌ„t points might I as gemmes and pearles in this CommeÌ„tarie commend vnto thy coÌ„sideratioÌ„ Christian Reader but that one shall suffice to giue notice of and direct thee vnto as worthiest of my penning and thy perusing which as it is most ioyned with the scope of this whole Epistle so most seasonably is it fitted to our present coÌ„dition and most diligently trauased by this our Author namely that The seducers of the last age especially here aimed at by the spirit of God deâ—iers of the maine grounds of Religion in doctrine and practise are the Papists and the present Romish Church The necessarie consequent whereof is directly prooued namely That we may neuer ioyne with them in their religion but for euer contend against them for the faith once giuen to the Saints which wee can neuer doe if wee auoide not their doctrines as the rockes on which wee shall necessarily suffer shipwracke or death it selfe vnto which they cannot but carrie the professors The antecedent or former part seemeth by the way to be a direct and naturall answere vnto a Popish pamphlet alreadie by three learned men sufficientlie confuted wherein H.T. by twelue triuiall articles in comparison goeth about the bush to prooue that Protestants haue neither faith nor pietie religion nor good life To whom our Author in the exposition of the third verse reioyndeth and doubling the number of those articles with aduantage in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall solid and maine grounds vnto Christian faith and practise I will no longer stand on this part than I haue shewed who these Papists be meant by the Author from whom wee must depart and that for this end that the sequell of our separation from them may bee acknowledged most iust and necessarie By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected for true faith may stand with some errors and the end of that faith be the saluation of mens soules so bee the partie aberring be framed to these two rules First he must of necessitie hâ—ld the foundation namely that in Iesus Christ alone and in no other name either Angell or man himselfe or others saluation is to be sought for If a man vpon this foundation build some wood nay stubble or chaffe though these shall be burned yet himselfe shal be saued notwithstanding as it were through fire Secondly those errors must not be ioyned with either a willing 〈◊〉 wilfull ignorance for such errors are desperate and bring swift damnation And thus where God reueiles no more but naked Christ and where there is a subiection of the heart to the word causing it to depend on the Ministrie for further and more full instruction the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation but that true faith may stand with some euen Popish errors The Ruler is said to beleeue and that was by a iustifying faith when as yet he was onely ouercome by the Maiestie of Christ appearing in the miracle of raising his sonne to assent vnto and acknowledge the maine truth that Christ was the Messiah but so as himselfe and his household depended on his mouth for further instruction and became his disciples Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie Philip of the first person in Trinitie Lord shew vs the Father Others of them coÌ„ceiued of Christ as a worldly King whence two of them desire to sit the one at his right hand and the other at his left when he came to his kingdome Others of them euen after his resurrectioÌ„ harping on the same string and hearkening after temporalities expect it Others aske him when he would restore it to Israel Peter himselfe held not as hee ought the doctrine of the passion seeing hee disswaded Christ froÌ„ it Wherein marueilous ignorance descrieth it selfe in them being true beleeuers but so much the more tolerable in that first Christ reueiled no more vnto them either not opening the things or their vnderstandings to apprehend them till afterwards that hee sent the spirit of truth And secondly this ignorance
doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what iâ— this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth shâ—â—teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them