childe of God or no for if he haue the spirit of God he is his and if he haue these holy motions and desires to pray and can send out these cries vnto God vnfainedly he hath the presence of the Spirit and he that hath not this spirit in these blessed fruites of it is none of his Thirdly these words are added to teach vs that when wee pray wee must doe it our hearts for where the spirit of God dwelleth thēce must prayer proceed but his abode is in the heart and therefore prayer that God many acknowledge it to proceed from the spirit must bee hartie and so of all other spirituall duties Colloss 3. singing with grace in your hearts Rom. 1. whom I serue in my spirit where the Apostle expresseth a reason why prayer should proceed from the heart because prayer is of the same nature with faith and the spirituall worship of God yea indeede is a part of it answerable vnto God himselfe who is a spirit but all these are seated in the heart and spirit and consequently prayer it selfe ought so to be neither is it the outward action or words which is simply the worship of God but so farre as they consent and proceed from the heart Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto wee are first of all therein to approoue ou◠hearts vnto God Fourthly that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man The hypocrite he prayeth outwardly for forme and fashion the naturall man in affliction prayeth of compulsion as a man that is racked and tormented without any loue of God at all both of them without any inward sense or rectified disposition of the heart but the beleeuer hee prayeth in the heart and in faith the spirit of God disposing his heart aright vnto prayer Quest. How doth the holy Ghost direct the heart Answ. By fiue waies or meanes first by illumination whereby hee reueileth God to man as also his owne estate both of them in part Secondly by conuersion whereby hee turneth the heart vnto God once made knowne Thirdly by direction whereby hee directeth the heart to deale as with God himselfe taking it from outward meanes Fourthly by feruent and constant desire◠for things spirituall or temporall Fifthly by faith whereby we can rest on God for the accomplishment of the things wee haue heartily desired Quest. Whether may we not pray to the holy Ghost seeing here it is said praying in or by the holy Ghost Ans. We may not onely pray in or by him but vnto him for although wee haue no particular example hereof in the Scripture yet wee haue sufficient warrant for the three persons being vndiuided in nature must be also vndiuided in worship and one being worshipped all must be worshipped Secondly wee are baptized into the name of the holie Ghost as well as of the Father and Son and therefore hee is to be prayed vnto euen as they are Ob. But wee are not commanded to pray any where by the Father or Sonne as here by the holie Ghost which argueth that the holie Ghost is not the author of our prayers as they are Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie for all the three persons are authors of our prayers the Father and Sonne make vs to pray but by the holy Ghost the holy Ghost maketh vs pray but more immediatly for he is the immediate author of our prayers which teacheth that when we pray it is not of our selues but from the spirit which stirreth and sendeth vp heauenly requests for vs herein then wee must renounce our selues magnifie the grace of God within vs and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God Vers. 21. And keepe your selues in the loue of God looking for the mercie of our Lord Iesus Christ vnto eternall life THese word◠containe the second rule of the Apostle tending to the preseruation of faith and true religion concerning loue and it is indeede of speciall vse and direction for the framing of our liues Christ calleth the loue of God and men the summe of the whole law Paul calleth it the end of the Commandements This caused Paul to keep faith good conscience 2. Cor. 5.14 The loue of Christ constraineth vs. Now for the better informing of our vnderstandings and our furtherance in obseruing this rule fiue things are to be considered first what is meant by the loue of God Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers whereby they loue God and Christ properly and simply for himselfe rest in him and cleaue vnto him as the most absolute good for by Gods loue in this place is not meant that loue wherby God loueth man but whereby man loueth God Quest. Why doth the Apostle here omit the loue of man Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it for first whē a man loueth his neighbour herein after a sort he loueth God for then is God loued not onely when our affection of loue is directed vnto himselfe but also when his ordinances his creatures image and other things partaining vnto him are loued Secondly the Apostle Paul calleth the loue of the neighbour the fulfilling of the law which cannot be vnlesse we include also therein the loue of God or rather it within Gods loue and ioyne them both together Now if the loue of man be the fulfilling of the law how much more is the loue of God which by the same reason must include the other Thirdly it is a true rule in Diuinitie that the first Commandement must bee included and practised in all the nine following as being the foundatiō of them all Now the maine dutie of the first Commandement is the loue of God which must goe with the practise of all the other so as al the duties of the other Cōmandements are included in the same The second point is whether this loue of God bee in man by nature or giuen by grace Ans. It is not from nature but a gift of grace following faith and iustification Ioh. 14.14 If yee loue me yee will keepe my commandements both which proceed from one beginning as no man then can by nature keepe the Commandements so no man can by nature loue God aright Rom. 8.5 The wisedome of the flesh that is mans best things his best thoughts and affections is enmitie to God therefore can there be no true loue of God in nature 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Againe wee must first beleeue that wee are loued of God before wee can loue him 1. Epist. Ioh. 4. We loue him because he loued vs first It will bee obiected here
cries out that he was vile and abhorres himselfe After these examples we must euer keep our hearts as emptie vessels readie to receiue more mercie Thirdly note the measure of mercie asked he praies for continuance and increase of mercie to those who had alreadie the riches of mercie Whence we learne first that all the good we haue or can doe is of meere mercie not onely for the beginning and continuance but also for the increase thereof as grace is no grace vnlesse it be euery way grace so also of mercie Which takes away all conceit of merit seeing mercie filleth vp all the roome and leaues no place for merit Secondly that the Apostle here also coÌ„firmeth the former grounds of our perseuerance for by this prayer grace is to be added to the former graces yea multiplied so the Lord dealeth not giuing ouer when he hath giuen one grace for first he giues his seruant power to beleeue secondly he giues an execution of this power Neither there giues ouer but by a third grace giues continuance of that power yea and addes a fourth which is an execution of that continuance Thus he deales with all true beleeuers not onely in respect of faith but of obedience also Phil. 2.13 God worketh both the will and the deed Philip. 1.6 He that hath begun this good worke in you will performe iâ— vntill the day of Christ. So as this may well be called a multiplication of grace seeing euery beleeuer hath one grace more than Adam had he had power to obey so the renewed haue Secondly he had the act of obedience so they also haue Thirdly hee had power to perseuere which they likewise haue but hee had not the act of perseuerance which they hauing therein farre excell him The second thing desired in the prayer is peace namely the peace of God whereof he is the author and it is the vnitiâ— and concord of man with God and with the creatures Touching this peace note three things the foundation of it which is Christ the second Adam euen as the first Adam was the author of discord and emnitie Ephes. 2.14 Secondly the manifestation of it this peace is offered in the preaching of the Gospel which therefore is called the glad tidings of peace Rom. 10.15 and the Ministers of it the Embassadors of peace 2. Cor. 5.20 Thirdly the kindes of this peace it is two-fold first betweene person and persons secondly betweene person and things The former hath sixe heads I. Peace betweene man and God the Father Sonne and holie Ghost properly called reconciliation whereby God in Christ is at one with man and man thorough Christ at one with God of which when man is once perswaded in his heart then comes this peace Rom. 5.1 from which springs another namelie tranquillitie of minde when the mind is quieted in all things that befall without grudging or impatience and that because it is the reuealed will of God Philip. 4.11 II. Peace with the good Angels Ephes. 1.10 for men being at peace with God the Angels are become seruants and ministring Spirits vnto them Hebr. 1.14 III. Peace with a mans self consisting in two things first when the conscience sanctified ceaseth to accuse and in assurance of Gods fauour beginneth to take his part to excuse and speake for him before God Secondly when the will affections and inclinations submit themselues to the enlightened minde of which if either be wanting man is at warre with himselfe and the peace of God ruleth not in his heart Coloss. 3.15 IV. Peace of true beleeuers among themselues who before they beleeued were as Lions and Cockâ—triseâ— Esai 11.6 but now in the kingdome of Christ haue put off that sauage nature and become peaceable as Act. 4.32 the number of beleeuers were all of one heart V. Peace of the faithfull with professed enemies namely when they endeuour to haue peace with al men Rom. 12.17.18 not requiting euill with euill VI. Concord of the enemies themselues with the true Church for often the Lord restraineth the malice and rage of his enemies and inclines them to peace Thus Iacob and Iosephs familie were preserued in Egypt and Daniel was brought in fauour with the chiefe Eunuch Dan. 1.9 The second branch of this peace is when al things creatures conspire and agree for the good of the godly This is called good successe promised Psal. 13. Whatsoeuer the righteous man doth it shall prosper Vse First in that mercie is first asked and then peace wee are by the order taught that peace and good successe are grounded on mercie so as men for the most part take a preposterous course who would haue good successe in health wealth peace honour learning c. in that they seeke it out of assurance of mercie in the pardon of sin whereas this ground must first bee laid as the foundation of al blessing and good successe Secondly we must endeuour that this peace grounded vpon mercie may haue place in our hearts that wee may haue boldnes in regard of God comfort in our consciences peace with our brethren quietnes and contentednes in all conditions of life c. This peace shall preserue our hearts in all things Philip. 4 7. This was Dauids securitie in the middest of his enemies and danger of death he would now lie downe in peace because the Lord did sustaine him Psal. 4. vers 8. This grace preserueth the heart vndanted in many afflictions euen as a souldier that takes the enemies Ensigne cares for no blowes or wounds so hee may carrie away the Ensigne so hee that preserues the peace of God in his heart makes light of afflictions seeing hee holdeth that which counteruaileth all of them The third grace desired in the prayer is loue which is a most excellent vertue preferred before faith and hope in some respects and made the end of the Commaâ—dement Loue is diuersly taken in the Scripture sometime it signifieth the loue of God to the creature and sometime the loue of man to God and man and so it is taken in this place being set after mercie and peace as a fruite of them In the handling of this vertue consider three points in generall before wee come to the speciall parts of it First what this loue is The loue of God and man is a certaine diuine and spirituall motion in the heart causing it to be well pleased in the thing loued and mouing it to affect communion therewith in these two consists the nature of true loue to God and man Secondly Whence hath loue his beginning A. Not from nature for the wisedome of the flesh is emnitie with God yea there is in euery mans nature a disposition to hate God and man when occasion is offered let the naturall man say neuer so often he loueth God herein he lieth and deceiueth himselfe for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue here his wicked heart hating to be
is the plaine word of God euery way absolutely directing in all points of faith and loue 2. Tim. ◠5 Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue which is nothing else but the testimonie of Scripture in points of faith and loue comprised in the Decalogue and Apostles Creede The rule of faith therefore in expounding Scripture is Scripture it selfe The second thing necessarie by their doctrine to be beleeued not contained in Scripture is that the Canonical Scripture is Gods word which truth is absolutely necessarie to saluation to be beleeued but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by but themselues are to bee prooued by none so also hath Diuinity the chiefe of al other Sciences of which kinde this is one principle that Canonicall Scripture is Gods word which not granted inferreth a destruction of all other diuine rules this is a truth therefore confirmed not a thing testified from some other but as a ground of it selfe Secondly in diuine matters saith goeth before knowledge which in humane things is cleane contrarie for if a man would know whether fire bee hot let him put his hand vnto it he shall haue experience of it and then he shall beleeue it but in diuine things first a man giueth credit and yeeldeth consent to the word and then hath experimentall knowledge for although faith hath his knowledge yet experimentall knowledge followeth faith Abraham beleeued aboue hope here faith went before knowledge Ioh. 7.27 If ye do the will of my Father yee shall know whether the doctrine bee of God nor no. Thus then we may conceiue it the tenour of the word of God is this Thus saith the Lord. If the question now be whether the Lord said thus or no I answere to beleeue the Church herein before God is sacriledge but herein we are first to yeeld assent vnto God and then after this experimentall knowledge will follow that Canonicall Scripture is the word of God Thirdly wee know that Scripture is Gods word by Scripture and not by the Church out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing the end the glorie of God and our owne saluation wee cannot but haue sufficient perswasion of the author of it and that it can proceede from none other but God himselfe Thus notwithstanding the allegations of the aduersaries the written word retaineth that perfection which needeth no tradition to strengthen or further it in that end to which it is appointed Now to the reason it selfe amplifying this sinne in this verse which containeth three points to be considered First the person that durst not raile Secondly the goodnes of his cause which was very iust and yet he durst not raile vpon the Diuell himselfe Thirdly the manner of his speech The Lord rebuke thee The person that durst not raile was Michael the Archangell whom some affirme to bee Christ himselfe others that he is some chiefe arch and principall Angel which opinion is more probable For first the Apostle speaketh of him as one in subiection and standing in awe not daring to breake the law of God for he durst not reuile the Diuell Secondly in 1. Thess. 4.16 The Lord Christ shall come to iudgement with the sound of a Trumpet and the voyce of an Archangell where is a plaine distinction betweene Christ who should come in the clowdes and the Archangell Thirdly Peter explaineth it speaking the same thing and saith The Angels giue not railing iudgement against them 2. Pet. 2.11 It is more probable then that by Michael was meant a principall Angell rather than Christ. Doctr. First from the person wee learne that there be distinctions and degrees of Angels there bee Angels and an Archangell Quest. Is there but one Archangell Ans. The Scripture speaking of Archangels vseth alwaies the singular number neuer mentioning more than one and where the Scripture resolueth not we are not to determine yet I condemne not those who haue probably held that there are more than one Secondly wee haue here an example of Angelicall meeknes and modestie Tit. 3.1 Put them in remembrance that they bee subiect to principalitie and speake euill of no man but shew all meeknes vnto all 〈◊〉 the contrarie practise of railing slandering and obtrecting is a propertie of the Diuell whence he hath his name Reu. 12.10 the Accuser of the brethren and the Aduersarie 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man the malitious man whose malice caused him to stand vp against Iob and falsely accuse him of hypocrisie vnto Gods own face Let slanderers and backbiters of their brethren see hence whom they imitate and most liuely resemble Secondly consider the goodnesse of Michaels cause which was this It was the wil of God that Moses body should be buried in a secret place vnknown to any man to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes The Diuell on the contrarie would discouer it that so the Israelites might fall to Idolatrie before it herein the Archangell resisted him and stroue with him for the performance of the will of God and the maintenance of his true worship and yet in this good cause Michael durst not reuile the Diuel himselfe In this cause consider two things First the fight and contention betweene Michael and the Diuell Secondly the cause and occasion of it about Moses bodie In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels in which the good Angels labour to defend all that are in Christ against the rage and furie of the Diuell and his angels As Psal. 34.8 The Angels of the Lord pitch their tents round about those that feare him And on the contrarie the Diuell and wicked spirits cast about how to destroy the bodies and soules of men 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure This combat concerneth and is conuersant about either first the persons or secondly the societies of men The fight about the persons concerneth either infants or men of yeres First for infants the Diuell seeketh how to spoyle and destroy them especially those of elect and faithfull parents in regard of their weaknes and tendernes both of minde and bodie but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan As Psal. 91.12 They shall beare thee vp in their armes that is they shall bee as nurces to beare them in their armes preseruing them from danger Mat. 18.10 Despise not one of these little ones for their Angels alwaies behold the face of my father which is in heauen Secondly concerning men of yeeres the diuell and his angels striue to driue them out
Luk. 7.47 Many sinnes are forgiuen her for she loued much where it seemeth that loue is the cause of forgiuenes of sinnes Ans. I answere this word for doth not signifie here a cause but a reason drawne from the signe as it is also elsewhere vsed this then is the sense many sinnes are forgiuen her and hereby ye shall know it because or in that she loued much Note hence first that doctrine of the Church of Rome to bee false whereby they teach that before iustificatioÌ„ there must be a disposition and aptitude in a man thereunto standing in a feare of hell loue of God c. for by this doctrine the loue of God in man should go before iustification which is a fruit and follower thereof Secondly that is as false that loue is the soule and life of faith for though in time they be both together yet in the order of nature loue followeth after faith therfore cannot be the forme and soule thereof Thirdly it hath bin the opinion of some that faith apprehendeth Christ by loue and not by it self but this is also erroneous for loue in order followeth apprehenâ—â—on of Christ and therefore Christ is not apprehended by loue First we beleeue and being knit vnto Christ by faith then our hearts are knit vnto God by loue The third point is what is the measure of loue whereby we must loue God and man Ans. According to the two distinct parts of the word of God are prescribed two distinct measures of loue The measure of the law is to loue God without measure for it requireth that wee loue God with all the powers of our bodies and soules and with all the strength of all these powers Luk. 10.27 This measure is not now in our power to performe no not although wee bee borne anew for being still flesh in part some of the powers of our strength are withdrawne from the loue of God The Gospell is a qualification of the law and moderateth the rigour thereof it freeth a man not froÌ„ louing God but exacteth not this loue in the highest measure and degree but accepteth such a measure as standeth in 3. things first in beginning truly to loue God secondly in the daily increase in this loue thirdly in being constant in the same vnto the end this measure the Lord accepteth for perfect loue in those that bee in Christ in whom the imperfection is couered Deut. 30.6 The Lord thy God will circumcise thine heart that thou maist loue the Lord thy God with all thine heart and all thy soule that is as if the Lord had said I will ingraft the true loue of my selfe in your hearts which you shall increase in and constantly proceede in the same and then I will account and accept of it for the full measure of loue that my law requireth which distinction is the rather to bee considered because the Papists teach that the loue which the Lord requireth of Christians is the same for substance and measure which the law prescribeth and for the perfection of our loue they say a man may doe more than the law bindeth him vnto as if he gaue all his goods to the poore it is more than euer God in his law hath commanded and if wee loue God aboue all creatures which they say a man may doe though imperfectly it is the loue which the law prescribeth But all this is most false and so the Apostle Galath 3.10 concludeth it as many â—s are vnder the workes of the law are accursed If all men bee condemned by the law then is no man able to performe the loue and duties which it requireth but he taketh the former for granted for else his argument could not hold and therefore that none can performe the loue which the law enioyneth is true Secondly the common opinion of men is that they euer loued God with all their heart and it iâ— pitie hee should liue that doth not so but it is a mâ—â—re delusion for if it were so what needed any qualification or moderation of the law by the Gospell The fourth point is wherein standeth the loue of God Ans. 1. Epist. Ioh. 5.3 This is the loue of God that ye keepe his Commandements Ioh. 14.13 He that keepeth my Commandements is he that loueth me the reason whereof is this he that loueth God loueth his word and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto and in one word this keeping of the Commandements standeth in these three things first in faith for it must bee the worke of a true beleeuer secondly in conuersion vnto God thirdly in new obedience which sheweth many a man how miserably he hath been heretofore deluded by Satan for euery mâ—n professeth and pretendeth the keeping of the Commandements and yet the most are so farre from doing them that they know them not neither care to know them The fifth point is how a man should preserue in him the loue of God and of mâ—n Ans. First the meanes whereby man may preserue himselfe in the loue of God is two-fold first euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe for the more he shall feele Gods loue confirmed vnto him the more shall his loue bee inflamed and increased towards God againe euen as the more wee feele the heate of the Sunne the warmer wee are Secondly wee must keepe a daily obseruation of Gods blessings spirituall and temporall which is a speciall meanes not onely to confirme and augment our loue but preserue it constant to the end Psalm 18.1 I will loue thee dearely O Lord. Why what made Dauid thus resolue himselfe the reason is rendred in the next words The Lorde is my rocke my fortresse my strength and hee that deliuereth mee Secondly men must vse the meanes whereby they may preserue their loue to men and these are of two sorts for some stand in meditation others in practise The meditations are foure The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers of which number wee professe our selues all to be who haue all one Father God one Mother the heauenly Ierusalem the Catholike Church all begotten of the immortall seede the word of God all liue by one faith in Christ and all are heires of eternall life and glorie This was Pauls motiue perswading him hereto Ephes. 4.3.4 There is one Lord one faith one baptisme one God and Father of all see Phil. 2.1.2 The second meditation is that the duties of loue which man sheweth to man especially the faithfull God accepteth as done to himselfe so saith the Wiseman He that giueth to the poore lâ—ndeth vnto the Lord. And Matth. 25. When I was hungrie ye fed me c. namely in my members vpon earth The third meditation is the consideration of that curse which is due to them that neglect duties of loue to man when occasion is offered
not Angels here consider the 1. Persons sinning the Angels 2. Sin it selfe and in it the 1. Author set downe Negatiuely not God Affirmatiuely but themselues 〈◊〉 2. Parts Negatiue vvhich kept not their first 〈◊〉 Affirmatiue but left their ovvne habitation 3. Measure of their fall A totall defection 3. Punishment in two degrees 1. Custodie Reserued in chaines vnder darken 2. Full punishment vnto the iudgement of the 〈…〉 Cities with their 1. Names Sodome and Gomorrha and the cities about them 2. Sins 1. According to Nature 1. Committed fornication 2. Followed strange flesh 2. Against Nature 1. Committed fornication 2. Followed strange flesh 3. Punishment wherin Vse set foorth for example Matter suffered vengeance of eternall fire 2. Assumption vz. But these seducers take libertie to sin prooued by enumeration of their sinnes in their 1. Ground or fountaine Dreamers 2. Kindâ— 1. Vncleannes They defile the flesh 2. Contempt of Magistracie 1. Proued from their Affection or iudgement They despise gouernment Speech or practise speake euill of them that are in authoritie 2. Amplified three waies 1. They blaspheme glories and dignities 2. By comparison from the greater thus Michael durst not raileâ— enlarged by the 1. Persons contending 1. Michael 〈…〉 2. 〈◊〉 2. Cause about the bodie of Moses 3. Speech of Michael The Lord rebuke 〈◊〉 3. They speake euill of a thing they know not 3. Intemperance in it the Cause naturall knovvledge Worke corrupt themselues as beasts vvithout reason 4. Crueltie against Gods people comparatiuely called Cains vvay 5. Couetousnes by similitude from Balaam with the Measure they are powred out or cast avvay Ground Hope of reward or vvages 6. Ambicious gainsaying of the truth illustrated by Comparison with that of Core The end of that Perished in it as he did 7. Riotousnes prooued by examplâ— and instance from Loue-feasts in which 1. Sin Fed themselues with neglect of the 〈◊〉 〈◊〉 2. Ground of it vvithout feare vz. of God 3. Fruit of it makes them spots in theâ—◠〈…〉 8. Vnprofitablenes in their places Clowds vvithout vvater 9. Vnconstancie Carried about vvith euery vvinde as light clowds 10. Baâ—renneâ— in themselues illustrated by a comparison and described by foure degrees of naughtines vz. 1. Corrupt trees that is without good fruite 2. Altogether fruitlesse that is vvithout any fruite 3 Hopelesse of fruite tvvice dead that is certainly 4. Hopelesse of life it selfe Plucked vp by the 〈◊〉 11. Impatience raging vvaues of the Sea foaming out their owne shame 12. Vnstablenes in doctrine vvandring starres 13. Murmuring 14. Complaining which proceedes from Discontentment with their outward present estate The frowardnes of their owne disposition 15. VValking after their ovvne lusts 16. Proud boasting 17. Admiration of mens persons 18. Couetousnes for aduantage 3. Conclusion inserted in verses 13.14.15 vz Therefore these seducers shall be destroyed This conclusion is Propounded vers 13. For vvhom is reserued black darknes Confirmed vers 14.15 and that by an ancient testimonie in it consider the 1. Author Enoch not the fourth but the seuenth from Adam Cains sonne of Seth. 2. Preface He prophecied of such saying 3. The testimonie it self wherein 1. The Lords comming to iudgement 2. His iudgement being come which is Generall to iudge all 〈◊〉 Speciall Persons all 〈◊〉 Manner 〈◊〉 conuince 3. Cause of this iudgmeÌ„t 2. fold Deedes described by Qualitie 〈◊〉 Manner of 〈◊〉 vngodlily Words set out by 2. properties Cruell Vttred 〈◊〉 him i. 〈◊〉 3. An Apostolical testimonie that such there shuld be in it 1. A preface But ye beloued remember c. vers 17. 2. The testimonie it selfe and in it are two things 1. The time when these wicked men shall abound in the last times 2. What manner of persons they shall be described by two properties 1. Mockers 2. Fleshly walking after their owne lusts 3. The application of it to these persons who are indeed 1. Mockers common to makers of Sects 2. Fleshly hauing not the spirit 4. A direction in some meanes tending to this maintenance of faith in 5. rules coÌ„cerning 1. Faith on which as vpon a foundation they must build vp themselues inforced by A motiue most holy faith The meanes praying in the Holy Ghost 2 Loue of God in which they must keepe themselues 3. Hope looking for the mercie of God c. and in it three things the 1. Person on whom the Saints must waite by hope vz. our Lord Iesus Chriâ—â— 2. Thing for which they must waite vz. Gods mercie in Christ. 3. End of their hope Eternall life 4. Christian meeknes in recouering weake offenders in which consider the 1. Way to begin this recouerie in putting difference 2. Manner of performance Haue compassion of some 5. Christian seueritie in gaining of obstinate sinners in it the 1. Rule it selfe Others saue vvith feare 2. Manner of it Pulling them out of the fire 3. Caueat for better obseruation of it and hate euen the garment vvhich is spotted by the flesh 3. Epilogue or conclusion consisting on a praising of God wherein three things 1. Person praised Christ Iesus 2. Inducements mouing to praise him drawne from 1. His power Propounded here To him which is able c. Amplified by foure effects 1. Keeping the Saints that they fall not 2. Presenting them faultlesse that is iustifying them 3. Presenting them in the iudgement day before the presence of his glorie 4. Possessing them with ioy euerlasting 2. His wisedome To God only wise 3. The work of our redeÌ„ption our Sauiour 3. Forme of praise wherein foure things 1 What things are ascribed to God vz Glorie maiestie dominion povver 2. That these belong to Christ only 3. The circumstance of time novv and for euer 4. The affection of the heart euer needfull in the worship of God in the word Amen A GODLIE AND LEARNED EXPOSITION VPON THE EPISTLE OF IVDE EXPLAINED IN PVBLIKE LECTVRES BY that reuerend man of God M. WILLIAM PERKINS and now published for the vse of the Church of God Vers. 1. Iude or Iudas a seruant of Iesus Christ and brother of Iames to them which are called and sanctified of God the father and reserued to Iesus Christ. THe generall ayme and scope of this Epistle is partly to declare the dutie of all Christians and partly to set out the corruptions of those and these dayes and times in both which euery one may receiue edification who are desirous either to follow the former or auoid the latter In which generall consideration we are to note three things concerning this Epistle before we come to shew the parts of it in particular First the Authoritie Secondly the Superscription Thirdly the Argument or substance of it First concerning the Authoritie two questions are to be answered The first question whether this Epistle be canonicall scripture And secondly how we may know the certeinty of it Concerning the former Luther and others who acknowledge it to be a profitable wâ—iting denie it to be Canonicall scripture and alleage foure reasons
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 vnâ—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 speakâ— 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 edâ—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 coÌ„mandement 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 iâ— the vertue of another Fourthly pray daily for
Baptisme yea in it the very action of the Minister is a worship of God and doth confer grace ex opere operatâ— this was their old doctrine which now they colour with this addition If the partie be well and rightly disposed but besides the vse yea the lawfull and common vse there is by this ground required an holy vse of any thing to make it acceptable to God or rightly profitable to the doer himselfe Secondly their hallowing of Water Bels Palmes Ashes Spettle is a meere mockerie of God seeing they haue neither word nor promise from God that these creatures should thus be hallowed to preserue from euill bodie or soule Thirdly they erre in the foundation of religion diuerâ— waies euery which such error is blasphemie Fourthly that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath teaching first that the Pope hath power to dispense with an oath Secondly that men may sweare by the Masse and so doing make it a God Thirdly euen the learned among them with one consent hold that a man may sweare ambiguously euen when he knoweth the thing to be otherwise The seuenth ground is Galath 5.14 The whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe The meaning is not that we should loue our neighbour equally with our selues and with no lesse affection or degree of loue but that with the same cheerefulnes willingnes and truth of heart that we perform duties of loue to our selues ought wee also to reach them out vnto others The weight of this ground appeareth in that not onely Christ saith It is like the great Commandement but also in that it is the summe of the whole law for the first table must be practised in the second and the loue of God testified in loue to men The Aduersaries of this ground bee the Popish Church who thus expound it First loue thy self and then thy neighbour making the loue of our selues the foundation of the loue of others but sometime wee may loue our neighbour aboue our selues as Ionathan loued Dauid more than his own soule and Christ loued his enemies more than his owne life Secondly it teacheth that a man must not loue particularly his particular enemie nor salute him in particular but generally as if hee salute a whole companie together his enemie being there The eighth ground Exod. 20.12 Honour thy father and thy mother c. In the words two things are to be considered first an ordinance of God secondly the meanes to preserue it The ordinance is that all men must not be equall in degree but there must bee orders of men of whom some are to be in higher degree as superiours some in lower condition as inferiours the former are aboue others in regarde of power to command and to punish the latter are in subiection vnder others by whose discretion and will they are to be gouerned This ordinance is described Rom. 13.1 Let euery soule be subiect to the superiour power that is be content to be vnder others which are above him in power so here some must bee as fathers and mothers some must bee subiected vnto them The meanes to preserue this ordinance is the yeelding of honour vnto whom it belongeth which standeth in three things first in reuerence towards the persons of superiours Secondly in obedience to their iust commandements Thirdly in thankefulnes for their paines in gouerning thus is that golden sentence to be expounded Matth. 22. Giue vnto Câ—sar the things that are Caesars that is giue him reuerence obedience thankfulnes according to that Rom. 13.7 Giue feare vnto whom feare belongeth honour to whom honour tribute to whom tribute The weight of this ground is plaine because without it can be no practise of true religion for first by it stand the three things the Familie the Church and Common-wealth all which are maintained by gouernment and subiection wherefore the Lord set this Commandement the first of the second Table as whereupon he would found all humane societies Secondly gouernourâ— in any of these societies are the keepers of both Tables without whose helpe and authoritie Gods kingdome could haue no abiding on the earth Aduersaries of this Commandement are the Papists who weaken the authoritie of the Magistrate in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall that is matters controuersall and criminall that is matters of trespasse although the Apostle saith Let euery soule be subiect Secondly that Church hath set vp a power to bring into order and subiection all the Kings vpon earth namely the power of the Pope who challengeth to himselfe to ouerrule yea and to depose at his pleasure Kings and Queenes who in their dominions are aboue al and only vnder God Thirdly that religion lesseneth the power of parents for in the Councel of Trent they establish first Mariages and Contracts made by children without consent of parents Secondly Vowes also made by children vnder age and without consent of parents are held lawful and not to be broken The ninth ground is Micha 6.8 He hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercie to humble thy selfe and to walke with thy God The meaning Three vertues are here required first Iust dâ—aling secondly Mercie thirdly Humilitie Touching the first wee are commanded to doâ— iustly and this execution of iustice between man and man hath fiue substantiall parts First to giue honor to whom honor is due Secondly by thought word and deed to preserue the body and soule of our neighbour that is his life spirituall and temporall Thirdly his chastitie which is the honor of bodie and soule in single life and Matrimonie Fourthly his worldly estate Fiftly his good name This is the scope of all the Commandements of the second Table Now because the due execution of iustice must bee tempered with mercie therefore is mercie required of man in the second place which is a readinesse to relieue the miserie of the distressed And thirdly because iustice and mercie without godlinesse are but ciuil vertues we are in the last place commaunded to walke in humilitie with our God which containeth the summe of the first table and standeth in three things first wee must acknowledge our sinnes secondly intreate for pardon thirdly purpose not to offend God any more but endeuour to preuent sinne to come Concerning yâ— weight of this ground it appeareth in Micha 6.7 where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie than with oblations of thousands of Rammes and tenne thousand riuers of oyle and elsewhere I will haue mercie and not sacrifice Yea Titus 2.12 This is made the end of the appearing of the grace of God that we should liue soberly in regard of our selues iustly in regard of others and godly in regard of God These vertues are so respected of God
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
neâ—â—ssarieâ— yet is the Scripture a iudge sufficieâ—tly able to resolâ—e thy spirituall minded man in any case concerning conscienceâ— or in any matter concerning saluation all which it is the sole and proper determiner of now as for the particular sin of Angels it is not necessarie to saluation to know it but seeing the Scripture concealeth it it is a safe and learned ignorance to be rested in without further desire to know that which the Lord hath hid in secret with himselfe Fourthly wee are hence taught to seeke to enter into our habitation and true resting place which is not the earthly Paradise for that was our dwelling place before the fall but Heauen it selfe which since the fall is assigned and prepared to be a rest for the people of God this was the citie which Abraham looked for Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen Christ telles his Disciples he goeth to prepare them these dwellings in heauen Ioh. 14. which elsewhere he calleth euerlasting habitations Make you friends of vnrighteous maâ—man c. Now for our better practise hereof this must be marked that howsoeuer this our habitation be in heauen yet the suburbes and the gate of it is here in earth for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe yeâ— the â—ery entry into it Iacob when he saw the testimonies and tokens of Gods presence and fauour built aâ— Altar in the place for his worship and called it Bâ—thel and said it was the very gate of heauen Gen. 28.17 and therefore we must while we liâ—e here seeke to enter if we would be adâ—iâ—ted within that glorie hereafter Qu. But what 〈◊〉 may wee vse to help vs forward herein Ans. These fiue First wee must alwaies endeuour to be found readie to enter into that heauenly habitation for which purpose our hateâ— must be at this our hoâ—e yâ—â— our whole conuersation must be in heauen wâ—â—lest our 〈…〉 are vpon earth our walking must bee in the path of life euerlasting â—â—ll containing ourselues in the waies of repentance obedience and daily mortification whereby wee denie our selues take vp our crosse and follow Christ. Secondly 〈…〉 loue 〈◊〉 assemblie of Gods people and â—oyâ—e our selues vnto thâ—â— iâ— thâ— holy vse of the Word and sacraments whereby wee draw neere vnto heauen it selfe yea and keepe at the gates of this Citie and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God Psal. 84. Moses chose rather to suffer with the people of God great affliction than to enioy the treasures and honors of Pharaohs Court yea euen wicked Cain himselfe thought of this as the greatest part of his punishment and which he most complained of that hee was cast out from the face of God that is out of Adams familie where Gods face was to be seene in his worship Thirdly we must weine our affections from our earthly inheritances which are but Tents that they may be fixed vpon this sure habitation in heauen without the assurance of which all earthly reuenews and treasures can adde but little comfort to the heart Cain built a Citie hee had besides great lands and faire possessions but yet euen then the holy Ghost brands him with the name of a Vagabond because he was cut off from Gods people and cared not to ioyne himselfe vnto them againe by repentance Fourthly we must euery day addresse and prepare our selues to our death seeing our death is a meanes to bring vs home to this habitation euery new day must occasion vs to renew this our preparation and this will cause vs neither to feare our owne nor excessiuely to sorrow at the departure of our faithfull friendes seeing they haue passed these first things and are onely gone before to their longed-for habitation Fiftly if God call vs hereunto wee must bee contented to leaue and forsake goods friends natiue countrie and all for assurance of inheritance in this our countrie and if we cannot finde the doores hereof in our owne countrie wee must seeke them elsewhere where we may enioy them making light reckoning of all things for this one thing of highest account The last vse of this doctrine is to teach vs from this sinne of the Angels our contrarie dutie they by their office were to doe homage vnto God and performe all dutie as children to their father for so Iob calleth them the sonnes of God but this office they departed from we now being by adoption the sonnes and daughters of God being called vnto holinesse are to take heede of this sinne of forsaking our calling yea on the contrarie to walke worthie thereof as the sonnes of God approouing our faithfulnes vnto him And it standeth vs in hand so to do seeing the contrarie hath such iust vengeance attending vpon it as now in this example we are in the next place to behold The third point in this example is the punishment of the Angels which hath two degrees first their custodie in these words He hath reserued them namely in durance Secondly their full punishment vnto the iudgement of the great day The former is set foorth in two things first in that they are reserued in chaines Secondly vnder darkenes By these chaines are signified first that mightie power of God which bridleth and restraineth the might and malice of the Diuels themselues as Reu. 20. the old Dragon was bound for a thousand yeeres the power of God was the chaine that curbed and ouermastred him and this is one part of his present punishment Secondly the chaines signifie also that guiltines of the Angels which by the tenour of Gods iustice bindeth them ouer to destruction these bonds be vpon the consciences of the wicked Angels they know they are adiudged to damnation for their sinne so aâ— let them be where they will in the earth or ayre or wheresoeuer these chaines of guiltie consciences binde them ouer to iudgement where we are taught two things first to beware of guiltie and accusing consciences for these are Gods chaines binding bodie and soule vnto euerlasting vengeance and therefore for time past if thy conscience accuse thee seek in due time to be loosed and freed by Christ that thou maist be able to say with Paul I knowe nothing by my selfe and for time to come beware of sinne euen small sinnes as well as great for so many sinnes as thou committest are so many chaines binding thee ouer to iust damnation Secondly hence wee also learne that the seruice of God is a most happie and sweete libertie any libertie else is straite bondage men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable and they must needâ— haue libertie to sinne but they deceiue themselues for while they seeke for libertie by this meanes they plunge themselues into captiuitie and lay chaines vpon themselues yea bolts which hold them in
the Law and Gospell consent and dissent pag. 21. 9 Whether Christs bodie can be present in many places at once pag. 23. 10 Whether Christ as redeemer hath any partner fellow or deputie pag. 24. 11 Whether the child of God may be assured of his saluation pag. 26. 12 Whether Images bee to bee worshipped pag. 37. 13 Whether God decreed before all worlds to reprobate some men pag. 48. 14 How can God punish children with their parents who sin not as they pag. 69. 15 Whether Magistracie be lawfull and hereunto adde 1. Wherein doth the authority of Magistrate Minister differ pag. 76 2. How farre doth ciuill gouernment extend pag. ibid. 16 Whether the Pope be the archrebell of the world pag. 79. 17 Whether traditions besides the Word are needfull pag. 82. Or of necessity to be beleeued pag. 111. 18 Whether a man may not reuenge in his owne cause pag. 87. 19 Whether drunkennesse may be approued pag. 90. 20 Whether the Apostle might curse the false teachers pag. 91. 21 Whether Coraâ— was swallowed vp of the earth or burned pag. 99. 22 Whether Church lands and liuings may be impropriated without sacriledge pag. 101. 23 Whence had Iude the history of Enoch the 7. from Adam pag. 110. 24 Why made be choyse of that before any other historie in the Canon pag. 111. 25 How could the Apostles daies be called the last time pag. 120. 26 Which Church is that to which a man may safely ioyne himselfe pag. 125. 27 Whether separation may bee made if errors be found in the Church pag. ibid. 28 Why it is a sin to be a natural maÌ„ pag. 127. 29 Why prayer must bee made in the holy Ghost pag. 132. 30 VVhether wee may pray to the holie Ghost pag. 133. 31 Whether the loue of God be in man by nature pag. 134. 32 Why are wee not commanded to keepe our selues in the loue of man aswell as of God pag. 133. 33 How should a man preserue himselfe 〈◊〉 the loue of God and man pag. 135. 34 How we may recouer offenders pag. 140. 35 Whether by the deliuery of a sinner to Satan be ment the censure of excommunication pag. 143. 36 How can mens flesh or garments bee vncleane and hated seeing they bee the good creatures of God pag. 145. 37 Whether and how farre wee may keepe company with an obstinate offender pag. ibid. 38 Whether Christ be God against the Arrians pag. 149. 39 How Christ can bee saide to bee only wise seeing other creatures are wise also pag. 151. 40 How can we giue any glory to God seeing hee can receaue no more then he hath pag. 155. PLACES OF SCRIPTVRE EXPLANED AT large in this Commentarie Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35  5 36  12 41 Esay 8 13 40 Micha 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 Ioh. 1 14 22 3 5 28  16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30  14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. Ioh. 2 22 23 5 7 19 OTHER PLACES MORE BRIEFELY EITHER EXPLAned or cleared from cauill and corruption Cap. Vers. Pag. Genes 1 7 104  26 77  27 21 3 15 77 43 34 88 Num. 16 27 99  32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalm 106 17 99 Esay 60 10 78 Ier. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 Ioh. 2 8 90 14 28 150 Act. 20 35 ibid Rom. 13 1 76  8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 53 Iames 2 26 14 2. Pet. 2 19 51 Christian Reader sâ—â—ing my self could not attend the Prâ—ss◠〈◊〉 â—oules thou maies meet withall but seeing they are the most of them literall such as 〈…〉 the most oculâ—â—â— and diligent Prâ—â—ter and none of them such so farre as I find as much change of trouble the sense I reserue the correction of them to thine owne humanitie ERRATA For Nesikius and Aleminus reade Neskius and 〈…〉 and pag. 8 for 〈…〉 13. reade Ioh. 1. â—3 and pag. 165. margent for 〈…〉 a 1. Sam. 2.30 b Ioh. 8.49 c Mal. 1.6 d Iob. 11.7 e Philip. 2.13 f Luk. 17.10 g Psal. 16. â— h Iob. 35.6.7 i Ester 6.6 k Dan. 5.7 l Ester 6.8 m Gen. 41.43 Reformed Catholike Isa. 50.4 Iudg. 20.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid ofâ—elsaâ—â—us â—elsaâ—â—us a â—unnagate Frier Obiect 1. Obiect 2. Answere Obiect 3. Answere Obiect 4. Answere Quest. 2. 〈◊〉 1. 〈◊〉 〈◊〉 2. Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great Anno 1534. The Scripâ—tures writâ—ten properâ—ly for the Church that it might be gaâ—hered and strengâ—thened thereby Obiect The church 〈…〉 to persons or places but 〈◊〉 Christs 〈◊〉 Obiect Answere Question Answere Answ. Sanctification followeth effectuall calling Religion rectifieth affectionâ— but abolisheth thâ—â— not Questioâ— Answere * Who caâ— bring a cleane thing out of filthineâ— there is nâ— one Obiect Answere Question Answere The first diuision of sanctification Question Answere The second diuision Minde Memorie ConscieÌ„â—â— Will. Affectioâ—â— 4. Grounds to prooue the perseuerance of the elect Obiect Answere Obiect Answere Obiect Answere Obiect Answere◠〈…〉 christ 〈◊〉 in the 〈◊〉 place 〈◊〉 bee 〈◊〉 for aboue all things in the world a 1. Cor. 13. b 1. Tim. 1.5 c 〈◊〉 8.7 Iam. 2.26 2. Tim. 1.13 1. Ground Obiect Answere Obiect Answere Papists enemies to Hebrew and Greek 2. Ground Obiect Answere The mystâ—â—rie of iniquitie supâ—ported by mysticall Scripturâ— â— Ground Popery a â—onster 〈…〉 heads 〈…〉 many Gods 4. Ground Papists rob God of his mercy and iustice 5. Ground Quest. Answere Papists become Anâ—itrinitaries 6. Ground Obiect Answere Question Answere 7. Ground 8. Ground Obiect Answere Obiect Answere Obiect Answerâ— â— Ground â—â— Ground Papists controule the Apostle where he saith that sin entred by one ouer all 11. Ground Obiect Answere 12. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answere Obiect Answere Obiect Answere Obiect Answere 13. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Obiect Answere Obiect Answere Ministris vtitur Christus non Vicarijs â—ucer de regno Christ. cap. 2. Obiect Answere Papists worâ— than the â—ouldieâ—s in paâ—ting christs garments The 〈◊〉 Church 〈◊〉 Iesus 〈◊〉 be Christ. 14. Grouâ—â— The castâ—â— of Romish faith hangâ—eth in the ayre without foundation Obiect Answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 1. 〈◊〉 Obiect Answere Aduersaries Indeed no word 〈◊〉 thou 〈…〉 Pope Iohn the 2â— shalt be â—aued Obiect Answere Obiect Answere Obiect Answere Obiect Answere Obiect Answere 15. Grouâ—◠〈◊〉 5.18 Note Aduersaries The Popish church fallen from grace Obiect Answere Obiect Answere 16. Grouâ—â—