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
edification so as the generall commandement admitteth this limitation that men must be pleased but onely so farre as it tendeth to Gods glorie their owne good and edification So Rom. 12.18 Haue peace with all men but yet with a double limitation first if it be possible secondly if it be in you or so much as lieth in you wee must not carrie crosse and thwart mindes as being enemies vnto peace but applie our selues to the preseruation of it in our selues and others thus shall we testifie our selues to be admitted into Gods kingdome wherein the lion and lambe play together and the yong childe with the Cockatrice Isai. 11. Whereby thus much is signified that men once conuerted shall be so changed and altered that if they were neuer so fierce and cruell against the Church and one against another before yet now they shal be framed to a peaceable and meeke disposition towards all men Now to perswade vs to the practise of these rules consider first that these are the last times wherein most men are louers of themselues and louers of men for their owne aduantage euen so farre as by them they may attaine and retaine their wealth pleasures and pompe but few are they that loue men for God or his graces in them now seeing the times more call for these duties let vs bee the more carefull in them Secondly loue amongst men is the bond of societies for what else linketh man to man but loue which therefore the Apostle calleth the bond of perfection and truly for it maketh men speake and thinke one thing and perfecteth their societie Seeing then Christian societies are Gods ordinances and preserued by loue wee are to labour the more in the preseruation of it Thirdly the office and action of loue is most excellent for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth are all hereby made profitable thereunto all ordered hereunto aright and all hereby applied to their right ends and vses the gifts of knowledge tongues artes wisedome and such like without loue they puffe vp but it is loue that edifieth 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man The third rule for the maintenance of faith concerneth Hope in the next wordâ— looking for the mercie of our Lord Iesus Christ vnto eternall life Wherein is contained a description of hope which is this Hope is a gift of God whereby we waite for the mercie of Iesus Christ to eternal life For the better conceiuing of which grace consider in the words three things first the person on whom wee are to waite by hope namely our Lord Iesus Christ together with the properties of this waiting which are foure first it must be certaine without doubting for the Apostle ascribeth a full perswasion and assurance vnto our hope as wel as vnto our faith Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for Rom. 5.5 Secondly it must be against hope that is against all humane hope reason sense and whatsoeuer may be grounded vpon these Thus Abraham beleeued against hope Rom. 4.18 Thirdly it must be a patient waiting on Christ Rom. 8.15 If we hope for that we see not we doe with patience abide for it for otherwise the thing hoped for deferred maketh our waiting painfull and tedious Fourthly it must be grounded vpon the word and promises of life Psal. 130.5 My soule hath waited and I haue trusted in his word Heb. 6.18 the ground and anchor of our hope is made not onely the promise but the oath of God who cannot lie although he should not sweare that we might hâ—ld fast the hope that is set before vs. The second point is the thing for which we must waite which is not for gold siluer honours pleasures but only for the mercie of God in Christ vnto life eternall by which we must not vnderstand the beginnings of mercie for these we alreadie here enioy and hauing the present hold thereof need not hope for the same but for the full measure and accomplishment of Gods mercies hereafter to be enioyed The like manner of speech hath Paul Rom. 8.20 We waite for our adoption and redemption not that wee are not alreadie adopted and redeemed but that it is not as yet fully finished and accomplished in vs as hereafter it shall be The third point is the fruite and profit of this waiting and that is life eternall and therefore is added vnto life eternall giuing vs to vnderstand that our waiting shall bring vs vnto and set vs in the possession of this life So as the description standeth in setting downe two effects of hope described first that it causeth to waite on Christ for mercie secondly that it doth not faile nor make a man ashamed for he waiteth vnto eternall life and in this expectation is put in possession of the same From the former effect we learne first to put a difference betweene hope and confidence first by hope we waite on Christ but by confidence we rest vpon him and quiet our hearts in him Secondly hope is of things to come and confidence of things present at least made present by faith Matth. 9.2 Haue confidence and thy sinnes are forgiuen thee Whence we may discerne an error in Popish religion They teach with vs that a man is to haue confidence in Christ but they include it vnder hope and will not permit that it should bee referred to faith because then they should be drawne to grant a speciall faith But that is erroneous seeing confidence is not of things to come as hope is but of things present and therefore although confidence goeth with hope yet it is no branch of it but proceedeth from faith Secondly seeing this waiting is a certaine expectation of Christ hence I gather that there is a speciall faith for if there bee a speciall hope there must needes be a special faith to ground this speciall hope vpon for wee can neuer certainly waite for that whereof we are vncertaine whether it belong vnto vs or no he that hath receiued the earnest may certainly waite for the whole summe but it is faith which receiueth the earnest of the spirit from whence our hope is raised Heb. 11.1 Now faith is the ground of things hoped for for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith And hence wee may further take knowledge of another of their errors whereas they teach that hope indeed is ioyned with a certaintie but they distinguish of certaintie which is they say either of the will or vnderstanding hope they graunt hath the certaintie of will but not of iudgement and vnderstanding but this is false seeing the Apostle Heb. 12. commandeth to reioyce in hope which no man can doe vnlesse the iudgement be certaine and setled he that is not certaine of mercie can neuer hope certainly
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
they may haue and yet too eagerly hunt after the world yea and be powred out also after filthie lucre no otherwise than Balaam was Now for the auoiding of this sinne let vs obserue three things which the Apostle admonisheth in the words First in that he saith they are powred out we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection carrying a man headlong to sinne euen against conscience as it did Balaam and causing him to powre out his heart vnto wickednes Achans couetousnes could not be curbed no not by Gods speciall commandement the wedge of gold and the Babylonish garmeÌ„t did so sway with him Ahab was sicke of couetousnes no physicke could recouer him but Naboths vineyard and life Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master and that after diuers admonitions Ananias and Saphira to saue but a little money make no bones of lying vnto the holy Ghost What is the cause of all treacheries and those most cruell murthers of fathers of mothers of seruants and strangers but the couetous heart set vpon the bootie saying to it selfe by this fact this house that land such a summe of money shall be mine which obiect in the eye putteth out all the light of religion reason and sometimes of nature it selfe Thus the heart is easily powred out vnto euill when as first it is possessed with couetousnes which Paul calleth the roote of all euill Secondly the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne seeing such a sinner is powred out and cast away by the deceit of it and indeede little hope is there of the repentance of a couetous man of whom Christ was bold to say that as easie it is for a Camell to goe thorough the eye of a needle as a rich man to enter into heauen the reason is because his couetous cares choke and hinder the word from taking place in his hart and so hee frustrateth all meanes of his saluation Againe he hath renounced the true God and set vp another god in his heart The Idols in our Church are defaced and destroyed by the Magistrate but the Diuell setteth vp Idols still in the hearts of men which ought to bee Gods temples euen Riches the god of greedie men Thirdly obserue that in Gods iust iudgement the couetous man is disappointed of his hope his wages are the wages of deceitfulnes for either he atchieueth not or retaineth not the things expected as in the former examples of Achan who for the wedge lost his life with it so neither Ahab himselfe nor his posteritie euer enioyed Naboths vineyard Iudas brought backe the thirtie peeces of siluer and hanged himselfe Ananias and Saphira desirous to keepe a part of their possession lost with the possession both their liues or else if hee retaine the bootie and get and keepe also wealth fraudulently gotten and heaped vp by oppression yet hauing the thing he hath not the vse of it his couetous heart keepeth the key of it and locketh it from his comfortable vse yea and be it that he haue some vse of it yet his gaine is small for which he loseth his soule Thou foole this night shal they fetch away thy soule Vse We are all hence admonished especially aged and rich persons to beware of this dangerous sinne It becommeth Saints not to haue couetousnes once named among them Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie and the worst it heareth of vs is scarse a smal dislike so as when wee speake of a wreched worldling we say he is an honest man but somewhat hard or worldly so as this sinne is in no disgrace among the most as it deserueth being both so odious vnto God and hurtfull vnto the sinner himselfe But let vs consider first that it easily draweth a man vnto perdition and enwrappeth him in the Diuels snare 1. Tim. 6.9 Those that will be rich fall into many temptations and snares Wheresoeuer it ruleth that man respecteth not commandement reason conscience no nor common honestie it selfe Secondly wee professe our selues to be members of Christ the sons and daughters of God now such a base sinne beseemeth not such an high profession for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still poâ—ing on earth and earthly things whose hearts and affections should be raised vp higher and taken vp with heauenly meditations vsing weanedly this world as though we vsed it not Thirdly Nature is contented with a little and is surfetted with abundance and yet grace is pleased with lesse and therefore if we haue food and raiment for vs and ours let vs bee there with contented 1. Tim. 6.8 Qu. But what shall we doe then doe not all men thus and may not wee seeke wealth as others doe Ans. The rule of the word must bee our direction herein and not the manner of the world and that aduiseth vs to make God our portion which lesson God himselfe taught Abraham Gen. 15.1 I am thy buckler and thy exceeding great reward Dauid had learned this lesson Psal. 16. The Lord is my portion This is done by setting our loue our ioy our principall care yea our hearts and affections vpon the Lord as men doe vpon their treasures By which meanes if riches increase our hearts shall not be set vpon them for they are not our portion and if we be pinched and pressed with aduersitie want or losses yet shall we not be oppressed for we want nothing but that we may well be without and haue not as yet lost any part of our portion Further in the phrase which the Apostle vseth They are powred away note a difference between the child of God and a wicked man when both of them are found in the same sinne but the one powreth out himselfe to wickednes giueth himselfe leaue to sin with full consent without restraint yea with greedines the other sinneth with consent but not full consent for being regenerate hee is not all flesh as the wicked man but partly flesh partly spirit and therefore partly willeth and consenteth to sin partly nilleth consenteth not he is not powred out without restraint as the other is but at length recouereth himselfe by repentance and obtaineth reconciliation with God Secondly we must beware of powring out our selues to wickednes but rather with Annah powre out our soules before the Lord in humble confession of sinne and petition for pardon that so the Lord may powre foorth his mercie vpon vs and shed his loue abroad in our hearts Thirdly we may not content our selues with a few or some good things for the hart may notwithstanding be powred foorth to sinne as
It is alleaged nothing is vnchangeable but God and therefore grace is changeable Euery gift is changeable in it selfe so man in himselfe considered may fall away but God hath promised a second grace confirming the first by vertue whereof a man cannot fall away It will be further said that the child of God when he falleth into a grieuous sin as Dauid did is guiltie of death and therfore is not iustified and consequently falleth away When Dauid fell hee was guiltie of death but onely in regard of that sinne into which he was now fallen all his former sinnes being pardoned yea that sin also was pardoned though not actually to him before his repentance yet in Gods counsell so as that sinne being on Gods part pardoned he remaines still in the fauour of God But in time of persecution many fall away If any fall quite away they neuer had true faith which stands in three things 1. Knowledge 2. Assent 3. Apprehension of Christ. The two former they might haue but the third was wanting vnto them Againe those that fall off in persecution if they haue true faith they fall not wholy because the seed of God remaines in them nor finally because in time they shall returne vnto the Lord againe But this doctrine leades men to securitie No it leades a man from securitie vnto a new life and watchfulnes seeing grace is added vnto grace to keepe vs in the state of grace Vse First in that the gift of perseuerance is ioyned with true faith I gather that the doctrine of the Papists is not of God but a doctrine of diuels which teacheth that he which is chosen of God who hath true faith and is iustified may in regard of his present right fall away for how can that be if hee that be chosen be called sanctified and preserued vnto life Secondly it is false that a man trulie iustified may lose his grace seeing with iustification is ioyned preseruation neither that which teacheth that a true beleeuer may fall wholy though not finally is true Thirdly those also are deceiued who thinke that mans saluation is pinned vpon his owne sleeue and hangeth vpon his owne will for God would haue all saued Christ died for all the holy Ghost giues grace to all why then are some saued some not It is say they from their owne wil grace in some preuailes against flesh and they are saued but flesh against grace in the other who therfore are damned but this scripture shewes that to be but a deuice of man seeing whosoeuer are once elected are called sanctified and preserued to life and what malice is able to resist this will of God 2. Vse Note here the vnspeakeable goodnes of God in the worke of Regeneration in that he not only giues a new life but preserues it in vs. Adam once had this life of grace betrusted vnto him and had it in keeping but he quickly lost it from himselfe and his posteritie Now God hath restored this life againe to beleeuers but that they might be sure of it he will now keepe it for them himselfe And reserued vnto Christ that is to be presented and set before Christ and that partly in the day of death partly in the day of iudgement holie and without blame Ephes. 5.27 Whence note first beleeuers need not feare the day of death or iudgement nay rather they may reioice in it as the day of their redemption yea and of triumph What an honor was it for Pharaohs daughter to be presented to Salomon and Hester to become the spouse of Aâ—asuerus much more glorie is it for the faithfull thus to stand before Christ at that day Secondly wee must all our life long prepare and fit our selues to be presented as pure spouses to our Bridegrome both these duties are laid downe Reuel 19.7 Be glad and reioyce for the marriage of the Lambe is come and his wife hath made her selfe readie This preparation stands in two things first we must betroth our soules to Christ this is done when God giues Christ and we receiue him by faith cleaue vnto him alone depend on him as the spouse vpon whom her soule loueth Secondly wee must beautifie our soules hauing giuen them to Christ this is done when the holie Ghost sanctifieth the same and we daily labour in the renewing of our owne hearts Thirdly we must hence be stirred vp to prayer for this gift of preseruation to life euerlasting reseruation to Christ hungring for grace after grace to bee strengthened in temptation especially in this last and declining age wherein the Gospell takes little place in our hearts Vers. 2. Mercie vnto you and peace and loue be multiplied In these words is laid downe the third point in the salutation namely the prayer vsually obserued in Apostolical salutations In which first he prayeth for three things mercie peace and loue Secondly that these may be multiplied that is continued and increased in and vpon them First of the multiplying of mercie The mercie of God towards the creature is taken in Scripture two waies generally and specially Gods general mercie is that wherby he is inclined to helpe the creature in miserie Luk. 6.36 Gods speciall mercie called riches of mercie whereby he will haue mercie on whom he will Rom. 9 15. is that by which is granted pardon of sinne and acceptance in Christ to life euerlasting and for this hee prayeth in this place Now because this speciall mercie cannot be multiplied in it selfe being infinite in God as himselfe is infinite therefore by mercie wee must vnderstand the fruites and effects thereof And for our better instruction herein three things are to be considered First that mercie is asked in the first place before peace and loue teaching vs that the mercie of God in Christ is to be sought for aboue al things in the world Psal. 4.6 Many say who will shew vs any good I but Lord lift thâ—â— vp the light of thy countenance vpon vs. Psal. 119.77 Let thy tender mercie come vpon me that I may liue This is the foundation of all blessing Secondly note the persons for whom he thus prayeth To you that is as in the first verse to those who were called sanctified and reserued to Christ not for vnbeleeuers vnrepentant and Apostatates whence we learne first that a man iustified sanctified and made heire of life cannot merit any thing at Gods hands for merit and mercy cannot stand together he that still stands in need of mercie can neuer merit which doctrine must be maintained against the Romane Church which teacheth that a man may put his trust in the merit of his workes so he doe it soberly Secondly that men effectually called and sanctified because they still stand in neede of mercie must be in their owne eyes still vile and miserable Abraham being to speak to God tearmes himselfe dust and ashes Iacob acknowledged that he was lesse than the least mercie Iob
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
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
couenant sacrifices worshippe of whom Christ came according to the flesâ— Rom. 3.2 and 9.4 notwithstanding all which prerogatiues the Lord destroyed them If it had been a Heathen people against whom this destruction had preuailed it had been worthie obseruation but much more when it is against Gods owne people Here then we learne that no outward priuiledge can auaile vs nor any oâ—â—ward meanes of saluation bee effectuall or fruitful to our good out of their right vse in faith and repentance Rom. 2.25 Circumcision is nothing vnlesse thou keepe the law Gal. 6. Neither Circumcision auaileth nor vncircumcision but a new creature Iudas had many great priuiledges and yet perished This made Paul though he had many priuiledges to account them all as dung in regard of the knowledge of Christ Phil. 3.8 We must not then content our selues with the meanes of saluation in the Word and Sacraments but vse them aright in faith and repentance otherwise they being out of their holy vse enioyed shall turne to our destruction and greater condemnation as they did to this people who notwithstanding them were destroied The second thing in the example is the time when the Israelites were destroyed that is after their deliuerance out of Egypt God had diuersly testified his loue to this people hauing chosen them out of all the people of the earth he called himselfe their God and hee gaue them many pledges of his loue but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme yet for all this not long after they sinning against him hee destroyed them Whence learne that after many great blessings men not walking worthie of them but prouoking the Lord by their sins commeth a great vengeance The whole booke of the Iudges is a worthie proofe of this truth where wee shall see the people still forgetting their deliuerance and are forthwith left to Tyrants to bee afflicted for tenne twentie fourtie yeeres together The same appeareth in the Common-wealth of Israel vnder the Kings In the daies of Salomon the state was most florishing and glorious enioying a most happie peace but Salomon once forgetting the Lord and his Commandements and falling to the Idolatrie of his outlandish wiues there followed most fearefull accidents as the diuision and rent of the tenne Tribes from Iudah a long dissention and hot warre between Rehâ—boam and Ieroboam whose Idolatries brought much euill vpon their seuerall lands and at last vtter desolation the tenne Tribes being carried into Syria captiues and there ended their daies the other two Tribes into Babylon and there remained 70. yeeres which iudgements ouertook them about 400. yeeres after Iacob when hee went ouer Iordan made a vow to the Lord that if God would blesse him and giue him but food and raiment he would in way of thankfulnes returne to the Lord the tenth part of his goods Gen. 28.22 God blesseth him so farre as hee became a mightie man hauing the substance of a Prince in this abundance he forgat his vow or neglected it but what followed of it was there not horrible confusion in his familie Dinaâ— was deflowred Ruben ascended to his fathers bed Hamor was slaine and the Lord is glad to call to minde hiâ— vow Gen. 35.1 Vse This doctrine concerneth vs neerely in this land who by Gods mercie haue enioyed many of his best blessings in this our long peace hauing bin deliuered from the Egypt of Rome and haue 〈◊〉 vnder the Lords protection all the day long but as ouâ— blessings haue been and are many and great so haue been and are our rebellions raging amongst vs especially that sinne of falling from our first loue so as lâ—sse loue of God and religion is to bee found amongst vs than heretofore besides that our peace causeth men to make their heauen here vpon earth and to embrace and affect things below these sins vnrepented of will bring vpon vs daies of affliction wee hauing no more priuiledge than this people had who after their deliuerance were destroyed The third point in this destruction is the cause of it namely because they beleeued not here first obserue what kind of vnbeleefe this was To the answere of which we must know that first God had promised to Abraham that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance this promise they all knew well inough Secondly it was often repeated renued and namely to Moses vnto whom the Lord promised that he should be their guide yea and that himselfe would proâ—ect them in their iournie and safely conduct them thither Thirdly God sealed this promise by many and sundrie signes and miracles both in Egypt at the red sea and in the wildernesse yet for all this they beleeued not that God would accomplish these promises vnto them to bring them to that good land and further seeing the land of Canaan was a type of that heauenlie Canaan they beleeued not that God would bring them to heauen and giue them inheritance in that eternall rest by meanes of the Messias This vnbeleefe then of the promises of God was the cause of their destruction Secondly why are they destroyed for vnbeleefe rather then for their murmuring fornication and diuerse other sinnes which weâ— reade of to haue been rise among them Ans. Although they murmured blasphemed tempted God reuiled their guides c. yet this sinne of vnbeleefe was the foundation and ground of them all the which doth the more displease God in that it was the first sinne that euer was in the world and the mother of all transgression Secondly this sinne in a more speciall manner dishonoreth God in making him a lyer and so toucheth his honour more neerely Thirdly what was this destruction An. It was the destruction of their soules and bodies for their carcasses were left in the wildernesse where they fell and their soules haue their portion in the lake prepared for vnbeleeuers Reuel 21. For the furâ—her hatred of this sinne see 2. Kings 7.19 the Prince who would not beleeue the word of the Lord was troden to death and Moses not waiting but failing in his faith was barred the land of Canaan and onely saw it a farre off Vse Seeing destruction followeth vnbeleefe we must labour to see our vnbeleâ—fe and take out that exhortation Heb. 3.12 Take heede least there be in any of vs an euill heart of vnbeleefe to depart away from the liuing God which place well considered sheweth what are the degrees of falling away which are studiously to bee declined as first when a man is deceiued by sin and giueth himselfe libertie thereunto Secondly when the heart is hardened and made an euill heart Thirdly when infidelitiâ— taketh possession of the hart to rule it and cause it to call in question Gods promises and prouidence Fourthly then followeth apostasie and departure from God now wee must beware of the least and lowest of these degrees of this
by God Yea so farre haue they gone on in this delusion that they are become spectacles of follie to the whole world for if Iohn Baptist had had so many heads as the Papists brag of he had been a monster of men besides though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe Ob. They say they had all those â—â—likes by reuelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusionâ— to maintaine Idolatrie besides that 〈◊〉 the word being 〈…〉 perfect 〈◊〉 in all matters to bee beleeued or done vnwritten reuelations are no proofes of doctrine but are luâ—â—ly to be suspected The third thing in the verse is the manner of his speech in which obserue three things first what speech the Archangell would not vse He would not speake euill Secondly what speech he vsed The Lord rebuke thâ—â— Thirdly the reason or cause of both because he durst not speake euill First of this cause as being first in nature which is sâ—â—d to bee feare Now to know what kinde of feare it was consider that the 〈◊〉 is a three-fold feare first from entire nature secondly from the corruption of nature thirdly from grace The first is a naturall propertie whereby the creature seekâ— to preserue it selfe and to shunne danger which feare is not 〈◊〉 in it selfe for it was in Christ when he said his soule was heauie euen vnto the death and if 〈…〉 possible let this cup passe from me but this is not here meant The second feare proceeding from corruption of nature in men and Angels is that seruile feare when the creature feareth nothing but due and deserued punishment the conscience being guiltie vnto it selfe and accusing for sinne and the heart destitute of faith and loue of God which if it were present would cast out this slauish feare which is no other than the feare euen of the Diuels themselues who beleeue and tremble Iam. 2.19 but neither was this the feare of the Angell The third feare is from grace and it is a gift of the spirit of God who therefore is called the spirit of feare working in men and Angels a care to please and a feare of displeasing God in all things this is the feare here meant which was in the Angell In which consider three things further first the beginning of it which is faith euen in the Angels themselues whereby they beleeue the power iustice soueraigntie and Lordship of God ouer them and that they must be subiect and obedient thereunto but in man it is a faith apprehending the mercie and fauour of God reconciled by Christ this feare in Angels and men therefore is the fruite of their faith Seconâ—â—y the propertie of 〈…〉 is to make the subiect of it to feare the offence of God 〈…〉 euill of the world to 〈…〉 properly 〈◊〉 of all because by it God is displeased and in the next 〈…〉 of iudgement consequently but 〈…〉 the first place Psal. 119.12 〈…〉 trembleth for feare of thee and I 〈…〉 stand of thy iudgements This was the religious feare of Dauid first a fearing of Gods offence and then a standing in awe of his iudgements thirdly the vse of it which is to make man and Angel make conscience of sin Exod. 〈…〉 the Midwiues spare the Hebrew 〈◊〉 it will not suffer the Angell hereto reuile the Diuell The feare of God saith Salomon causeth to 〈◊〉 euery 〈◊〉 way yea it frameth to obedience and i◠〈◊〉 because it keepeth the heart from defiling it selfe Our dutie hence is to pray that the Lord would put into our heartâ— this religious feare which they containe vs in awe of his Maiestie and so keepe vs from offences wherein wee may resemble this Angell as also to be a welspring of life vnto vs not onely 〈◊〉 escape the snares of death but to quicken and prouoke vs in the wâ—â—es of life euerlasting Secondly wee must auoide the sinne which the Angell was 〈◊〉 of namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame The second point herein is what speech the Archangell would not vse that is cursed speaking or railing iudgement Which to know what it is obserue the differences of iudgement which is two-fold either publique or priuate Publique iudgement iâ— when a man is called by God to iudge the creature and this is two-fold first of the Magistrate secondly of the Minister The Magistrate is called by God to seeke out the misdemeanours of men and according to the offence is to pronounce a righteous sentence 〈◊〉 to the taking away if the cause 〈◊〉 of the temporall life it selfe The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners and the promise of the Gospell vnto the penitâ—nt Secondly priuate iudgement is when the creature passeth iudgement against â—â—other without calling from God but vpon priuate grudge anger stomacke and reuenge this is here called railing iudgement and it is practised three waies first in speaking falsehoods and vntruths against others Secondly in speaking truths but with intent of slandering and detracting from the good name of others Thirdly in misconstruing mens sayings and doings to the worst part when they may be taken in the better this railing speech the Angell durst not vse Hence we learne to make conscience of this sinne of slandering reproching and reuiling others from which the Archangell abstained dealing euen with the Diuell himselfe but many of vs who can vtter the prouerbe That it is a shame to belie the Diuell are contented yea and readie to belie and detract from the children of God our brethren by this railing iudgement Some will say what may we neuer vse this kind of iudgement Ans. Neuer no not against the Diuell but if wee would take vp iudgement against any creature let it bee against our owne selues for our sinnes here we may passe sentence freely and so escape the iudgement of God as for others wee are to iudge by the iudgement of loue which hopeth speaketh thinketh and suspecteth the best and couereth the worst euen a multitude of sinnes The third point is the speech which the Archangell vsed in these words The Lord rebuke thee Which words are a forme of prayer in which he commendeth and remitteth reuenge vnto God desiring that the Lord to whom iudgement belongeth would restraine correct and repay the Diuell for his malice Here it may bee asked what shall we doe when wee are wronged Ans. Learne of the Angell not to requite and repay euill for euill neither in action speech or affection but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly desired no reuenge but said The Lord see and require it Christ himselfe being accused before Pilate answered nothing and when he died he prayed for those who crucified him
place is Core mentioned Secondly Dathan and Abiram were in their Tents and so were the men of Core also when the earth opened and swallowed them vers 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors fire and incense and were deuoured with fire from heauen vers 19. Ob. Num. 26.10 The earth opened her mouth and swallowed them that is Dathan and Abiram with Core Ans. The learned expound that place not of Cores person but his substance retinue Marke here the iust iudgement of God Corah had abused himselfe being a Leuite his office and those sacrifices which he offered by fire and the Lord destroied him by fire The same was the dealing of God with Nadab and Abihu Leuit. 10.2 Looke in what things men sin and dishonour God by those for the most part the Lord reuengeth himselfe vpon them so men glorie in abusing the creatures of God as meats wine and strong drink the Lord in the meane time secretly turneth the same to their owne destruction that those which are his good gifts and ordained for the preseruation of nature being byâ— men abused through Gods iust iudgement are turned to the choking and ouerturning of nature Secondly hence learne the wise counsell of Salomon Prou. 24.22 Feere God honour the King and meddle not with the seditions or with them that make alterations For although it be lawfull for a subiect being called to shew his minde what he thinketh meete for the Church or Common-wealth yet for a priuate man to attempt vpon his owne head to alter any thing standing by Gods and the Princes law is no better than sedition and is a branch of Corah his sinne Thirdly although Corah Dathan and Abiram are destroyed for this sinne yet Cores children are not destroyed but spared Numb 26.11 God in iustice remembring his mercie his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out but preserued for the vse of the Tabernacle Let Gods care teach vs our dutie in this behalf namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning for the vse and seruice of the Church Commendable hath been the care of many Kings and Princes in this behalf whom wee should imitate in preseruing these seed-plots of the Ministerie for herein they imitate the great King euen God himselfe Vers. 12. These are spots in your feasts of loue when they feast with you without all feare feeding themselues IN these words the Apostle setteth downe the seuenth sin of these seducers to know the meaning whereof the better consider foure things first what is meant by feasts of loue and charitie Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper made by the Communicants vnto which some brought hony some bread some wine some milke and euery one according to their abilitie contributing somthing thereunto These were here meant and called Loue-feasts because they were herein to testifie their mutuall loue among themselues as also to the poore who hereby were relieued and to the Ministerie it selfe which was by these feasts partly sustained Secondly what is meant where these seducers are called spots in these feasts or rocks for the word signifieth either and more properly the latter they are rocks because as rocks are perceiued a farre off by the seafaring men euen so the infection of these wicked men spreads it selfe very farre and againe as rockes are dangerous and troublesome to them so are these as rockes and stumbling blockes to the weake hindring them from the profitable progresse in godlines they are also rightly called spots because as a spot defaceth the countenance so their presence is an eye sore a disgrace vnto these Loue-feasts The third thing is the cause why they are thus called that is because in these Loue-feasts they feede themselues for laying aside all care of the poore of the Ministrie for whose sake this contribution was made they pampered and fed themselues riotously wasting the goods of the Church The fourth is the cause of this their riot without feare that is because they haue cast off the feare of God and man In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance and the sustaining of the Ministerie Vse That which is spoken of these meÌ„ may be applied to these last times wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore as first the Romish Clergie those Locusts that come foorth of the mouth of the beast idle bellies and slow backes the most of which want learning and are vnable to teach the people yet feede themselues without feare so as their eyes are swollen with fatnes wealth they want not hauing craftily conueied vnto themselues the third part of the reuenewes of Europe but with it do nothing but pamper themselues Secondly such Patrones are here included as feede themselues with Church-liuings appointed for the relieuing of the poore and maintenance of the Ministerie in such sort as Gods people cannot bee faithfully and sufficiently taught they can bee content to depart from some ten pounds a yere to some vnable man so as they may of the rest feede themselues without feare or else as some doe serue their lusts in mispending the Churches reuenewes vpon Hawkes Hounds and other improfitable rauenous creatures Thirdly such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes gaming or other improfitable exercises come also within the compasse of the Apostles reprehension as feeders of themselues with that salarie or liuing which was giueÌ„ for the maintenance of the Ministerie Here a question may be demaunded namely whether those whom wee call lay men hauing Church lands liuings impropriate vnto them may bee said with these seducers to feede themselues without feare or whether can any man impropriate any Church goods or liuings without sacriledge Ans. The answer hereof is two-fold first though no good member of the Church can in good conscience seeke the harme and preiudice of the same yet the plaine truth is that the Church goods and lands may bee sometimes vpon some occasions alienated the grouÌ„d of which answere is this rule namely that the gouernours of the Church are to content themselues with things necessarie For when the people had brought sufficient for the building of the tabernacle Moses biddeth them bring no more seeing saith he there is enough so as when the Church hath too much and excesse as the Romish Church these Churches of Europe gotten by Masses Purgatorie Dirgeâ— Sacrament of Penance c. there may be admitted alienation and impropriation of Church goods and lâ—nds but so as two conditions must be
necessarily obserued first there must be iust cause and that which is so alienated must bee employed to some good vse in the Church or Commonwealth and this is foure waies first in case of present necessitie for tenths haue bin in some cases of necessity lawfully paied in way of tribute and otherwise neither Church nor Common-wealth could haue been preserued Secondly in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe and to whom such lands are alienated Thirdly when as some great profit shal ensue vnto the Church and common-wealth vpon which ground King Henry the 8. of famous memorie most iustly alienated most of the Church lands called Abbey lands that Monks Friers Abbots and such like idle Drones should neuer haue more footing in this our land Fourthly in way of reward for Kings and Princes that are the Patrons protectors of the Church may alienate Church lands where there are excesse vnto such as haue bin faithfull in the defence of Church or Common-wealth and that in way of requitall and reward of their seruice The second condition is that there must bee reserued a sufficient reliefe for the poore and maintenance for an able Ministerie Some there are which teach otherwise and they reason thus Tenths say they standing by Gods law are not to bee alienated but the goods and lands of the Church stand chiefly in tenths and therefore admit no alienation Ans. In England tenths staÌ„d not by Gods laws but by the positiue lawes of the land so as if it please the King he may appoint eights or more or lesse as well as they which if it were not so no Minister were to meddle with the tenths of his Parish for by Gods law tenths were brought to the storehouse of the ouerseers and distributed by them to the Leuites according as euery man had neede but the Leuites themselues neuer medled with theÌ„ Againe if tenths stood now by the law of God then the poore should haue euery third yeere all the tenths of the earth for so it was among the Iewes while they stood in force by Gods law Secondly they obiect that in the Prouerbs chap. 20.25 It is a snare to deuoure tenths Ans. The place is to be vnderstood of tenths theÌ„ standing in force by Gods law not of ours which stand by mans Thirdly they alleage that some decrees were made in the Primitiue Church that the alienation of Church lands should become sacriledge Ans. But those decrees concerned priuate persons who might not not may not on their owne heads impropriate the Church goods as also they debarred the taking away of necessaries from the Church for then the Church was farre from that superfluitie which sithence it hath obtained so that for a lay man to hold lands impropriate the former conditions obserued is no sacriledge Now if the question be concerning the impropriations of Colledges whether they lawfully hold them or no then I answere secondly that I take it they hold them by a more speciall right for they being giuen at the first vnto the Church they are not being impropriate to Colledges generally and wholie alienated from the Church but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it without which the Church must needs decay and this seemeth a sufficient cause of reseruing vnto them this maintenance so as caâ—e be had of the people and poore for their reliefe instruction Secondly whereas the Primitiue church first feasted and then receiued the Lords Supper wee note first the lawfulnes of feasts so as the poore be regarded superfluitie and riot auoided and the right end intended which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings So after the sacrifices offrings Aaron and the Elders of Israel came to feast with Iethro before God Exod. 18.12 So Ezra 8. Goe your waies eate the faâ— and drinke the sweete and send part to them for whom none is prepared for this is the day of the Lord. Secondly the Papists are deceiued who teach it necessarie to come to the Sacrament of the Supper fasting for these feasted before it Thirdly in the Primitiue Church and in the Apostles daies there was no priuate Masse in which one Priest should eate vp all alone but there were feastings which cannot bee performed by one man alone but the whole congregation Fourthly hence wee may note the end of the Lords Supper to be the increase of our fellowship communion with Christian men as well as our vnion with God and that wee are to come together in loue and Christian vnitie for the testifying of which charitable affection the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table Further in that these seducers are called spots in these feasts I note first that open offenders should be hindred and repelled from the Sacraments being as spots in the face which because they are blemishes must bee washed away so ought these by the censure of excommunication to be vntill their repentance cut off from the face of the congregation Secondly that euery one that professeth the faith is not a true member of the Catholike Church as the Papists erroneously hold that let a man be what he will if he professe the faith it is sufficient to make him a member of the Catholique Church Whereas open offenders are to be accounted as spottes which no man will say are true parts of the bodie but blemishes to bee pared away that their bodie may be the more perfect and entire Feeding themselues without feare In feasting we are to preserue feare within our hearts which is two-fold first of God secondly of man The former is seene Exod. 18.12 The men of Israel feasted before the Lord. Iobes feare was lest his sonnes should cast this feare of God out of their hearts in their feasting and so offend God The latter is prescribed Prou. 23.1 â— When thou fittest to meate before a Ruler put the knife to thy throte that is bridle thine appetite haue respect not to passe the limits of sobrietie tempetance and moderation And as wee are to eate and drinke so also to season all other our actions with the feare of God and men which one grace would cut off many gracelesse practises euery where raigning amongst men But a speciall thing here aimed at is that we should neuer come to eate the Lords Supper without feare and reuerence which because the Corinths wanted Paul complaineth that one came hungrie another drunke and so prophaned that holy institution 1. Cor. 11.21 Ob. But in that place it seemeth Paul condemneth these Loue-feasts which Iude here dispraiseth not where hee saith euery man eateth his supper before vers 21.22 Ans. These Loue-feasts were indifferent and might bee vsed or not Paul condemneth the great abuse of them in Corinth because some were made by them drunke
off him he was neuer at it he neuer saw it and yet is truly the Lord of it and may say of it it is his owne by vertue of the donation Euen so God in his word giueth Christ and his merits to the beleeuer who as he hath receiued him by faith so he retaineth him by grace by vertue of which donation and acceptation a man may as truly say Christ is his as though he were now in heauen alreadie with him yea so firme and certaine is this ingrafting that it once being made can neuer be dissolued but is euerlasting for the root liuing and abiding for euer so also doe the branches being set into the same and that by the hand of the good husbandman God himselfe The second thing required in a tree of righteousnes is life which is not the naturall life of other plants but spirituall and eternall for eternall life beginneth euen in this life Galath 2.20 Now I liue yet not I now but Christ liueth in me and this life is by the faith in the Son of God and then wrought in vs when the same minde which was in Christ whilest hee was vpon earth is also in vs Philip. 2.5 for hee conueyeth his owne disposition into his members in part who are daily made conformable vnto him of which conformitie the Apostle maketh two parts Rom. 5.6 First a conformitie vnto him in his death that looke as he died for sinne so ought his members vnto sin and as he by his death subdued sinne and obtained victorie ouer it so ought they daily to be nibling in the abolishing and mortifying of that sinne which presseth them downe and hangeth so fast vpon them vntill the day of their full conquest and finall deliuerance Secondly a conformitie vnto him in his Resurrection that as he rose againe from the graue so should they from the graue of their sinnes and as hee rose to liue for euer so ought they by vertue of his resurrection to liue to God in newnes of life as those that looke to liue foreuer with him Thirdly the tree of righteousnesse must bring foorth fruites to testifie the life of it called Galath 5.22 fruites of the spirit and there reckoned vp Loue peace ioy long suffering gentlenes goodnes faith meekenes temperance Phil. 1.11 Paul prayeth that the Philippians might be filled with the fruites of righteousnes that is the duties of the Morall law contained in the first and second Table Fourthly a tree of righteousnes must bring foorth good fruites such as are pleasing vnto God Quest. How shall a Christian bring forth good fruits Ans. First good fruit must come from a good heart an heart penitent and truly turned to God Mat. 3. Bring foorth fruites worthie amendement of life 1. Timot. 1.5 Loue out of a pure heart Secondly it must be brought forth with intention will purpose and endeuour to obey God in his commandements which the heart must respect Thirdly the end of this fruite must be the glorie of God not seeking our selues but Gods honour In Leuit. 19.23 God requireth that the trees should bee circumcised which was thus performed The three first yeeres the fruite was to be cast or fall away the fourth it was to bee dedicated to the Lord and the fifth yeere the Israelites might eate of the fruite euen so wee must first cast away in respect of our selues our fruites and dedicate them vnto the Lord so he shall taste of them with delight and not before Fourthly it must bee brought foorth to the good of others as trees beare fruites not for themselues but for men so our fruites must bee intended not so much for our priuate good as the common good of the Church and Common-wealth Doct. 2. Seeing the faithfull are not such corrupt trees but of Gods owne planting they haue here first a ground of comfort in the middest of sorrow sicknes yea and death it selfe for being ingrafted into Christ the whole man is preserued safe found in him yea the dying bodie nay the dead bodie and that which is rotting in the graue is planted into him and is to liue againe in him who alwaies liueth and will raise it to life eternall at the last day Trees in winter are dead to mans sense yet because the rootes of them liue and haue in them sappe and moysture in the spring they shall bud blossome and beare fruite againe euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant putting off mortalitie and corruption no more to be subiected thereunto againe than the roote into which they are set who hath for his members chased them away Secondly seeing we must be planted and cannot attaine this growth by nature we must detest and abhorre our selues in dust and ashes renounce and bewaile our naturall condition and be at no rest till wee feele our selues set into Christ by liuing the life of the Sonne of God For know we not that Christ liueth in vs except we be reprobates Thirdly our Church hath herein resembled Iudah hauing been for many yeres a plant of Gods delight who hath hedged and fenced it by his fauourable protection but many yea the most branches are barren bearing no fruite others beare lesse fruite than they haue done being withered and fallen back what will be thinke we the end hereof Surely the axe being alreadie laid to the roote of the tree shall cut downe whatsoeuer branches beare not foorth good fruite and they shall be cast into the fire It standeth vs then in hand to become more fruitfull before we be cut downe Fourthly hence let euery man learne subiection vnto God in all his crosses and afflictions wee are trees or branches at least of the Vine the Father is the husbandman and looke a◠the husbandman loppeth cutteth 〈◊〉 pruneth yea and almost cutteth downe his trees to make them more fruitfull so dealeth the Lord with his children who therein are to rest well contented for he chasteneth them for their good that although no chastisement seemeth ioyous for the present yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby Twice dead and plucked vp Some hence gather this that wee are once dead in Adam by originall sinne and secondly after regeneration or ingrafting into Christ by some grieuous sinne wounding the conscience to death and hence conclude that a man regenerate may die againe and fall from grace vrging for their purpose that in Rom. 11.20 Through vnbeleefe they were broken off and thou standest by faith be not high minded but feare But this cannot be so vnderstood for by twice dead is meant dead certainly or dead twice once in Adam by originall sinne and the second time dead by their owne actuall sinne As for that place in Rom. 11. I answere there are two kindes of planting first outward secondly inward The outward is when God giueth the word vnto a people with other his ordinances and
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
pates balde shaue the lockâ— of their beards make cuttings in their flesh as Baals Priests did the Priests of the Sonnes of Aaron may not do so If they make glorious Altars plant Groues about them the Israelites may not doe so especially in the Wildernesse but either Altars of earth which presently vpon the remouall might bee demolished and cast downe left the remainds should be abused to superstition or if of stones they must be rough and rude vnhewen vnpolished lest any beautie of them should solicite their preseruation as for groues see Deut. 16.21 If they shall in way of superstition or worship reserue any portion of their sacrifices the Lord rather then he will haue any portioÌ„ of the Paschall Lambe preserued till the morrow will haue it burnt with fire neither shall Moses bodie bee knowne where it is buried lest they should make an Idoll of it Nay which is more and as worthy the noting we may obserue how the Lord euen in ciuill things draggeth his people from their society and fellowship for first Israel is charged that they should goe no more backe to Aegypt that way so as the danger was if any by their neighbours whose countries were adiacent vnto them the which the Lord vseth all meanes to preuent both in that he willeth his people to nourish a perpetuall emnity with the Moabite and Ammonite the peace and prosperity of whoÌ„ they may neuer seeke all their daies as also to debarre them from pressing into his people he chargeth that neither of them euer enter into the congregation of the Lord to the tenth generation intending hereby that they should not rise to preferment authoritie or Magistracie among them And as for the other strangers though Israel seemed in priuate respectes to bee if not somewhat obliged indebted to diuers of them yet as it were bound to peace and to hold their hands from open hostilitie yet might they not bee admitted into the congregatioÌ„ of God vnto the third generation Besides this foreseeing that the next and most direct way whereby the heatheÌ„ might league linck in theÌ„selues with his people might bee by marriages and coÌ„tracts the Lord is very studious that all such meanes be cut off and therefore would haue the distinctions of Tribes obserued with straite prohibition that no Iew except the Leuite should marry out of his owne Tribe much lesse without his owne people whereof although I acknowledge other more main causes as the distinction of the Tribe of the Mâ—ssiah from the rest the cleare acknowledgement of his race the execution of the Lords whole regiment Ecclesiasticall and Ciuill in that policie fitted according to that distinction to their seuerall offices and possessions yet I thinke this is one included reason not to be neglected especially seeing they had straite charge against it Againe in case a seruant Iew would marry a stranger into his Masters house he was not at his departure to carrie his wife and children for they were to bee his Masters but if hee would abide still with her hee was then shamefully to come before the Magistrate and for euer renounce his libertie vntil the Iubily released him by which straite lawes the Lord would restraine euen slaues and seruaÌ„ts who for the most part are neglected from matching themselues with strangers Such another law to this purpose is recorded Deut. 21.10 that if an Israelite in warre should see a bewtifull woman taken captiue whom he did affect for his wife it was ordered by God that first all meanes should bee vsed for the alienating of his affection as that hee must haue her home a moneth before and not marrie vpon any sudden motion Secondly shee must shaue her head to make her as ill fauored in his eies as might be Thirdly she must nourish her nailes to make her yet more sordid Fourthly she must put off the garment wherin she was taken and put on base and neglected garments fit for a pensiue captiue Fifthly shee must bewaile her father and mother a whole moneth to shew how hardly and sorrowfully she was brought from her fathers house into the power of strangers and then if by al these meanes the man could not be drawn froÌ„ her loue it was permitted to him to marrie her for his wife which law letteth vs see how hardly the Lord endureth is drawne to admitte the least liberty in this behalfe How many ciuill things might I instance in wherein the Lord straitened his people that they might bee vtterlie vnlike the Gentiles in habit manner of liuing behauiour and other like circumstances otherwise in themselues very indifferent which I had heere inserted but that I must consider that I write an addition not a booke an admonition not an exposition if yet these ordinances of God himself seeme in some mens opinions too straite and not to be imitated of vs in regard of the Papists towards whom wee are not to be so seuere as so far to seuer our selues that is but the seeking of a knot in a rush and to be acute in distinguishing where God hath not distinguished and in effect to affirme either that the Idolatry of the Romish Church is not so vile and grosse as is that of other Idolaters or else seeing our people conuerse with them more then any Idolaters that to communicate with their Idolatrie is nothing so dangerous now as it was for Gods people to participate with the Idolatry of the heatheÌ„ against Gods expresse Commandement But if with any such the testimony of man be greater then the testimony of God as it is commonly with the Popish minded who flie from the Scriptures vnto men because their doctrine is from below let them looke vnto those most auncient Councels which were the purer for sixe hundred yeares after Christ and they shall finde that the Church would haue her children diametrally opposed euen on lawfull things to the Iewes and heathen of whom they were in danger to be corrupted Those were more famous of Nice which decreed that the feast of Easter should not bee kept of Christians at that time and in that manner that the Iewes did that in nothing they might agree with them That also of Bracâ—a decreed that Christians should not decke their howses with bay-leaues and greene boughes than which what can be more indifferent neither rest the same day froÌ„ their callings wherin they did nor keepe the first day of euery moneth as they did It would be too tedious and argue forgetfulnes of my selfe and no remembrance of my reader to recite the testimonies of other Councels Fathers and our owne principal Writers in this behalfe which otherwise easily had I bin carried vnto by the tenacity and stiffenes of many in this argument But to end as our Sauiour wished his hearers Beware of the leauen of the Pharisies so let euery man beware of the leauen of the Papists for what is Popish
Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a maÌ„ quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writteÌ„ for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whoÌ„ some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetterâ— in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writingâ— of â—hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Beâ—a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Corâ— his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treasonâ— and most desperate attempts Now that euery man may learne to bee contented with his conditioÌ„ be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is