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
people may be destroyed indeed but not vtterly for we must alwaies beleeue the Catholike Church vpon earth Elias in his time could not behold it but yet there were 7000. reserued from that general apostasie of those daies When the Lord visiteth his owne house in iudgement his manner is to leaue some remnants whom he saueth lest their destruction should be like this of Sodome and Gomorrha So Isaiah acknowledgeth Except the Lord of hostes had reserued vnto vs euen a small remnant wee had been like to Sodome and the people of Gomorrha Vse This may teach vs true humility in regard of our own deseruings and true thankfulnes in regard of Gods gratious dealing with vs both of which must be often acknowleged of euery member of the Church and euery man must confesse and say with the Church Lam. 3. It is the Lords mercies that wee are not vtterly consumed Secondly in these people obserue the iustice of God and his seuerity in such an vniuersall destruction sparing none but destroying euen the children with the parents who sinned not in following strange flesh as their fathers did which maketh this a strange and vnsearchable iudgement whence the Atheists condemne these bookes of Moses whence this iudgement is fetched as attributing to God crueltie and iustifying in him iniustice But herein to cleere the iust proceeding of the most righteous God we are to know first that the childe is Gods creature and the life of it is Gods hee being the Lorde of life so as hee may take it away when he pleaseth hauing power to doe with his owne as hee will Secondly children are partâ— of the parents and therefore the Lorde may iustly infold them in the punishment of their fathers sinne to manifest his greater detestation of it Thirdly children are borne in originall sinne and therefore God may iustly inroll them with their parents not onely in temporall punishments but in euerlasting condemnation also Thirdly in this people who are made examples note that as wicked a people as these haue had mercie offered them Isai. 1.10 The Prophet calles the Iewes Princes the Princes of Sodome and their people the people of Gomorrha that is such Princes and people as matched Sodome and Gomorrha themselues in wickednes and yet hee inuiteth them vnto repentâ—nce with proffer of mercie and promise of pardon yea though their sins were as red as scarlet he would then make them white as snow vers 18. Whence we may learne that the mercie of God euery way matcheth his iustice in iustice he ouerthroweth Sodome and Gomorrha and in mercie saueth those who were euery whit as wicked as they his free grace bringeth those to heauen who by their sinne equalled themselues to those whom his iustice had detruded into hell Yea it offereth and giueth repentance to them which are holden in the snare of the diuell and ruled at his will 2. Tim. 2.25 Manasseh himselfe who broke off his couenant with God by making league with the Diuell found mercie with God vpon his repentance Vse Let not the greatnes of our sinnes dismay vs from seeking the Lord thy sinnes are not aboue the sinnes of Sodome and Gomorrha for which mercie hath been obtained vse thou also meanes to turne vnto God and there is mercie in store but see thou abuse not this mercie vnto sinne Fourthly note that in the same time this people of Sodome and Gomorrha was destroyed Lot escaped though he was in Sodom for at the time of the execution the Angell led him out from among them and not before Which teacheth that although the Lord seeme sometime to neglect his deare seruants and leaue them in tribulation yet the instant time of their necessitie sheweth his gratious and seasonable regard and remembrance of them The Israelites had a promise that after foure hundred and thirtie yeeres they should be deliuered from their bondage in Egypt which promise the Lord was not vnmindfull of neither for the substance nor circumstance of time for in the very same night that the time was expired their deliuerance was wrought according to the promise Our dutie hence is to learne in the middest of our afflictions with quiet hearts to rest and relie our selues vpon God waiting his time wherein hee will come in mercie vnto vs. Fifthly note that with this people of Sodom and Gomorrha the other Cities Admah and Zeboim because they followed their sinnes were likewise destroyed Where we learne to auoide the wicked manners and fashions of the world not imitating these lesser Cities which imitated the greater in their wicked manners but on the contrarie follow the example of Dauid in shedding riuers of teares when hee beheld men not keeping the lawes of God Wee should not with drie eyes behold mens impieties yeâ— for this end our hearts should be like vnto Lots when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha our righteous hearts should be vexed within vs in the daily seeing and â—â—aring of such vncleannes So much of the people punished Now followeth the second point in the example namely the sinnes for which Sodom and Gomorrha were destroyed in these words They committed fornication and followed strange flesh First they committed fornication Secondly they committed sinnes against nature it selfe following strange flesh To vnderstand the vilenes of these sinnes consider two things first the cause and occasion of them and that was abundance of prosperitie and plentifulnes of Gods blessings For Sodom was as a Garden of God enriched with varietie of profits and pleasures this caused Lot to chuse Sodom to dwell in This ground nourished foure bitter rootes from which these sinnes of fornication and following strange flesh did spring reckoned vp by Ezechiel chap. 16.49 The sins of thy sister Sodom were first Pride by reason of prosperitie Secondly fulnes of bread that is they gaue themselues to eating and drinking excessiuely for so saith Luk. 17.28 Thirdly Idlenes which was the daughter of their securitie Fourthly Vnmercifulnes and contempt of the poore and these must needs nourish all sinnes of vncleannes vnto which adde a fifth sinne mentioned Gen. 19.9 and 14. that is contempt of heauenlie admonition and instruction for they scorned Lot while hee warned them of their danger The second thing in their sinne is the measure of it They sinned in like manner c. The originall signifieth and implieth not onely a bare committing of sin but a giuing of themselues ouer to commit their filthie lusts and that impudently and shamelesly which the Prophet Esay noted also chap. 3.9 They declare their sins at Sodom they hide them not shewing that they were past all shame in these most shamefull sinnes Yea they boasted and gloried in them both which may be gathered in Genesis 19. â— and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied Thou
doctrine else but a Pharisaicall leauen alwaies to bee purged out of Churches and states as the Iewes vpon some occasions were to purge al leauen out of their howses Let no man say it is but a little and such a difference which may be tolerated for euen the Pharisies doctrine was much of it more true theÌ„ this Pharisaicall doctrine of theirs yet was their leauen hid in it as in this the nature whereof is though it be but little yet to sowre the whole lumpe In a word as Caleb Ioshua said of Canaan the land is a very good land If the Lord loue vs hee will bring vs vnto it euen so if the Lord loue vs hee will expell these Giants from vs and giue vs security in our owne land from the Anakims or if not if any of these strangers abide with vs our faithfull prayer and hope is that as Salomon numbâ—â—ing all the strangers in the land set them to worke in his Temple euen a hundred three fiftie thousand and sixe hundred so our wise and peaceable Salomon and Soueraigne will continue to set euen thousands of these to worship with vs in the Temple yea and in this one circumstance passe Salomons wisdome in not chusing ouerseers of themselues to cause them to worship The Lord Iesus strengthen his Highnes heart vnto this and many mo honorable workes and make vs happie in his long and prosperous Raigne to his renowne and glorie in this life and fruition of the blessed Crowne of righteousnes at the peaceable end of his through comfortable daies Amen FINIS COMMON PLACES OF CHRISTIan Religion more largely handled in this Commentarie 1 ACtuall sinnes pag. 121. 2 Angels their nature and fall pag. pag. 63. The combate between good and bad Angels pag. 84. 3 Apostles and Apostleship pag. 119. 4 Bookes of God pag. 48. 5 Callings pag. 43. 6 Catholike Church pag. 32. 7 Charitie pag. 135. 8 Christ a Sauiour pag. 151. 9 Christs comming to iudgment pag. 112. 10 Christian liberty pag. 30. 11 Church properties and markes of it pag. 32. 12 Church Censures and excommunicacation pag. 143. 13 Commandement first pag. 35. second pag. 36. third c. pag. 39. 14 Crosse to be taken vp pag. 34. 15 Diuinity of Christ. pag. 149. 16 Feare of God pag. 85. 17 Hope pag. 138. 18 Images pag. 36. 19 Intemperance pag. 89. 20 Iudgement day pag. 68. 21 Iustification by faith only pag. 26. 22 Keyes of the Church pag. 31. 23 Knowledge in the creatures naturall reasonable spirituall pag. 88. 24 Loue of God towards man contra pag. 15. 25 Magistracie pag. 76. 26 Mercy of God pag. 13. 27 Naturall corruption pag. 127. 28 Peace with God Man the creatures pag. 14. 29 Perseuerance pag. 11. 30 Regeneration pag. 28. 31 Repentance pag. 33. 32 Resurrection pag. ibid. 33 Reprobation pag. 48. 34 Saluation by Christ alone how to whom pag. 151. 35 Sanctification pag. 7. 36 Table second pag. 41. 37 Vngodlines pag. 49. 38 Vocation pag. 5. 39 Wisdome of Christ. pag. 150. 40 Worship of God pag. 38. DOCTRINES MORE CHOISE and generall collected and vrged in this Exposition 1 TO bee a seruant of Iesus Christ is more honour then to bee allied to Princes pag. 3. 2 Faith is a most excellent treasure pag. 17. 3 The Saints are the keepers of this treasure and must fight for it pag. 45. 4 It is a subtiltie of Satan to thrust the profane and wicked into the societies of the Saints pag. 47. 5 Publike teachers in the Church must of necessity be called and why pag. ibid. 6 Gods grace may not bee turned into Wantonnesse pag. 51. 7 No outward priuiledges are profitable 〈◊〉 of their right vse in faith and repentance pag. 56. 8 Great iudgements are at the beeles of great mercies if abused pag. 57. 9 DistractioÌ„ followeth vnbeliefe which is therefore to be vnmaâ—ked and auoided pag. 57. 10 Gods seruice is the only liberty and freedome in sinne is to be chained in bondage pag. 67. 11 The mercy of God euery way matcheth his iustice pag. 70. 12 To take a view of the sinnes of the last times is necessarie for euery Christian pag. 71. 13 Our bodies are the Lords and therefore must be giuen vp to his seruice and preserued in holines pag. 75. 14 Sleepe in sinne and spirituall dreames the cause why so fewe embrace theÌ„ Gospell pag. 73. 15 A Christians dutie is to watch and be sober pag. 74. 16 Not to speake euill of but blesse Magistrates pag. 80. 17 Scripture is knowen to bee Scripture by Scripture pag. 83. 18 The Diuel the author of Idolatry pag. 8â— 19 Not to requiâ—e euill for euill a Christian precept and an angelicall practise pag. 87. 20 Christian meeknes must be tempered with Christian zeale pag. 89. 21 Caines way may not bee beaten by Christians pag. 90. 22 Couetousnes in all but teachers especially to be auoyded and why pag. 96. 23 Contentation a speciall vertue and how atteined pag. 98. 117. 24 In feasting Gods feare must be preserued in the heart pag. 102. 25 All Ministers must be able to teach sound doctrine pag. 104. 26 Hearers ought to be as parcht land to to receaue it pag. ibid. 27 ChristiaÌ„s being trees of righteousnes must be 1. wel rooted 2. liue 3. beare fruit 4. beare good fruite in Christ the stocke pag. 106. 28 Wicked men are inwarly as vnquiet as the raging sea pag. 108. 29 Ministers as startes must receaue their light from Christ the sonne of righteousnes pag. 109. 30 All secrets of heart and life naked before God pag. 114. 31 The duty of the Church to remember the words of the Prophets and Apostles and why pag. 119. 32 To mock and scorne godlines a maine sinne of the last age pag. 121. 33 It is the property of the vngodly to follow and walk after their owne vngodly lustes pag. 122. 34 It is a great sinne to sepâ—rate from the assemblies of Gods people pag. 124. 35 To be a naturall man a fearefull sinne and who he is pag. 126. 36 Euery one ought to build vp himselfe vpon his most holy faith pag. 129. 37 The doctrine of faith a most holy doctrine pag. 131. 38 Euery man is to preserue loue towards man and the meanes pag. 135. 39 The duty of euery beleeuer is to restore and recouer offenders and the meanes pag. 141. 40 All glorie dominion maiestie and power is to bee ascribed to God and Christ of all his creatures in all things for euer Amen pag. 154. QVESTIONS DETERMINED AND the most of them disputed in this Commentarie 1 WHether this Epistle be Canonicall Scripture pag. 1. 2 VVhether a man may change his name pag. 3. 3 Whether sanctification bee from the Parents pag. 8. 4 Whether sauing grace may be lost pag. 11. 5 Whether the Scripture be to beleeued for it selfe pag. 17. 6 Whether it be sufficient of it selfe pag. 18. 7 Whether God created all things pag. 20. 8 Wherein
finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
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
cries out that he was vile and abhorres himselfe After these examples we must euer keep our hearts as emptie vessels readie to receiue more mercie Thirdly note the measure of mercie asked he praies for continuance and increase of mercie to those who had alreadie the riches of mercie Whence we learne first that all the good we haue or can doe is of meere mercie not onely for the beginning and continuance but also for the increase thereof as grace is no grace vnlesse it be euery way grace so also of mercie Which takes away all conceit of merit seeing mercie filleth vp all the roome and leaues no place for merit Secondly that the Apostle here also coÌ„firmeth the former grounds of our perseuerance for by this prayer grace is to be added to the former graces yea multiplied so the Lord dealeth not giuing ouer when he hath giuen one grace for first he giues his seruant power to beleeue secondly he giues an execution of this power Neither there giues ouer but by a third grace giues continuance of that power yea and addes a fourth which is an execution of that continuance Thus he deales with all true beleeuers not onely in respect of faith but of obedience also Phil. 2.13 God worketh both the will and the deed Philip. 1.6 He that hath begun this good worke in you will performe iâ— vntill the day of Christ. So as this may well be called a multiplication of grace seeing euery beleeuer hath one grace more than Adam had he had power to obey so the renewed haue Secondly he had the act of obedience so they also haue Thirdly hee had power to perseuere which they likewise haue but hee had not the act of perseuerance which they hauing therein farre excell him The second thing desired in the prayer is peace namely the peace of God whereof he is the author and it is the vnitiâ— and concord of man with God and with the creatures Touching this peace note three things the foundation of it which is Christ the second Adam euen as the first Adam was the author of discord and emnitie Ephes. 2.14 Secondly the manifestation of it this peace is offered in the preaching of the Gospel which therefore is called the glad tidings of peace Rom. 10.15 and the Ministers of it the Embassadors of peace 2. Cor. 5.20 Thirdly the kindes of this peace it is two-fold first betweene person and persons secondly betweene person and things The former hath sixe heads I. Peace betweene man and God the Father Sonne and holie Ghost properly called reconciliation whereby God in Christ is at one with man and man thorough Christ at one with God of which when man is once perswaded in his heart then comes this peace Rom. 5.1 from which springs another namelie tranquillitie of minde when the mind is quieted in all things that befall without grudging or impatience and that because it is the reuealed will of God Philip. 4.11 II. Peace with the good Angels Ephes. 1.10 for men being at peace with God the Angels are become seruants and ministring Spirits vnto them Hebr. 1.14 III. Peace with a mans self consisting in two things first when the conscience sanctified ceaseth to accuse and in assurance of Gods fauour beginneth to take his part to excuse and speake for him before God Secondly when the will affections and inclinations submit themselues to the enlightened minde of which if either be wanting man is at warre with himselfe and the peace of God ruleth not in his heart Coloss. 3.15 IV. Peace of true beleeuers among themselues who before they beleeued were as Lions and Cockâ—triseâ— Esai 11.6 but now in the kingdome of Christ haue put off that sauage nature and become peaceable as Act. 4.32 the number of beleeuers were all of one heart V. Peace of the faithfull with professed enemies namely when they endeuour to haue peace with al men Rom. 12.17.18 not requiting euill with euill VI. Concord of the enemies themselues with the true Church for often the Lord restraineth the malice and rage of his enemies and inclines them to peace Thus Iacob and Iosephs familie were preserued in Egypt and Daniel was brought in fauour with the chiefe Eunuch Dan. 1.9 The second branch of this peace is when al things creatures conspire and agree for the good of the godly This is called good successe promised Psal. 13. Whatsoeuer the righteous man doth it shall prosper Vse First in that mercie is first asked and then peace wee are by the order taught that peace and good successe are grounded on mercie so as men for the most part take a preposterous course who would haue good successe in health wealth peace honour learning c. in that they seeke it out of assurance of mercie in the pardon of sin whereas this ground must first bee laid as the foundation of al blessing and good successe Secondly we must endeuour that this peace grounded vpon mercie may haue place in our hearts that wee may haue boldnes in regard of God comfort in our consciences peace with our brethren quietnes and contentednes in all conditions of life c. This peace shall preserue our hearts in all things Philip. 4 7. This was Dauids securitie in the middest of his enemies and danger of death he would now lie downe in peace because the Lord did sustaine him Psal. 4. vers 8. This grace preserueth the heart vndanted in many afflictions euen as a souldier that takes the enemies Ensigne cares for no blowes or wounds so hee may carrie away the Ensigne so hee that preserues the peace of God in his heart makes light of afflictions seeing hee holdeth that which counteruaileth all of them The third grace desired in the prayer is loue which is a most excellent vertue preferred before faith and hope in some respects and made the end of the Commaâ—dement Loue is diuersly taken in the Scripture sometime it signifieth the loue of God to the creature and sometime the loue of man to God and man and so it is taken in this place being set after mercie and peace as a fruite of them In the handling of this vertue consider three points in generall before wee come to the speciall parts of it First what this loue is The loue of God and man is a certaine diuine and spirituall motion in the heart causing it to be well pleased in the thing loued and mouing it to affect communion therewith in these two consists the nature of true loue to God and man Secondly Whence hath loue his beginning A. Not from nature for the wisedome of the flesh is emnitie with God yea there is in euery mans nature a disposition to hate God and man when occasion is offered let the naturall man say neuer so often he loueth God herein he lieth and deceiueth himselfe for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue here his wicked heart hating to be
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
eternall bondage The libertie which is sweet vnto those who are freed by Christ is that they can walke before God in the compasse of their callings without those accusing consciences which continually vexe and torment the wicked men and Angels themselues Further these chaines are called here eternall because the wicked Angels stand guiltie for euer without hope of recouerie or redemption seeing Christ tooke not vpon him the seede and nature of Angels to redeeme them but Abrahams seede where note Gods infinite mercie to mankinde who being fallen haue found a meane of redemption published in the ministrie of the word whereby Gods people being bound before are loosed from their chaines but the Angels those glorious creatures being fallen found no Sauiour nor any meanes giuen by God to loose them for their chaines are eternall which infinit mercie towards vs should stirre vp our dead hearts to thankfulnes and continuall praise of Gods free mercie who hath giuen vs the blood of his Sonne to loose these chaines when wee as little deserued it as the Angels vnto whom such fauour was denied The second part of their custodie is that they are kept vnder darknes which darkenes signifieth the wrath and anger of God and want of the blessed fauour which Dauid prayed for and calleth it by the contrarie name the light of his countenance Psalm 4. and as these Angels are said to be in darknes so the Saints are saide to bee in light Col. 1.12 that is in Gods fauour Ob. But the wicked Angels are not wholy cast out of Gods fauour for they haue faith and therefore some fauour and grace of God Ans. The Diuels indeede beleeue but they haue not their faith by the gift of illumination as men haue but it riseth of the remnant of naturall light and vnderstanding left in them since their fall whereby they can perswade themselues of the truth of the word of God so 〈◊〉 their faith is not from any grace since their fall neither common nor speciall Besides this reserued light lighteneth not nor easeth but increaseth their torment Vse Seeing the miserie of the Angels is to be kept vnder darknes which is to bee cast out of Gods fauour wee learne to place all our happines in the fruition and enioying of this fauour of God and instantly to pray that the Lord would still lift vp the light of his countenance vpon vs in that our whole felicitie must be placed in the apprehension of Gods mercie in the pardon of sinne and life euerlasting The second degree of their punishment is that they are reserued vnto the iudgement of the great day wherein the fulnes and extremitie of their torment is expressed for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto which abideth them and is reserued for them Where we see that howsoeuer the Diuels are alreadie entred into diuers degrees of their punishment yet their full punishment and the full wrath of God is not powred vpon them till the last iudgement this themselues know as Matth. 8. Art thou câ—me to torment vs before the time That time is called here the great day because the greatest workes of God shall be accomplished in that day For first an assemblie of all men and Angels shall be made by the sound of a Trumpet who shall all be cited before Gods iudgement seate though they were resolued into dust many thousand yeeres before Secondly all the workes and intentions of men good or bad shall be in that day reueiled Eccl. 12.14 Thirdly another great worke is the giuing of a most vpright sentence vpon all men of absolution vnto the godly and of condemnation vpon the wicked Angels and men Fourthly the reward shal be giuen to euery man according to his worke to the godly free reward of life and glorie to the wicked deserued condemnation Fiftly then shall Christ God and man giue vp his kingdome vnto his Father and shall cease to raigne not as God for he shall bee still equall â—o his Father but as Mediatour for an end shall be put to all families societies Ciuill and Ecclesiasticall distinctions and gouernments so as in regard of ouâ—ward gouernment and administration this his kingdome shall cease Vse Let the remembrance of this great day strike vs with feare and reuerence of it Shall euery worke bee brought vnto iudgement Then let vs feare God and keepe his commandements it is the vse that Salomon maketh Eccles 12. and considering those terrors of the Lord what manner of men ought wee to bee in all holy conuersation saith the Lord. Yea the Diuels themselues beleeue and tremble in remembrance of this terrible and great day but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes not fearing nor acknowledging the Scriptures Heauen Hell God Diuell nor this great iudgement day but experience shall teach such fooles who in the meane time might learne so much of the Diuell himselfe but that God hath giuen them into his hand to bee led by his will to tremble at the remembrance of this dreadfull day and let all that loue the Lord shake off securitie and stand in awe and feare with another feare let their hearts bee smitten with a reuerent feare that this day ouertake them not vnawares Vers. 7. Euen as Sodome and Gomorrha and the cities about them which in like manner as they did committed and followed strange flesh are set foorth for an example and suffer the vengeance of eternall fire IN this verse is laid downe the third and last example proouing the first part of the former reason and it is the first part of a similitude The words Euen as signifying that the holy Ghost here instituteth a comparison the former part or proposition whereof is in this verse and the reddition or second part in the two next following In the example consider three things first the people who were destroyed Secondly the sin for which they were destroyed Thirdly the destruction or punishment it selfe First the people destroyed were Sodome and Gomorrha and the rest of the cities about them which cities are named Deut. 29.23 Admah and Zâ—bâ—im the reason of whose destruction is noted by the Apostle because they followed the sinnes of Sodome and Gomorrha They sinned in like manner so as they being found in the same sinnes they were wrapped vp in the same iudgements Here first marke that the holie Ghost mentioneth not the persons who were destroyed but their Cities to signifie an vniuersal destructioÌ„ an vtter ruine and a total ouerthrow of theÌ„ the which heaping vp of so many words expressing the same thing giueth vs likewise to vnderstand that place in 2. Pet. 2.6 he turned their cities into ashes condemned them and ouerthrew them Whence we may note that there is a difference betweene the people of God those who will not be obedient to his word these meet with vtter destruction Gods
permit did publish not only for the watering of thâ— famous Seminary where he liued but euen out of his abundance and full buckeâ—â— to the refreshing of all the heritage of God and come to our owne purpose It is 〈◊〉 now to be wished but bewailed rather that all his works were not finished by hiâ—â—selfe before his owne course seeing the orphane writings of the learned publishâ—â— by others are commonly lesse polished for sometimes the Authors mind is not â—â—â—ken and sometimes his matter is mistaken otherwhiles his forme is inuertâ—â— and not seldome either his owne elegances and proprieties which are like goads we neglected or something besides his owne is iniuriously inserted but yet the Lord hauing loosed him from his labours the christian care of his executors commendeth it selfe to the Church herein that before it should be depriued of any part of his paines so profitably employed desirous they are to communicate them â—f not altogether in such exact manner as they would yet as perfectly as they can contented rather to hazzard the due regard of the author himselfe by committing vnto his schollers hands the publishing of his labours then that the Church should want them by their holding and hiding them with themselues As for my selfe my wish was to haue bene spared in these paines both because of my owne weekely imployments and that in this place wherein the busines might haue bene committed to diuers others farre better furnished with gifts and fitted with oportunitie then my selfe but especially seeing how safe and wise a thing it is to sit silent where a man need not speake and that in these dayes wherein euery mans 〈◊〉 is in euery mans boate and most men are become left-handed in receiuing things which are reached vnto them with the right too like the 700. left-handed Beniamites whose sole commendation seemeth to stand in this that they can throw stones and darts against others at a haire-breadth and not faile yet notwithstanding considering my calling hereunto as also being after a sort reared 〈◊〉 by the Poets rule not doubting but that the matter following is farre better then silence I was contented at the instant intreatie of the Authors executors to â—ndertake the publishing of this Epistle which himselfe had in his hart if God had giuen him longer time to haue with his owne hand set and sent out in it 〈◊〉 natiue beauty and perfection wherein what my paines haue bene they only 〈◊〉 who haue fathered other mens posthumous writings I haue not troden in their steps who make the grounds of the authors serue their owne discourses for so should I haue made this exposition conteining in it the summe of 66. Sermons exceed the measure euen of a tedious Commentary but in the Authors owne who was wont to transcribe out of the notes of some of his hearers the heads and â—â—rrow of things more largely in publike deliuered explaining the points which â—ere more obscure and with a second hand polishing and perfecting things so explained Yea herein imitating not onely the Author of the Commentarie but 〈◊〉 of the text and Epistle the Apostle Iude himselfe who perceiuing the men â—f his daies quickly waxing wearie of hearing or reading Sermons or Epistles if â—â—tended to any length or prolixitie condiscended so farre to their infirmitie as 〈◊〉 contract and abridge much matter into a very short and summarie Epistle Vpon the same consideration also haue I studied breuitie so farre as in such mulâ—â—plicitie of matter I might auoide obscuritie hauing herein employed my best pâ—â—â—es that it might appeare that though I may haue failed in other complements yet so farre as my endeuour could erect me not in faithfulnes to the Author either of the text or Commentarie The fitnes and seasonablenes of this exposition may seeme to pleade for the more gracious acceptance of it which being â—â—eathed out by the Apostolicall spirit against the heretikes and heresies which â—ere to infect and infest the last ages of the world may by Gods blessing in the due 〈◊〉 hereof strengthen the people of God in the land in the discerning and 〈◊〉 both the wicked seducers themselues daily sent in amongst vs those Popish instruments I meane who like so many diuels compassing the earth 〈◊〉 so diligent to compasse sea and land to make carnall Protestants Popish Proseâ—â—â—es and so seuen-fold more the children of the diuell than they were before as 〈◊〉 their diabolicall doctrines which euery where it meeteth withall Let them out of their malice as that foule mouthed Franciscane Feuerdentius who hath not throughout his booke passed many lines without some egregious lie or other applie the scope of the Epistle to blacke the doctrines and liues of those most excellent instruments of God the restorers of true religion Luther Caluin Beza c. yet as a milstone rolled vp a mountaine or as a ball tossed against a brasen wall so returneth and recoyleth it vpon themselues as this graue Diuine hath through this Exposition in particular diuinely prooued Reade it Christian Reader with diligence faithfully consider and remember what thou readest and the Lord giue thee vnderstanding in all things and build thee vp further vpon thy most holie faith From my house in Cambridge May 24. Anno 1606. Thine in the Lord Iesus THO. TAYLOR A briefe view of the whole Epistle drawne according to the Authors owne method The Epistle containeth three parts 1. Salutation wherein are considered the Person saluting described by his Name Jude Office a seruant of Iesus Christ. Alliance brother of James Persons saluted members of the militant Church which are Called Sanctified of God the Father Reserued to Iesus Christ. Forme of salutation vz. a prayer for Blessings Mercie Peace Loue. Increase of blessings be multiplied 2. Exhortation wherein are considered thâ— Motiues exciting the Apostle vz. 1. His Loue. Beloued 2. His Readie minde Gaue diligence enlarged by three arguments 1. All diligence 2. To vvrite vnto you when he could not speakâ— 3. Of most waightie matters Of the common saluation 3. The present necessitie It was needfull for me Matter Propounded vz. to maintaine the faith wherein are considered the 1. Parties Maintaining Saints Oppugning Seducers 2. Meanes of maintenance vz. By fight the 1. Kinde Spirituall 2. Weapons 1. Doctrine 2. Confession 3. Example 4. Prayer Confirmed by 1. The state of the Church in his time pestered with enemies described by their 1. Hypocrisie Crept in 2. State before God Ordained of old to this condemnation 3. Religion Vngodly men they are 4. Doctrine vvhich turne the grace of our God into vvantonnes 5. Liues and denie God the only Lord and our Lord Jesus Christ. 2. A prolepsis answered in a perfect forme of syllogisme consisting of a 1. Proposition vz. Whosoeuer taketh libertie to sin shall be destroyed proued by example of Men. Here consider the Persons destroyed the people vz. Israelites Time after he God had deliuered them out of Egypt Cause vvich beleeued
First they say Iude calleth himselfe a seruant of Iesus Christ and not an Apostle but all the new Testament was penned or approued by some Apostle This hindreth not but that he was one of the Apostles who also called themselues seruaÌ„ts of Iesus Christ as Paul Rom. 1.1 and Peter 2. Pet. 1.1 Secondly by this reason the Epistles to the Philip. and Philemon as also of Iames Iohn c. might be reiected Thirdly he calleth himselfe as much as an Apostle Iude writeth of such things as the Apostles themselues had formerly foretolde vers 17. Therefore hee was no Apostle Iude liued after the Apostles Paul and Peter who with Iohn were the last of the Apostles and liuing after their decease who were the principal might very wel put them in minde of those things they had foretolde In the ninth verse hee bringeth in a profane Author concerning the strife and disputation betweene Michael the Archangell and the diuell about Moses body which cannot be found in Canonical scripture as also of Enoch the seauenth from Adam out of profane writers By this reason neither should the Epistle of Titus bee Scripture seeing Paul makes mention of the profane Poet Epimenides Titus 1.12 nor the epistle to the Corinthes where is brought in the speech of Menander 1. Cor. 15.33 nor the Actes of the Apostles where Aratus the Poet is cited Actes 17.21 This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner Therfore this Iude was no Apostle but some scholler of theirs If this were sufficient to proue this Epistle not authenticall then the whole bookes of Samuel the Kinges and Chronicles should be cast out of the Canon by the same reason which take the matter from Ciuill Chronicles Now if it be lawfull to take matter out of Ciuill Chronicles why may not one Scripture be taken out of another wee must therefore notwithstanding these weake allegations esteeme this Epistle to bee the Canonicall Scripture and the eternall word of God as our Church and the Church in all ages hath receiued it And now in the second place see how wee may come to be resolued that it is so to be allowed which wee may in this resemblance An Indenture betweene man and man is knowne to bee sufficient two waies First by the matter and contentes therin which plainly shewes an acte passed and done secondly by adding and annexing thereunto certaine outward signes and testimonies as the handes and seales of the parties the handes and names of the witnesses corroborating and strengthening the same the first is good in it selfe though not so confirmed to the parties without the second but the second is nothing without the first but if both thâ—se shall concurre and bee specified in the Indenture then it is absolutely authenticall both in it selfe and vnto the parties If this be applied to the scripture it shall be apparant to bee no lesse ratified then such an Indenture For first consider but the Contentes and matter it selfe of it it will speake the certeinty and truth of it read ouer the Epistle you shall finde the whole matter agreed vpon by the Prophets and Apostles and for the testimonie the Catholike and common consent of the Church or greatest part since the Apostles dayes hath set to her hand and seale that it is the truth of God no lesse assured then other bookes of the Canon which assent of the church though it cannot make vs yet may moue vs accordinglie to entertayne it Besides if we consider the endes as also the effects of this scripture which are the same with any part of the Canonicall wee cannot but confesse that it is the holy and sacred truth of God all of it conspiring with all the other to the aduancing of Gods glorie and furthering of mans saluation So much of the authoritie of this Epistle The second point is the Superscription which is in these words The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards then by Iude himselfe first because this title Catholique was not heard of in the Church whilest the Apostles liued so as it is not so ancient as the Epistle Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner and may be well forborne as the Epistles of Peter are called Canonicall which are no more Canonicall then others Thirdly most of the Post-scripts are vncerteine if not false as of that after the second Epistle to Timothie in which Timothie is called an elect Bishop of Ephesus and yet commaunded to doe the worke of an Euangelist 2. Timoth. 4.5 which cannot stand together to be the Bishop of one place and also vniuersally to preach vnto the whole world following the Apostles as the Euangelistes duty was and so of others This title then was not added by the Apostle but by some Scribe that copied out the Epistle it is not therefore holy Scripture as the Epistle is The third point concerning the Epistle in generall is the argument which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell Secondly to beware and take heede of false teachers and deceiuers which craftely creepe in amongst them And thirdly these deceiuers are liuely set out in their colours and with them their destruction Now concerning the Epistle it selfe and the speciall partes of it Of it there be three partes first a Salutation in the 1. and 2. verses Secondlie an Exhortation from the 3. verse to the end of the 23. Thirdly a Conclusion from that to the end of the Chapter In the Salutation consider three thinges First the person that wrote this Epistle Iude. Secondly the persons to whom hee wrote to those which were called sanctified of God the father and reserued to Iesus Christ. Thirdly the Prayer ordinarie in Apostolicall salutations mercie vnto you c. Concerning the first namely the writer of this Epistle obserue three thinges first his name Iude secondly his office a seruant of Iesus Christ. Thirdly his Allyance and brother-hood being of the kindred of Christ himselfe First of his name Iude or Iudas which was the name of two of the Disciples of Christ the first was Iudas the sonne of Alpheus the brother of Iames and so neare allyed vnto Christ who was the writer of this Epistle The other was Iudas Iscariot or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges First the occasion of it and secondly the varietie of his name The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob shee conceiued againe and bare a fourth sonne saying Now I will praise the Lord therefore shee called his name Iudah which signifieth praise or confession so no doubt did Alpheus the father
is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
Baptisme yea in it the very action of the Minister is a worship of God and doth confer grace ex opere operatâ— this was their old doctrine which now they colour with this addition If the partie be well and rightly disposed but besides the vse yea the lawfull and common vse there is by this ground required an holy vse of any thing to make it acceptable to God or rightly profitable to the doer himselfe Secondly their hallowing of Water Bels Palmes Ashes Spettle is a meere mockerie of God seeing they haue neither word nor promise from God that these creatures should thus be hallowed to preserue from euill bodie or soule Thirdly they erre in the foundation of religion diuerâ— waies euery which such error is blasphemie Fourthly that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath teaching first that the Pope hath power to dispense with an oath Secondly that men may sweare by the Masse and so doing make it a God Thirdly euen the learned among them with one consent hold that a man may sweare ambiguously euen when he knoweth the thing to be otherwise The seuenth ground is Galath 5.14 The whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe The meaning is not that we should loue our neighbour equally with our selues and with no lesse affection or degree of loue but that with the same cheerefulnes willingnes and truth of heart that we perform duties of loue to our selues ought wee also to reach them out vnto others The weight of this ground appeareth in that not onely Christ saith It is like the great Commandement but also in that it is the summe of the whole law for the first table must be practised in the second and the loue of God testified in loue to men The Aduersaries of this ground bee the Popish Church who thus expound it First loue thy self and then thy neighbour making the loue of our selues the foundation of the loue of others but sometime wee may loue our neighbour aboue our selues as Ionathan loued Dauid more than his own soule and Christ loued his enemies more than his owne life Secondly it teacheth that a man must not loue particularly his particular enemie nor salute him in particular but generally as if hee salute a whole companie together his enemie being there The eighth ground Exod. 20.12 Honour thy father and thy mother c. In the words two things are to be considered first an ordinance of God secondly the meanes to preserue it The ordinance is that all men must not be equall in degree but there must bee orders of men of whom some are to be in higher degree as superiours some in lower condition as inferiours the former are aboue others in regarde of power to command and to punish the latter are in subiection vnder others by whose discretion and will they are to be gouerned This ordinance is described Rom. 13.1 Let euery soule be subiect to the superiour power that is be content to be vnder others which are above him in power so here some must bee as fathers and mothers some must bee subiected vnto them The meanes to preserue this ordinance is the yeelding of honour vnto whom it belongeth which standeth in three things first in reuerence towards the persons of superiours Secondly in obedience to their iust commandements Thirdly in thankefulnes for their paines in gouerning thus is that golden sentence to be expounded Matth. 22. Giue vnto Câ—sar the things that are Caesars that is giue him reuerence obedience thankfulnes according to that Rom. 13.7 Giue feare vnto whom feare belongeth honour to whom honour tribute to whom tribute The weight of this ground is plaine because without it can be no practise of true religion for first by it stand the three things the Familie the Church and Common-wealth all which are maintained by gouernment and subiection wherefore the Lord set this Commandement the first of the second Table as whereupon he would found all humane societies Secondly gouernourâ— in any of these societies are the keepers of both Tables without whose helpe and authoritie Gods kingdome could haue no abiding on the earth Aduersaries of this Commandement are the Papists who weaken the authoritie of the Magistrate in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall that is matters controuersall and criminall that is matters of trespasse although the Apostle saith Let euery soule be subiect Secondly that Church hath set vp a power to bring into order and subiection all the Kings vpon earth namely the power of the Pope who challengeth to himselfe to ouerrule yea and to depose at his pleasure Kings and Queenes who in their dominions are aboue al and only vnder God Thirdly that religion lesseneth the power of parents for in the Councel of Trent they establish first Mariages and Contracts made by children without consent of parents Secondly Vowes also made by children vnder age and without consent of parents are held lawful and not to be broken The ninth ground is Micha 6.8 He hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercie to humble thy selfe and to walke with thy God The meaning Three vertues are here required first Iust dâ—aling secondly Mercie thirdly Humilitie Touching the first wee are commanded to doâ— iustly and this execution of iustice between man and man hath fiue substantiall parts First to giue honor to whom honor is due Secondly by thought word and deed to preserue the body and soule of our neighbour that is his life spirituall and temporall Thirdly his chastitie which is the honor of bodie and soule in single life and Matrimonie Fourthly his worldly estate Fiftly his good name This is the scope of all the Commandements of the second Table Now because the due execution of iustice must bee tempered with mercie therefore is mercie required of man in the second place which is a readinesse to relieue the miserie of the distressed And thirdly because iustice and mercie without godlinesse are but ciuil vertues we are in the last place commaunded to walke in humilitie with our God which containeth the summe of the first table and standeth in three things first wee must acknowledge our sinnes secondly intreate for pardon thirdly purpose not to offend God any more but endeuour to preuent sinne to come Concerning yâ— weight of this ground it appeareth in Micha 6.7 where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie than with oblations of thousands of Rammes and tenne thousand riuers of oyle and elsewhere I will haue mercie and not sacrifice Yea Titus 2.12 This is made the end of the appearing of the grace of God that we should liue soberly in regard of our selues iustly in regard of others and godly in regard of God These vertues are so respected of God
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
defection and departure from God Secondly if they were destroyed for vnbeleefe wee must on the contrarie exercise our faith daily and inure it in the daily apprehension of Gods prouidence power protection iustice and mercie and thus walking vndismaid we which haue thuâ— beleeued shall enter into the rest prepared for the people of God when as many shall not enter for vnbeleefes sake Heb. 4.3 and 6. Euen as Caleb and Iosua only entred into that good land because they beleeued that God could and would bring his people thither Thirdly this must teach vs obedience for vpon this ground that they were destroyed for vnbeleefe Dauid inferreth this coÌ„sequent Psal. 95. To day therefore if yâ— heare his voyce harden not your hearts which Moses also maketh the ground of his exhortation to the people â—o feare the Lord because 〈…〉 destroyed for vnâ—eleefe Deut. 1. â—â— c. Fouâ—â—hly in that destruction of bodie and soule followes of vnbeleefe let such persons as when iudgements are vpon themselues wiues or children runne to Witches and Wizards for ease as though they were bewitched and make that the ground of their harmes bee enformed that their owne wretched hearts haue bewitched them which being full of vnbeleefe bring plagues of al kinds not onely vpon their bodies but their soules also Art thou strangely diseased the witch that hath brought it vpon thee is thy owne wicked heart which knoweth not to relie it selfe on Gods promises and protection Fiftly were they destroyed because of their vnbeleefe let not vs iudge of our sinnes by the crooked rule of our owne reason but by the law of God wee can iudge murther theft and adulterie great sins but wee neuer espie the mother sin of all which is our infidelitie the maine sinne of the first Table and the nurcerie of other sins we neuer bewaile it we account lightly of it and therefore the Lord taketh the reuenge of this sin into his owne hands and punisheth it with destruction both of soule and bodie so odious it is in his eyes and ought therefore to bee as hainous in ours also The fourth thing in the example is the manner of the speech which at the first seemeth to bee generall as though all they had been destroyed which beleeued not whereas indeed it is special for all that beleeued not were not destroyed seeing that all vnder twentie yeeres were exempted and saued Num. 14.29 who were reserued that God might still haue his Church among theÌ„ and that there might be of them a people left to possesse the good land according to the promise where note that to bee true which Habacuâ—ke ascribeth to God that in his iustice he remembrâ—th mercie by which mercie the younger soâ—â— are here spared which warranteth vs to pray in common iudgements that the Lord powre not ouâ— his whole wrath vpon vs neither in our temptations vtterly forsake vs and giue vs ouer to Satans malice seeing hee hath manifested such goodnes towards his Church that in iudgements he hâ—th remembred his mâ—rcie But here it may bee asked 〈◊〉 this can stand with equitie that eâ—en thâ—se men should bee destroyed for it seemeth that they repented of this sin Numb 14.40 yea they confessed it and mourned for it and offered to passe into Canaan yea and were very readie to hasten into the land Ans. They repented indeed but fainedly it was farre from true and sincere repentance and sorrow for euen in the very same place it appeareth that they disobeyed God for when he had passed sentence against their sin commanding that they should returne into the wildernes of Arabia vers 25. and there abide fourtie yeeres and die there they would not submit themselues to that sentence but in all haste they would goe forward to Canaan according to the promise although against a particular commandement yea Moses himselfe could not stay them but that brought on their neckes a more speedie destruction as appeareth in the end of the Chapter Whence note the wicked nature of the deceitfull heart of man which in distresse when Gods hand is stretched out against it can faine a false repentance and counterfeite humiliation which causeth many a man in sicknes to vow amendement of life if euer God raise him againe and yet as soone as the scourge is ouerpassed he forgetteth the hand of God his owne vowes and promises and falleth backe into the same bad courses againe which consideration may mooue vs to watch ouer our hearts and suspect them of this deceit whereby they can frame and faine a false repentance when indeede there is nothing lesse then soundnes in it The fifth point in this iudgement is the generall vse of it namely that wee should frame our selues to repentance for this particular sin of vnbeliefe vpon which we behold such a fearefull destruction in Gods owne people To the practise and performance of which we must doe foure things first laying aside the common perswasion of the fulnes of perfection of our faith we must come to the discerning of this sin in our selues which is the first step to repent of it and the rather because it is our mother sin Now because this sinne is so inward and secret and so hardly to be discerned for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof which euery man shall find in himselfe lesse or more For first we beleeue not as we ought the particular presence of God in all places and times towards vs for we are ashamed to doe and speake many things in the presence of men which in the presence of God men not being by wee make no bones of either to speake or doe so as mans presence keepeth vs in some awe which Gods presence cannot doe Secondly wee beleeue not the particular prouidence of God watching ouer vs but either not regard it at all or not as wee ought which appeareth by these three things first if wee haue health wealth friends fauour means we are well contented we can think our selues very well and can then relie our selues on God but if God take these away oh thâ—n wee are troubled much disquieted and discontented the reason whereof is because the heart is not setled in the perswasion of Gods special prouidence which if it haue a pledge of God can trust him otherwise not at all but as the Vsurer trusteth not the man but his pawne so men relying themselues on these pledges trust neither God himselfe nor for himselfe Secondly in any distresse let our friend promise vs helpe wee are well cheered but let God in his word promise supply of all good and ease in our troubles we reape little or no comfort from thence this is a manifest fruite of inbred vnbeleefe Thirdly in sicknes or any iudgement any meanes is vsed for case and freedome yea there is too common running and riding to Witches Charmers Cunning men and women for men waite not on
God nor expect the same hand in healing them which hath smitten them He that beleeueth maketh not haste saith the Prophet which if it be true then this hastines to be disburdened of the hand of God is a token of distrustfulnes of God and want of faith Nay this practise argueth not only want of a true faith but a presence of a false and Satanicall faith for if there bee no faith in the Charme it will not worke Thirdly wee beleeue not the Lord to be the Lord of bodie and soule as one hauing soueraigne Lordship and power to saue and destroy for let any ciuill man be pressed by temptation vnto sin he will bee easily brought to make no bones of very dangerous sinnes what other is the reason hereof but that hee esteemeth not the Lord to be his Lord and accounteth of his commandements but as dreames not serious or giuen in earnest whereas if Gods Lordship were rightly acknowledged sinne would not be so ripe and rife as it is Fourthly wee beleeue not the mercie of God in the pardon of our sinne as we ought for howsoeuer in our peace wee thinke our faith strong enough for any encounter yet let a temptatiō assaile vs then we begin to doubt whether we be the children of God or no and are full of impatiencie Example hereof we haue euen in Iob himself who before his triall thought himselfe safe in his nest but when Gods hand was heauy vpon him then he brake foorth in speeches full of impatiencie as that God was his enemie and did write bitter things against him wherein he bewraied his want of faith and his crooked and cankered incredulitie and the same weakenes may the dearest strongest of Gods childrē one time or other espie in themselues Fiftly wee know not as we should the agonie and passion of Christ he suffered the first death and the paines of the second death for our sinnes they were the speares that pearced his heart but we carrie vp our heads and can take delight in them as though there were no danger in them whereas the remembrance of them should make our hearts to bleede and faith in the heart should cause vs die to sinne seeing those who are Christs are crucified with him but because men wil not depart from their sins which are not killed but liue and are strong in them and no man saith what haue I done it is a plaine euidence that the life of faith is not to be found in the liues of most men Sixthly wee beleeue not that wee did rise with Christ and ascended with him into heauen because in this our long peace our thoughts are set vpon the world and we mind earthly things still whereas if we were risen with Christ we would seeke the things that be aboue Coloss 3.1 Seuenthly we doe not beleeue as we ought the last iudgement because wee are not smitten with feare and reuerence in speaking and meditating of it Paul speaking of it calleth it the terrors of the Lord 2. Cor. 5.11 and this made him so forward in al good duties yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men but men make no conscience of their waies Eightly wee beleeue not aright our owne death and resurrection in the last day for men commonly deferre their repentance and amendement of life till the last day of their daies and then they crie and call on the bed of their sorrowes which argues a counterfeit faith for if a man did beleeue his death it would driue him to the daily amendement of his life By these notes we may easily discerne this secret sinne of vnbeleefe within our selues Secondly when wee haue thus found out this sinne wee must bewaile it an◠mourne for our vnbeleefe as being the mother of all our sinnes confesse it before God and craue increase of faith as the man in the Gospell Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith Thirdly we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ as also all other dependant promises whereof some concerne our prosperous successe in our waies and Gods protection in our labours and callings and others concerne afflictions promising happie issue and deliuerance therefrom with strength in temptation to the which all promises may be referred which we must alwaies haue in our eye that our faith may ground it selfe vpon them Fourthly we must truly relie and rest our selues in these promises settle and content our hearts in them that looke as the earth hangeth without proppe or pillar in the middest of the world onely by the word of God so must our hearts be staied in the same word and promise of God yea if wee should see nothing but destruction before our eies our faith must then be our subsistence and when our vnbeleefe would vnloosen our hold and make vs giue backe let our faith in these promises make resistance as Dauid Psal. 42.5 My soule why art thou so disquieted within me trust still in God especially seeing wee haue promises which assure vs in our troubles either of their mitigation or remouall after all these followeth the subiection of faith when the heart and life are conformed to the obedience of all the Commandements of God And thus we purging our harts of vnbeleefe shall escape such fearefull iudgements as this first example hath put vs in minde of Vers. 6. The Angels also which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day THese words comprehend the second example whereby the first part of the former reason is confirmed namely that whosoeuer giue themselues libertie to sinne shall be destroyed here prooued by this example of the Angels themselues In which consider three points first the persons that sinned The Angels Secondly the sinne or fall of the Angels which kept not their first estate but left their owne habitation Thirdly their punishment he hath reserued in euerlasting chaines In the persons sinning wee haue sundrie considerations as first that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose and that most fitly because they are the excellencie of all creatures for so the Scriptures euery where speake of them as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture the speech is drawne from the glorie of Angels Gen. 3 3. Iacob commending the fauourable countenance of Esa◠being reconciled vnto him saith he saw his face as the face of an Angell So Manna is called Angels foode that is a most excellent foode that if those excellent creatures should neede foode they could wish no better 1. Cor. 13.1 Though I should speake with the tongue of men and Angels Signifying that if Angels had tongues they
they which take libertie to sinne and vnto them addeth this fourth That they haue followed the way of Caine. In which first we will shew the meaning of the words and then obserue the doctrines In the former consider two things first what is the way of Caine secondly why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself in following the lusts of his owne heart against the will of God It is described in Gen. 4. of which way there be seuen steps or degrees but euery one out of the right way The first step was his hypocrisie he worshipped God by offring sacrifice as Abel did but his heart was not a beleeuing heart as Abel◠was his worship was outward ceremonious but not in spirit and truth for his heart was an euill heart of vnbeleefe The second his hatred of his owne onely and naturall brother prosecuting him with wrath and indignation testified by the casting downe of his countenance vpon him the reason of all which was because his own works were euill and his brothers good 1. Ioh. 3.12 so as his brothers offering being accepted and his reiected he feared that Abel might get the birthright and become the Priest Prophet and King in the familie and euery way as he deserued be preferred before him for thus much is signified in these words Genes 4.7 that if he did well Abels affection should bee subiect vnto him and he should hold his rule ouer him The third his murther whereby hee slew his righteous brother The fourth his lying vnto God saying he knew not where his brother was hauing slaine him and extenuating his sinne denied himselfe to be his brothers keeper The fifth his desperation after that God had conuicted him and pronounced sentence against him for being cursed for his sinne he cutteth himselfe off from the mercie of God in saying My punishment is greater than I am able to beare The sixth his securitie and carelesnes hee regardeth not his sinne nor the conscience of it but busieth himselfe in building a Citie and calleth it after the name of his child that seeing his name was not written in heauen he might yet preserue his name and memorie in the earth The seuenth and last which was the highest step of his way was his prophanenes for from thencefoorth he cast off and contemned all the care and practise of Gods worship which appeareth Gen. 4.26 Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie who had vtterly reiected the seruice of God and betaken themselues to other affaires Caine himselfe to his building Lamech to his lust being the first founder of Polygamie for hee tooke vnto him two wiues Iabal to the framing and pitching of Tents Iubal to Musicke Tubal Caine to other curious works But when Enoch was borne then men began to affect better things to call vpon the name of the Lord then the true worship of God formerly neglected began to bee restored This is the path wherein Caine walked The second point is in what regard these seducers are said to follow Cain◠way and that is in regard of all these seuen sinnes but especially in the hatred and crueltie which he practised against his brother for as he was bloodily and maliciously minded towards his brother though he gaue him good words till he saw his time conuenient to execute his conceiued malice so is it with these seducers they may seeme for the season otherwise affected yet indeed they carrie a hatefull affection to the Church of God and against those also that endeuour in the building vp of the same Doct. Hence first note that the way of Caine is the high and broad way of the world The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes in that they denie and despise the Messias the Sonne of God yea and persecute with a deadly hatred all Christians and are neuer satisfied with the spilling of their blood The way of the Papists also is the way of Caine carrying within them the same heart towards Protestants which Caine did towards Abel without any conuiction of them either of heresie or of wickednes and no otherwise than Caine they now carrie themselues quietly and silently till opportunitie may serue them which if it were offered we should feele and haue fearefull experience of the fruits of a Cainish heart in them as Abel did Besides the doctrine of the Romish Church teacheth the way of Caine for it stādeth wholy in outward Ceremonies borrowed partly from the Iewes partly from the Heathen yea it traineth vp men to bee hypocrites because it is onely a dumbe and dead shew without any power or life of godlines Againe it teacheth desperation in that by it no man ought to be assured of his saluation for that were presumption as also that a man must satisfie the iustice of God for his sinnes and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest And to come neerer home euen among our selues this way of Cain is not vnbeaten our hypocrisie lying malice but aboue all our prophanenes will conuince vs hereof Doe not men goe backward in religion as those that shake off the waies of God Is not the Gospell of farre lesse reckoning among vs than it hath been heretofore Is that wholsome doctrine not lesse respected now than it was twentie yeeres agoe and much lesse therfore obeyed which is a manifest argument that Caines way is generally the beaten way of this age 2. Doct. Secondly wee must be warned to turne out of the way of Caine into the waies of God Qu. Which is the way of God that wee may walke in it Ans. It is altogether contrarie to the way of Caine for first in Gods way is sinceritie God is worshipped in the spirit and not in hypocrisie Secondly loue of God and men testified in word and deede opposed to Cains hatred Thirdly in Gods way is faith which resteth vpon Gods mercie and prouidence euen against feeling both in life and death opposed to Caines desperation Fourthly wisedome whereby the heart is stirred vp to seeke Gods kingdome peace of conscience inward ioy and in the second place for the things of this life Fifthly in Gods way is faithfulnes and constancie men that begin in the spirit end not in the flesh but are faithfull to the death whereas the way of Caine is to begin with sacrifice but end in profanenes This is the way of God in which we must walke vsing all good meanes whereby wee may be both set and contained therein especially the word preached and the Sacraments which meanes the very Pharisie himselfe could acknowledge when he said to Christ Master thou teachest the way of God truly So the Prophet Esay saith Ye shall heare a voyce behind you
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
prouoke vnto loue and good workes Secondly for the making of this difference betweene offenders we ought to haue in vs a christian wisedome whereby wee may discerne aright of persons and things and not to iudge of al alike Our head Christ was a notable president vnto vs herein for though many professed him and beleeued in him yet would hee not commit himselfe vnto them because he knew what was in man Ioh. 2.24 Loue indeed must hope all things beleeue all things suffer all things 1. Cor. 8.7 but yet this Christian loue must be ordered by Christian wisedome The second point concerneth the manner of restoring offenders standing in two rules first of compassion secondly of seueritie In the former consider two things first on whom compassion is to bee shewed the Apostle saith on some that is on those that erre of ignorance or infirmitie on those also who are caried away with the violence of some sudden passion if they repent yea or giue any hope of amendement all such must be restored with the spirit of meeknes Galath 6.1 Secondly the manner of shewing the compassion which is not by winking at or soothing men in their sinnes but by admonitions and exhortations seasoned with compassion Matth. 18.15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him if he heare thee not take yet with thee one or two This is the meanes first to conuince the offenders and then to bring them to repentance with all mercie and meeknes and confirme them therein Thus God himselfe dealt with Adam first conuinced him and then in much mercie made that gratious promise that the seede of the woman should bruise the Serpents head Thus Christ looked on Peter and mercifully restored him Thus Paul restored the Galathians being falleÌ„ from the faith by mercifull admonitions Ob. But if we admonish men before witnes according to the rule of Christ wee may draw our selues into danger for they may take such admonitions for slanders and vse them as witnessâ—â— thereof against vs. Ans. If therefore the fault bee secret we must onely admonish our brother alone and if that will not serue to reclaime him leaue him to God to turne him and if it be priuate that is known to some few it is Christian wisedome to admonish him before some two of those that can testifie of this sinne that so the partie admonished may be conuinced and the admonisher cleered from all shew and apparance of slaunder Vse 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences This was a fault and blemish in the ancient Church which sometime for no faults would enioyne penance as if a man had married the second time yea for small and light offences were wont to enioyne a penance of two fiue yea and sometimes of tenne yeeres This is the sinne also of those that are departed from our Church condemning vs for some wants vtterly as no Church nor people of God refusing to heare the word of God to pray and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans who because wee dissent from them in some opinions condemne vs and our Churches to hell and speake and write that we are limmes of the diuel Which were too great seueritie if wee held not the truth against them in the things wherein we differ Vse 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders if there bee any hope of amendement following herein the footsteps of Christ himselfe who was very tender ouer Ierusalem so as hee wept ouer it Moses when the Israelites had sinned in making their golden Calfe he mourned for them fasted fourtie daies and fourtie nights for them and would not depart from God till he was intreated of him in their behalfe Men cannot but be compassionate towards sicke and dangerously diseased or wounded bodies but a rare thing it is to be so tender ouer the sicke soules of our brethren But blessed is hee that iudgeth wisely of the poore whether afflicted in bodie or minde The second rule of restoring offenders concerneth Christian seueritie and it is the last of the fiue laid down in the verse 23. In it the Apostle laieth downe three things first the rule it selfe to saue with feare Secondly the reason of the rule or manner of it pulling them out of the fire Thirdly a caueat for the better obseruing it And hate euen the garment spotted by the flesh In the rule it selfe consider two things first who are to be saued by feare namely those who otherwise are incurable which is manifest in the opposition of these words with the former some are to bee cured with mercie and compassion as those which sinne of ignorance and infirmitie but those who are hardly curable must be terrified affrighted and so saued by terror and feare Secondly what this feare is namely not a bodily feare as neither the meanes causing it are but a spirituall feare and that of euerlasting destruction The meanes of feare are either ciuill or spirituall The former is the power and authoritie of the Magistrate who carrieth not the sword in vaine against offenders but that those that doe euill might feare Rom. 13.4 but neither is this feare nor the meanes of it meant The second meanes are spirituall directly respecting the soule not the bodie and they be reduced to three kindes or heads first admonition with denunciation of Gods iudgements against the party not repenting Secondly suspension whereby offenders are debarred from the Lords Table Thirdly excommunication whereby men are deliuered vp to Satan and cast out of the societie of Gods people Of these three this last is here most properly meant Ob. But some will say Excommunication is of no force it is lightly regarded and therefore can bee no great meanes of feare to offenders Ans. This censure vsed according to the word of God cannot but be full of horror and terror and the most forcible as the last meanes of this feare Matth. 18.17 If he heare not the Church let him be to thee as an heathen What will mooue a man if this will not that the whole Church should account of him as a Pagan or Heathen The incestuous person 1. Corinth 5.5 thus censured is giuen vp to Sathan and deliuered into the diuels power then which what can bee more fearefull Both these places the enemies of this censure seek to elude that they might make it lesse forcible for that in Matth. 18. they interpret of seeking ciuill remedie against ciuil harme or wrong as though the sense were thus If thy brother iniurie thee admonish him first priuately and if hee refuse to heare thee bring him before the Magistrate thou maist goe to law with him and vse him as an heathen man in calling him before the heathen Magistrate But this exposition cannot stand for to shew that it is no
the Law and Gospell consent and dissent pag. 21. 9 Whether Christs bodie can be present in many places at once pag. 23. 10 Whether Christ as redeemer hath any partner fellow or deputie pag. 24. 11 Whether the child of God may be assured of his saluation pag. 26. 12 Whether Images bee to bee worshipped pag. 37. 13 Whether God decreed before all worlds to reprobate some men pag. 48. 14 How can God punish children with their parents who sin not as they pag. 69. 15 Whether Magistracie be lawfull and hereunto adde 1. Wherein doth the authority of Magistrate Minister differ pag. 76 2. How farre doth ciuill gouernment extend pag. ibid. 16 Whether the Pope be the archrebell of the world pag. 79. 17 Whether traditions besides the Word are needfull pag. 82. Or of necessity to be beleeued pag. 111. 18 Whether a man may not reuenge in his owne cause pag. 87. 19 Whether drunkennesse may be approued pag. 90. 20 Whether the Apostle might curse the false teachers pag. 91. 21 Whether Coraâ— was swallowed vp of the earth or burned pag. 99. 22 Whether Church lands and liuings may be impropriated without sacriledge pag. 101. 23 Whence had Iude the history of Enoch the 7. from Adam pag. 110. 24 Why made be choyse of that before any other historie in the Canon pag. 111. 25 How could the Apostles daies be called the last time pag. 120. 26 Which Church is that to which a man may safely ioyne himselfe pag. 125. 27 Whether separation may bee made if errors be found in the Church pag. ibid. 28 Why it is a sin to be a natural maÌ„ pag. 127. 29 Why prayer must bee made in the holy Ghost pag. 132. 30 VVhether wee may pray to the holie Ghost pag. 133. 31 Whether the loue of God be in man by nature pag. 134. 32 Why are wee not commanded to keepe our selues in the loue of man aswell as of God pag. 133. 33 How should a man preserue himselfe 〈◊〉 the loue of God and man pag. 135. 34 How we may recouer offenders pag. 140. 35 Whether by the deliuery of a sinner to Satan be ment the censure of excommunication pag. 143. 36 How can mens flesh or garments bee vncleane and hated seeing they bee the good creatures of God pag. 145. 37 Whether and how farre wee may keepe company with an obstinate offender pag. ibid. 38 Whether Christ be God against the Arrians pag. 149. 39 How Christ can bee saide to bee only wise seeing other creatures are wise also pag. 151. 40 How can we giue any glory to God seeing hee can receaue no more then he hath pag. 155. PLACES OF SCRIPTVRE EXPLANED AT large in this Commentarie Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35  5 36  12 41 Esay 8 13 40 Micha 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 Ioh. 1 14 22 3 5 28  16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30  14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. Ioh. 2 22 23 5 7 19 OTHER PLACES MORE BRIEFELY EITHER EXPLAned or cleared from cauill and corruption Cap. Vers. Pag. Genes 1 7 104  26 77  27 21 3 15 77 43 34 88 Num. 16 27 99  32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalm 106 17 99 Esay 60 10 78 Ier. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 Ioh. 2 8 90 14 28 150 Act. 20 35 ibid Rom. 13 1 76  8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 53 Iames 2 26 14 2. Pet. 2 19 51 Christian Reader sâ—â—ing my self could not attend the Prâ—ss◠〈◊〉 â—oules thou maies meet withall but seeing they are the most of them literall such as 〈…〉 the most oculâ—â—â— and diligent Prâ—â—ter and none of them such so farre as I find as much change of trouble the sense I reserue the correction of them to thine owne humanitie ERRATA For Nesikius and Aleminus reade Neskius and 〈…〉 and pag. 8 for 〈…〉 13. reade Ioh. 1. â—3 and pag. 165. margent for 〈…〉 a 1. Sam. 2.30 b Ioh. 8.49 c Mal. 1.6 d Iob. 11.7 e Philip. 2.13 f Luk. 17.10 g Psal. 16. â— h Iob. 35.6.7 i Ester 6.6 k Dan. 5.7 l Ester 6.8 m Gen. 41.43 Reformed Catholike Isa. 50.4 Iudg. 20.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid ofâ—elsaâ—â—us â—elsaâ—â—us a â—unnagate Frier Obiect 1. Obiect 2. Answere Obiect 3. Answere Obiect 4. Answere Quest. 2. 〈◊〉 1. 〈◊〉 〈◊〉 2. Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great Anno 1534. The Scripâ—tures writâ—ten properâ—ly for the Church that it might be gaâ—hered and strengâ—thened thereby Obiect The church 〈…〉 to persons or places but 〈◊〉 Christs 〈◊〉 Obiect Answere Question Answere Answ. Sanctification followeth effectuall calling Religion rectifieth affectionâ— but abolisheth thâ—â— not Questioâ— Answere * Who caâ— bring a cleane thing out of filthineâ— there is nâ— one Obiect Answere Question Answere The first diuision of sanctification Question Answere The second diuision Minde Memorie ConscieÌ„â—â— Will. Affectioâ—â— 4. Grounds to prooue the perseuerance of the elect Obiect Answere Obiect Answere Obiect Answere Obiect Answere◠〈…〉 christ 〈◊〉 in the 〈◊〉 place 〈◊〉 bee 〈◊〉 for aboue all things in the world a 1. Cor. 13. b 1. Tim. 1.5 c 〈◊〉 8.7 Iam. 2.26 2. Tim. 1.13 1. Ground Obiect Answere Obiect Answere Papists enemies to Hebrew and Greek 2. Ground Obiect Answere The mystâ—â—rie of iniquitie supâ—ported by mysticall Scripturâ— â— Ground Popery a â—onster 〈…〉 heads 〈…〉 many Gods 4. Ground Papists rob God of his mercy and iustice 5. Ground Quest. Answere Papists become Anâ—itrinitaries 6. Ground Obiect Answere Question Answere 7. Ground 8. Ground Obiect Answere Obiect Answere Obiect Answerâ— â— Ground â—â— Ground Papists controule the Apostle where he saith that sin entred by one ouer all 11. Ground Obiect Answere 12. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answere Obiect Answere Obiect Answere Obiect Answere 13. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Obiect Answere Obiect Answere Ministris vtitur Christus non Vicarijs â—ucer de regno Christ. cap. 2. Obiect Answere Papists worâ— than the â—ouldieâ—s in paâ—ting christs garments The 〈◊〉 Church 〈◊〉 Iesus 〈◊〉 be Christ. 14. Grouâ—â— The castâ—â— of Romish faith hangâ—eth in the ayre without foundation Obiect Answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 1. 〈◊〉 Obiect Answere Aduersaries Indeed no word 〈◊〉 thou 〈…〉 Pope Iohn the 2â— shalt be â—aued Obiect Answere Obiect Answere Obiect Answere Obiect Answere Obiect Answere 15. Grouâ—◠〈◊〉 5.18 Note Aduersaries The Popish church fallen from grace Obiect Answere Obiect Answere 16. Grouâ—â—