must needs bee most admirable diuine and excellent Dauid speaking of the glorie that man once had and in admiration of it being not able to containe himselfe breaketh out into a speech full of passion O Lord what is man that thou art so mindfull of him I thou hast made him little inferiour to the Angels Shewing that the chiefe glorie of men in their best estate is inferiour to the excellent condition of Angels Yea further it is a part of the glorie of God to be attended of them and a part of our glorie after the resurrection to be like them Whence note the scope of the Apostle which is hence to teach vs that no glorie beautie or excellencie of the creature can exempt it from the punishment of sin when it falleth thereinto nay the more glorious the sinfull creature is the more grieuous punishment may it expect if sinne be found therein as the Angels here which may instruct those who are in these schooles of the Prophets in which many men excell in rare gifts of whom in regard of their wisedome and knowledge may bee said as the woman of Tekoah said of Dauid 2. Sam. 14.17 My Lord is as an Angell of God to heare good and bad And they are the Angels of the Lord of hostes Malac. 2.7 Yet for all this let them not be puffed vp hereby but walke in feare and trembling not emboldening themselues to sinne for bee it they were as the Angels in gifts yet if they sinne they shall be as Angels in punishment also Secondly hence note that Angels are substances though inuisible hauing being life sense and vnderstanding and are not onely qualities for pure qualities neither can sin nor be capable of punishment as the Angels are here said to be Ob. It will be said seeing they are capable of punishment they must be bodily substances Ans. No it is sufficient they be substances to be capable of punishment though spirituall for the punishment of hell is spirituall Where wee see the Sadduces and others euen of our daies are deceiued who thinke Angels to be nothing but Motions and melancholy passions and the Libertines also who thinke they are nothing but good and bad successe Thirdly the name Angell is not a name of nature but of office which signifieth that their office was to be the messengers of God who were to stand round about him as attendants readie to be sent foorth at his pleasure for the execution of his will in all the parts of the world In which function of theirs they are propounded patternes to vs and examples for our imitation who ought accordingly to set our selues euer in the presence of God as prest and readie to performe his will for so wee pray daily Let thy will be done in earth as it is in heauen that is Giue vs grace with cheerefulnes and readines to performe thy will here on earth as the Angels in heauen do for whosoeuer would be like the Angels in heauen must be herein like them first in earth Now in that this name is here giuen to the Diuels and wicked spirits it sheweth two things first what their office was in the creation vnto which they were fitted and deputed Secondly the iustice of their punishment for the neglect of the execution of the same Fourthly obserue the distinction of Angels of which some kept their first estate others of which hee here speaketh left their first condition some stoode and some fell the ground of which distinction Paul mentioneth 1. Tim. 5.21 I charge thee before God and his elect Angels Some therefore are elected and because election presupposeth a refusall others are reiected no other cause of this distinction is known to man but the will of God and his good pleasure Ob. If any man say it was because God foresaw that some would fall and others would stand I answere that is no cause for God did not onely foresee the fall of some but decreed also before all worlds to confirme some in their state and to passe by others in his iustice so as the cause shall euer rest in his good will which willing the same maketh it most iust not giuing vs any leaue otherwise to dispute of this doctrine or curiously to search out the secrets of it but rather to stand in admiration and say with Paul O the depth of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his waies past finding out Now followeth the second point namely the fall of the Angels in which obserue three points first the cause secondly the parts thirdly the measure of the fall The cause of their fal in these words which kept not their first estate but left their habitation themselues were the cause of their own fall which is thus prooued Either God must be the cause of their sin or man or themselues but neither God nor man and therefore themselues First God cannot be the cause for that were iniustice to condemne them for that which himselfe caused how vnrighteous were it first to cause them to fall and then to punish them for falling Obiect But it will be said that God did foresee their fall and might haue preuented it and so not hindring it hee seemeth to bee a cause of it Ans. Whosoeuer foreseeth an euill and hindreth it not when hee may is accessarie vnto it so be he be bound to hinder it but God was not bound to hinder it being a most absolute Lord not bound to any of his creatures further than he bindeth himselfe Ob. But God did not confirme them in that grace which he gaue them whereupon they fell whereas if he had confirmed them they had stood whence carnall reason concludeth God to bee the cause of the fall Answ. God gaue them grace in creating them righteous but confirmed them not therein he gaue them a power to will to perseuere but gaue them not the will not perseuerance it selfe and yet he is not to bee blamed because he would not doe it Quest. Why would hee not Ans. I answere with the Apostle What art thou O man that disputest with God Let vs without further reasoning stay our selues in these two conclusions first that God is an absolute Lord neither bound to any action neither to giue reason of any secondly that hee doth all to the glorie of his name in the manifestation of his mercie and iustice Secondly as God is no cause or author of this fall of Angels no more is man for the Angels fell first and were the cause of mans fall and therefore themselues were the proper cause of their owne fall Qu. How can this be Ans. The Angels had in themselues the proper cause and beginning of their own fall and that was a free flexible will whereby for the present they willed that which was good and might will to perseuere in it but that will being mutable they might also will euill and so fall from
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
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
for mercie Thirdly wee learne hence to waite by our hope in Christ for life euerlasting euen to the death that must be the white which must euer be in our eye at which wee must continually direct our aime We haue many examples of holy men who haue gone before vs in this dutie Iacob when hee was making his will inserteth and as it were interlaceth this speech O Lord I haue waited for thy saluation Gen. 49.18 Moses had his eye euer vpon the recompence of reward Heb. 11.26 Iob would trust in the Lord yea although he should kill him Iob. 13.15 Dauid was much and often in this expectation of the Lords mercie Psal. 40.1 In waiting I haue waited on the Lord that is I haue instantly waited and mine eyes haue failed me whilest I haue waited for my God Psal. 63.3 and Psal. 16.9 My flesh shall rest in hope his hope was that his flesh should rise againe vnto life euerlasting Obiect But how cā we nourish this hope will some man say seeing we are so tossed perplexed with so many miseries and grieuances in this life Ans. Paul meeteth with this obiection Rom. 1.3 We reioyce in tribulation Qu. How can we doe so Ans. When wee subiect our selues vnto God in afflictions he sheddeth abroad his loue in our hearts and this breedeth patience which bringeth foorth experience and experience hope which maketh not ashamed being the helmet of saluation and our anchor which staieth our ship in the troublesome sea of this life Fourthly if wee must by our hope waite on Christ then in all our requests and petitions vnto God we must abide the Lords leisure not limiting him or prescribing the time vnto him of hearing for herein our hope must exercise it selfe Further from the obiect of this waiting which is the mercie of God we may learne diuers points first that there is no such merit of worke as the Papists dreame of for then might we waite for iustice and of due lay claime to life eternall But here we haue another lesson read vs namely that the Saints of God iustified sanctified and so continuing for to such Iude wrote as verse 1. must waite for the mercie of God vnto life eternall Yea let a man keepe all Gods Commandements hee shall merit nothing he doth but his dutie In the second Commandement the Lord saith he shewes mercie on thousands but who are they euen to them that loue me and keepe my Commandements If Adam had stood in innocencie he could not haue merited any better estate than hee was in how much lesse can wee since the fall nay Christ as hee was man alone could not merit nor did not but in regard of the personal vnion But the Papist will here say that life eternal is promised vpon condition and if wee can keepe the Commandements wee may merit I answere if wee keepe the condition of our selues wee may merit indeed but this is impossible for euen our keeping of the condition were of mercie and mercie and merit will neuer meete and stand together Secondly if we waite for mercie in Christ then must wee altogether despaire in regard of our selues of euer attaining life euerlasting for hope sendeth a man out of himselfe and causeth him wholy to relie himselfe vpon Christ. Thirdly if we must waite for the accomplishment of mercie which tendeth to life euerlasting then much more must wee in our dangers or troubles waite for Gods mercie in our deliuerance If wee must waite for the greater wee may for the lesse Hab. 2.3 At last the vision shall speake and not lie though it tarrie waite And Isai. 28.16 He that beleeueth maketh not haste This meeteth with mans corruptiō who in present trouble will haue present help or else he wil fetch it from hell it selfe from Satan and Sorcerers but such neuer learned to waite on Gods mercie for saluation for then could they waite his leisure in lesser matters for health and ease and with more comfort make farre lesse haste Secondly from the second effect or fruite of hope namely that it deceiueth not nor disappointeth him that hopeth note first a difference betweene humane or carnall and religious or Christian hope The former often deceiueth men at least when death commeth all such hopes perish but the second neuer deceiueth a man in time of need no not in death it selfe Secondly hence a man may and must beleeue his owne perseuerance in grace for where this hope is such a man cannot fall wholie from Christ for then his hope should disappoint him neither from his owne saluation because this hope laies hold on the mercie of God vnto eternall life and herein can neuer frustrate his expectation or make him ashamed Thirdly if our hope bring vs to the fulnes of happines and to the accomplishment of mercie hereafter then it bringeth vs to the beginnings of this happines euen in this life for the beginning of life eternall is in this life and standeth in the conuersion of sinners vnto God and in amendement of life and whosoeuer hath true hope hee is thereby stirred vp vnto daily repentance and reformation of life 1. Ioh. 3.3 He that hath this hope purgeth himselfe euen as he is pure Now there is none of vs but wee say wee hope for life eternall and looke to bee saued by the mercie of God in Christ it standeth vs thē in hand to trie the truth of this hope within our selues and manifest the truth of it vnto others and both these by this note namely that we finde it to purge our hearts and liues and that it conforme vs vnto Christ for if we hope to be like him after this life we must labour to resemble him euen in this life by being in some measure pure holy innocent meeke louing c. euen as hee was for otherwise if our liues be not in some reformation of our selues and conformitie to our head sutable to the profession of our hope it is but pretence of hope and will make men in the end ashamed Vers. 22.23 And haue compassion of some in putting difference and others saue with feare pulling them out of the fire and hate euen that garment which is spotted by the flesh THese words containe the two last rules tending to the preseruation of the faith both of them teaching how we may and are to recouer and restore those who are fallen or declining from faith or good conscience For the better vnderstanding whereof consider in the words two things first the way to begin this recouerie which is in the end of vers 22. By putting difference Secondly the manner how they are to be recouered expressed in both the rules the former concerneth Christian meeknes Haue compassion on some the latter concerneth Christian seueritie and other saue with feare Concerning the former the way of this recouery is to put a difference that is by Christian wisedome to distinguish betweene offenders For our direction wherein wee must know that
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
request to God only in the alone mediation of Christ. The second maine poinâ— of Religion out of this ground is this That religious worship is due to God alone for wee may not giue apparance of religious worship to creatures Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship Acts 10.25 for he knew Peter to bee a man and not God and so seemed to mingle a kinde of religious worship with ciuill This is a maine ground also which whosoeuer denieth he holdeth noâ— the head Christ Col. 2.18.19 The Aduersaries of this ground also are the professed Papists who worship Saintâ— and Angels not onely by kneeling before them but praying also vnto them which cannot be denied to bee a religious worship seeing it attributeth vnto them to heare the prayers of all men 〈◊〉 all times in all places yeâ— and to know the hearts of men vpon earth Secondly they maintaine religious worship of Images they goe on pilgrimage vnto them offer Incense creepe vnto them and kneele before them Yea they worship the Crucifixe with the same worshippe whereby they would adore Christ if hee were liuing vpon earth as also the reliques of Saints Out of all which wee see what to thinke of that Church which onely hath the name of a Church she holdeth not the head Christ seeing for so many hundred yeeres she hath displaied her fornication in worshipping Saints Angels Images and the Virgin Mary so as her Bill of diuorcement is iustly giuen her 2. Thess. 2.10 Reuel 13.8 from whom we must separate if we would not partake with her in her plagues The sixth ground of practise is Esai 8.13 Sanctifie the Lord of hostes which words contain the substance of the third Commaundement in which consider first the meaning secondly the weight thirdly the Aduersaries For the meaning A thing is said to bee sanctified two waies either when it is made holy or when it is acknowledged to bee holie Now this latter must bee heere vnderstood for Gods name cannot be made holie which is holinesse it selfe and the first cause of all holinesse but it is sanctified of vs when wee acknowledge it holie and this our sanctification of God either respecteth God himselfe or the gifts of God Our sanctification of God himselfe the thing intended in this ground is done two waies first when in our mind we acknowledge and praise him in his attributes of wisedome mercie louing kindnes power prouidence and such like 1. Pet. 3.15 Sanctifie the Lord God in your hearts that is acknowledge him in his wisedome power and other his attributes Look as good subiects speaking of and mentioning their Prince will put off their hats in reuerent opinion of him so we religiously should thinke and speake of these Iob fearing only and but suspecting that his sonnes in their feastings had dishonoured this name of God sanctified them When Hezâ—kâ—â—h heard the blasphemies of Rabshakâ—h against God be humbled himself rent his cloathes and put on sackcloath 2. King 19.1 Yea wicked Ahab hauing heard though falsely that Nabâ—â—â— had blasphemed God he rent his cloathes and proclaimed a fast which sheweth whatsoeuer his fact was the vse and manner of holy men in his time when Gods name was dishonoured and blasphemed Secondly wee sanctifie God himselfe when wee with reuerence acknowledge his titles as God Lord Iehoua Father Christ Iesus Holy Ghost and not without religious and obedient affection speaking or thinking of them Our sanctification of Gods gifts which are many as the Word preached Prayer Sacraments Meate Drinke and all things seruing for the good of bodie or soule is not by giuing or adding any holines vnto them which in themselues are all holie but when we acknowledge them holie by preparing our selues to a holie vse of them and vse them accordingly with good conscience for euery creature of God hath a double vse first a lawfull vse when God permits a general vse of his creatures thus all may vse meate drinke apparell c. Secondly a holy vse when a creature in his lawfull vse is vsed in a holy manner for this includeth the former though that may be without this For example all the Iewes kept the Passeouer lawfully but onely those celebrated it holily who prepared themselues according to the commandement which holy vse is obtained by the word and prayer 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons first we must distinguish our selues from the bruite beasts the swine in the forrest â—â—teth vp the maste but looketh not vp to heauen no not to the tree whence it falleth Secondly because we haue lost our title to all the creatures in Adam which onely is in this vse restored Thirdly because they are the gifts of God we must thus acknowledge them to be his and in him learne to vse them Fourthly that vice may auoide the common abuse of them whereby hee is prouoked to displeasure The second point is the weight of this ground which may appeare in the conâ—â—â—rie seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe whence euery such one is called by such a name as signifieth a 〈◊〉 of God or one that thrusteth God thorough and therefore the sanctification of God is a ground of moment Secondly the first petition of the Lords Prayer is sanctified be thy name wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation Thirdly the scope of the third CommandemeÌ„t is the same which whosoeuer obserueth not reuerseth both the former And lastly the Lord is so iealous of his glorie that he will bee sanctified of all them that come neere him else hee will sanctifie himselfe in their confusion Leuit. 10.3 Thirdly The Aduersaries of this ground are first though by Gods mercie the religion of the Church of England is no aduersary vnto it yet the liues of the most fight against it for although when we mention earthly Princes wee can vse all reuerence yet Gods name is most fearfully abused and tossed in wicked mens mouthes by oathes and cursed speakings besides that many abuse the same to Charmes and Spels in their sorceries and men thinke all is well because herein they vse good words but the truth is the better the words be the greater is the sinne yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion many souldiers thinke they cannot be couragious enough vnlesse they pierce God rent Christ by detestable oathes such as would cause wicked Ahab himselfe to rend his cloathes at the hearing Secondly the great aduersarie is the Papist and that diuers waies first in that they teach that the very doing of some worke is a sanctification of God as the outward worke of
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
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
begotten Sonne of the Father Both these are here to bee vnderstood both which are incomprehensible and therefore our care must be to walke by faith whereby wee may attaine vnto it rather than more curiously to seeke to comprehend the knowledge of it The second thing attributed to Christ is Maiestie Whereby we are to vnderstand that highnes greatnes of God and Christ whereby he is in himselfe in his workes and euery way wonderfull Luk. 9.43 Whē Christ had wrought a famous miracle of casting out a Diuell it is said they were all amazed at the mightie power of God The third thing is dominion which word properly signifieth power and authoritie and by consequent dominion as the second word translated power signifieth properly dominion but it commeth all to one By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures The fourth thing is power which signifieth that absolute might of God whereby hee doth whatsoeuer he will Here by the way wee must obserue that of these foure Glorie is the chiefest the other three are but as parts of his glorie and are added to make a description of his glorie For the glorie of God is herein manifest in that he is full of Maiestie dominion and power The second thing to be obserued is that these foure are giuen to Christ alone for the word only must be referred to the whole sentence the Father and holie Ghost not being excluded thereby but all false and Idoll Gods The third thing is the time of praise Now and for euer for there is no time wherein it is not to be expressed The fourth thing is the Affection which is euer to be vsed in the praising of Christ in the word Amen that is verely or so be it signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God Vse First wee learne hence that wee are bound to giue praise and glorie to God and Christ Psal. 65.1 O God praise waiteth for thee in Sion it is one of his rights properly due vnto him 1. Cor. 5. Whether wee eate or drinke or whatsoeuer we doe it must all be done to his glorie Secondly looke what is Gods principall end in all his actions that ought to bee ours in our actions But his principall end of all his actions is his owne glory◠Prou. 16.4 The Lord made all things for himselfe that is for his glories sake which end wee also must aime at in all our actions Thirdly the end of al Gods blessings is to mooue vs to set out the vertues of God 1. Pet. 2.9 which is then done of vs when with our mouth wee confesse and in our liues we expresse his mercie wisedome power and such other his properties Fourthly that wee may not thinke that this is an arbitrarie dutie left to our owne libertie or put in our owne power whether we will performe it or not wee must know that it sitteth neere or ought to sit neere vs and is a case of necessitie to preferre the glorie of God before our liues yea before the saluation of our soules In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues and afterwards come to the petitions concerning our selues and others Ob. But here it will be said God is the fulnes perfection of all glorie how can we then adde any glorie vnto him Ans. The glory of God is taken two waies first for that infinite glorie which is in himselfe or rather which is himselfe to the perfection of which nothing can bee added neither can any thing bee detracted from it to make it lesse perfect Secondly for that glorie of his which is in and from vs the which is nothing else but the acknowledging confessing and praising of this his glory in which sense we may bee said to giue him glorie or not to giue it Ob. But it may be alleaged that God being the perfection of glorie in himselfe he needeth not glory or praise from vs and therefore the dutie is not so absolute necessarie Ans. Our praise of God is not needfull in regard of God Psal. 16.2 O Lord my goodnes extendeth not vnto thee but it is needfull in regard of our selues being creatures and in this respect bound to honor and glorifie our Creator Secondly because although it is not his happines yet it is our chiefe good and happines to praise him Thus are we to take knowledge of our maine dutie and on the contrarie of our maine sinne who herein haue so often failed dishonouring the Lord by our wicked thoughts speeches and actions and that continually and so haue robbed him of his glorie for whose glorie alone we were created 2. Vse In this forme of praise obserue the foundation of all diuine and religious worship all which may be referred vnto foure heads first adoration the ground whereof is Gods Maiestie and glorie for it followeth well if God be full of Maiestie and glorie then wee must adore him wee must submit our selues before him wee must subiect our consciences to his lawes wee must beleeue all his promises and tremble at al his threatnings Secondly faith The ground of which is Gods dominion and power for if he be the soueraigne Lord of life and death if hee haue such absolute power to saue and destroy then must wee place all our faith in him for our saluation Thirdly prayer and fourthly thanksgiuing both which hath their grounds and foundation in his power dominion and glorie so in the Lords Prayer after the petitions is added as the ground of prayer the reason of all the requests for thine is kingdome power and glorie 3. Vse Hence wee must learne to adore and reuerēce the iudgements and workes of God howsoeuer they seeme vnto vs and may bee harsh in our shallow reason for he is glorie it selfe Maiestie it selfe power it selfe and he worketh that for his owne glorie which we cannot comprehend If God therefore loue Iacob and hate Esau for nothing seene in themselues but because he will so doe which might seeme to the eye of flesh a thing vniust and partiall let vs stop our mouthes at this most righteous iudgement of God for he is all power and dominion hauing soueraigntie and absolute Lordship ouer al his creatures to make some vessels of honour and some of dishonour some of mercie and some of wrath all men being as the clay in the hand of the Potter therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example to shut the mouthes of men which otherwise would haue been opened against this iust and incomprehensible proceeding of God he brought them presently to the consideration of the power and soueraigntie of God vers 17.19 We our selues think it no iniustice to kill the creatures because God hath giuen vs a Lordship and dominion ouer them and shall we denie it to bee