person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
was the seuenth from Adam Here two questions are to bee answered first whence had Iude this historie seeing it is no where recorded in the Scriptures and how knew he it to be Enochs I answere two waies first he either had it and learned it to bee his by some tradition which went from hand to hand or else written by some Iew or secondly he learned it out of some booke which went vnder Enochs name then extant in the daies of the Apostles though now lost it is certaine that one of these waies hee had it Hence the Papists gather that the Iewes had vnwritten traditions and consequently all their traditions are to be obserued Ans. We denie not all vnwritten traditions of which some are true and profitable but wee renounce and denie all those traditions which are made articles of faith rules of Gods worship necessarie to saluation for all such doctrines are written in the books of the Prophets and Apostles which containe perfect direction and rules concerning faith manners of which kind the Romane Church holdeth their traditions to be this is of another kind it being no article of faith nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe from the second answere others who are no Papists conclude that some bookes of Canonicall Scripture are perished and lost But this is vntrue for then first the fidelitie of the Church which is the keeper of these Oracles should be called in question and secondly in the bookes Canonicall extant not one sentence or tittle no not the sense of any sentence is lost how then should whole bookes come to be lost It is alleaged that the books of Salomon are most of them lost Answ. The bookes of Salomon which were lost were bookes of humanitie and Philosophie for hee writ of all beasts birds trees euen from the Cedar in Libanus to the hyssop vpon the wall the books of humane truth might faile but no part of Canonicall Scripture Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah but these are perished Ans. They were politique histories as are the Chronicles of England or other Countries Ob. The bookes of Nathan Gad Iddâ— Shemaiah and other Prophets are perished Ans. All these as is though by the learned are contained in the bookes of the Kings Chronicles and Samuel Ob. This book of Enoch is lost Ans. First it is doubted whether it was a booke or no or went by a tradition Secondly if it was a booke it was no part of Scripture for Moses was the first penman of Scripture who liued long after Enoch The second question why doth the Apostle make choise of this testimonie of Enoch rather than some other Prophet Answ. Himselfe giueth two reasons First he was the seuenth from Adam it is therefore an ancient testimonie to be receiued and reuerenced for the antiquitie but withall it sheweth what is true antiquitie namely when a doctrine of religion can bee prooued from some Prophet or Apostle for this testimonie was a prophecie and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion The second reason is in the word prophecied for Enoch spoke not this of his owne head or motion but from God for no creature Angell or man can foretell things to come it being a prerogatiue properly belonging vnto God Ob. Yes but the learned Physition can truely foretell the death of the patient to come Ans. He doth not properly herein foretell a thing to come for the death of the partie is present in the signes and causes of it Ob. But the Diuell could foretell Sauls death 1. Sam. 28.19 To morow shalt thou be with me and thy sonnes Ans. The Diuell could not properly foretell it but might see it in the causes and signes Againe hee might speake so to Saule because God had made him an instrument for the execution of that iudgement and destruction so as God only properly foretelleth that which is simply to come and no man or Angell The second point is the testimonie it selfe Behold the Lord commeth c. In which obserue three points first the comming of the Lord secondly the iudgement of the Lord thirdly the cause of it in the 15. verse To giue iudgement against al men c. First of the party comming Behold the Lord commeth Where the Apostle speaketh in the time present which is put for the time to come which forme of speech sheweth the certaintie of Christs comming to iudgement who shall as certeinly come as if he were now alreadie comming Concerning which certaintie it may be demaunded first whence commeth this comming of Christ to be so certaine Ans. From the vnchangeable will of God which hath certainly decreed the same For he hath appointed a day in the which he will iudge the world in righteousnes And thus are all other the articles of our faith most certaine in that they are grounded on the vnchangeable will and word of God Secondly how or from whence may we know this will of God to be so certaine Ans. From the manner of propounding the doctrine of it wherein the euidence of the spirit plainly appeareth saying peremptorily the Lord commeth euidently expressing the certaintie as if it were now present And the same may be spoken of the whole scripture which in it selfe is most sure and certain because it is the most vnchangeable will of God but how do we know it so to be will some say I answere by the euidence of the spirit the authoritie puritie maiestie effect and ends of the doctrine it neede not seeke euidence elsewhere than from it selfe not from man or the Church it selfe The Romish Church confesseth it is of it selfe and in it selfe sufficiently certaine but not to me or thee except the Church say so but this is a false position The Scripture is certaine both in it selfe and vnto vs and we know it so to be though neuer a man would acknowledge it the heart seasoned with grace will make the mouth confesse it Secondly the Apostle speaking in this forme he commeth for he will come wee learne to set before our eyes the comming of the Lord Iesus to iudgement and to make account of euery present day as the day of his comming the Scriptures euery where commend watchfulnes vnto vs which is to do nothing else but to make reckoning continually of this day But some will say we cannot make account daily of it for we see it commeth not neither may we enquire into the time of it Answ. Although wee cannot exactly
ripe age in Christ which is not till death Now for the further cleering of this point two questions are to be resolued 1. Quest. Seeing it is a sinne for a man to seuer himselfe from the Church of God where and what Church is that to which a man may for euer ioyne himselfe with a good conscience Ans. That people which heare beleeue and obey the doctrine of the Prophets and Apostles are the true people and Church of God vnto which a man may safely ioyne himselfe Diuers notes there be but the infallible notes of the true Church are knowledge faith and obedience vnto that doctrine these were the notes of the Primitiue Church next after Christ Act. 2.42 First they continued in the Apostles doctrine Secondly in fellowship wherein the duties of loue are comprehended Thirdly in breaking of bread that is the administration of Sacraments for the celebration of the Supper is put for both Fourthly in prayer that is inuocation of God with thankesgiuing In that Commission of the Apostles giuen for the gathering together of the Church of God they are enioyned first to teach all Nations that is to make them Disciples namely by the doctrine Propheticall and Apostolicall Secondly to baptise them that is to bring and admit them into the house of God Thirdly to teach them to performe all things which they were commanded In which Commission two of these notes are expressed Ephes. 2.19 The Church is founded vpon the doctrine of the Prophets and Apostles Ioh. 8.31 If ye abide in my word ye are truly my Disciples Ioh. 10.27 My sheepe heare my voyce and followe mee Psal. 147.19 He sheweth his lawes to Iacob and his statutes to Israel he dealeth not so with euery nation Hence we note that wee may not ioyne our selues with the Iewes or Turkes who renounce the words of the Prophets and Apostles neither yet with the Papists for though in word and speech they holde this word yet in deede and in the sense they corrupt it euen in the foundation The second question But what if there be errors in the Church or things amisse may wee not then separate our selues Ans. Things that may be amisse in the Church must be distinguished for some faults concerne the matter of religion some the manner the former respecteth doctrine principally the latter the manners of men First for things amisse in the manners of men wee may not separate but with Lot haue our righteous hearts vexed and grieued with the wicked conuersation of those among whom wee liue The Scribes and Pharisies sitting in Moses chaire teaching Moses his doctrine must bee heard howsoeuer the corruptions of their manners be such as they may not bee imitated Matth. 23.1 Yet here obserue further that although we may not separate our selues from such corrupt persons in the publike assemblies yet in priuate conuersation wee may abstaine from them 1. Cor. 5.11 If any that is called a brother be a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eatâ— not that is eate not priuately Secondly if the Church erre in matter of religion then must we consider whether the error be in a more weightie and substantiall point or in matter of lesse importance If it be in smaller points the foundation being kept wee may not separate our selues 1. Cor. 3.15 If any mans worke burne he shall lose but himselfe shall be safe yet as if it were by fire Now if the error of the Church bee in substance of doctrine or in the foundation then we must consider whether it erre of humane frailtie or of obstinacie if of frailtie we may not separate The Church of Galatia was through frailtie quickly turned to another Gospell and erred in the foundation holding iustification by workes yet Paul writeth vnto it as vnto a Church of God So likewise the Church of Corinth erred grieuously and ouerthrew the Article of the Resurrection and yet Paul behaued himselfe accordingly vnto it But if the Church erre in the substance of religion obstinately then with good conscience separation may be made 1. Tim. 4.5 If any man teach otherwise and consent not to the wholesome doctrine from such separate thy selfe An example hereof we haue in Act. 19.9 when Paul had preached in the Synagogue of the Iewes and could not preuaile with them but they began to blaspheme and speake euill of the waies of God then he withdrew himselfe and separated from them 1. Chro. 11.14.16 when Ieroboam had set vp the two Calues to be worshipped many of the best disposed Iewes departed from him and came to Rehoboam and ioyned themselues with Iudah and Ierusalem in the true worship of the God of their Fathers Whence wee see that no man may with good conscience separate himselfe from the Church of England seeing it teacheth beleeueth and obeyeth the doctrine of the Prophets and Apostles Further consider the manner of the separation of these wicked men there be three sorts of separation First by apostasie when a man falleth wholy from his religion from the Church and from common grace Heb. 6.4 It is impossible that they which were once enlightened if they fall away c. Secondly by heresie when men erre in the substance of doctrine and religion and that of obstinacie Thirdly by Schisme and that is when men hold the same faith and foundation and yet disagree and separate in regard of order and ceremonie These seducers separated themselues by heresies their heresies were these first that men being in Christ might liue as they list and so they were Libertines Secondly that among the people of God there ought to be no ciuil Magistracie and so they became also Anabaptists Here obserue that euen in the Apostles time and daies were many heretikes among whom was Hymeneus and Philetus 2. Tim. 2.17 and many wolues entred euen in their daies which spared not the flocke Which may serue to stablish our mindes against the Papists who obiect that our religion is the foundation of al heresies as at the rising of which many heresies were reuiued in so much as they call all our religion heresie and the professors of it heretikes by which reason they might as strongly prooue that the doctrine of the Apostles themselues was heresie and that the Primitiue Church in the Apostles time was hereticall and no Church for in the first hundred yeeres after Christ the Church swarmed with heresies sowen by Sathans instruments to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church nay rather we conclude our religion to be Apostolicall because the same heresies which arose vp in the Apostles times against their doctrine now reuiued againe vpon the reuiuing of our religion The second sinne of these seducers in this verse is that they are fleshly or natural men For so it is explained in the last words not hauing the spirit wherin consider
not hauing the spirit of God then euery one hath power to receiue the spirit of God Ans. This is no good reason but is all one as if because a bankrout is blamed for not discharging his debts to his creditors another man should conclude that surely he is therefore able to pay them But these wicked men were blamed here first because they professed Christ but yet had not his spirit secondly because that in Adam they were the causes that they were borne without the spirit of God and so made themselues vnfit to receiue him Secondly if naturall men bee iustly condemned much more those that are worse than they as Atheists prophane persons those which contemne the assemblies and neglect the meanes of their saluation and yet looke for saluation as wel as others The Gentiles who were without the law doe the things of the law by nature Rom. 2.24 and yet many that professe the name of Christ and liue vnder the Gospell goe not so farre as those naturall men in doing the things of the law so as euen those Heathens and naturall men shall rise vp in iudgement and condemne many a professor of Christ of whom euen many come short of the Diuell himselfe who beleeueth and trembleth and yet not a few professors neither know what the Diuell beleeues neither through hâ—rdnes of heart can tremble at the iudgements of God as he can doe Thirdly those come farre short that think themselues in state good enough because they liue ciuilly and deale iustly and neighbourly as they say for the naturall man can doe this and yet shall be condemned no plea shall stand at the great day of the Lord but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great yea if it could be equall to the righteousnes of the Scribes and Pharisies which for outward appearance was without all exception yet if hee bring not a righteousnes exceeding that he can neuer be saued Fourthly in that the naturall man is blamed for being a naturall man this ouerthroweth all merits of congruitie which the Papists boast of because a mans person not being accepted before God all his works are sinnes the worke neuer pleaseth God till the worker first please him Fifthly euery professor of Christ must strip the naturall man and become a spirituall person that is such as the spirit of God dwelleth in for first as the Father worketh our saluation by giuing Christ and his merits so must the holie Ghost by applying the same vnto vs else can we looke for no saluation Secondly as the soule giueth life to the bodie which else were dead so the spirit of God is the soule of our soules and quickneth them with new life being dead in sinne Thirdly wee can neuer know that wee are in Christ or belong vnto him but by the presence of the spirit in our hearts 1. Ioh. 3.24 Hereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Quest. But how shall a man know whether hee hath the spirit or no Ans. Let him examine himselfe first whether he inwardly loue and feare God in his word of promise and threatning secondly whether he subiect his heart and life vnto him thirdly whether his heart be continually lift vp in inuocation and thanksgiuing All these are the workes of the spirit of God and they which 〈◊〉 of the spirit thus sauour and â—ffect the things of the spirit Rom. 8. Quest. But I feare I haue not the spirit how shall I obtaine it Ans. By vsing the meanes of reading the Word meditation and prayer especially Luk. 11.13 Your heauenly father giueth the holy Ghost to thâ—â— that desire him Psal. 143.5.6 I meditate in all thy workes and stretch foorth my hands vnto thee Vers. 20. But ye beloued edifie your selues in your most holie faith praying in the holy Ghost IN this verse vnto the end of the 23. are set downe some meanes whereby all beleeuers may be fitted to the maintenance of the faith and true religion vnto the which the Apostle hath in the former part of the Epistle perswaded These meanes are contained in fiue rules here prescribed first concerning Faith secondly Loue thirdly Hope fourthly Meekenes fifthly Christian seueritie the first of which is contained in this twentith verse which is that they should build themselues vpon their faith which is not barely propounded but inforced and vrged first by a motiue in this word most holy faith secondly by the meanes of it which is prayer praying in the holy Ghost In the rule note two things first that faith is a foundation secondly that the dutie of beleeuers is to build vp themselues vpon this foundation Concerning the former first is may be demanded what is here meant by faith Ans. Here by faith is not so much meant the gift of faith as the matter of it namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles in which sense it is said that the Ephesians were built vpon the foundation of the Prophets and Apostles that is vpon their doctrine Ephes. 2. The same was the rocke confessed by Peter vpon which Christ promised to build his Church and yet in the second place we must not exclude the gift it selfe for although the doctrine be a foundation in it selfe yet it is not so to vs vnlesse we beleeue it and applie it to our selues by this gift If any man aske what doctrine is this I answer the summe of it may be reduced to three heads the first whereof concerneth mans miserie by his sinne originall and actuall as also the dangerous fruits thereof The second the redemption of man from this miserie and his freedome by Christ. The third the thankefulnes which man oweth for this deliuerance and ought to testifie and expresse in newnes of life Hence learne first what is the infallible marke of the true Church whereby it may be discerned from the false and Apostaticall Church and that is the doctrine of the Prophets and Apostles for this being the very foundation of the Church where it is there the Church must needes bee and this note of it selfe is sufficient to point out the true Church wheresoeuer Secondly seeing faith is the foundation of the Church and not the Church the foundation of faith beware hence of a damnable doctrine of the Popish Church which teacheth that there can be no certainty of the points of religion no nor of the Scriptures themselues but onely by the iudgement of the present Church of Rome and that Church must giue what sense soeuer she pleaseth to the Scriptures else hath it none wherein they play the part of preposterous builders laying the foundation in the top of the building Thirdly it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men Answ. Properly to speake God and Christ is our foundation and
iust in God to destroy likewise his creature ouer which hee hath infinitely more soueraigntie than man hath ouer them 4. Vse We are to be afraide to sinne against God we must resigne our will vnto his whatsoeuer it is and simplie subiect our selues vnto the obedience of the same fearing in the least thing to offend him and all this because of his Maiestie power and dominion ouer vs for this is the liuing holy and acceptable sacrifice which he requireth of vs Rom. 1.12 euen our reasonable seruing of him Further whereas all these are to bee giuen to God alone note first that the wicked Astrologer with his Arte is here condemned seeing all glorie is properly belonging vnto God but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come in that by erecting of a figure and the aspect of the starres he takes vpon him to foretel things meerely casuall and contingent as of life and death woe or wealth peace or warre wherein he entreth vpon Gods possessions Isai. 41.23 Besides that the starres neither by creation nor by any ordinance of God can bee any meanes to foretell things to come Secondly detestible is the Romish doctrine which giueth the glorie and power of God to Saints as of hearing the prayers of all men in all places and knowing the hearts Secondly it giueth to the Pope power to make lawes and to binde the conscience Thirdly it ascribeth to the Pope hiâ— Shauelings power to forgiue sins properly all which bee incommunicable properties of the Godhead Now for the time for euer Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God and that continually Psal. 119.117 For this shall be the eternall câ—â—ling and condition of those who shall possesse the kingdome of glorie and 〈◊〉 must be begun euen in this life Lastly from the affection in the word Amen Note that whatsoeuer wee are to performe in the seruice of God 〈◊〉 must bee not of fashion but with the earnest affection of our hearts Psalme 103.1 My soule praise the Lord and all that is within me praise his holy name It is said of Iosias that hee turned to God with all his soule and all his heart according to all the law of Moses so wee in like manner in our conuersion to God in our prayers praiseâ— or whatsoeuer holy worship and seruice we tender vnto him must beware lest in drawing neere him with our lips wee withdâ—â—w our hearts from him which wee shall the better performe if we carry in mind his owne commandement My sonne giue me thy heart FINIS Laus Christo nesciâ— finis THE PVBLISHERS POST-SCRIPT MAny excelleÌ„t points might I as gemmes and pearles in this CommeÌ„tarie commend vnto thy coÌ„sideratioÌ„ Christian Reader but that one shall suffice to giue notice of and direct thee vnto as worthiest of my penning and thy perusing which as it is most ioyned with the scope of this whole Epistle so most seasonably is it fitted to our present coÌ„dition and most diligently trauased by this our Author namely that The seducers of the last age especially here aimed at by the spirit of God deâ—iers of the maine grounds of Religion in doctrine and practise are the Papists and the present Romish Church The necessarie consequent whereof is directly prooued namely That we may neuer ioyne with them in their religion but for euer contend against them for the faith once giuen to the Saints which wee can neuer doe if wee auoide not their doctrines as the rockes on which wee shall necessarily suffer shipwracke or death it selfe vnto which they cannot but carrie the professors The antecedent or former part seemeth by the way to be a direct and naturall answere vnto a Popish pamphlet alreadie by three learned men sufficientlie confuted wherein H.T. by twelue triuiall articles in comparison goeth about the bush to prooue that Protestants haue neither faith nor pietie religion nor good life To whom our Author in the exposition of the third verse reioyndeth and doubling the number of those articles with aduantage in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall solid and maine grounds vnto Christian faith and practise I will no longer stand on this part than I haue shewed who these Papists be meant by the Author from whom wee must depart and that for this end that the sequell of our separation from them may bee acknowledged most iust and necessarie By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected for true faith may stand with some errors and the end of that faith be the saluation of mens soules so bee the partie aberring be framed to these two rules First he must of necessitie hâ—ld the foundation namely that in Iesus Christ alone and in no other name either Angell or man himselfe or others saluation is to be sought for If a man vpon this foundation build some wood nay stubble or chaffe though these shall be burned yet himselfe shal be saued notwithstanding as it were through fire Secondly those errors must not be ioyned with either a willing 〈◊〉 wilfull ignorance for such errors are desperate and bring swift damnation And thus where God reueiles no more but naked Christ and where there is a subiection of the heart to the word causing it to depend on the Ministrie for further and more full instruction the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation but that true faith may stand with some euen Popish errors The Ruler is said to beleeue and that was by a iustifying faith when as yet he was onely ouercome by the Maiestie of Christ appearing in the miracle of raising his sonne to assent vnto and acknowledge the maine truth that Christ was the Messiah but so as himselfe and his household depended on his mouth for further instruction and became his disciples Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie Philip of the first person in Trinitie Lord shew vs the Father Others of them coÌ„ceiued of Christ as a worldly King whence two of them desire to sit the one at his right hand and the other at his left when he came to his kingdome Others of them euen after his resurrectioÌ„ harping on the same string and hearkening after temporalities expect it Others aske him when he would restore it to Israel Peter himselfe held not as hee ought the doctrine of the passion seeing hee disswaded Christ froÌ„ it Wherein marueilous ignorance descrieth it selfe in them being true beleeuers but so much the more tolerable in that first Christ reueiled no more vnto them either not opening the things or their vnderstandings to apprehend them till afterwards that hee sent the spirit of truth And secondly this ignorance
In their warines lest any of our books especially of our translations of the Bible should be had or read among them whence it is that no bookes which passe not the Inquisition may bee sold in Italy to which purpose also studiously they teach it to be a sinne against the first Commandement to reade any of their prohibited bookes of which they haue a large Index very common and consequently being such a mortall sinne it must necessarily be confessed at time of shrift yea as men euery way foreseeing what way our doctrines might bee induced among them to shut vp surely euery crany and entrance they scarsely suffer to see or bee seene in the light their owne greatest Writers such as Bellarmine Grâ—gory de Valencia c. that our positions allegations and answeres though answered by themselues in those books may not be made known lest perhaps it should befall others of them as it did Pighius who reading ouer Caluins Institutions with purpose of refuting it was ere he was aware won to the defence of the doctrine of iustification by free imputation according to the Apostle So as Spaine maketh not a more diligent annuall search that the Iewes among them haue no armes in their houses than both Spaine and Italy vigilantly secure themselues in this behalfe and no marueile if our books be so auoided seeing that they inhibite men from reading the Scriptures themselues lest they should become heretikes condemning it and bringing men in daunger of their liues for reading them as for an hereticall practise In a word at this day such a night doe these Owles delight to liue in that among themselues euen their Regulars much lesse their Laicks may not without licence from the Pope or their Prelates reade the Bible no not in the Catholike translation Fourthly consider their irreconciliable hatred against ours farre aboue all other although most hereticall and damnable religions for why else can they content themselues with so studious preuention of the Protestants profession onely whereas both Iewes and Grecians euen in Rome it selfe the Popes Sea are suffered with their Ceremonies Synagogues Seruices yea Circumcision it self administred to the dead as well as to the liuing which lowdly proclaimeth that farre they are froÌ„ iudging deeming so indifferently of our differences as some among our selues seeme to doe and that they would sooner be wone to the Iewes or Turkes in profession then the Protestants which one of them saith is in nothing better then that of the Alcaron and in many things far worse and more detestable And good reason me thinkes they haue of suffering among them the forenamed Sectes and Heretikes as from whom together with the heathen the whole body of Poperie is peecemeale patched together and yet the name of a Protestant bee as much detested of them as the Iewish names were of the heathen Kings For which cause Daniel his fellowes must haue all their names changed before they may bee brought into the presence of Nebuchadnezzar wheÌ„ce their ordinary practise proceedeth that in their writings their bitternes and disdaine suffer them not to name but in most reproachfull tearmes the first reformers and restorers of our Religion calling them vsually Caluinists Puritans Innouators and Heretikes neither doth this inbredde malice of Papists against our Religion stay it self heere but hath broken out into most barbarous butcheries and most cruell bloodsheddings which yet they could neuer account sufficiently sauage not of their owne subiects only and within their owne Territories but within other dominions not of priuate only but of publike persons not of meaner but of most noble yea Royall discent and not of persons only but of Cities States Kingdomes and Countries But where should I begin or if I should where should I make an end of instaÌ„cing their most matchlesse and endlesse tyranny euer a note of false Religion and inseparable to the Romish whose cursed rage like that of Symeon and Leui Gen. 34.39 and 47.7 euen fierce and cruell causing them to stincke among the inhabitants of the earth hath made the streetes of infinite Cities which either their force or fraud and false arts could cast open to runne with the blood of Protestants as did once Ierusalem with the blood of the Saints which Manasseh shed like water What shall I neede to speak of that notorious bloodie inquisition in Spaine Italy the chiefe seates of it what of the many miserable massacres Canniball like conspiracies and tragicall murthers in France and the low Countries In our owne country who but strangers at home are ignoraÌ„t what fiercenesse feares and fires were raised to consume the innocent bodies of the Saints liuing and dead in such sort as euery corner of the Land seemed as hot as Nebuchadnezzars furnace euen seuen times hotter then it vsed to be wherein were to bee cast whosoeuer would not fall downe and worship the Image which the Romish Nebuchadnezzar had erected Neither yet were those fires thought furious inough for such as might haue appeared if the Lord had not taken the rodde out of those wicked hands in that season wheÌ„ he did since that time what a number of diuelish plots and conspiracies were attempted against the noble person of her late Maiestie of blessed memorie by Ardâ—n Someruile Babington Pâ—rry Lopez Squire and others and those stratagems not performed by persons exorbitant but with the priuitie of the Pope and Principals of their religion backing the same not only with their doctrine to which it is most sutable as appeareth by sundrie their seditious positions lately collected by Mr. Morton but with pardons promises paies to particular persons and coÌ„mandemeÌ„ts generally to all subiects whosoeuer as appeareth by the Popes Bull against her late Maiestie Volumuâ— iubâ—mus vt aduersus Elizabetham c. subditi arma capessant And yet as though all were well they can couer al the ill hearing of such traiterous practises vnder the name of Catholike pretenses for the furthering of which intentions what may not and must not be attempted Now to these purposes maintaine they innumerable Catholike intelligencers instruments I meane their Priestes and Iesuites sent out by them not only as eies to search out the secrets of states countries and watch their best aduantages but as hands full of blood to execute whatsoeuer mischiefe vpon any of the Lords annoynted ones not only opposing theÌ„selues to the Papal power but which is more if they be but suspected not so firme to the Pope as they wish or which is most of all to bee marked though they bee their owne dead sure yet if they shew not theâ—selues as ready to execute the Popes bloodie designes as he to command which was the case of the late King of France slaine treacherously for no other cause by a Iacobin What argument then can bee brought to perswade vs of their euer according with vs in whole or part in our Religion of
A GODLIE AND LEARNED EXPOSITION VPON THE WHOLE EPISTLE OF IVDE CONTAINING THREESCORE AND SIXE SERMONS PREACHED IN CAMBRIDGE BY THAT REVEREND AND FAITHFVLL MAN OF GOD Master WILLIAM PERKINS AND NOW AT THE REQVEST OF HIS EXECVTORS published by THOMAS TAYLOR Preacher of Gods Word WHERVNTO IS PREFIXED A LARGE ANALYSIS CONTAINING the summe and order of the whole booke according to the Authors owne method TO WHICH ARE FVRTHER ADDED FOVRE BRIEFE TABLES to direct the Reader in the finding of either 1. Common places of Religion 2. More generall doctrines 3. Questions determined 4. Places of Scripture either expounded or cleered from corruption REVEL 3.11 Behold I come shortly hold that which thou hast that no man take away thy crowne LONDON Printed by FELIX KYNGSTON for THOMAS MAN dwelling in Pater noster row at the signe of the Talbot 1606. TO THE RIGHT HONORABLE WILLIAM LORD RVSSEL BARON OF THORNEHAVGH Grace and all good blessings from God our Father and our Lord Iesus Christ. RIght Honorable as it cannot be but true which Truth it selfe hath vttered Him that honoureth me I will honour no more can it be but sure payment which such a creditor hath vndertaken and not by any suretie but by himselfe to be performed Bootlesly had the world been betrusted with such a charge which by suffering some to walke through dishonour and by powring out contempt vpon others vnwittingly suiteth the condition of the seruants to the case of the Sonne who said I honour the Father but ye dishonour me Well then is it with vs that he whose bare word is aboue all bonds hath said I will honour not those who by treading downe his honour honour themselues neither whom men honour nor who honour men but those who honour him by louing him as a Father and â—eaing him as a Lord. Not that any man can inlarge his honor the infinit perfection whereof is in it selfe vncapable of any accession nor â—hat any can of himselfe expresse this honour seeing himselfe worketh â—â—th such willes and deeds also of his owne good pleasure neither that if any â—ould hee might merit the returne of honour for all that were but his â—utie nor that if any could and would hee should thereby profit God â—o whom mans goodnes is not extended nor lastly if any could and â—ould not God should thereby be disprofited for if one be wicked he â—â—â—teth not him but because the Lord who delighteth to be the portion â—f Iacob is pleased to accept the broken and homely seruice of his chilâ—â—en as an high honour done vnto himselfe and themselues as honorersâ—f â—f him and such as he by crowning his owne worke in them cannot â—ut honour But what shall be done to the man whom this King will honour Ans. If Baltazer King of Babel were to promise his highest honours if Haâ—an were to aduise Ahashuerosh King of 27. Prouinces in the bestowing 〈◊〉 what honours himselfe could wish or hope if Pharaoh should call â—gaine his Nobles to consultation how to enlarge Iosephs aduanceâ—ents no more could be either promised expected or performed than â—â—at such a one should be arraied with royall attyre as cloath of purple 〈◊〉 fine linnen with a golden chaine about his necke the Kings Ring 〈◊〉 his hand his princely Diadem set vpon his head and withall by proâ—â—â—mation published the third man or Viceroy in the kingdom Which infinite in recitall and partly for that these haue most valiantly like Dauids worthies broken thorough these Philistims forces and brought vnto vs in despight of them the pure water of the well of life among whom this our Author last named was not the least nor of so small note through the Christian world that I can thinke by my penne to adde any moment vnto his whose writings so sauory and so innocent haue sufficiently proclaimed his profound knowledge in all learning his prudent zeale his mature iudgement with an admirable dexteritie and facilitie yea I may say felicitie for herein hee raigned that I may vse the phrase of the reuerend Deane of his Maiesties Chappel properly applied vnto him at his funerals which with singular approbation he performed in the direct resoluing the obscurest doubts of Diuinitie and the acute loosing and dissoluing the hardest knots of Papists so briefly and yet so perspicuously as that his most polemicall writings being first by himself in our vulgar tongue published could scarce meete euen amongst our common people with such an vncapeable reader if any whit catechised into whom they might not conuey some competent conceit and vnderstanding of the deepest and darkest differences betweene the Papists those patrons and defenders of darknes and our selues But besides these such a tongue of the learned had the Lord God giuen him that he knew to minister and ministred according to knowledge a word in due time to him that was weary the which most weighty duty of the Ministery was so familiar vnto him that he made it his holidayes exercise as his recreation to resolue cases of conscience In his ordinary Ministry how powerfull was he Which of his hearers cannot confesse that he spake as one hauing authority Adde now vnto these his labours an holy and harmelesse life for why should I disioyne them seeing they were so happily combined in him betweene which two both of them conspiring to the glory of God and his cause was such a sweete harmonie and concent that in reading his writings any man might see the manner of his life and in seeing his life he might also therein reade his writings for his life spakâ— what his pen writ and his person was the president of his written precepts Buâ— when these vnweariable labours had quickly worne out such a candle who so freeâ—ly spent himselfe to giue others light such a life was not shut vp but by a proporâ—tionall euen a religious and christian death of the which when God made witâ— some others my selfe a beholder I could not but conceiue him a messenger onâ— of a thousand singled out by God to giue directions to others both how to liue and that well as also in the right manner of dying well who himselfe waâ— so trained to a blessed death by a holy life whereby he became both in life anâ— death a most happie and blessed man for whose written precepts concerning both the whole Church is bound to blesse God with vs but especially we his ordinarâ— hearers in Cambridge who besides were also the beholders of both cannot be 〈◊〉 so much the more strengthned and confirmed our owne heedlesse ingratitude 〈◊〉 resisting or withstanding vs by how much the eye is quicker then the eare anâ— the sight a more certaine sense then can be the hearing But we will leaue hiâ— with God and omit those worthie works which himselfe whilest he liued accoâ—â—ding as the relaxation both from the weekely labours of his calling and the dayâ— weakenes of his body would
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
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text
corruption of nature Rom. 8.10 This is as it were the soule of a soule renewed Secondly that a man may come to this estate there must be some root and beginning whence this change may arise and that is no other than Christ crucified the Redeemer and Mediatour of whose bodie beleeuers are members of his flesh and of his bones Ephes. 5.30 for looke as Eue was made of the side of Adam so is euery beleeuer of the blood of Christ and as euery man so farre as he is a sinfull man springeth from the first Adam so doth euery man so farre as he is renewed spring from the second Adam Christ Iesus Now that a man may spring out of Christ he must first being taken out of the wilde Oliue the old Adam Rom 6.5 be set and ingrafted into the second Adam as a new stocke and that by faith wrought in the heart by the spirit of God by which incision hee receiueth from Christ two things first in regard of his soule holines secondly in regard of bodie incorruption seeing that the whole man is vnited vnto Christ and so both soule and body receiue immortalitie and glorie Thirdly in this new birth there must be a new life by which if any liue not he is not borne again for the distinct knowledge of which life wee must distinguish of life life is vncreated and created vncreated life is the life of God yea God himselfe of which kind this is not Created life is either naturall or spirituall Naturall is that which we liue by naturall meanes as meate drinke sleepe physicke c. of which kind this new life is not but this is that spirituall life whereby a man in this life is ruled by the spirit of God according to the word and it standeth in two thinges First when the spirit dwelleth in the heart Secondly when the spirit ruleth the hart or more plainely this life hath two degrees First when a man beginneth to sauour affect and will spirituall things loueth them and chiefely affecteth them Rom. 8.5 when they haue some sauour and rellish vnto him Secondly when a man in all estates liueth by a iustifying faith and ordereth his life thereby The iust man saith Abacuke liueth by faith and this is as it is truly called life eternall the beginning and first degree of which euerie beleeuer hath possession of euen in this life The second point in this ground is the weight of it for which obserue the necessitie of the new birth in the former words where it is said that without it a man shall neuer see the kingdome of God much lesse enter into it No man is in Christ and so consequently out of state of saluation who is not a new creature 2. Cor. 5.17 No outward prerogatiue can bring a man in request with God vnlesse hee be a new creature Gal. 6.15 It is a constant truth of Christ Ioh. 13.8 If I wash thee not thou hast no part in me The third point is The Aduersaries who are first euery man by nature the wisedome of whom herein is enmitie with God For euery one naturally is willing to yeeld vnto God some externall seruice and ceremoniall worship as in the Church to draw neere to God with their lippes but when they should come to their renewing and the mortifying of their lusts O then they storme and swell and cast off this yoke because they say it abridgeth them of their ease libertie and pleasure and they cannot bee their owne men for it Secondly the Romane religion which for many hundred yeres hath stood in ceremoniall and bodily actions rites gestures apparrell and most of all in outwarde penance borrowed partly of the Iewes and partly of the Heathens but all this doctrine of the new birth of mortifying hidden lusts and deniall of a mans selfe is dead and buried among them little hereof is spoken or written in the great volumes of their greatest Clerks But the doctrine which is from God is spirituall as God himselfe is and most concerneth the inner man Secondly they are great aduersaries hereof in teaching that man though captiue to sinne hath a power in his nature whereby if the holy Ghost free him he can of himselfe will and doe that which is good which if it were so then he is but in part new and so is no new man Secondly a regenerate man must be a new creature now creation is a framing of something out of nothing not of something into somthing Thirdly thus a man should be but halfe dead and so could not be borne againe but onely strengthened euen as a man in a swoune of whom wee cannot say properly he is reuiued because hee was not dead but recouered The 17. ground is out of Galath 5.1 Stand fast in the libertie wherewith Christ hath made you free For the meaning of which we must know that Christian libertie which wee are exhorted to maintaine standeth in a double freedome First from the Morall law secondly from the Ceremoniall From the Morall law two waies first from the curse of the law Rom. 8.1 There is no condemnation to them that are in Christ. Secondly from the rigour of it which requireth personall and perfect obedience this rigour is moderated by Christ whence followeth a freedome also from iustification by workes Rom. 5.1 Galath 5.4 The second freedome is from the Ceremoniall law which hauing an end put to it by Christ bindeth no man but our libertie is procured to vs in meates drinkes and all things indifferent with good conscience seeing to the pure all things are pure Tit. 1.25 Where we are commaunded to stand fast wee see the weight of it to be such as it may not be departed from nor forsaken for then we become debters againe to the whole law and so are fallen from Christ. Aduersaries hereof are first the Libertines as the Family of loue who being as they say deified are so carried by the holie Ghost that they cannot sinne no though they should commit fornication but no man is freed from obedience to the law by Christ although hee be from the curse and rigour of it Secondly all that take libertie to sinne because they say God in Christ is mercifull but Christ freed from sinne not vnto it Thirdly the Romane Church holding that the Pope hath power to make lawes binding conscience properly prescribing such things to be done the obseruing of which is the worship of God and meritorious as on the Popish fasting daies yea and Wednesdaies and Fridaies not to eate flesh euen this law bindeth the conscience of a Papist and such abstinence they say is a worke of merit and a worship of God But it will be said that Princes and Magistrates make such lawes of meates drinkes apparell and must be obeyed Ans. These lawes bind not conscience but the outward man Secondly they do not abrogate our libertie but moderate the ouer common vse for the common good but Popish
that euer Christ appointed a Crucifixe to bee a signe of his presence or that God willeth their Images to bee signes of his presence Thirdly the Chaire of Estate is a signe only in the Kings absence for himselfe being present the ciuill worship is performed to himselfe but Christ is neuer absent from his Church and yet in his presence they set vp an Image to remember him by Thus that Church being an open Idolater must not bee ioyned with for she is not ioyned to Christ any longer but is a professed harlot neither iâ— it so indiffereÌ„t as some think to finde saluation there as well as by our Religion The fifth ground is Matth. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serue That this is a chiefe ground needes no proofe and therefore wee will consider first the meaning secondly the aduersaries against whom wee must contend To know the meaning the words going before will affoord vs some direction wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only and requiring not the maine worship due to God but a little bowing of the bodie betokening that he was the disposer of the kingdomes of the world this Christ denieth him with this reason ratified by Scripture that it is a worship and seruice proper to God and to bee tendred to him onely Secondly the words themselues are to bee weighed By worship is properly signified bodily worship in a bodily gesture the meaning then is thou shalt with thy bodie adore the Lord for so it is sutable to Satans demaund The word serue signifieth all worship due to God both inward and outward Only This word appertaineth to both the members and so to the whole sentence for else there should bee no direct deniall of Satans temptation requiring onely the former and not the latter But some will say we may serue men lawfully how then is seruice proper to God only There be two kindes of worship religious and ciuill Religious is an action or actions of reuerence and subiection whereby a man doth acknowledge the Godhead it self or the properties thereof either in God himselfe truly or in the creature falsely These properties of God are first to bee an absolute Lord. Secondly to bee Almightie Thirdly to be present in al places at all times Fourthly to heare all men in all places at all times Fiftly to know all things past present and to come yea and the hearts of men Sixtly to be giuer of all good things and the preuenter of all euill Now any action of reuerence in signification of any of these properties is a religious worship the very intent of the minde in religious worship being to ascribe either Godhead or diuine properties to the thing worshipped Ciuill or politique worship is when men performe actions of reuerence and subiection to others as acknowledging them to bee preferred aboue themselues in gifts or authoritie Thus bowing of the bodie is sometime religious when it is done to God in acknowledging his properties and sometime ciuil performed to a man in respect of his eminency in gifts or gouernment But these words of Christ are meant only of the former and not of the latter which belongs vnto man This ground thus truly conceiued affoordeth vs these two maine points of Religion first that God is to be worshipped with religious worship Secondly that all religious worship is proper to God and due to him alone Now religious worship is two-fold first inward standing in two things faith and inward obedience Secondly outward when this inward worship is outwardly testified consisting of three principall parts first in preaching hearing and reading the word secondly in receiuing the two Sacraments thirdly in prayer and thanksgiuing publike and priuate The Aduersaries hereof are the Papists who pretend the Catholike Religion but indeed ouerthrow it in deprauing the outward worshippe of God wherein the inward is testified The first part whereof standing in the preaching hearing and reading of the word they depraue first by mingling the pure word of God with mans word and writings and authorising bookes Apocryphall as Canonicall Scripture Secondly by making vnwritten Traditions Apostolicall and Ecclesiasticall as they say of equall authoritie with the Scripture Thirdly in that they teach in their Catechismes that the worship of God doth stand in obeying the Commandements of the Church as wel as the Commandements of God themselues and are necessarily to be practised vnto saluation so they worship God in vain Mat. 15.9 Fourthly in that they allow no Bible to be â—uthenticall but onely the Latin translation of Iereâ—ie renouncing both the Hebrew and Greeke fountaines and yeâ— learned Papists confesse that their Latin text iâ— corrupted and that therefore the true sense is to bee fetched from the Popes determination and from Councels and no other sense to be admitted Fiftly in that they make Images Lay mens bookes and teachers and debarre the people of the Scriptures publikely and priuately in the vulgar tongue and suffer it only to be read by them and vnto them in the Latin tongue vnknowne vnto them The second part of outward worship standing in administration of Sacraments they likewise corrupt and abolish for howsoeuer Baptisme is preserued for the substance of it in the Romish Church which as a lanterne carrieth the light it retaineth not for it owne but for the hidden Churches sake within it yet haue they abolished the Lords Supper for the substance of it first of a Sacrament they haue made itâ— reall sacrifice Secondly they haue turned the Communion into a priuate Masse where the Priest alone receiueth all and the people nothing Thirdly although in a Sacrament theâ—e must bee a distinction between the signe and the thing signified yet they make none but ouerthrow all such signification of the signes by their transubstantiation Fourthly they haue turned the bodie of Christ into a breaden God which they carrie about in boxes and worship which is as vilde an idolatrie as euer was among the Heathen not inferiour to the worshipping of Cats and Buls as gods among the Egyptians Fiftly they haue added to Christs Institution fiue Sacraments viz. Penance Confirmation Orders Matrimonie and annoynting But indeede Baptisme is a Sacrament of Penance the Lords Supper of Confirmation and further are they deceiued in the other The third part of outward worship concerneth Prayer and thankesgiuing this they ouerthrow likewise first they mocke God in praying in an vnknowne tongue not knowing what they aske much lesse seriously addressing themselues vnto the dutie which euen earthly Kings would disdaine Secondly in prayer must bee brought sense of want and contrition of heart this they cannot bring who are taught that they merit by prayer Thirdly prayer must be made in particular faith but this they make presumption Fourthly they allow praying to creatures the mediation of Saints and so denie the very substance of prayer which is to make
the same Cant. 3. ◠〈◊〉 Christ where she shal be sure of him and not miâ—â—e of finding him in her necessitie he maketh answere she shall be sure of him in the Teâ—â—s of shepheards Whence may bee truly concluded that neither are the assemblies of Turkes nor Heretikes the Churches of God because they fight against the truth neither is the Church of Rome a true Church of God because the truth of doctrine is for substance reuersed amongst them As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note A Register is known by his Records so our Church is known to be Gods Register because it keepeth faithfully the records of the Prophets and Apostles Secondly that it stands vs in hand to whom this treasure is now committed so faithfully to keepe it that it be not taken from vs and giuen to others who will keepe it better which we shall do by making this vse of it that wee bring foorth the fruites of it in amendement of life else our vnthankfulnes shall iustly bereaue vs of it Concerning that circumstance in the text once giuen and not often it may bâ—are a double sense first it was giuen aâ— wee say once for all that is perfectly sufficiently as neuer after needing any alteration or addition Whence wee note first that all reuelations in matter of saluation and religion giuen since are friuolous and superstitious for there is but one edition of true faith and no 〈◊〉 edition of Reuelation besides or without the word such as the Papists haue deuised to confirme their Purgatorie prayer and almes for the dead Masse c. seeing all necessarie doctrine to saluation was once giuen perfectly Secondly that all Church traditions in matter of religion and doctrine of saluation are meere prophanations of true doctrine and argue it to bee vnperfect as those of the Masse of receiuing the Communion in one kind of the Popes supremacie of workes of satisfaction and many moe Secondly it may bee thus vnderstood Once giuen to the Saints that is not in writing but in the hearts of the Saints when they are truly enlightened and therefore if after enlightening it bee quite lost it is not giuen the second time and consequently cannot be recouered Heb. 6.4 If a man who hath bin once enlightened and tasted of the good word of God fall away it is impossible thâ—â— he should be renewed againe by repentance From which wee must learne to beware of Apostasie and falling from the faith yea and of al steps and degrees leading thereunto as of declining from our grounds of religion for better 〈◊〉 it been for vs neuer to haue knowne the way of truth than after the knowledge of it to forsake the holy Commaundement 2. Pet. 2.22 Which is the more to bee remembred because religion hath been more cherished than now it is and the declining from it a great deale lesse If it be asked how may wee preuent Apostasie I answer neuer call any ground into question Here Cyprians rule is to be learned that diuine matters admit no deliberation The third point of the Exhortation is the office of the Church of God and euery member of it and that is to maintaine yea to fight for the maintenance of this â—reasure and this is not a bodilie fight by strength of arme or bow but a spirituall fight by spiritual duties which euery member of the Church must take vp and namely by foure duties First by doctrine for euery man in his place and calling must be a Prophet as Ioel 2.28 and must teach all vnder him the father must teach the children the Master his seruants and thus keepe out Satan and al Sataniâ—â—â— doctrines Secondly by confession euery man being called must stand against the gaâ—es of hell by constant witnessing of the â—ruth â— Pet. 3.15 Sanctifie God in your hearts and be ready alwaies to giue an account of the 〈◊〉 that is in you Thirdly by example of a good life and vnblameable sutable to the doctrine Philip. 2.15 This maketh men shine as lights in the world Fourthly by prayer that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies that so the faith and religion wherewith hee hath honoured vs these many yeeres may bee maintained vnto vs and continued vnto ours for euer Vers. 4. For there are certain men crepâ— in which were of old before ordained to this condemnation vngodly men they are which turne the grace of our God into 〈…〉 and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation by a reason drawne from the state of the Church in his time and it is thus briefly framed There bee certaine men which secretly seeke to vndermine and ouerthrow the faith therefore you ought the more earnestly to contend for it And that these aduersaries lurking amoÌ„gst them might the better bee descried hee describeth them by fiue seuerall adiuncts first by their hypocrisie in creeping in Secondly by their estate before God they are of old ordained to this condemnatioÌ„ Thirdly by their religion vngodly men they are Fourthly by their doctrine they turne the grace of our God into wantonnes Fiftly by their liues they denie the onely Lord. For the first There are certaine men crept in That is there be men who secretly haue insinuated themselues into your societies professing themselues to be teachers of the true faith but are indeede the destroyers and disturbeâ—s of it In which words two sins are laâ—d to their charge first that they cunningly ioyned themselues vnto the Church pretending themselues to be the seruants of Christ and of the Church and yet were enemies to both Here marke the subtiltie of Satan who causeth prophane men to ioyne themselues to the societies of the Saints that by this meanes mingling his instruments with the members of the Church he may by degrees corrupt the faith and ouerthrow the Church The Parable Matth. 13. sheweth that wheresoeuer the good husbandman soweth his good seede this malicious man scattereth his tares In Abrahams house shal be an Ismael in Isaaks an Esau in the Arke a cursed Cham in Christs familie a Iudas In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists to the corrupting and deprauing of true faith and Religion Vse First wee must not take offence when we see vngodly men in the Church much lesse cut our selues from it by separation but rather conceiue of the policie of Satan who for the hindrance of the faith thrusteth them in When the Israelites entred into the land of Canaan they must not dwell alone but be mingled with the Cananites the enemies of the Church least yâ— land being too much dispeopled wild beasts should preuaile and deuoure the people of God So the Lord ordering the malice of Satan to
men in the right vse of them namely when it worketh this perswasion in their hearts that til their persons please God they can neuer vse them well and then onely hee is pleased in their vse of these when as their persons first please him Qu. What is the thing then condemned in these seducers Ans. The very sin condemned is that in the vse of the creatures of God they are not guided by reasonable much lesse this spirituall knowledge but onely by nature sense and appetite as the beast is and no otherwise which is the cause of all intemperance Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes pride surfetting drunkennes and other sinnes of that kinde namely because though men haue by nature the vse of reason yet in the vse of these things they lay it aside and follow their own sense and appetite so farre are they from being guided by that higher knowledge which is wrought by the spirit of God Secondly from the reprehension we are taught to labor for spirituall knowledge whereby we may be led into the right vse of these temporall things for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs as the beasts cannot and shall hardly be drawne to their abuse in riot and intemperance as these seducers were Thirdly in that they are said to bee guided only as the beast which is without reason that is by nature sense and appetite note the practise of the Diuel which is to keep men if he can in their naturall knowledge and will not suffer them to attaine to that which is spirituall yea and which is more hee corrupteth also that naturall knowledge which men haue A notable experience hereof we haue in the Church of Rome which of a famous Church is become hereticall and schismaticall the reason of it is because the Diuell hath turned all their religion and doctrine into a natural doctrine religion the maine points whereof are grounded vpon naturall reason and the learning and Philosophie of the Heathen and Gentiles As iustification by workes merits Purgatorie with the rest Others not a few amongst our selues also are deluded by this subtilty of Satan who suffereth many men to liue ciuilly and honestly among their neighbours but will not brooke that they rise any higher they must content themselues to liue by naturall knowledge Hence many men plead they know enough namely to loue God aboue all and their neighbour as themselues and that God is mercifull c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge and so within his owne power The second point is the sinne it selfe and propertie of it In those things they corrupt themselues This sin of intemperance causeth men in the abuse of meate drinke and apparell to corrupt themselues here then are two things to be spoken of wherein the whole nature of intemperancie is sufficientlie comprised First of the abuse of the creatures secondly of his corruption that thus abuseth them Concerning the former the abuse of the creatures is foure waies first in excesse wheÌ„ men vse them beyond their calling habilitie or that which nature requireth this maketh the heart heauie forbidden by Christ Luk. 21.34 Secondly in curiositie when men are not content with ordinarie meate drink apparell but deuise new fashions of apparell and new kindes of waies of stirring vp and whetting of appetite Thirdly in affection when men so addict themselues to meates and drinks as they cannot bee without them The Minister must not be one that loueth to sit at the wine nor giuen to wine The affection is here condemned when he cannot sit without the pot at his elbow for else it is indifferent for his health sake he may drinke a little wine Paul willeth that the ioy in the creature bee as no ioy Those also are reproued that drinke not for strength but for drinke sake for although they neither are drunke nor surfet yet this very affection is a sinne Fourthly in time when these good creatures are vsed vnseasonably Eccles. 10.16 Wee be to the land whose Princes rise early to eate A woe is also denounced against those that rise early to drinke wine Isai. 5.11 that is out of season The rich man for that he was clad in purple and fared deliciously euery day is branded with a note of intemperance in not obseruing this distinction of times These bee the waies whereby the creatures are abused The second point is how intemperate persons in these things corrupt theÌ„selues namely foure waies first in regard of their bodies vpon which by their sin of intemperance they call sundrie sicknesses diseases yea and hasten their death Secondly they deface Gods image making themselues worse than the beasts themselues Thirdly they destroy their soules for no drunkard or riotous person shal inherit heauen 1. Cor. 3. Fourthly they ouerthrow their families in wasting thâ—ir substance to the maintaining of their intemperance and so bring ruine to the places where they liue Vse In these seducers we haue a glasse wherein to behold the state of our daies and times in which intemperance hath taken place not only in prophane houses but eueÌ„ in religious places where reformation is professed A common practise it is to drink with glasses without feete which must neuer rest also by the bell the die the douzen the yard and other measures then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues Secondly seeing intemperance bringeth iust corruption and in the end destructioÌ„ vpon the offenders we must make conscience of sobrietie and temperance this is the end of Gods grace which hath appeared to teach vs to liue soberly Tit. 2.12 And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures will neuer attaine to the deniall of himselfe for Christ his sake and is as yet a man of no religion But for the defending of this murthering sinne some things are alleaged 1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate drink and were drunke together Hagge 1.6 The people are threatned to drinke but not to drunkennes wherfore drunkennes is not vnlawfull yea it is a curse to drinke and not to be drunke Ans. These places may indeed be thus translated but then drunkennes is taken two waies first for excesse in drinking of which the places alleaged speake not Secondly for liberall or plentifull drinking and this may bee done in a holie manner So Ioseph with his brethren eat and dranke liberally and plentifully but not excessiuely so the people were threatned in Hagge to drinke but not to saâ—ietie and plentifulnes 2. Ob. Ioh. 2. It is said the guests had well drunke yet Christ turned water into wine still and commaunded the Ministers to draw forth Ans. This only sheweth what we may doe namely vse the creatures of
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 publikely professe it The inward is when God giueth true faith whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of were implanted by the former onely and therefore might be broken off the other is euerlasting 1. Ioh. 2.19 They went out from vs but were not of vs for if they had been of vs they should haue continued with vs. Further where it is said Plucked vp hence is gathered by some that they were once in the roote and therefore a man rooted and set in Christ may perish finally Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done rather than the doing of them they are therfore said to bee plucked vp whom God manifesteth neuer to haue been rooted as also men are said to be blotted out of the booke of life not that they were euer written therein but in that God manifesteth and maketh knowne to men that they were neuer written in it Vers. 13. They are raging waues of the sea foaming out their owne shame they are wandring starres for whom is reserued the blacke darknes for euer THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins set downe after the same manner as the former by way of similitude and comparison And first he compareth them to the raging waues of the sea and secondly to wandring starres And in the end of the verse For whom c. the conclusion is againe repeated of which we haue spoken in the 11. verse The former comparison hath three expositions for some will haue their grosse hypocrisie hereby signified and then the comparison standeth vs Looke as the waues of the sea rage and swell rising vp towards the heauens as though they would swallow and ouerflow the earth which they seeme to threatē but drawing to the shore they are broken to a little foame so these seducers make a great shew of godlinesse and pietie as though they onely would goe to heauen yet is the matter nothing so all is but froth seeing they want the power and practise of religion and godlines in the middest of such pretenses Secondly others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine thus As the waues of the sea rise very huge and high especially being stirred by the windes and yet their effect is nothing but a little foame and mire which they cast vp so these lewd men being puffed vp in themselues promise great matters to their followers as much libertie many blessings and great good things and yet the effect of all their shewes is but to make men much more the seruants of sinne than before And thus Peter speaketh of them In speaking swelling words of vanitie they beguile with wantonnes through the lusts of the flesh them which were cleane escaped from them This was truly spoken of them and may as truly be applied vnto diuers of our times as first the Libertines and Familists fondly assuring their disciples that they shall bee illuminate and deified such great matters they promise whereas they make them the children of the diuell seuen fold more than they were before Secondly the Romish Clergie haue been as large in their promises vnto their hearers teaching them that they shall be able to satisfie the iustice of God for their sinnes yea and merit life euerlasting and that many of them can performe works of supererrogation which the law of God bindeth them not vnto but what is this but to foame out dirt and mire and to teach men that for a little mony they may breake al Gods Commandements The third exposition is this As the Sea stirred by the windes and weather rageth and from the foundation casteth vp nothing but froth so these men stirred and mooued by the hand of God correcting them amend not nor profit thereby but rather vnder the same discouer the wickednes and vnbeliefe of their hearts which is the most agreeable and fittest exposition explained in Isai. 57.20 The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt From this sense consider these two things first a worke of God secondly a practise of man First the wil work and appointment of God is that men shall be troubled stirred mooued and set out of quiet and haue within them such disquietnes as if the raging waues of the sea were within their soules The minds of men both godly and wicked their willes and affections are often so distempered as is the sea whē it is troubled with boisterous windes and tempests Iere. 49.23 The Lord shall trouble Damascus so she shall become as a fearfull sea that cannot rest Iosh. 7. Ioshua said to Achan Thou hast troubled Israel and the Lord shall trouble thee Iob saith The Almightie troubled him chap. 23.16 Yea Christ himselfe although hee was without sinne had his soule troubled in his agonie in which his minde will and affections were disturbed and this trouble God bringeth on men diuers waies sometimes by those of a mans owne house as Iacobs sonnes troubled him Genes 34. Sometimes they of his companie as Achan Iosh. 7. Somtimes by the Lords withdrawing of himselfe Psal. 30.7 Thou diddest hide thy face and I was troubled Sometimes a mans own heart and conscience will rage against him as Baltazar seeing the hand writing vpon the wall was troubled and there was no life in him Dan. 5. What then wil some say is there no difference betweene the godly and the wicked herein Ans. Yes for euery little crosse vnto the wicked is a tempest breaking the rockes which maketh them to storme and rage and send foorth foame and mire but the crosses of the godly are as calme windes a little shaking them indeed for a little time but are blowne ouer when they haue a little exercised their faith and graces so as they are bettered yea and furthered by them 1. King 19. Elias standing on Mount Horeb there passed by him a mightie tempest which rent the rocks and then an Earthquake then fire but God was not in any of these afterward there came a still and soft voyce and God was in the voyce Afflictions are like that tempest earthquake and fire namely to the wicked against whom the Lord commeth to shake and consume them but to the godly are as a still voyce to teach and instruct them vnder which they quietly content thēselues because God is in that still voice namely by his grace and presence supporting and sustaining them euen in the middest of their troubles Secondly the practise of a wicked man is when hee is troubled and stirred by God to foame out his owne shame euen as the sea his froth Experience teacheth that if a wicked man haue any wrong or disgrace offered him presently he discouereth the corruption of his heart and breaketh out into railing cursing reuiling and all manner of reuenge so if Gods hand bee vpon him
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this
men erre and offend two waies first in opinion and iudgment secondly in practise and life Againe those that erre in opinion are also diuersly to bee distinguished according to the diuersitie of their errors for some erre in the foundation of religion and matters of greatest importance as the Papists at this day when they teach inuocation of Saints iustification by workes a reall sacrifice for the quicke and dead in the Supper with other false doctrines racing the foundation others may hold the foundation but erre in smaller pointes of lesser importance As for example the Anabaptists holding that warre is not to be made nor othes to be taken erre grossely but yet herein though in other points they doe they race not the foundation These ought wisely to be distinguished for hee that erres in the foundation ouerturneth his faith and religion but he that holdeth the foundation and erreth in smaller points doth not 1. Cor. 3.12 If any man build on the foundation hay or stubble 〈◊〉 worke shall burne but himself may be safe One thing it is to beate downe a wall to pull downe a window yea some one side of a house and another to plucke vp the foundation for this destroieth al. Which difference if it had been made and minded many which haue separated themselues froÌ„ the Church of England had still remained members of it Secondly of those that erre in opinion some erre of ignorance and blinde zeale seeing no other truth than that they hold as the Iewes did Rom. 10.2 who had the zeale of God but not according to knowledge others erre of malice who know they are deceiued and yet persist obstinately in their error false opinion lest they should lose their credit as Heretikes Now betweene these also a difference is to be put Tit. 3.10 An heretike after once or twice admonition reiect for such a one is condemned of his owne selfe But if the error be of ignorance Paul speaketh If any be otherwise minded the Lord will reueile it Phil. 3.15 But here we must alwaies remember that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice wee are euer to condemne their error but haue respect to their persons and not passe sentence rashly against them For the error of the vbiquitie of Christs bodie hath been held and maintained bâ— many both godly and learned Protestants their error wee are alwaies able to condemne but wee may not condemne their persons no not although they haue defended it of malice or out of the pride of their hearts seeing the Lord might giue them repentance before or at their death Thirdly againe those that doe erre of ignorance must be distinguished for some of them are misled of simple ignorance as those who haue no meanes or very small meanes to come to knowledge others erre of affected ignorance which is when men are willingly ignorant hauing meanes of knowledge but refuse the same As aboue fourtie yeeres agoe the people of this land erred of simple ignorance because they had not the meanes which yet did not excuse theÌ„ but now their ignorance is wilfull and affected neglecting at least if not fearfully despising so great saluation and therefore as the sin of the land is greater so the more fearefull is the iudgement like to be if it bee not seasonably preuented by repentance Fourthly there is also wise difference to bee put betweene the author of sects and heresies and those who are by them seduced The Sect-masters and leaders are to bee vsed with more seueritie and sin more grieuously Rom. 16.17 Obserue them which cause diuisions among you as in a wisely ordered Common-wealth the heads of conspiracies and authors of treasons are most aimed at Secondly errors in practise or action is any actuall sinne or offence in word or deede and men that offend in these are not all to bee ranged in one ranke but to bee distinguished For of these first some sin of ignorance not knowing what they doe as Paul persecuted the Church of God ignorantly through a blinde zeale Now ignorance is two-fold first generall ignorance when the thing is vtterly vnknowne secondly speciall when the equitie of a particular fact or some speciall action is vnknowne as oppression and vsurie in generall are knowne to bee euill but many particular actions vnder this kinde are vnknowne to many so to be and sometime these two ignorances are ioyned both together according vnto which we may put difference betweene the faults and offences of men Secondly some sinne of infirmitie who know what they doe but yet are ouercarried by sudden and violent passions of anger feare sorrow or such like vnto euill Thus Peter denied his Master vpon sudden feare of danger Thirdly some sinne of malice being carried vnto euill by the malice of their own will not of ignorance or passion as the former of this the Apostle sâ—â—â—keth Heb. 10.26 If we sinne willingly â—â—ter we haue receiued the knowledge of the truth there remaineth no more sacrifice for sins Now of this malice of the will there be two degrees first particular when a man wittingly and willingly sinneth against some particular Commandement as Acts 7.51 The Iewes were stiffenecked and alwaies resisted the holy Ghost that is the ministerie of the Prophets in some things not in all Secondly generall malice when a man is carried wittingly and willingly to oppugne all the law of God yea Christ himselfe true religion and saluation by Christ and so reuerseth all the Commandements This is the sinne against the holy Ghost of this degree the Apostle saith there reâ—â—ineth no more sacrifice for sinne this being an vniuersall and generall apostasie Now offenders according to these differences must bee distinguished Further of those that actually offend some sinne secretly when it is knowne but to some one onely and priuately when it is knowne but to some few and the scandall is the smaller Some sinne publikely when the sinne is notorious and the offence giuen great If the offence bâ— secret the Apostle ruleth the case saying that loue couereth a multitude of such sinnes For the second if the offence be priuate then must thou admonish the party betweene thee and him if hee heare thee thou hast saued and wonne him if not but hee persist in offending tell the Church But hee that offendeth publikely must be publikely reprooued that others may feare 1. Tim. 5.20 By these differences obserued a notable way is made for the recouerie of those that are sliding or fallen from the faith in matter either of doctrine or practise Hence wee learne first that it is our dutie to obserue one another in our speeches and actions or else wee can neuer put any difference in them the end of which obseruing must be not as the manner of many is to imitate others in their euils or traduce or floute men but that of the Apostle Heb. 10.24 Let vs consider one another to
the mother of their errors was accompanied with a desire of knowledge for they were euer questioning with him desiring him to open vnto them his parables and resolue their doubts instantly listning vnto the gratious words of his mouth and in a word were blessed euen in hungring and thirsting after righteousnesse The persons then here aimed at are absolute perfect Papists against whom alone this graue Author dealeth in all such places of this or other his Workes where in he may seeme seuere against them as himselfe here and there thorough his writings hath described them to be such as acknowledge the Pope their head hold and maintaine the doctrines and deuices of the Councell of Trent and therein are become ouerturners and rasers of the foundation of Christian religion members of Babylon Idolaters not onely outwardly towards Saints and Images but inwardly sacrificing to their own nets these zealous Papists especially the Teachers among them are the deceiuers so liuely described throughout the Epistle The second point is our consequent dutie standing in our standing out with these aduersaries of Gods grace and Gospell neuer offering to communicate with them in their cup of fornications nor once bethink vs of leaguing such abhorring natures as are light and darknes and truth which is of an vnstained nature with most foule and deformed falsehood For we cannot drinke of the cup of the Lord of Diuels Which point let me with good leaue a little further declare not that I loue to kindle or keepe in any coales of contention the Lord put farre from me such vnpleasant thoughts but calmely to shew the ouersight of diuers mediatours attempting to reconcile ours with the present religion of the Romish Synagogue esteeming it to bee too much peremptorines so farre as wee doe to depart from them yea censuring it either as wilfulnes on the one hand oâ— scrupulositie on the other to bee so opposite vnto them as we are reputing it a matter of no difficultie to frame both sides to a meane either side as they say yeelding a little nay it is buzzed out into the eares by the tongues of common men that there is no such discrepance and difference betweene vs in matters of moment as is made but that the substance of both our Religions is not farre from the same so as many are in a mammering whether way may be better whereunto after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Greeks and Latins that I may begin with the last for the helping of memorie first wee may bewaile in beholding into what a fearfull if not desperate degree of declining many are alreadie come that after so many yeeres profession of the truth powerfully both published and protected they should not only admit a dangerous deliberation but euen call the very maine grounds thereof into question whereas if it bee in a motion to Idolatrie they ought instantly to say with Sidrach We are not carefull what to answere in this matter But this iudgement of God is iust vpon them that whereas they neuer receiued the truth in loue of it they should lose of their ground and bee left vnto further delusion Good cause haue we all to lament the remembrance of our ruine through this Satanical stratagem If the woman will needes bee so vnwise as not needing to enter parley with Satan whom she ought to haue resisted and that in matter of such moment as wherein Gods truth his glorie and her owne glorious estate must bee questionable most iustly must she bee left of God snared by Satan foyled through her owne follie throwne from her estate though of innoceÌ„cie and dispossessed not alone wee all know euen of Paradise it selfe Besides how farre shorâ— come these men in â—â—ale to the truth not onely of our aduersaries the Papists themselues among whome no doubts 〈◊〉 questions in their grouâ—â—â— and 〈…〉 tolerable but euen of the law who will admit of no dispute against his Religion yea of the barbarous Turke himselfe who inflicteth dâ—ath on whomsoeuer they conuinâ—e to haue called a word of their Alcaâ—on into question Secondly concerning those who cannot discerne such essentiall differences betweene our Religions both of vâ— as they say professing saluation by the same Christ and all the articles of the same faith I wish them no worse then that their eyes were cleered with the eye salue that they might see that he that seeth not such a Papist as iâ— meÌ„tioned to professe a false Christ and a false faith seeth in Religion scâ—rse any thing at all neither doubt I liue to whom malice 〈◊〉 ignoâ—â—nt superstition shutteth not their eyes to shew plainlâ—â— in few words that whatsoeuer in words they confesse with vs yet in doctrine and deed they altogether reuerse it and dissent from vs in cases wherein wee may neuer consent vnto theÌ„ And first seemeth it a small matter of difference that in generall they charge our whole doctrine of noueltie whence ordinarily they tearme the Teachers thereof Nonâ—â—â—rs and in speciall first that our doctrine of iustification by faith alone for this striketh at the head and vnbowelleth all their shifting deuices is but a new deuice of ours as appeareth in their Champians challenge But confounded herein was he his cause and abetters our learned men at the conference with him in the Tower not only mightely by the Scriptures conuincing but out of Greeke and Latin Fathers also who liued aboue a thousand yeeres ago oppressing him with those very formall words that faith onely iustifieth so driuing him to ridiculous shiftâ— and newly coyned distinctioÌ„s so neere the Minâ— was he before vnheard of euen as in this controuersie being much straitned they were forced to cast about for that as false as new distinctioÌ„ of iustification into the first and second neuer heard of for the space of a thousand and fiue hundred yeâ—res after Christ. 2. Let 〈◊〉 adâ—oyne hereunto the challenge of our Englandâ— Iewell who vndertooâ— and performed the proofe that in seuen and twentie points none of them 〈◊〉 the Papists are different not â—nely from ours but from the doctrine of the Primitiue Church and that neue◠〈◊〉 of thâ—se their new deuices 〈◊〉 once heard of 〈◊〉 receiued i◠〈◊〉 Church of God for the space of sixe hundred yeeres after Christ. If then they challâ—nge our doctriâ—â— of Noueltieâ— and 〈◊〉 proued they not improouing that 〈…〉 of no ancient and not neere Apostolicall authoritical hope this cannot seeme a circumstanceâ— betweene 〈◊〉 for there can be but one truth and that is most moleâ—â— 3. Againe can it seeme so small â— moaâ—e in the eye of any man of sight that the sacrilegious Synod of 〈◊〉 teacheth cursing the contrarie minded that on their Romish Altars sacrifices propitiatorie are dâ—â—ly properly and truly offered for the sinnes of the quick and deadâ— seeing that this doctrine vtterly derogateth from yea and abrogateth that most perfect and only