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
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
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
greatest part who are inuocated as intercessors not onely by their prayers but by their merits in heauen Thirdly his Propheticall office is bestowed likewise vpon euery Pope who is without scripture to determine infallibly by an inward assistance of the Spirit locked vp in his breast of all matters concerning faith manners which is the proper office of him who is the proper Doctor of his Church Therefore this Romish doctrine established by the Councell of Trent is an hereticall and Antichristian doctrine making God an Idoll God which is concluded out of the place alleaged thus He that denieth Iesus to be Christ is Antichrist And againe He that hath not the Sonne hath not the Father But the Romish Church denie Iesus to be Christ and hath not the Sonne because it ouerturneth his person and oppugneth all his offices and therfore neither haue they the Father but an Idoll God and so consequently their doctrine is Antichristian and hereticall For which cause the reformed Churches haue iustly separated from them and ought euer so long as they denie this ground so to doe The 14. ground is He that beleeueth in Christ shall not perish but haue life euerlasting Ioh. 3.16 God so loued the world c. For the better handling of it consider first for the meaning what this faith is Secondly that it is a maine ground of true religion Thirdly the enemies of it For the first In this faith are two things first knowledge Secondly application of the thing knowne The knowledge is of Christ and his benefits of which some measure must be had or else there can be no faith Esay 53.11 By his knowledge shall my righteous seruant iustifie many Ioh. 17.3 This is life eternall c. And this stands with reason that the thing to bee beleeued must first bee knowne for faith without knowledge is fancie The Romane Church hath then erred which teach that there is a faith to saluation whereto knowledge is not required such a one as standeth only in an assent to the faith of the Church The second thing in faith which is the more principall is an application of things knowne namely of Christ and his benefits vnto our selues in particular And herein standeth the very substance of true faith which is not caused by any naturall affection of heart or action of will but by the supernaturall action of the minde enlightened by the spirit of God resoluing vs that Christ and his merits belong vnto vs in particular That this true particular application is required in true faith is proued by these reasons First that which wee lawfully aske by prayer wee must beleeue by a speciall faith but in prayer we lawfully aske the pardon of our sinnes in particular and life euerlasting by Christ therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason which is the very word of God it selfe Mark 11.24 Whatsoeuer ye desire when you pray beleeue yee shall haue it and it shall be done vnto you Where in euery petition of prayer our Sauiour requireth two things first a desire of things promised Secondly a particular faith of things desired standing in assurance that they shall be granted Secondly whatsoeuer the holie Ghost doth infallibly testifie to vs particularly that wee must beleeue particularly but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience his owne adoption and pardon of sinne and acceptance to life euerlasting and therefore it must be particularly beleeued Here the Papist excepteth and saith that this testimonie of the spirit of God is not certain but probable onely and a man may be deceiued in it But the Apostle Rom. 8.16 answereth this allegation The spirit of God testifieth with our spirits that we are the children of God and cleereth this testimonie of fearfulnes and weaknes in the former words where he saith it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs criâ— Abba father and with a strong voyce yea and for the further assuring vs in this testimonie it is called the sâ—ale and earnest penny of the spirit in our hearts than which things what are more sure and certain ratifications among men whose testimony though it be but of two men but much more of three seale or earnest if it be sufficient confirmatioÌ„ vnto men how much more sure is the testimonie seale and earnest of the spirit of God vnto vs Thirdly that which God offereth and giueth vs particularly we must particularly receiue but God offereth and giueth vs Christ and all his benefits particularly in the Word Sacraments and therefore wee must haue particular faith to receiue him It will here be said we grant all this we must receiue Christ and his benefits in speciall but we doe it by hope as the Papists reach to hope well Ans. It is a work of faith alone Ioh. 1.12 As many as receiued him c. Who were they The next words shew euen they that beleeued on his name Againe in the Sacrament of the Supper Christ is offered as the bread and water of life to euery one in particular and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth for the receiuing and feeding vpon him which is nothing else but faith specially applying Christ and his benefits see Ioh. 6.35 Fourthly the example of beleeuers in the Scriptures prooue the same truth Abraham beleeued by a particular faith which was imputed to him for righteousnes Rom. 4.23 So also Paul Galat. 2.20 I liue by the faith of the Sonne of God who loued me and hath giuen himselfe for me Now both these are patternes and presidents for vs to follow that as they beleeued and particularly applied Christ to themselues so must we see Rom. 4.14 1. Timoth 1.16 Now froÌ„ these two namely knowledge and application followeth Confidence whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation which because it inseparably followeth faith is often in the Scripture put for faith it selfe I distinguish it from faith because it hath been said though falsely that it is a part of faith which indeed is a fruite and a follower of faith and the Apostle Ephes. 3.12 doth manifestly distinguish them By whom we haue boldnes and entrance with confidence by faith in him The second point in this ground is the weight of it That it is a maine ground of Religion appeareth thus If the inheritance of life saith Paul be not by faith it is not sâ—re Rom. 4.15 For if we were intitled by workes the promise should not be certaine he then that oppugneth this ground of particular faith ouerthroweth the Gospel as which cannot assure a man of saluation Secondly in the Catechisme of the Primitiue church faith in God is made one grouÌ„d Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
that they are said to go immediatly before his face Psal. 89.14 and so necessarie among men that without them no societie can be preserued The aduersaries hereof are first the liues of most men who seeke their own things and not to maintaine the liues goods name chastitie of others yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth Secondly the maine aduersarie is the Romane Religion which defendeth the greatest iniustice that can be by establishing a Monarchy among themselues not onely controlling the soueraigne authoritie of Princes in their owne kingdomes but also exempting their subiects from their alleageance at their pleasure Of which vsurped power debaâ—â—e them once and that counterfeit Religion will fall with it because it is onely vnderpropped by it Secondly that Religion ouerthroweth iustice in chastitie for first it giueth power to the Pope to dispense with mariages within degrees of nature it licenseth the brother by that dispensation to marrie his brothers wife and so is a patrone of horrible incest Secondly it defendeth the toleration of Stewes Thirdly by solemne decree it forbiddeth mariages to sundrie orders of men which Paul calleth a doctrine of diuels 1. Timoth 4. Yea they binde certaine men and women from mariage and yet call it a Sacrament Fourthly the last Councell of Trent affirmeth that all mariages not solemnized by a Masse-priest and in the faith of the Romish Church are of none effect Thirdly that Religion teacheth that to steale a small thing is a veniall sinne whereas the thought of stealing deserueth the curse of the law Secondly it defendeth begging yea and placeth holines in it whereas the word teacheth that there should be no begger in Israel Fourthly it teacheth that a sporting lie or a beneficial lie are venial sins flat against the ninth Commandement Lastly against the tenth Commandement it teacheth iniustice namely that hurtfull motions intended against our neighbour if there bee no consent of will are no sinne Whence wee may see what to thinke of that Religion yea Christ himselfe sheweth Mat. 5.19 Whosoeuer breaketh the least of these Commandements and teach men so to doe he is the least in the kingdome of heauen that is he hath no part therein But the Romane Church breaketh them yea and teacheth men to doe so and therefore it is not of God and the peremptorie teachers thereof haue no part without repentance in the kingdome of heauen The tenth ground is 1. Cor. 7.20 Let euery man abide in that calling in which hee was called First the meaning The scope of the words sheweth that among the Corinths some who were slaâ—es and seruants but coÌ„uerted to the faith their masters still remaining Infidels thought that now they were free from their Masters and might relinquish their seruice and hence tooke occasion to liue as they listed against which conceit of licentiousnesse the Apostle Paul opposeth himselfe and wisheth that this be reformed and that those who being called to the faith vnder vnbeleeuers abide in that same calling wherein they were called In which verse two things are contained First that euery man that would liue religiously must haue a double calling first the generall calling of a Christian secondly some particular vocation and calling wherein to conuerse Secondly that euery man must abide in his particular calling which that a man may doe first he must be contented and well pleased with his calling Secondly hee must walke diligently in the duties thereof for these reasons first the commandement of God Genes 3.19 In the sweate of thy face shalt thou eate thy bread which words though they be a threatning yet they include a commaundement bounded with a promise of blessing Psalm 128.2 The man that feareth God shall eate the labours of his own hands and blessed shall he be Exod. 20. Sixe daies shalt thou labour enforced by Gods owne example for in sixe daies the Lord made heauen and earth Quest. May we not vse recreation in the sixe daies Ans. Yea so it be moderate and help to make vs fitter for our callings for labour it selfe being commaunded euery thing also which vpholdeth it is commanded Such commandements are vsuall in the New Testament also Ephes. 4.28 Let him that stole steale no more but rather let him labour with his hands the thing that good is So 2. Thess. 3.12 men are commanded to eate their owne bread Secondly Examples in the Scripture God enioyned Adam in the state of innocencie this double calling first to serue him secondly to dresse the garden The second Adam Christ himselfe while he led a priuate life till his baptisme which was the space of thirtie yeeres liued in his father Iosephs calling The Angels themselues are ministring spirits for the good of the godly and ascend and descend vpon the sonne of man and liue not out of their calling Thirdly it is the ordinance of God that men should be his instruments for the commoÌ„ good of the societies wherein they liue euen as euery member in the bodie endeuoureth it selfe not onely for it owne good buâ— for the benefit of the whole So should euery member of the bodie politique This ground is of great weight for the maintaining of the three maine societies for neither familie Church nor Common-wealth can stand without distinction of particular callings and labour in the same for which cause the Apostle would not haue him to eate that will not labour 2. Thes. 3.3 The aduersaries hereof are first many amongst vs as those who spend their liues in gaming and they who spend their wealth in bezeling and drinking and they also who being strong to labor spend their time in begging all which are vile courses of life and enemies to all good societies Secondly the Roman religion first in maintaining a Monkish life whereby a man cutteth himselfe off from all societie and liues in prayer and fasting but wee are taught not onely to practise duties of the first table but of the second also and without the speciall calling the generall is nothing Secondly In maintaining loosenes of life and idlenes for God hauing appointed 52. Sabbaths in the yeere wherein men are to lay aside their ordinarie callings and no moe they haue added as may appeare in their callender fiftie two moe which they call holy daies and so spend more than a quarter of a yeere in rest and idlenes whereby they become aduersaries of this ground The eleuenth ground is 1. Tim. 1.19 Keepe faith and good conscience The meaning By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles further this faith must not goe alone but must haue his companion which is a good conscience the propertie of which is to excuse and iustifie a man in al callings before God and man and it is knowne by a two-fold testimonie first of the life past secondly of the life present and to come The testimony
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
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
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
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
made a golden Calfe said These be thy Gods O Israel which brought thee out of the land of Egypt that is this is a representatioÌ„ of that God who brought thee out of Egypt for they should haue been worse then mad men if they had called that Calfe which was but one day old that God which brought them many daies before out of Egypt besides that Images true or false are vsually called by the name of Gods as being so in the reputation of the worshippers Fâ—rther Aaron said To morrow shall be the holy day of the Lord signifying that the Calfe was made to represent the true God whom in the Calfe they were to worship Againe Iudg. 17.3 Michaeâ— mother sheweth that her intent was to worship God in the Image when shee saith that shee had dedicated eleuen hundred shekels of siluer to the Lord to make a grauen and molten Image and hauing made the Image she saith Now will the Lord blesse me though his fact was grosse Idolatrie yet he sheweth that he worshipped the Lord in the Image whose blessing he boasted of Esai 40.18 To whom will yâ—â—â—â—ken God whence it is plaine they made Images of the true God to worship him in Iudg. 2.11 The Israelites were sore afflicted for seruing Baal and 〈◊〉 that is Idols fetched from the Heathen but herein their intent was to worship the true God in them as appeareth Hose 2.16 Thou shalt call me no more 〈…〉 Yea the very Heathen themselues worshipped the true God in their Images Rom. 1.23 They turned the glorie of the true God into the similitude of a corruptible creature much more then the Israelites who took their Idolatrie from them and therefore in the second Commandement is forbidden the making of Images of the true God and not of false onely as the Papists would falsely teach vs. The second reason is in Deut. 4.15.16 where Moses making a Commentarie vpoÌ„ this coÌ„manâ—ement and forbidding to make any representation of any figure addeth this reason Ye saw no image in the day that the Lord spake out of Horeb and therefore Moses vnderstood the Commandement as we doe namely not to make any Image of the true God The third reason is in the words Thou shalt not make the image of any thing that is in heauen aboue c. Seeing then that God is in heauen aboue as also the Saints and Angels wee must make no Image to represent them for euen Images of the true God are Idols hated of God and condemned in the Scriptures so the golden Calfe is called an Idoll Act. 7.41 The second point is the weight of this ground standing herein that whosoeuer ouerthroweth this ground ouerturneth this religion For first whosoeuer resembleth God in any Image and worshippeth him therein he denieth the true God Rom. 1.25 The wisest of the HeatheÌ„ worshipping God in their Images turned the truth of God into a lie so whatsoeuer meÌ„ may beleeue of worshipping the true God in an Image the truth is it will proue no better than a lie vnto them The Apostle affirmeth that whatsoeuer the Gentiles sacrificed to Idols they sacrificed it vnto Diuels and not vnto God Some may aske how can this be seeing their intent was to sacrifice vnto God I answere that by offering to an Image they denied God and so not seruing him they became sacrificers to the Diuels for whosoeuer conceiueth of God otherwise than he will be conceiued of conceiue an Idoll and not God and he that wil remember him in things wherein he will not be remembred forgetteth him as the Israelites Psal. 106.21 Secondly professed Idolatrie maketh a separation betweene God and his people as adulterie doth betweene man and wife For as a wife that seeketh to strangers denieth her proper husband so the Church which is the spouse of God going a whoring after Images and strange Gods denieth God her husband and procureth the Bill of diuorce see Hose 2. and Ierem. 3.8 Thirdly the aduersaries of this ground are the professed Papists first in allowing making of Images for Religions sake as the Image of Christ crucified which they call the Crucifixe and of Christ glorified which they call Agnus Dei also Images of the Virgin Mary and other Saints yea cursing and condemning all those that forbid the making of them so curse euen the Lord himselfe yea and most blasphemouslie in former times they were wont to make Images of the Trinitie picturing the Father like an old man the Sonne like a childe the holie Ghost like a Doue and yet much more blasphemously than that otherwise but they are now ashamed of such wicked pictures Secondly they maintaine yea and commaund the worship of Christ in an Image and condemne them who deny the worshipping of Images whether they be Images of God or of Saints Angels and dead men Thirdly they teach that a man is to worship the Crucifixe religiously yea with the same worship and deuotion with which Christ is worshipped wherewith also they worship their breaden God In former times their consciences secretly checking them of their Idolatries caused them to leaue out the whole second Commandement and diuide the last into two to fill vp the number but of later daies seeing they are constrained to retaine the Commaundement they haue found out some shift which we will examine First they say there is a difference beâ—weene an Idoll and an Image as the one is a Greeke word the other a Latin the former is a representation of the true God the latter of false Gods Ans. The difference is but in the word for indeed they be both one Acts 7.41 The Calfe was an Image and an Idoll too Ob. They make difference also of worship which they say is of two sorts the first is Latreia this is a worship and reuerence due to God onely the second is Dulia and this is a seruice due vnto Saints to the Crucifixe c. Ans. But besides that the Scripture make these both one they herein bewray their follie in that if either be greater it is Dulia which is a kind of seruice most submisse and that properly which vassals were wont to yeeld their Lords who had taken them in warre and yet this must be giuen to Saints and the wooden Crosse being the greatest subiection Ob. 3. But they intend to worship not the image of the Crosse but Christ in it Ans. No intention of man can institute a true worship of God without warrant from God himselfe who neuer authorized men to worship him in Images Ob. 4. Englishmen kneele downe to the Chaire of Estate the King not being in presence and therefore wee may much more to Saints and Angels Ans. First this is a ciuill and politique worship testifying the subiects alleageance but kneeling to Saints is religious Secondly the King appointeth his Chaire of Estate to be a signe of his presence and willeth it but no Papist can proue
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
Baptisme yea in it the very action of the Minister is a worship of God and doth confer grace ex opere operatâ— this was their old doctrine which now they colour with this addition If the partie be well and rightly disposed but besides the vse yea the lawfull and common vse there is by this ground required an holy vse of any thing to make it acceptable to God or rightly profitable to the doer himselfe Secondly their hallowing of Water Bels Palmes Ashes Spettle is a meere mockerie of God seeing they haue neither word nor promise from God that these creatures should thus be hallowed to preserue from euill bodie or soule Thirdly they erre in the foundation of religion diuerâ— waies euery which such error is blasphemie Fourthly that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath teaching first that the Pope hath power to dispense with an oath Secondly that men may sweare by the Masse and so doing make it a God Thirdly euen the learned among them with one consent hold that a man may sweare ambiguously euen when he knoweth the thing to be otherwise The seuenth ground is Galath 5.14 The whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe The meaning is not that we should loue our neighbour equally with our selues and with no lesse affection or degree of loue but that with the same cheerefulnes willingnes and truth of heart that we perform duties of loue to our selues ought wee also to reach them out vnto others The weight of this ground appeareth in that not onely Christ saith It is like the great Commandement but also in that it is the summe of the whole law for the first table must be practised in the second and the loue of God testified in loue to men The Aduersaries of this ground bee the Popish Church who thus expound it First loue thy self and then thy neighbour making the loue of our selues the foundation of the loue of others but sometime wee may loue our neighbour aboue our selues as Ionathan loued Dauid more than his own soule and Christ loued his enemies more than his owne life Secondly it teacheth that a man must not loue particularly his particular enemie nor salute him in particular but generally as if hee salute a whole companie together his enemie being there The eighth ground Exod. 20.12 Honour thy father and thy mother c. In the words two things are to be considered first an ordinance of God secondly the meanes to preserue it The ordinance is that all men must not be equall in degree but there must bee orders of men of whom some are to be in higher degree as superiours some in lower condition as inferiours the former are aboue others in regarde of power to command and to punish the latter are in subiection vnder others by whose discretion and will they are to be gouerned This ordinance is described Rom. 13.1 Let euery soule be subiect to the superiour power that is be content to be vnder others which are above him in power so here some must bee as fathers and mothers some must bee subiected vnto them The meanes to preserue this ordinance is the yeelding of honour vnto whom it belongeth which standeth in three things first in reuerence towards the persons of superiours Secondly in obedience to their iust commandements Thirdly in thankefulnes for their paines in gouerning thus is that golden sentence to be expounded Matth. 22. Giue vnto Câ—sar the things that are Caesars that is giue him reuerence obedience thankfulnes according to that Rom. 13.7 Giue feare vnto whom feare belongeth honour to whom honour tribute to whom tribute The weight of this ground is plaine because without it can be no practise of true religion for first by it stand the three things the Familie the Church and Common-wealth all which are maintained by gouernment and subiection wherefore the Lord set this Commandement the first of the second Table as whereupon he would found all humane societies Secondly gouernourâ— in any of these societies are the keepers of both Tables without whose helpe and authoritie Gods kingdome could haue no abiding on the earth Aduersaries of this Commandement are the Papists who weaken the authoritie of the Magistrate in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall that is matters controuersall and criminall that is matters of trespasse although the Apostle saith Let euery soule be subiect Secondly that Church hath set vp a power to bring into order and subiection all the Kings vpon earth namely the power of the Pope who challengeth to himselfe to ouerrule yea and to depose at his pleasure Kings and Queenes who in their dominions are aboue al and only vnder God Thirdly that religion lesseneth the power of parents for in the Councel of Trent they establish first Mariages and Contracts made by children without consent of parents Secondly Vowes also made by children vnder age and without consent of parents are held lawful and not to be broken The ninth ground is Micha 6.8 He hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercie to humble thy selfe and to walke with thy God The meaning Three vertues are here required first Iust dâ—aling secondly Mercie thirdly Humilitie Touching the first wee are commanded to doâ— iustly and this execution of iustice between man and man hath fiue substantiall parts First to giue honor to whom honor is due Secondly by thought word and deed to preserue the body and soule of our neighbour that is his life spirituall and temporall Thirdly his chastitie which is the honor of bodie and soule in single life and Matrimonie Fourthly his worldly estate Fiftly his good name This is the scope of all the Commandements of the second Table Now because the due execution of iustice must bee tempered with mercie therefore is mercie required of man in the second place which is a readinesse to relieue the miserie of the distressed And thirdly because iustice and mercie without godlinesse are but ciuil vertues we are in the last place commaunded to walke in humilitie with our God which containeth the summe of the first table and standeth in three things first wee must acknowledge our sinnes secondly intreate for pardon thirdly purpose not to offend God any more but endeuour to preuent sinne to come Concerning yâ— weight of this ground it appeareth in Micha 6.7 where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie than with oblations of thousands of Rammes and tenne thousand riuers of oyle and elsewhere I will haue mercie and not sacrifice Yea Titus 2.12 This is made the end of the appearing of the grace of God that we should liue soberly in regard of our selues iustly in regard of others and godly in regard of God These vertues are so respected of God
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
speech for in word they professed him but in their deedes denied him liuing after their owne lusts and encouraging others in the same course Titus 1.16 And this sinne is reuiued and renewed in this our age wherein too many outwardly and in word professe Christ come to the Word and Sacraments but couertly and in their deedes denie him whose liues are very full of epicurisme and earthlines and mouthes filled with blasphemies and reproches against true obedience which of them is counted too much nicenes and precisenes These are the disciples of the old Heretiques whom without repentance the like fearefull iudgements awaite which befell them Secondly we may obserue in what regards they deny Christ namely first in regard of his Godhead by withstanding the meanes of that power of Christ whereby hauing redeemed them he would sanctifie their hearts to obedience The merit of his redemption is welcome to them but they will none of the efficacie of it which sanctifieth and reneweth the inner man subdueth sinne and quickneth the life of God in them Secondly in regard of his Lordship by denying him obedience which as to a Lord is due vnto him A Redeemer they would haue him but not a Lord so euery man would haue portion in Christs redemption but their lusts must be their Lords and they seruants to sinne and Satan but these bee those enemies that will not that he should raigne ouer them who shall be brought and slaine before him Our part then is if euer wee would finde comfort in Christ to make him our Lord his counsell is that those that are laden should come vnto him for ease but the next words are take my yoke vpâ—â— thee and if wee would haue him our iustification let him become also our sanctification Vers. 5. I will therefore put you in remembrance for as much as ye once know this how that the Lord after that he had deliuered the people out of Egypt destroyed them afterward which beleeued not THe Apostle hauing propounded his principall exhortation to contend and fight for the faith vers 3. with the reason thereof vers 4. doth here begin to answere a secret obiection which might bee made against that reason thus These seducers professe Christ and looke for saluation by him what danger then can redound if we should ioyne our selues vnto them This obiection is answered from this fifth verse vnto the twentith in all which verses hee disputeth at large that there is great daunger herein seeing their end shall be destruction the summe of which disputation is contained in this reason All such persons as giue themselues libertie to sinne shal be destroyed But these seducers giue themselues libertie to sinne and therefore shall be destroyed The former part of which reason is contained in the 5.6.7 verses and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words but the proofe of it onely by an induction and enumeration of examples of sinners which haue bin destroyed and they be three in number first of the Israelites in the 5. verse secondly of the Angels in the 6. verse thirdly of Sodom and Gomorrha in the 7. verse In this 5. verse are two things to bee considered first the preface in these words I will therefore put you in remembrance for as much as you once knâ—w this Secondly the first example whereby the point in hand is prooued in the words following The preface serueth to preuent an obiection which might be made by the Church reading these examples that Iude teacheth them nothing but things which they knew well enough before to which he answereth that his intent is not to teach them any new thing or any vnknowne thing but to bring knowne things to their remembrance and in it three things are to bee obserued First the Apostles practise I will therefore put you in remembrance Where note the office of all Pastors and Teachers which is not onely to teach thingâ— vnknowne but to repeate and to bring into remembrance things known before This was Peters care 2. Pet. 1.12 though they had knowledge to put them in remembrance and chap. 3.1 to stirre vp and warâ—e their pure mindes giuing vs to vnderstand that knowledge in the minde lieth as embers vnder ashes and needes daily stirring vp Which admonisheth all hearers not to be offended if they heare the same thing often seeing it is the dutie of Ministers to teach the same thing often Yea hearers which haue vnderstanding in the Scriptures must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before seeing the Apostle thinketh it meet to teach nothing else Secondly in this preface obserue the propertie of the Church which is to know the histories and examples of Scripture Christ commanded his hearers to search the Scriptures the Apostle wisheth that the Scriptures dwell plentiously in mâ—n which exhortations no doubt stirred them vp to haue the scriptures familiar vnto them euen as Timothie knew the Scriptures of a childe The state of our times is farre otherwise for Ministers cannot say as Iude speaketh for as much as you know these things I will put you in remembrance but our people pleade and professe ignorance yea that the knowledge of the scriptures belongeth not vnto them they being not booke learned but to schollers and Ministers that liue by it But wee ought to account it a propertie of euery Saint of God who is iustified and sanctified to know the Scriptures which onely are able to make them wise vnto saluation The third point in the preface is a second propertie of the Saints namely that they once know that is they know certainly vnchangeably and once for all neuer to reuoke or alter this knowledge which first informeth vs what to thinke and iudge of those men who because of diuersitie of opinions will be of no religion nor beleeue any thing vntill it be determined by some generall Councell these want this propertie of the Saints and are plaine Atheists Secondly it teacheth vs to hold our religion certainly receiuing it once for all vnchangeably In humane things wee may often without danger chaunge our mindes and deliberate but grounds of Religion must be out of al question and admit no deliberation Now followeth the first example whereby the first part of the former reason is prooued and that is of the Israelites who wittingly and willingly sinning against God were destroyed as appeareth Numb 14. In which example consider foure things first who were destroyed the people Secondly the time when after that hee had deliuered them out of Egypt Thirdly for what cause which beleeued not Fourthly the manner of the speech For the first the persons who were destroyed were the people by which word is meant a speciall people a peculiar and chosen people the seede of Abraham Isaac and Iacob a people priuiledged aboue all people of the earth to whom belonged the
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
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
both extraordinarie as 〈◊〉 calling was and personall ceasing with the persons of the Apostles So as if the Pope succeeded Peter in any thing it is in the denying of Christ it cannot be in founding the Church which was done to his hand so many hundred yeeres before him Vers. 18. How that they told you that there should be mockers in the last time which should walke after their owne vngodly lusts THis verse containeth the testimonie it selfe the preface of which was laid downe in the former wherein two things are to bee noted first the time when wicked men shall abound in the Church in the last time Secondly what maner of persons they are namely described by two properties first they are mockers secondly fleshly For the time It is called the last time which is the time from the Ascension of Christ vnto the end of the world It may be asked how could this be called the last time seeing it is sixteene hundred yeeres agoe Ans. It is so called for two causes first because it goeth next before the end of the world and shall be closed vp of the last day 1. Corin 10.11 To admonish vs vpon whom the ends of the world are come Secondly in regard of former times according to the seuerall ages of it in which God altered the condition of his Church and renewed his couenant from time to time vnto the same as first plighting it with Adam and afterward renewing it to Noah thirdly to Abraham often repeating it fourthly to Dauid fifthly at the returne out of the Babylonish captiuitie sixthly at the comming of Christ. But now Christ being come and that fulnes of time wherein the former prophecies are fulfilled and accomplished the shadows ceremonies are abolished the new couenant of grace established there remaineth no renewing thereof neither any other alteration of it but as Christ hath alreadie appeared in his humilitie by his first comming so nothing is to be expected now but his second comming in glorie and this is the proper and principall cause why this is called the last time Secondly concerning the persons of the vngodly meÌ„ they are described first to bee mockers These are described by Peter 2. Epist. 3.3 In the last times shall come mockers which will walke after their lusts and say Where is the promise of his comming that is those that shall scorne all religion and make a mocke of God godlines and godly men than which there is not a greater height of wickednes of whom Salomon speaketh as being so far gone that they are past all admonition and therefore would not haue them admonished and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne to sit him downe in the chaire of scarners Psal. 1. Vse This part of the testimonie is most truly verified in our age First in the Romish Church whose religion setteth vp a plainâ— mockerie of God and of Christ of Scripture and of true religion First for Christ they make but a mocke of him the true Christ is a King and so they say but the Pope must controule him both in making lawes of his owne to binde the conscience as also in adding and detracting from Christ lawes what hee will the true Christ is a Sauiour but they make euery man a sauiour of himselfe by meriting saluation for they teach that Christ merited that we might merit our own saluation yea the true Christ is a Mediatour but yet Saints must bee intercessors and his Mother whom they intitle the Queene of Heauen must commaund her sonne by the right of a Mother to heare their prayers and forgiue their sinnes what is this but to make his Mother Mediatour in his stead Secondly as for the Scriptures they renounce the originall Bible and the Greeke and Hebrew text as corrupt and will admit of none as authenticall but the Latin translation yea and of that allow no sense but that which the Pope authoriseth and setteth downe what is this else but to make a mockerie of the Scriptures no Bible no sense will serue nor must stand but the Popish sense which is indeed to reduce all scripture to the Popes will and determination Secondly if wee come home to our selues we shall finde this scripture verified among the swarmes of Atheists which make but a scorne of the word and Religion tell any man almost of his dutie he will be readie to say How know you these to be Moses writings and these to bee the Apostles writings which goe vnder their names and may not falsehood bee written as well as truth These are most prophane and blasphemous scorners but such as were prophecied of before by the Apostles themselues Againe amongst those that professe religion are many scorners that let a man make but a shew of goodnes and begin to make conscience of his waies if he will not blaspheme and sweare as he was woâ—â— if he will not drinke with the drunkard if he refuse such companie as he conuersed with before or will not doe as others doe hee is presently condemned for a precise foole or with such reprochfull tearmes how then is not this prediction of the Apostle accomplished when euen the performing of morall duties yea and such as stand by the lawes of God and the land is scoffed at as a blemish When scorners are so rife and bold euen in the face of the Church when where God hath his little flocke the diuell hath a large kingdome let vs not be offended too much when we heare and see these scorners but then acknowledge the accomplishment of this prophecie and contrarily loue and reuerence the word of God as a most pretious treasure The second sinne whereby these vngodly men are described is that they walke after the lusts of their owne hearts wherein two things are included first that these vngodly men shall haue their hearts filled with vngodly lusts Secondly that they shall walk after these lusts Concerning the former sundrie things are to be knowne First what this lust or concupiscence is Ans. In the Scripture it is of two sorts either originall or actuall or it may be considered two waies first as it is the fountaine or ofspring of all other sinnes or secondly as it is a fruite of the corruption of our hearts The former is an impotencie of the heart whereby it is inordinatelie disposed to the desire of this or that euill of which Iames speaketh chap. 2.14 Euery man when hee is tempted is drawne away by his owne concupiscence hence is the whole corruption of the heart or originall sinne called lust because it principally sheweth it selfe in these lusts The latter is actuall lust that is euery inordinate and euill motion of the inner man against the law of God which proceedeth as a branch or fruite from the fromer roote Rom. 6.12 Let not sinne raigne in your mortall bodies that ye should obey it in the lusts of it where by lusts are meant
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
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
the Law and Gospell consent and dissent pag. 21. 9 Whether Christs bodie can be present in many places at once pag. 23. 10 Whether Christ as redeemer hath any partner fellow or deputie pag. 24. 11 Whether the child of God may be assured of his saluation pag. 26. 12 Whether Images bee to bee worshipped pag. 37. 13 Whether God decreed before all worlds to reprobate some men pag. 48. 14 How can God punish children with their parents who sin not as they pag. 69. 15 Whether Magistracie be lawfull and hereunto adde 1. Wherein doth the authority of Magistrate Minister differ pag. 76 2. How farre doth ciuill gouernment extend pag. ibid. 16 Whether the Pope be the archrebell of the world pag. 79. 17 Whether traditions besides the Word are needfull pag. 82. Or of necessity to be beleeued pag. 111. 18 Whether a man may not reuenge in his owne cause pag. 87. 19 Whether drunkennesse may be approued pag. 90. 20 Whether the Apostle might curse the false teachers pag. 91. 21 Whether Coraâ— was swallowed vp of the earth or burned pag. 99. 22 Whether Church lands and liuings may be impropriated without sacriledge pag. 101. 23 Whence had Iude the history of Enoch the 7. from Adam pag. 110. 24 Why made be choyse of that before any other historie in the Canon pag. 111. 25 How could the Apostles daies be called the last time pag. 120. 26 Which Church is that to which a man may safely ioyne himselfe pag. 125. 27 Whether separation may bee made if errors be found in the Church pag. ibid. 28 Why it is a sin to be a natural maÌ„ pag. 127. 29 Why prayer must bee made in the holy Ghost pag. 132. 30 VVhether wee may pray to the holie Ghost pag. 133. 31 Whether the loue of God be in man by nature pag. 134. 32 Why are wee not commanded to keepe our selues in the loue of man aswell as of God pag. 133. 33 How should a man preserue himselfe 〈◊〉 the loue of God and man pag. 135. 34 How we may recouer offenders pag. 140. 35 Whether by the deliuery of a sinner to Satan be ment the censure of excommunication pag. 143. 36 How can mens flesh or garments bee vncleane and hated seeing they bee the good creatures of God pag. 145. 37 Whether and how farre wee may keepe company with an obstinate offender pag. ibid. 38 Whether Christ be God against the Arrians pag. 149. 39 How Christ can bee saide to bee only wise seeing other creatures are wise also pag. 151. 40 How can we giue any glory to God seeing hee can receaue no more then he hath pag. 155. PLACES OF SCRIPTVRE EXPLANED AT large in this Commentarie Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35  5 36  12 41 Esay 8 13 40 Micha 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 Ioh. 1 14 22 3 5 28  16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30  14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. Ioh. 2 22 23 5 7 19 OTHER PLACES MORE BRIEFELY EITHER EXPLAned or cleared from cauill and corruption Cap. Vers. Pag. Genes 1 7 104  26 77  27 21 3 15 77 43 34 88 Num. 16 27 99  32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalm 106 17 99 Esay 60 10 78 Ier. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 Ioh. 2 8 90 14 28 150 Act. 20 35 ibid Rom. 13 1 76  8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 53 Iames 2 26 14 2. Pet. 2 19 51 Christian Reader sâ—â—ing my self could not attend the Prâ—ss◠〈◊〉 â—oules thou maies meet withall but seeing they are the most of them literall such as 〈…〉 the most oculâ—â—â— and diligent Prâ—â—ter and none of them such so farre as I find as much change of trouble the sense I reserue the correction of them to thine owne humanitie ERRATA For Nesikius and Aleminus reade Neskius and 〈…〉 and pag. 8 for 〈…〉 13. reade Ioh. 1. â—3 and pag. 165. margent for 〈…〉 a 1. Sam. 2.30 b Ioh. 8.49 c Mal. 1.6 d Iob. 11.7 e Philip. 2.13 f Luk. 17.10 g Psal. 16. â— h Iob. 35.6.7 i Ester 6.6 k Dan. 5.7 l Ester 6.8 m Gen. 41.43 Reformed Catholike Isa. 50.4 Iudg. 20.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid ofâ—elsaâ—â—us â—elsaâ—â—us a â—unnagate Frier Obiect 1. Obiect 2. Answere Obiect 3. Answere Obiect 4. Answere Quest. 2. 〈◊〉 1. 〈◊〉 〈◊〉 2. Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great Anno 1534. The Scripâ—tures writâ—ten properâ—ly for the Church that it might be gaâ—hered and strengâ—thened thereby Obiect The church 〈…〉 to persons or places but 〈◊〉 Christs 〈◊〉 Obiect Answere Question Answere Answ. Sanctification followeth effectuall calling Religion rectifieth affectionâ— but abolisheth thâ—â— not Questioâ— Answere * Who caâ— bring a cleane thing out of filthineâ— there is nâ— one Obiect Answere Question Answere The first diuision of sanctification Question Answere The second diuision Minde Memorie ConscieÌ„â—â— Will. Affectioâ—â— 4. Grounds to prooue the perseuerance of the elect Obiect Answere Obiect Answere Obiect Answere Obiect Answere◠〈…〉 christ 〈◊〉 in the 〈◊〉 place 〈◊〉 bee 〈◊〉 for aboue all things in the world a 1. Cor. 13. b 1. Tim. 1.5 c 〈◊〉 8.7 Iam. 2.26 2. Tim. 1.13 1. Ground Obiect Answere Obiect Answere Papists enemies to Hebrew and Greek 2. Ground Obiect Answere The mystâ—â—rie of iniquitie supâ—ported by mysticall Scripturâ— â— Ground Popery a â—onster 〈…〉 heads 〈…〉 many Gods 4. Ground Papists rob God of his mercy and iustice 5. Ground Quest. Answere Papists become Anâ—itrinitaries 6. Ground Obiect Answere Question Answere 7. Ground 8. Ground Obiect Answere Obiect Answere Obiect Answerâ— â— Ground â—â— Ground Papists controule the Apostle where he saith that sin entred by one ouer all 11. Ground Obiect Answere 12. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answere Obiect Answere Obiect Answere Obiect Answere 13. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Obiect Answere Obiect Answere Ministris vtitur Christus non Vicarijs â—ucer de regno Christ. cap. 2. Obiect Answere Papists worâ— than the â—ouldieâ—s in paâ—ting christs garments The 〈◊〉 Church 〈◊〉 Iesus 〈◊〉 be Christ. 14. Grouâ—â— The castâ—â— of Romish faith hangâ—eth in the ayre without foundation Obiect Answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 1. 〈◊〉 Obiect Answere Aduersaries Indeed no word 〈◊〉 thou 〈…〉 Pope Iohn the 2â— shalt be â—aued Obiect Answere Obiect Answere Obiect Answere Obiect Answere Obiect Answere 15. Grouâ—◠〈◊〉 5.18 Note Aduersaries The Popish church fallen from grace Obiect Answere Obiect Answere 16. Grouâ—â—
Obiect Answere Aduersaries Romane religion leadeth not to the new birth and therefore goe not to heauen 17. Ground Aduersaries Poperie maketh moe sinnes than euer God made Answere Obiect Answere 18. Grounâ— Obiect Answere Obiect Answere Obiect Answere In stead of the two keyes Poperie hath deuised the picklock of Shrift That iâ— nâ—â—thing the Pope shalâ— be vnlike the diuell he saith with him All these are mine and I giue them to whom I will 19. Grounâ— Sixe properties of the churcâ— Aduersaries 〈…〉 take 〈◊〉 marks 〈◊〉 â—â— Ground Aduersaâ—â—es 21. Ground Aduersaries 1. Ground Act. 26.20 A patterne of Popish penitence 2. Grounâ— Popish doctâ—ine suffereth not a man to set one foote forward towards Christ because it resisteth deniall of a mans selfe 3. Ground No 〈◊〉 if that religion teach to denie honour and alleageance due to our earthly Goâ—s 4. Ground Vers. 5. Vers. 13. â— Cor. 10. â—â— If the Pope had been with Moses in the mount he would haue demurred vpon the admittance of the second commandement Obiect 1. Answere Obiect 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answere Obâ—ect 3. Answere Obiect 4. Answere 5. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Aduersaâ—â—â—â— Câ—â—holik◠〈◊〉 Cathoâ—â—â—â— depraâ—â—â— of Gods worâ—â—â—â— Aduersaries Popish prayers fitter to be preferred to dead men than the liuing God 6. Ground Iob. 1.5 Leuit. 24.14.16 Aduersaâ—â—â—â— Popish hallâ—â—ing of the creaâ—â—res dishonoureth the Creaâ—â—â—â— 7. Ground Aduersaries A fit principle for that religion which wholy seeketh it selfe 8. Ground Aduersaries Such is the carriage of the Romish Clergie as they had need keepâ— the â—iuâ—ll Magistrate oâ—â— them and bee their owne iudges 9. Ground Aduersaries 〈◊〉 relâ—â—â—on an 〈…〉 to all 〈◊〉 10. Ground Aduersaries 11. Ground Aduersaries And Sir Christopher Blâ—nt 〈…〉 exeâ—â—â—ion The true treasure of the Church committed to the saints is the true doctrine of saluation and not â—â—likâ— or merits of dead men * The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an instant contention The weapons of ouâ— warfare are not carnall â— Cor. 10. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi aliud agendo ingressi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination theâ— is not only to be referred to the elect Obiect Answere Home â—on damnatur propter decretum sed propter peccatum 2. Tim. 3.5 a Ioh. 4.23 b Rom. 1.9 〈◊〉 must condemne 〈◊〉 owne â—â—â—es least God conâ—â—â—ne vs 〈…〉 The Romish mart maketh sale of all sorts of sins for readie mony Christ hath not merited the life of glory for any who 〈◊〉 liueth 〈◊〉 the life of grace We easily acknowledge Christ a Ieâ—â—â— but hardly a Lord. 〈◊〉 19.27 Mat. 11.29 He is a 〈◊〉 that is 〈◊〉 within Great vengeance followeth the â—â—â—â—ankful 〈◊〉 of 〈◊〉 blesâ—â—ngs Englands sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wretched hearâ— of vnbeleeuers is the witch which afflicteth thâ—â— Habac. 3.2 Vnbeleefe 〈…〉 many particulars Psal. 78. â—5 Psal. â— 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 2.10 Rom. 11.33 Rom. 9 2â— So called not because the other is not also created but because this is in the subiect by creation as the other is not We ought rather to be serious in consideration of our owne fall than curious in theirs â— Cor. 5. The 〈◊〉 heauen 〈◊〉 set open here vpoâ— earth Christs yoke is easie and Gods seruice is perfect liberty The great workes which shaâ— be performed on thâ— great day Atheists 〈◊〉 at 〈◊〉 â—hich 〈◊〉 the 〈◊〉 Diuels 〈◊〉 Isai. 1.9 2. Chro. 33. Follow not the multitude to euill neither let a common error preiudice the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.15 1. Cor. 6.9 The Lord is slow to anger but much 〈◊〉 wrath Gen. 15.16 To auoide Gods stroke strike down thine owne sinnes Gods iudgments are his real sermons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 5.14 Dreames of men waking Most men dreame that the doctrine of the Gospell is but a dreame Heb. 10.13 Lye euery day that thou maist 〈◊〉 once â—ell on thy dying day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The authoritie of the Magistrate and Minister farre different Obiect Answere Exo. 32 2â— Pereat vnus potiùs quam vnitas Obiect Answer Obiect Answere Obiect Answer Obiect Answere Obiect Answere Obiect Answere Obiect Answere Regni mundi regni Christi est mâ—tua subiectio Bucer Obiect Answere The Pope the arch-rebell of the world Obiect Answere Obiect Answere Obiect Answere Obiect Answere Popish religion vrgeth meÌ„ to forsweare the honor of the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.5 1. Sam. 24. Romish vassals authorized to take away the liueâ— of the Lords annoynted ones the lappes of whose garments they ought not to touch 1. Tim. 2.1 Act. 25.23 Rom 4.18 In these conflicting daies of ours not men only but the Angels haue their combatâ— 1. King 2â— Eph. 6.12 The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes Psal. 19.9 Prou. 14.27 1. Chro. 24.22 1. Tim. 3.3 1. Cor. 7.30 Eccles. 10.17 No face is so 〈◊〉 but shall 〈…〉 painter Isai. 5.22 Christian meeknes must bee tempered with Christian zeale The way of Caine beaten in Poperie as is seene in infinite causelesse massacres and cruell â—urthers of Protestants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2.3 The craftie conueyances of Poperie detected The Pope a second Balaam Couetousnes a violent and â—eadâ—e sin Iosh. 7. Gods iustice against maÌ„s iniustice The Pope the foremaÌ„ of Cores companie Philip. 4. Vnrectified affections ouercast rectified iudgement and vnderstanding The worst kinde of discontentment is in things concerning mans saluation Whosoeuer resisteth Moses despiseth Aaron also We haue departed from the Papists as the Israelites from the tents of Core by Gods commandemeÌ„t Numb 16.22 Note Priuate men may not atteÌ„pt to controle publike coÌ„stitutions The Romish Clerâ—ie hath better facultie in feeding themselues than others Exod. 30.6.7 Doctr. â—zech â—0 46 * Ioh. 4 â—lowâ—es wâ—â—hout wâ—â—er keep â—â—ds 〈◊〉 fruitlesse and barren Men must be as drie ground not in barrennes but in regard of their thirst after the drops of grace Luk. 1.13 Mat. 15.24 Gal. 1.6 Beware of looking behinde thee toward Sodâ—â— out of which thou art escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 15.1 Trees of righteousnes must circumcise their harts seeing trees were to be circumcised by the law 2. Pet. 2.18 Romish sea casteth out nothing but foâ—mâ— and mire As Adam fled from God vpon his sinne so many a one flieth to the diuell vpon the punishment of it 2. Chro. 20.12 Ministers as starres must shine to mens hearts and not onely sound to the eares Open the doore of thy heart that the Sunne of righteousnes may shine into the house of thy soule He was not the fourth from Adam Caâ—â— son Gen. 4.17 but the seuenth of the posteritie of Seth Gen. 7.18 Act. 17.31 1. Thess. 4.16.17 We must be coÌ„demned by our selues or by the Lord. Be as thou seemest or seeme