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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

excepted for the further cleering of which consider these foure conclusions first The Sonne of God made man is not two persons distinct but one alone Quest. How can this be for as he is the Sonne of God he is a person and as he is a man he is a particular person as euery seuerall man is and therefore hee is two persons Ans. Euery particular man is a person because he subsisteth of himselfe but the manhood of Christ subsisteth not in it selfe but in the second person onely so that Christ God and man is but one person for euen as body and soule make one man so Godhead and Manhood make but one Christ. Secondly this one person consisteth of two distinct natures the Godhead and the Manhood standing of bodie and soule Thirdly these two natures are vnited and ioyned into one person for the Godhead doth take the Manhood and support it Fourthly these two natures after coniunction remaine distinct the Godhead is not the Manhood neither on the contrary but still distinguished first in regard of themselues Secondly of their properties for the properties of the one are not the properties of the other Thirdly of their actions for the actions of the Godhead are not communicated to the Manhood neither is the worke of one nature the worke of another Aduersaries hereof are First Heretikes innumerable which are not knowne to all but knowne enemies are first Jewes who denie Christ to come in the flesh Secondly some Jewish Arrians compounded heretikes who haue withstood Christs incarnation some of which haue suffered amongst vs. Thirdly the Papists the substance of whose doctrine robbeth Christ of his humane nature though they confesse him incarnate for since his death they teach his bodie is become inuisible and in innumerable places at once so they abolish the Manhood of Christ and turne it into the Godhead seeing it is become infinite and vncircumscribed Ob. They alleage God can make it to be in many places at once Ans. We may not dispute what God can doe but what he will doe so farre as he hath reuealed Secondly it stands not with the power of God to doe some things as those which imploy contradictions to be true at the same time Of which nature this is to make a true bodie to be in many places at once yea to be in heauen and also euery where on earth But his bodie is glorified and therefore may be in many places at once Ans. The words this is my bodie were spoken before his glorification Secondly glorification taketh away the corruption but not the true properties of his bodie as length breadth thicknes and circumscription Ob. But things ioyned together must be in the same place and cannot be seuered and therefore his Manhood being ioyned to his Godhead must needes be euery where Ans. The antecedent is false for things ioyned together may bee the one in one place the other in another as the bodie of the Sunne is ioyned with his beames and light and yet the bodie of the Sunne is in heauen but the beames and light in the earth also The 13. ground is that Iesus is Christ. 1. Ioh 2.22 Who is a lier but he that denieth that Iesus is Christ the same is the Antichrist From which place wee may gather two thinges First That Iesus is Christ. Secondly That it is a ground susteyning our whole saluation For whosoeuer denieth it is Antichrist see 1. Cor. 3.10 The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer who is a King Priest and Prophet First as he is a king his power manifesteth it selfe in three thinges First in sauing and destroying not the body onely as other kinges but the soule also Secondly in pardoning sinnes or reteyning them Thirdly in making lawes to bind consciences Secondly his Priestly office standeth in two thinges First in a power to offer sacrifice propitiatorie for the sinnes of whole mankind Secondly in making intercession to God for mankind Thirdly his Propheticall office consisteth in three thinges First in reuealing to man the will of his father Secondly in enlightining of the mind to vnderstand that will reuealed Thirdly in framing of the harte to performe obedience vnto it together with the setling of it in the truth Thus he is the Christ that is the annoynted of God But we must yet here goe further and vnderstand by Christ a perfect Christ a perfect Redeemer without any partner fellow or deputy for if hee haue a partner he is but halfe a redeemer and if he haue a fellow or deputie how is he omnipotent or omnipresent This is plaine by testimonie of Scripture There is none other name Actes 4.12 therefore there is no fellow or partner There is one Mediatour that is but one 1. Tim. 2.3 yea by himselfe he purged our sinnes Heb. 1.3 without fellow or deputy whose Priesthood is such as cannot passe from himselfe to another Heb. 7.24 Obiect But Ministers haue power to remit and retaine sinne hauing the keyes giuen them Answ. The keyes are not giuen to Ministers to pardon men properly but Ministerially to pronounce and declare that God in heauen doth pardon them Ob. The Saints shall iudge the world and therfore not Christ onely Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation which is proper to Christ the Iudge but by assisting him as Iustices vpon the bench both by witnessing and assenting vnto that righteous iudgement Obiect Psal. 45.7 He is annoynted with oyle of gladnes aboue his fellowes therefore hee hath fellowes Answ. All that beleeue in Christ are the fellowes of Christ but in his annoynting that is in grace though not in office Obiect But Ministers are Christs deputies An. Ministers are properly no deputies but instruments to declare the will of God and can go no further then to teach the eare for it is Christ himselfe that enlighteneth the mind But it will bee said that Kinges are Christs deputies on earth Answ. They are his deputies as hee is God equall to his father not as hee is Mediatour Aduersaries of this maine ground are The Romish Church who rob Christ of all these three offices For first his kingly office they giue part of it to the Pope in making him to remit sinnes properly to make lawes to bind conscience properly as Gods lawes do which is a power equall to Christs so they make him check-mate with Christ. Secondly his Priestly office is giuen to the Masse-priest who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead ye● euery Papist hath a peece of it because euery one of them may satisfie the iustice of God for hi● sins by his owne merit And for his intercession the secōd work of his Priesthood that is dealt among the Saints among whom the Virgin Mary hath the

corruption of nature Rom. 8.10 This is as it were the soule of a soule renewed Secondly that a man may come to this estate there must be some root and beginning whence this change may arise and that is no other than Christ crucified the Redeemer and Mediatour of whose bodie beleeuers are members of his flesh and of his bones Ephes. 5.30 for looke as Eue was made of the side of Adam so is euery beleeuer of the blood of Christ and as euery man so farre as he is a sinfull man springeth from the first Adam so doth euery man so farre as he is renewed spring from the second Adam Christ Iesus Now that a man may spring out of Christ he must first being taken out of the wilde Oliue the old Adam Rom 6.5 be set and ingrafted into the second Adam as a new stocke and that by faith wrought in the heart by the spirit of God by which incision hee receiueth from Christ two things first in regard of his soule holines secondly in regard of bodie incorruption seeing that the whole man is vnited vnto Christ and so both soule and body receiue immortalitie and glorie Thirdly in this new birth there must be a new life by which if any liue not he is not borne again for the distinct knowledge of which life wee must distinguish of life life is vncreated and created vncreated life is the life of God yea God himselfe of which kind this is not Created life is either naturall or spirituall Naturall is that which we liue by naturall meanes as meate drinke sleepe physicke c. of which kind this new life is not but this is that spirituall life whereby a man in this life is ruled by the spirit of God according to the word and it standeth in two thinges First when the spirit dwelleth in the heart Secondly when the spirit ruleth the hart or more plainely this life hath two degrees First when a man beginneth to sauour affect and will spirituall things loueth them and chiefely affecteth them Rom. 8.5 when they haue some sauour and rellish vnto him Secondly when a man in all estates liueth by a iustifying faith and ordereth his life thereby The iust man saith Abacuke liueth by faith and this is as it is truly called life eternall the beginning and first degree of which euerie beleeuer hath possession of euen in this life The second point in this ground is the weight of it for which obserue the necessitie of the new birth in the former words where it is said that without it a man shall neuer see the kingdome of God much lesse enter into it No man is in Christ and so consequently out of state of saluation who is not a new creature 2. Cor. 5.17 No outward prerogatiue can bring a man in request with God vnlesse hee be a new creature Gal. 6.15 It is a constant truth of Christ Ioh. 13.8 If I wash thee not thou hast no part in me The third point is The Aduersaries who are first euery man by nature the wisedome of whom herein is enmitie with God For euery one naturally is willing to yeeld vnto God some externall seruice and ceremoniall worship as in the Church to draw neere to God with their lippes but when they should come to their renewing and the mortifying of their lusts O then they storme and swell and cast off this yoke because they say it abridgeth them of their ease libertie and pleasure and they cannot bee their owne men for it Secondly the Romane religion which for many hundred yeres hath stood in ceremoniall and bodily actions rites gestures apparrell and most of all in outwarde penance borrowed partly of the Iewes and partly of the Heathens but all this doctrine of the new birth of mortifying hidden lusts and deniall of a mans selfe is dead and buried among them little hereof is spoken or written in the great volumes of their greatest Clerks But the doctrine which is from God is spirituall as God himselfe is and most concerneth the inner man Secondly they are great aduersaries hereof in teaching that man though captiue to sinne hath a power in his nature whereby if the holy Ghost free him he can of himselfe will and doe that which is good which if it were so then he is but in part new and so is no new man Secondly a regenerate man must be a new creature now creation is a framing of something out of nothing not of something into somthing Thirdly thus a man should be but halfe dead and so could not be borne againe but onely strengthened euen as a man in a swoune of whom wee cannot say properly he is reuiued because hee was not dead but recouered The 17. ground is out of Galath 5.1 Stand fast in the libertie wherewith Christ hath made you free For the meaning of which we must know that Christian libertie which wee are exhorted to maintaine standeth in a double freedome First from the Morall law secondly from the Ceremoniall From the Morall law two waies first from the curse of the law Rom. 8.1 There is no condemnation to them that are in Christ. Secondly from the rigour of it which requireth personall and perfect obedience this rigour is moderated by Christ whence followeth a freedome also from iustification by workes Rom. 5.1 Galath 5.4 The second freedome is from the Ceremoniall law which hauing an end put to it by Christ bindeth no man but our libertie is procured to vs in meates drinkes and all things indifferent with good conscience seeing to the pure all things are pure Tit. 1.25 Where we are commaunded to stand fast wee see the weight of it to be such as it may not be departed from nor forsaken for then we become debters againe to the whole law and so are fallen from Christ. Aduersaries hereof are first the Libertines as the Family of loue who being as they say deified are so carried by the holie Ghost that they cannot sinne no though they should commit fornication but no man is freed from obedience to the law by Christ although hee be from the curse and rigour of it Secondly all that take libertie to sinne because they say God in Christ is mercifull but Christ freed from sinne not vnto it Thirdly the Romane Church holding that the Pope hath power to make lawes binding conscience properly prescribing such things to be done the obseruing of which is the worship of God and meritorious as on the Popish fasting daies yea and Wednesdaies and Fridaies not to eate flesh euen this law bindeth the conscience of a Papist and such abstinence they say is a worke of merit and a worship of God But it will be said that Princes and Magistrates make such lawes of meates drinkes apparell and must be obeyed Ans. These lawes bind not conscience but the outward man Secondly they do not abrogate our libertie but moderate the ouer common vse for the common good but Popish

two things first who is a naturall man secondly that it is a sinne to be a naturall man for it is noted as a maine sinne in these seducers Touching the former a naturall man is he who liuing a naturall life is endued with a reasonable soule and is gouerned by nature reason and sense onely without grace or the spirit of God which may appeare first by the word naturall which signifieth such a man as in whom the best thing is nature and in whom there is nothing more excellent than his reasonable soule though corrupted Secondly by the exposition or rather opposition in the words wherein it is opposed vnto the spirit who is wanting vnto such a one to leade him in the way of a heauenly life Further that yet wee may know this matter the better there be three things to be found in a naturall man 1. He hath a bodie and soule vnited together in one person 2. In his soule he hath excellent powers and faculties as will vnderstanding affections 3. Hee hath all the ornaments of man yet so as without grace such as are strength of bodie and minde memorie knowledge of Arts and Sciences ciuill policie and vertues as Iustice Prudence Temperance discretion to discerne what is meete to bee done what not these are ornaments incident to corrupt nature seruing not to abolish but to restraine and bridle corruption and containe men in order for the preseruation of humane societie Now he that hath these three and nothing else is but a meere naturall man The second point is that it is a sin to be a naturall man Here it may bee asked how it commeth to passe that a naturall man because he is a naturall man offendeth God Ans. There bee two things in euery naturall man to bee distinguished first there is nature secondly the corruption of nature the former is from God the latter from mans fall which two may be indeede distinguished but cannot now be separated the one is not the other but the one is not without the other this corruption is that sinne which presseth vs down and hangeth so fast on Heb. 12.1 which hath corrupted the whole mā so as the whole frame of man that is his whole disposition and inclination is corrupted and euill from his youth Genes 8.21 his wisedome is enmitie to God that is euen the best thing that is or can be in the flesh is hateful to God Rom. 8.5 himselfe is dead in sinnes and trespasses Ephes. 2.1 hauing no more abilitie to mooue to any thing truly good than hath a dead man to bestirre himself in and about the actions of life For the cleerer beholding of this corruption of mans nature marke that there bee two degrees of it the former whereof is a want of that goodnes and righteousnes which at first was and now ought to be found in our nature The latter is a pronenesse and disposition vnto all euill which carrieth the heart on euery occasion thereunto this corruption must bee conceiued as an ocean sea sending out into euery channell and veine of the soule and whole man streames and floods of wickednes for looke into the principall powers of the soule ye shall neede to goe no further for the finding of this truth For first in the minde is such an impotencie as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5 Wee are not sufficient of our selues to thinke of any good but all our sufficiencie is of God 1. Cor. 2.15 The naturall mā perceiueth not the things of God which is most manifest thus first hee knoweth not God himselfe aright for although hee may know God as an infinite and eternall being or in some other attribute yet he cannot know him as a father to himselfe Secondly hee knoweth not neither conceiueth the corruption of his owne nature nor his sinnes originall and actuall in the staine and danger of them Thirdly he conceiueth not of the remedie of sinne the death of Christ but accounteth it foolishnes that life should be brought out of death Secondly as his mind is blind so a naturall mans will is rebellious and is not subiect vnto the will of God neither indeed can be Ioh. 6.44 No man can come to Christ vnlesse the Father draw him insinuating our withdrawing of our selues and resistance of his call vntill he turne vs make our wils of vnwilling willing wils to will that which is truly good whēce the Apostle saith that to will namely that which is truly good is not of our selues it is the gift of God Now hence wee may resolue that question why it is a sinne to bee a naturall man not because a man hath nature in him but because his whole nature is tainted with originall sinne Ob. The naturall man may pleade that he cannot helpe it hee was borne sinfull why then should he be blamed Ans. Rom. 5.12 In Adam we all sinned for when he eat the forbidden fruit we euen eat it in him are no lesse blame-worthie than he was Ob. But it will be said it is no reason that we should bee said to sin in him seeing then we were not Ans. Adam was a publike person representing all mankinde and euery particular person descēding from him and therefore what he did all and euery man did in him Euen as a Burgesse in the Parliament giuing his voyce and assent all the countrie or shire is said to giue their voices though they be absent and not present otherwise than in his person God then giuing a prohibition vnto Adam hee gaue it vnto all vs in him and threatning him he threatned vs and all mankinde this onely is the difference that hee being the roote or flocke and wee the branches arising from him hee sinned actually and we by relation and imputation If then the naturall man still pleade hee was no cause but was borne so the answere is cleere that himselfe is a cause although not in himselfe yet in Adam before he was borne he procured that he should be borne a naturall man Secondly it may be pleaded againe If I be a naturall man I am Gods creature as I am why then should I be blamed Ans. The former distinction betweene nature and corruption of nature must be here retained for by the former the naturall man is Gods creature and not in respect of the corruption of nature for this he created not as the other but suffred it to passe by generation from man to man for the execution of the punishment of the first sinne Quest. Why did not God stay this corruption in Adams person Ans. God could haue done it why he did it not the reason is neither knowne nor to be enquired a secret it is but yet a iust iudgement of God silently to bee with reuerence rested in and not with curiositie to be searched out Vse First some may hence gather if a man be iustly blamed for being only a naturall man and

of God which if we want we must labour for thē and if wee haue them be thankfull vnto God for them 2. Vse Learne the dutie laid downe by the Apostle Ephes. 4.1 that we should walke worthie of our calling To doe which first we must looke that we frame our liues holily being holy in our whole conuersation as he that hath called vs is holie Secondly there must be the same end of our liues which is of Gods calling that is to bring vs to heauen The end of our being in the world is to be called out of the world and as Abraham to obey God as looking for a citie in heauen not made with hands Now we proceede to the second step of life eternall which is sanctification this name is taken from the Latins and by it is vnderstood Regeneration renouation new creation and to be sanctified is to be made holie and be borne anew That wee the better know this grace consider sundrie points First what sanctification is It is an inward change of a man iustified whereby the image of God is restored in him For the opening of which description marke that first I call it a change of a man to put a difference betweene it and ciuill conuersation which is a gift of God likewise as this is but farre different from it because this onely restraineth the corruption of the heart whereas sanctification reneweth the heart and thus the gifts of God are of two sorts first restraining which doe keepe in the wickednes of the heart such as are all ciuill vertues Secondly renuing or altering the minde which not only represseth but abolisheth corruption of this kinde is sanctification Secondly I call it an inward change namely in the minde will affections as working vpon the inward corruptions and lusts of the heart to distinguish it from outward sanctification which a wicked man may haue whereby he reformeth his outward man and cariage by the ministerie of the word such are they whom the Apostle speakes of Heb. 10.27 which tread vnder their feet● the blood of Christ whereby they were sanctified namely externally this is of another kinde working the inward change of the heart Thirdly I adde of a man iustified for two causes first to shew that iustification and sanctification are two diuers gifts of God and their difference may appeare in three things first in that iustification is out of a man sanctification is within him Secondly iustification absolues a sinner and makes him stand righteous at the barre of Gods iudgement sanctification cannot doe this Thirdly iustification brings peace of conscience so doth not sanctification but followeth that peace Thus the Apostle hath them distinct 1. Cor. 6.11 Ye are washed ye are iustified and sanctified as also 1. Cor. 1.30 Christ is made to vs righteousnes and sanctification Secondly because iustification goes with sanctification though iustification be before in nature yet they are wrought at the same time For when God accepts a mans person then is hee made iust who is also sanctified Fourthly I say the image of God is hereby restored the which that we may know wherein it consisteth consider the three-folde estate of man the first of innocencie the second after the fall and the third vnder Christ. First in innocencie man had three things first substance of bodie soule secondly the faculties of soule as reason and vnderstanding thirdly the image of God standing in the conformitie of the whole man to the will of God Secondly in the state after the fall man hath two of these first substance of bodie and soule secondly faculties as before But the third is wanting standing in righteousnesse and holinesse and in stead of it is found in euery man original sinne which distempereth and disordereth the whole man his minde will and affections and carrieth him against the will of God In the third condition vnder Christ wee haue three things first substance of bodie and soule secondly faculties of the reasonable soule thirdly a new created holines and righteousnesse before lost but now restored by grace aboue nature and this is a renewed conformitie to the will of God and the image of God againe restored Where note that sanctification is such a gift of God as changeth the man not the substance of the bodie or the faculties of the soule but the corruption disorder and sinfulnes of man it rectifieth but abolisheth not affections if a man be of sad disposition it neither increaseth nor taketh away but moderates his sorrow and keepes it in order so if a man bee of a merrie disposition it depriues him not of his mirth but corrects it that it exceede not so in Choler and other complexions Then those that feare to labour in their sanctification because then they must be solitarie sad and cannot be merrie and those that thus obiect against those who endeuour ouer their owne reformation may see themselues deceiued seeing it onely tempereth the affections to such moderation as becommeth holines The second point is Whence haue we our sanctification whether from our parents or from what originall No it cannot flow from the parents no although they be holy Iob. 1.13 the new birth is not of blood nor the will of flesh nor of man for parents must bee considered two waies first as they are men children of Adam Thus they bring their children and conuey no more to their children than Adam did which is nature together with the corruption of it Holy parents haue no sinne for it is mortified in them therefore they cannot deriue it to their children Notwithstanding their sanctification they conuey the nature and sinne of Adam which comes thus to passe God in the beginning gaue this law that whatsoeuer Adam receiued he should receiue it for himselfe and his posteritie and whatsoeuer he lost he should lose from himselfe and all his posteritie by vertue of which law parents sanctified bring foorth children vnsanctified which may appeare by this cōparison Take wheate make it as cleane as you can sow it and it will come vp not as it was sowen but in stalke blade and eare and it brings vp as much chaffe as euer it did though none were sowen with it what is the reason hereof but onely the order set in nature by God at the first So parents let them be neuer so holie by vertue of the former lawe bring foorth vnholie children Secondly parents must be considered as holy men sonnes of the second Adam by a second birth and thus they produce not their children nor deriue their holines into them although their holinesse may be a meanes to bring them within the Couenant Whence note that the soule of the child is not deriued frō the soule of the father as the body is frō his body for then shuld they haue the same properties with the soule of the parents so euery regenerate man should deriue a regenerate soule vnto the infant which is false

nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely

vncleane that is noisome and full of hur● and poison Morall is when any creature is vsed against Gods law and commandement separating i● from the vse of man as to marrie within any of the degrees prohibited Leu. 19. commeth within this vncleannes Thus a man borne of vncleane seed is vncleane Iob 14. Ceremoniall is when the creature being cleane it in owne nature yet in some other respects by vertue of Gods prohibitiō becommeth vncleane Thus were certaine beasts and fowles and dead bodies vncleane not in their nature but in some respects which especially were three first in regard of touching secondly of tasting thirdly of sacrificing in which respects th●y might not bee vsed Now the creature might be hated not in regard of it self or as i● i● the good creature of God but as farre as this ceremoniall vncleannes was fa●●●ed vnto it it being prohibited in this or other respects by God 2. Quest. But why should any m●n hate the flesh or garments of another seeing this ceremoniall vncleanne● was no sinne yea to burie the dead corpes was a dutie to be performed necessarily and so necessarie was it to touch them and for garments they were naturall and no more sin to touch them than to eate or drinke Ans. Although legall defilement was not alwaies a sin yet i● was alwaies an euill and prefigured the defilement of men by originall sinne and besides vpon Gods prohibition was to be hated Secondly although the defilement it selfe was no sinne yet hee that wittingly without cause did touch or meddle wi●● th● thing defiled did sinne because God commanded the contrarie Secondly out of the second part of the similitude in that we are to 〈◊〉 the company of obstinate offenders it may be demanded whether wee may keepe any companie or haue any fellowship with an obstinate sinner Ans. The familiar companie with such is forbidden but all companie is not absolutely forbidden for in two cases it is lawfull to accompanie with such a one first to doe him good with conference instruction 〈◊〉 admonition an heretike must be once or twice admonished and if he bee not then reclaimed he must be auoided Titus 3.10 Secondly when a man is bound to such a one by the bond of ciuill societie as for example if a man ●●re by the Church excommunicated y●t a wife must performe the dutie of a wife the childe of a childe the seruant of a seruant for th●se diuine ordinances abolish not but establish ciuill societies Then I say familiar companie must bee denied to such obstinate sinner● but not all companie as when by the same we can either reclaime them or else to performe some ciuill dutie toward● them Vse First we see here what was the end of ceremoniall vncleannes and that was ●o represent that spirituall vncleannes in the whole man by originall and actuall sinne in thought word and deede Z●ch 13.1 In that day shal ●h●re be a fountain● opened to the ho●se of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes whereby is signified such an vncleannes wherby not only our selues are defiled wholy but whatsoeuer we touch meddle withall which is infected by reason of that dwelling sinne in vs e●en as it was which in the law was ●ouched by a polluted and vncleane person This consideration should ca●se vs to looke into the filthines of our hearts which if we could or did see as it is both in it selfe and in the vile 〈◊〉 which without intermissiō it sendeth out it would make vs humble our selues and neuer bee at rest vntill this fountaine of the blood of Christ were set open vnto vs and we euen plunged into it and so clensed from this vncleannes whereof the vncleannes of the flesh was but a figure and ●●adow 2. Vse We learne how to vnderstand the Cōmandements of the Moral law namely not only according to the letter and bare words in which they are propounded which mention the maine sinnes only against God and man but by a Synecdo●he in the mentioned sinnes all of that kind as all occasions also motiues and inducements thereunto as here the Apostle wisheth the Saints to hate the flesh yea the garments spotted so wee are to hate the sinne itselfe yea and all the kindes and all the occasions of the same 3. Vse Hence wee haue a direct way wherein all beleeuers are to walke first we must hate the companie and societie of manifest and obstinate sinners who will not bee reclaimed Secondly all their sinnes not communicating with any man in his sinne we must haue no fellowship as with the workers so wi●h the vnfruitfull workes of darknesse Thirdly all occasions and inducements vnto these sinnes Fourthly all apparances of wickednes 1. Thess. 5.22 that is which men in common iudgement account euill and all this must proceed from a good ground euen from a good heart ha●ing sinne perfectly that is all sin as Dauid Psal. 139. I hate them with a perfect h●●r●d and not as some who can hate some sinne but cleaue to some other as many can hate pride but loue couetousnes or some other darling sinne but wee must attaine to the hatred of all before wee can come to the practise of this precept besides that all sinnes are hateful euen in themselues A needfull dutie to be heedfully regarded in these daies wherein are so few hate●s of the flesh and so many haters of those that hate it so many that are so farre from hating the appearances of euill that many sins themselues are swallowed vp and made no bones of horrible blasphemies must now credit mens speeches the breach and violating of the Sabbath in iourneying is 〈◊〉 good a seruice of God 〈◊〉 horsebacke 〈◊〉 neede be or as he requireth 〈◊〉 r●●●inge also fightings and such work● of the flesh are notes of valour and spirit and so in other Thus men who professe religion in word denie it in deed seeing true religion standeth not onely in the hatred of the sinnes themselues but euen of all occasions and apparances of them because God hath commanded them to be hated 4. Vse As the Iewes being not to come neer the houses nor touch the vncleane if they did touch any such thing they were vncleane and polluted and for that cause must wash their bodies and chaunge their garments yea if they did but suspect that they had defiled themselues they were presently to bee purified so wee being defiled with any knowne sinnes or suspecting any vnknowne our next course must be to the bloud of Christ the Lauer of the Church suing vnto God by prayer that our sins may be therewith washed away wee must put off our garments that is the olde man with his lusts and put on the wedding garment that is Christ Iesus with his righteousnes daily proceeding in the duties of sanctification for he that hath washed himselfe had need stil ha●e his feete washed that is daily renew his repentance and bring daily fruits