doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what iâ— this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth shâ—â—teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them
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
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
of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes So ought euery father in imposing his childrens names with Alpheus and euery mother with Leah make such choice of names as themselues and their children may bee put in minde yea and stirred vp to good duties euen so often as they shal heare or remember their own names The second point in this name is the variety of the names of Iude hee was called Thaddeus Mark 3.18 and Lebbeus Matth. 10.3 all which signifie the same thin gand all put in minde of the same dutie Here two Questions may bee asked First why was he called by so many names Some thinke he had all these names giuen him by the people and multitude as signifying all one thing others which is more probable that hee was thus called by the Apostles themselues rather then by his owne name that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten A second question is whether may a man change his name or no If the change thereof be no preiuidce to any man much lesse hurtefull to the Church or common-welth nor offendeth the faithfull but wholy tendeth to the glory of God and good of men it may be altred and changed As Saul a great persecutor being called to be a publisher and Patron of the Gospell changed his name into Paul as also Salomon was at the first called by his Mother Iedidiah Peter at first called Simon Bariones Christ afterwards gaue him a new name and he accepted it Yet hence the too common practise of the world cannot bee warranted who for fraud and deceite doe alter their names which when it is not intended may warrantably bee done as in time of persecution in the raigne of King Edward the 6. Bucer changed his name and both called himselfe and suffered others to call him Aretius Felinus so did diuerse other worthie men in those dayes seeking no other then the glory of God and good of the Church in their owne saftie and that the Papists not knowing their names might reade their writinges without preiudice The second thing in the person writing is his office being called a seruant of Iesus Christ which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer who is a seruant of the Lord Iesus but of a speciall seruice namely of Apostleship to which he was deputed Wherein consider two thinges First that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles Secondly that he did faithfully execute his function and performed his seruice First he pleades his calling for two causes first in regard of others and secondly in respect of himselfe First that his doctrine might with more attention and reuerence be receiued of others seeing he run not vnsent but was called and that to an Apostleship and therefore he spake not of himselfe but whollie and immediately directed by God Secondly for the confirming and comforting of himselfe that the Lord who had called him would stand by him both in protecting his person and prospering his worke in his hand Vse Seeing the Apostle Iude before he writeth laieth down his calling so ought all Ministers to make their calling the foundation of all their proceedings containing themselues within the compasse thereof euen as they are to teach the same dutie vnto all sortes of men that they tempt not the Lord by passing the bonds and limites of their calling Secondly in that Iude though he was of the same Tribe yea of neare allyance vnto Christ yet hee passeth by all these respectes which hee might haue stood vpon and contenteth himselfe with the title of a seruant of Christ We learne to make more account and esteeme it a greater priuiledge to be a seruant of Iesus Christ than to bee of the kindred of Kinges and allyed to the greatest Monarchs of the world Christ himselfe shewes vs what kindred should take vp our chiefe delight when hee turned himselfe from his Mother and Brethren and beholding his hearers said those were his mother sisters and brethren that heare the word of God and keepe it this alliance in the faith was neerer and dearer vnto him then that in the flesh If then thou standest vpon thy preferment striue to be the seruant of Christ which is more honorable then to be the sonne of a King to be a follower of Chist is more then to goe before the Rulers of the earth But if thou aske how shall I come to this preferment Himselfe answereth thee thou must giue vp thy selfe to heare his word and doe it that is learne to know and obey his will this is the maine dutie of a seruant endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment and art admitted a seruant of Christ. Thirdly If wee bee admitted the seruantes and followers of Christ wee must serue no other Maister but keepe our selues from being intangled either with the offences or affairs of the world as to be vassals thereto no man can serue two much lesse more Maisters of such contrarie commaundes Let none pretend to bee the seruant of Christ who by louing pleasure more thē God or seeking earth more then heauen disgrace such a profession The third thing in the person writing is the allyance Brother of Iames of which name there were two first Iames the son of Zebedeus whose death is mentioned in the 12. of the Actes by Herod the second was the son of Alpheus here mentioned First that he might distinguish himselfe from the other Iudas the traytour Secondly that he might winne further credit and attention to his doctrine seeing hee was no vnknowne person but one that came of the worthiest stock that was vpon the face of the earth and for this cause hee mentioneth his brother Iames who was better knowne as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time Act. 15.13 not to credit himselfe but this Scripture which otherwise is in it selfe sufficiently powerful by the mention of him Now followes the second thing in the Salutation that is the person to whom Iude wrote in these words vnto those who are called and sanctified by God the father and preserued by Iesus Christ it is the militant Catholique Church which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world who are effectually called and sanctified and preserued vnto life euerlasting Out of which description note First who and what they bee that are members of this Church namely no wicked or profane persons but onely the elect such as are chosen vnto life euerlasting who after receiue their calling vnto holines and therein are assuredly preserued vnto life which priuiledges no wicked
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
request to God only in the alone mediation of Christ. The second maine poinâ— of Religion out of this ground is this That religious worship is due to God alone for wee may not giue apparance of religious worship to creatures Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship Acts 10.25 for he knew Peter to bee a man and not God and so seemed to mingle a kinde of religious worship with ciuill This is a maine ground also which whosoeuer denieth he holdeth noâ— the head Christ Col. 2.18.19 The Aduersaries of this ground also are the professed Papists who worship Saintâ— and Angels not onely by kneeling before them but praying also vnto them which cannot be denied to bee a religious worship seeing it attributeth vnto them to heare the prayers of all men 〈◊〉 all times in all places yeâ— and to know the hearts of men vpon earth Secondly they maintaine religious worship of Images they goe on pilgrimage vnto them offer Incense creepe vnto them and kneele before them Yea they worship the Crucifixe with the same worshippe whereby they would adore Christ if hee were liuing vpon earth as also the reliques of Saints Out of all which wee see what to thinke of that Church which onely hath the name of a Church she holdeth not the head Christ seeing for so many hundred yeeres she hath displaied her fornication in worshipping Saints Angels Images and the Virgin Mary so as her Bill of diuorcement is iustly giuen her 2. Thess. 2.10 Reuel 13.8 from whom we must separate if we would not partake with her in her plagues The sixth ground of practise is Esai 8.13 Sanctifie the Lord of hostes which words contain the substance of the third Commaundement in which consider first the meaning secondly the weight thirdly the Aduersaries For the meaning A thing is said to bee sanctified two waies either when it is made holy or when it is acknowledged to bee holie Now this latter must bee heere vnderstood for Gods name cannot be made holie which is holinesse it selfe and the first cause of all holinesse but it is sanctified of vs when wee acknowledge it holie and this our sanctification of God either respecteth God himselfe or the gifts of God Our sanctification of God himselfe the thing intended in this ground is done two waies first when in our mind we acknowledge and praise him in his attributes of wisedome mercie louing kindnes power prouidence and such like 1. Pet. 3.15 Sanctifie the Lord God in your hearts that is acknowledge him in his wisedome power and other his attributes Look as good subiects speaking of and mentioning their Prince will put off their hats in reuerent opinion of him so we religiously should thinke and speake of these Iob fearing only and but suspecting that his sonnes in their feastings had dishonoured this name of God sanctified them When Hezâ—kâ—â—h heard the blasphemies of Rabshakâ—h against God be humbled himself rent his cloathes and put on sackcloath 2. King 19.1 Yea wicked Ahab hauing heard though falsely that Nabâ—â—â— had blasphemed God he rent his cloathes and proclaimed a fast which sheweth whatsoeuer his fact was the vse and manner of holy men in his time when Gods name was dishonoured and blasphemed Secondly wee sanctifie God himselfe when wee with reuerence acknowledge his titles as God Lord Iehoua Father Christ Iesus Holy Ghost and not without religious and obedient affection speaking or thinking of them Our sanctification of Gods gifts which are many as the Word preached Prayer Sacraments Meate Drinke and all things seruing for the good of bodie or soule is not by giuing or adding any holines vnto them which in themselues are all holie but when we acknowledge them holie by preparing our selues to a holie vse of them and vse them accordingly with good conscience for euery creature of God hath a double vse first a lawfull vse when God permits a general vse of his creatures thus all may vse meate drinke apparell c. Secondly a holy vse when a creature in his lawfull vse is vsed in a holy manner for this includeth the former though that may be without this For example all the Iewes kept the Passeouer lawfully but onely those celebrated it holily who prepared themselues according to the commandement which holy vse is obtained by the word and prayer 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons first we must distinguish our selues from the bruite beasts the swine in the forrest â—â—teth vp the maste but looketh not vp to heauen no not to the tree whence it falleth Secondly because we haue lost our title to all the creatures in Adam which onely is in this vse restored Thirdly because they are the gifts of God we must thus acknowledge them to be his and in him learne to vse them Fourthly that vice may auoide the common abuse of them whereby hee is prouoked to displeasure The second point is the weight of this ground which may appeare in the conâ—â—â—rie seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe whence euery such one is called by such a name as signifieth a 〈◊〉 of God or one that thrusteth God thorough and therefore the sanctification of God is a ground of moment Secondly the first petition of the Lords Prayer is sanctified be thy name wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation Thirdly the scope of the third CommandemeÌ„t is the same which whosoeuer obserueth not reuerseth both the former And lastly the Lord is so iealous of his glorie that he will bee sanctified of all them that come neere him else hee will sanctifie himselfe in their confusion Leuit. 10.3 Thirdly The Aduersaries of this ground are first though by Gods mercie the religion of the Church of England is no aduersary vnto it yet the liues of the most fight against it for although when we mention earthly Princes wee can vse all reuerence yet Gods name is most fearfully abused and tossed in wicked mens mouthes by oathes and cursed speakings besides that many abuse the same to Charmes and Spels in their sorceries and men thinke all is well because herein they vse good words but the truth is the better the words be the greater is the sinne yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion many souldiers thinke they cannot be couragious enough vnlesse they pierce God rent Christ by detestable oathes such as would cause wicked Ahab himselfe to rend his cloathes at the hearing Secondly the great aduersarie is the Papist and that diuers waies first in that they teach that the very doing of some worke is a sanctification of God as the outward worke of
and vnfit for the Lords Supper and the rich deceiued the poore but Iude commendeth them because they were in other Churches rightly and religiously vsed Clowdes they are without water carried about of windes These words containe the eighth and ninth sinnes of these wicked men which the better to know what they are let vs a little consider the meaning of them Clowdes they are without water Iâ— pleaseth the Spirit of God in many places of the old Testament to compare Prophets and Teachers vnto clowdes and their doctrine vnto the dropping and distilling of the raine and sweet showers falling from these clowds So the Prophet Ezechiel is commaunded to set his face towards the way of Teman and drop his word toward the South and his prophecie towards the forrest Deut. 32.2 My doctrine shall drop as the raine and my speech shal distill as the dew as the shower vpon the herbes and as the great raine vpon the grasse Mich. 2.7 and 11. The word translated prophecie signifieth properly to drop or distill The reason of which comparison is rendred Isai. 55.10.11 Because as the raine falleth vpon the earth and returneth not in vaine but moistneth it and maketh it bring forth and bud that it may giue seed to the sower and bread to him that eateth so the word in the mouth of the Ministers returneth not voide but accomplisheth the Lords will and prospereth in the thing whereto it is sent in becomming the sauour of life to the saluation of some and of death vnto the death of them that perish The words then standing vpon this similitude beare this sense Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth yet some clowdes are without water euen so though all Teachers ought to bee filled and fitted with store of wholsome doctrine to powre it out for the vse of the Church yet these seducers are vtterly destitute thereof And againe as those clowdes without water are light and fitter for nothing than to be carried about with euery winde so these are altogether variable and vnconstant carried about with euery blast of strange doctrine The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse the latter their ninth sinne of inconstancie and variablenesse Concerning the former seeing that the Apostle taketh it for granted that the clowdes are naturally ordained to containe water it may be demanded how it can be coÌ„ceiued that the clowds aboue being heauie with water should not fall to the earth seeing euery heauie thing naturally descendeth and tendeth downward Ans. The clowdes are heauie indeed for euen the windes themselues being by many degrees lighter than they haue their weight Iob. 28.25 No man therefore by wit or reason can resolue this doubt but onely from the word of God which teacheth that it is by vertue of Gods commandement giuen in the creation that the clowdes fall not Gen. 1.6 Let the firmament separate the waters from the waters by force of which commanding word the water hangeth in the clowdes and the clowds in the ayre and need no other supporters Iob setting out the Maiestie and greatnes of God in his works here beginneth That he hangeth the earth vpon nothing he bindeth the waters in the clowdes and the clowd is not broken vnder them Philosophie is too defectiue to yeeld the true reason of this great worke of God which commonly attributeth too much to nature and too little to the God of nature whose prouidence and power is herein to be acknowledged in that by his word he ordereth all his creatures vnto which he speaketh the word and they obey Secondly hence wee learne to conceiue the right meaning of that place Gen. 1.7 Let the firmament separate the waters that be beneath from the waters that be aboue By the firmament is meant the ayre or the distanâ—â— betweene the earth and the starrie skie by the waters vnder this firmament are meant the seas and floods and the waters aboue are the watrie clowdes which are diuided by the firmament or ayre in which wee breathe called the firmament of heaueÌ„ for it is the lowest of the three heauens which the Scripture maketh mention of â—eaching to the starres the second being the staâ—â—ie heauen the third being the heauen of heauens the seate of God where hee reuealeth his glorie to his Saints and Angels Those then are deceiued who out of this place dreame of a watâ—ie heauen aboue the starres Now further in that these seducers are called Clowds without water because they are destitute of wholesome doctrine wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine 1. Tim. 3.2 Malach. 2.7 The Priests lips should preserue knowledge otherwise they are as clowdes without water keeping the field of God barren fruitlesse which abilitie supposeth yea and imposeth the performance of diligence herein or else whether they haue knowledge or not they come vnder the rank of them whom Esay 56.10 calleth dumbe dogs which cannot or doe not barke In former ages I grant indeede there were readers appointed in the Church who could not otherwise teach but yet none were called for Teachers into the Church but such as had this abilitie of watring Gods church by doctrine more or lesse vntill heresie and schisme came in Secondly Ministers ought so to teach as they drop and instill the graces of faith repentance and obedience into the hearts of the hearers euen as the clowds drop water vpon the drie earth which sinketh into the same This was Pauls desire to see the Romanes that he might bestow some spirituall grace vpon them Rom. 1.11 This is the right handling and diuiding of the word when men shew not words but power 1. Cor 4.14 That Teacher sheweth learning that sheweth men Christ and can bee a meanes to distill Gods graces into their soules let this be the scope of those who are set apart vnto this holy Ministrie else shall they be as vnprofitable as clowdes which containe no water in them at all Thirdly if the Ministers must be as clowdes hauing water in them then must the people be as drie ground not in regard of barrennes but of thirst and desire after these drops dewes of grace distilling from the Ministerie Psal. 143.6 My soule desireth after thee euen as the thirstie land vnto which disposition wee are to preserue two things within vs first look as in drie land parcht with the heate of the Sunne there is a great want of moysture so in our soules must bee retained a sense of the want of the graces of God with an heartie sorrow for our want Our hearts must bee perswaded that in vs and of our selues there is no good thing that God can take delight in yea and the griefe conceiued must not bee small but wee must feele our selues euen dried and parched with the heate of his wrath due vnto our sinnes vntill
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—