God nor expect the same hand in healing them which hath smitten them He that beleeueth maketh not haste saith the Prophet which if it be true then this hastines to be disburdened of the hand of God is a token of distrustfulnes of God and want of faith Nay this practise argueth not only want of a true faith but a presence of a false and Satanicall faith for if there bee no faith in the Charme it will not worke Thirdly wee beleeue not the Lord to be the Lord of bodie and soule as one hauing soueraigne Lordship and power to saue and destroy for let any ciuill man be pressed by temptation vnto sin he will bee easily brought to make no bones of very dangerous sinnes what other is the reason hereof but that hee esteemeth not the Lord to be his Lord and accounteth of his commandements but as dreames not serious or giuen in earnest whereas if Gods Lordship were rightly acknowledged sinne would not be so ripe and rife as it is Fourthly wee beleeue not the mercie of God in the pardon of our sinne as we ought for howsoeuer in our peace wee thinke our faith strong enough for any encounter yet let a temptatiō assaile vs then we begin to doubt whether we be the children of God or no and are full of impatiencie Example hereof we haue euen in Iob himself who before his triall thought himselfe safe in his nest but when Gods hand was heauy vpon him then he brake foorth in speeches full of impatiencie as that God was his enemie and did write bitter things against him wherein he bewraied his want of faith and his crooked and cankered incredulitie and the same weakenes may the dearest strongest of Gods childrē one time or other espie in themselues Fiftly wee know not as we should the agonie and passion of Christ he suffered the first death and the paines of the second death for our sinnes they were the speares that pearced his heart but we carrie vp our heads and can take delight in them as though there were no danger in them whereas the remembrance of them should make our hearts to bleede and faith in the heart should cause vs die to sinne seeing those who are Christs are crucified with him but because men wil not depart from their sins which are not killed but liue and are strong in them and no man saith what haue I done it is a plaine euidence that the life of faith is not to be found in the liues of most men Sixthly wee beleeue not that wee did rise with Christ and ascended with him into heauen because in this our long peace our thoughts are set vpon the world and we mind earthly things still whereas if we were risen with Christ we would seeke the things that be aboue Coloss 3.1 Seuenthly we doe not beleeue as we ought the last iudgement because wee are not smitten with feare and reuerence in speaking and meditating of it Paul speaking of it calleth it the terrors of the Lord 2. Cor. 5.11 and this made him so forward in al good duties yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men but men make no conscience of their waies Eightly wee beleeue not aright our owne death and resurrection in the last day for men commonly deferre their repentance and amendement of life till the last day of their daies and then they crie and call on the bed of their sorrowes which argues a counterfeit faith for if a man did beleeue his death it would driue him to the daily amendement of his life By these notes we may easily discerne this secret sinne of vnbeleefe within our selues Secondly when wee haue thus found out this sinne wee must bewaile it an◠mourne for our vnbeleefe as being the mother of all our sinnes confesse it before God and craue increase of faith as the man in the Gospell Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith Thirdly we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ as also all other dependant promises whereof some concerne our prosperous successe in our waies and Gods protection in our labours and callings and others concerne afflictions promising happie issue and deliuerance therefrom with strength in temptation to the which all promises may be referred which we must alwaies haue in our eye that our faith may ground it selfe vpon them Fourthly we must truly relie and rest our selues in these promises settle and content our hearts in them that looke as the earth hangeth without proppe or pillar in the middest of the world onely by the word of God so must our hearts be staied in the same word and promise of God yea if wee should see nothing but destruction before our eies our faith must then be our subsistence and when our vnbeleefe would vnloosen our hold and make vs giue backe let our faith in these promises make resistance as Dauid Psal. 42.5 My soule why art thou so disquieted within me trust still in God especially seeing wee haue promises which assure vs in our troubles either of their mitigation or remouall after all these followeth the subiection of faith when the heart and life are conformed to the obedience of all the Commandements of God And thus we purging our harts of vnbeleefe shall escape such fearefull iudgements as this first example hath put vs in minde of Vers. 6. The Angels also which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day THese words comprehend the second example whereby the first part of the former reason is confirmed namely that whosoeuer giue themselues libertie to sinne shall be destroyed here prooued by this example of the Angels themselues In which consider three points first the persons that sinned The Angels Secondly the sinne or fall of the Angels which kept not their first estate but left their owne habitation Thirdly their punishment he hath reserued in euerlasting chaines In the persons sinning wee haue sundrie considerations as first that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose and that most fitly because they are the excellencie of all creatures for so the Scriptures euery where speake of them as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture the speech is drawne from the glorie of Angels Gen. 3 3. Iacob commending the fauourable countenance of Esa◠being reconciled vnto him saith he saw his face as the face of an Angell So Manna is called Angels foode that is a most excellent foode that if those excellent creatures should neede foode they could wish no better 1. Cor. 13.1 Though I should speake with the tongue of men and Angels Signifying that if Angels had tongues they
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
A GODLIE AND LEARNED EXPOSITION VPON THE WHOLE EPISTLE OF IVDE CONTAINING THREESCORE AND SIXE SERMONS PREACHED IN CAMBRIDGE BY THAT REVEREND AND FAITHFVLL MAN OF GOD Master WILLIAM PERKINS AND NOW AT THE REQVEST OF HIS EXECVTORS published by THOMAS TAYLOR Preacher of Gods Word WHERVNTO IS PREFIXED A LARGE ANALYSIS CONTAINING the summe and order of the whole booke according to the Authors owne method TO WHICH ARE FVRTHER ADDED FOVRE BRIEFE TABLES to direct the Reader in the finding of either 1. Common places of Religion 2. More generall doctrines 3. Questions determined 4. Places of Scripture either expounded or cleered from corruption REVEL 3.11 Behold I come shortly hold that which thou hast that no man take away thy crowne LONDON Printed by FELIX KYNGSTON for THOMAS MAN dwelling in Pater noster row at the signe of the Talbot 1606. TO THE RIGHT HONORABLE WILLIAM LORD RVSSEL BARON OF THORNEHAVGH Grace and all good blessings from God our Father and our Lord Iesus Christ. RIght Honorable as it cannot be but true which Truth it selfe hath vttered Him that honoureth me I will honour no more can it be but sure payment which such a creditor hath vndertaken and not by any suretie but by himselfe to be performed Bootlesly had the world been betrusted with such a charge which by suffering some to walke through dishonour and by powring out contempt vpon others vnwittingly suiteth the condition of the seruants to the case of the Sonne who said I honour the Father but ye dishonour me Well then is it with vs that he whose bare word is aboue all bonds hath said I will honour not those who by treading downe his honour honour themselues neither whom men honour nor who honour men but those who honour him by louing him as a Father and â—eaing him as a Lord. Not that any man can inlarge his honor the infinit perfection whereof is in it selfe vncapable of any accession nor â—hat any can of himselfe expresse this honour seeing himselfe worketh â—â—th such willes and deeds also of his owne good pleasure neither that if any â—ould hee might merit the returne of honour for all that were but his â—utie nor that if any could and would hee should thereby profit God â—o whom mans goodnes is not extended nor lastly if any could and â—ould not God should thereby be disprofited for if one be wicked he â—â—â—teth not him but because the Lord who delighteth to be the portion â—f Iacob is pleased to accept the broken and homely seruice of his chilâ—â—en as an high honour done vnto himselfe and themselues as honorersâ—f â—f him and such as he by crowning his owne worke in them cannot â—ut honour But what shall be done to the man whom this King will honour Ans. If Baltazer King of Babel were to promise his highest honours if Haâ—an were to aduise Ahashuerosh King of 27. Prouinces in the bestowing 〈◊〉 what honours himselfe could wish or hope if Pharaoh should call â—gaine his Nobles to consultation how to enlarge Iosephs aduanceâ—ents no more could be either promised expected or performed than â—â—at such a one should be arraied with royall attyre as cloath of purple 〈◊〉 fine linnen with a golden chaine about his necke the Kings Ring 〈◊〉 his hand his princely Diadem set vpon his head and withall by proâ—â—â—mation published the third man or Viceroy in the kingdom Which infinite in recitall and partly for that these haue most valiantly like Dauids worthies broken thorough these Philistims forces and brought vnto vs in despight of them the pure water of the well of life among whom this our Author last named was not the least nor of so small note through the Christian world that I can thinke by my penne to adde any moment vnto his whose writings so sauory and so innocent haue sufficiently proclaimed his profound knowledge in all learning his prudent zeale his mature iudgement with an admirable dexteritie and facilitie yea I may say felicitie for herein hee raigned that I may vse the phrase of the reuerend Deane of his Maiesties Chappel properly applied vnto him at his funerals which with singular approbation he performed in the direct resoluing the obscurest doubts of Diuinitie and the acute loosing and dissoluing the hardest knots of Papists so briefly and yet so perspicuously as that his most polemicall writings being first by himself in our vulgar tongue published could scarce meete euen amongst our common people with such an vncapeable reader if any whit catechised into whom they might not conuey some competent conceit and vnderstanding of the deepest and darkest differences betweene the Papists those patrons and defenders of darknes and our selues But besides these such a tongue of the learned had the Lord God giuen him that he knew to minister and ministred according to knowledge a word in due time to him that was weary the which most weighty duty of the Ministery was so familiar vnto him that he made it his holidayes exercise as his recreation to resolue cases of conscience In his ordinary Ministry how powerfull was he Which of his hearers cannot confesse that he spake as one hauing authority Adde now vnto these his labours an holy and harmelesse life for why should I disioyne them seeing they were so happily combined in him betweene which two both of them conspiring to the glory of God and his cause was such a sweete harmonie and concent that in reading his writings any man might see the manner of his life and in seeing his life he might also therein reade his writings for his life spakâ— what his pen writ and his person was the president of his written precepts Buâ— when these vnweariable labours had quickly worne out such a candle who so freeâ—ly spent himselfe to giue others light such a life was not shut vp but by a proporâ—tionall euen a religious and christian death of the which when God made witâ— some others my selfe a beholder I could not but conceiue him a messenger onâ— of a thousand singled out by God to giue directions to others both how to liue and that well as also in the right manner of dying well who himselfe waâ— so trained to a blessed death by a holy life whereby he became both in life anâ— death a most happie and blessed man for whose written precepts concerning both the whole Church is bound to blesse God with vs but especially we his ordinarâ— hearers in Cambridge who besides were also the beholders of both cannot be 〈◊〉 so much the more strengthned and confirmed our owne heedlesse ingratitude 〈◊〉 resisting or withstanding vs by how much the eye is quicker then the eare anâ— the sight a more certaine sense then can be the hearing But we will leaue hiâ— with God and omit those worthie works which himselfe whilest he liued accoâ—â—ding as the relaxation both from the weekely labours of his calling and the dayâ— weakenes of his body would
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
wherein wee were inthralled to sin and Satan seeing it were a madnes to returne to such bondage againe If Christ be dead for vs let that grace moue vs to die to sinne if hee being risen againe sit at Gods right hand that wee might sit there with him let that grace mooue vs to walk as those that are risen with him and haue our conuersation in heauen seeking euen while wee are below the things that are aboue and so of the rest Further the Apostle to make those seducers more odious saith not simplie they turne the grace of God but of our God into wantonnes which noteth the indignitie of their fact in which consider three things first by what meanes God becomes our God and that is not by any merit of ours but by meanes of the gratious couenant propounded in the Gospell promising pardon and remission of sin in and by Christ. Iere. 31.31 This is called the new couenant which the Lord contracteth with his people where writing his law in their inward parts he becommeth their God and they his people Secondly what must wee doe to say truly and in assurance that God is our God Ans. Wee must for our parts make a couenant with him vnto which is required a consent on either partie first on Gods part that he will be our God which we shall finde not in any reuelation besides the Scriptures but generally in the word and more specially in the ministerie of the Gospell and administration of the Sacraments annexed as seales vnto the Couenant in which God doth as surely couenant with vs as if hee should from heauen speake vnto vs. Secondly on our part is required consent of which there be two degrees first when we make an outward profession of faith heare the word receiue the Sacraments Baptisme and the Lords Supper which serue to distinguish vs from Iewes Turkes c. this is somewhat but not sufficient to make God our God seeing it is common to the very hypocrites themselues Secondly seeing hee is not a Iew which is one outwardly but which is a Iew within there is required in our consent a further degree which standeth in an inward consent of the heart whereby a man taketh God for his God which is then begun when first a man acknowledgeth and bewaileth his sinnes Secondly when he endeuoureth to bee reconciled to God Thirdly when he purposeth neuer to sin againe when this couenant is thus concluded by consent of both parties a man may safely and truly say that God is his God Now seeing wee know these things our dutie is to labour to be setled and assured in our conscience that God is our God for first in this assurance is the foundation of all true comfort all the promises of God are hereupon grounded and herein accomplished that God is our God see Isai. 41.10 Be not afraid I am thy God yea Christ being vpon the Crosse hauing the pangs of hel vpon him herein staied himselfe My God my God so Dauid Psalm 22.1 and being readie to be stoned to death comfortâ—d himselfe in the Lord his God 1. Sam. 30.6 And not onely is it the foundation of all our comfort in this life but of our happines after death it selfe being the ground of those two maine Articles of our faith the resurrection of the bodie and the immortalitie of the soule for by vertue of this Couenant alone shall wee rise againe after death to life glorie and immortalitie as Christ himselfe disputing against the Sadduces from hence prooueth the resurrection in that God is the God of Abraham Isaac and Iacob Secondly it is the ground of al obedience Psal. 95.7 the Prophet exhorting men thereunto vseth this as a reason For he is the Lord our God and wee are the people of his hands the preface of the Morall law enforcing obedience laieth the same ground For I am the Lord thy God which brought thee out of the land of Egypt see also Psal. 50.71 and whosoeuer is truly perswaded that God is his God cannot but obey him The fift propertie of these seducers is That they deny God the onely Lord and our Lord Iesus Christ. Thus are they described by their manners The Translators of this Epistle were as it seemeth of opinion that these words are properly spoken of God the Father and of God the Sonne also but by the tenour of the words in the originall it seemeth that they are all to bee vnderstood of Christ and not of the Father and are thus to be read Which denie that onely Ruler who is God and our Lord Iesus Christ. Again the tenour of the words being borrowed from the Epistle of Peter may thence be rightly expounded now Peter speaking of the same sinne of these seducers applieth it only to be a denial of Christ 2. Pet. 2.1 They denie the Lord that bought them In the words then consider two things first the sinne here condemned namely to denie Iesus Christ. Secondly a description of Christ. For the first To denie Iesus Christ is to renounce and forsake Christ and so much as in a man lieth to make his death voyd and of none effect Now because this deniall presupposeth a redemption as Peter mentioneth they denying the Lord that bought them this question is to be cleered how these men being reprobates can be said to bee redeemed by Christ Answ. Wee must not thinke that they were in Gods decree euer redeemed for then had they been saued he doing whatsoeuer he willeth Psal. 115.3 but it is to be meant in regard of themselues and other men for both in their owne conceit iudgement they were redeemed as also in the iudgement of others who are to bee led by the rule of charitie in passing their iudgement vpon men and to account of them as redeemed leauing all secret iudgements to God Secondly the description of Christ by three things first that he is a Ruler yea an only ruler a Lord and ruler ouer all things in generall in heauen earth and hell and more specially a Lord ouer his elect onely and in that he is said to be an onely ruler it must not bee meant as excluding the Father and holie Ghost but all false gods and false Christs as Ioh. 17.3 the Father is called the onely God for all outward actions of the Trinitie are common to all the persons Secondly that hee is God which is a notable place against all Arrians to prooue the Godhead of Christ. Thirdly he is said to be our Lord Ours in two respects especially first of the free donation of his Father who gaue to him a people to be Lord and King ouer before all worlds Secondly in regard of his worke of redemption which hee wrought for them who were of the Father giuen vnto him Out of that which hath bin here said we may note these two points first how these seducers denie Christ namely not openly and plainly for then the Church should haue espied them neither in word nor
make account of that daye of generall iudgement yet may we well reckon vpon the day of our particular iudgement and the day of our owne death that so wee may be fitted thereto For as this shall leaue vs so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies wherein euery man almost putteth off the euill day and maketh league and couenants with death and hell the young man presumeth of length of daies the olde man dreameth he may liue one yeere longer both of them deferre hereupon their repentance in that they both are of one minde namely that their Master will yet deferre his comming Thirdly we must not only carrie within vs a conceit and opinion of this day but also must be inwardly affected with it that we may walke in awe and reuerence before God in regard of it 2. Cor. 5.11 Knowing therefore the terrors of the Lord we perswade men c. Now in the latter part of this verse the attendants of the Lord in his comming are mentioned in these words With thousands of his Saints which must be vnderstood not only of Angels but men also 1. Thess. 3.13 at the comming of the Lord Iesus Christ with all his Saints Qu. How can this be and how shall the Saints come with him Ans. All men shall rise with their owne bodies good bad at the sound of the Trumpet then shall the Saints be taken vp into the clowdes to meete Christ and shall be made a part of his attendance but the wicked shal stand vpō the earth wishing the mountaines and hils to fall vpon them and hide them from the presence of the Iudge Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ they shall not need to be dismaied at that day nor feare the face of the wicked seeing they shall be receiued in the clowdes into fellowship with Christ before the iudgement begin which manner of proceeding the Apostle hauing described concludeth with the same Wherefore comfort your selues one another with these wordes vers 18. Here also may bee noted the power maiestie and omnipotencie of Christ in his second comming although his first comming was base and in the forme of a seruant now he shall come with many millions of Angels and Saints whom all creatures cannot resist let no wicked man thinke then either to absent himselfe or escape his fearefull wrath the only way to auoide it is in thy life time to meete him by repentance Vers. 15. To giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodlily committed and of all their cruell speakings which wicked sinners haue spoken against him THe second point in the testimonie is the iudgement of the Lorde which together with the cause is in this verse described Concerning the iudgement wee must knowe that it is either generall or speciall both of them here mentioned the former in these wordes To giue iudgement against all men the latter in these words following And to rebuke all the vngodly among them In the generall iudgement it may be asked how Christ can bee said to giue iudgement against all men seeing the Saints shall come with him and hee will passe no sentence against them Ans. The meaning is he will giue iudgement vpon all men for the godly shall receiue and heare a sentence but of absolution and amongst all men he will rebuke the vngodly all persons shall come vnto iudgement without exception of what age sexe or state soeuer they be This vniuersall iudgement teacheth vs first to redresse before this day come whatsoeuer within vs would when it commeth confound vs for euery man must appeare in his owne person no Procter shall be allowed to speake or solicite for any man the secrets of all hearts must bee disclosed and euery man shall receiue accordingly to that he hath done It standeth men therefore in hand to reforme things amisse before hand for they shall appeare nakedly euen as they are Quest. How shall this bee done Ans. 1. Cor. 11.21 Iudge thy selfe before hand and thou shalt not bee iudged of the Lord arraigne examine cast and condemne thy selfe sue for pardon as for life and death and thou shalt escape that fearefull iudgement For hee that confesseth his sinnes and forsaketh them shall finde mercie Prou. 28.13 Thus doe and mercie belongeth vnto thee Vpon the same ground Paul raiseth the same dutie admonishing all men euery where to repent because he hath appointed a day in which hee will iudge the worlde in righteousnes Act. 17.30.31 Secondly seeing there is a day of vniuersall iudgment seeke in the meane time to stop the mouth of thy conscience that it may then stand with thee to excuse and acquite thee and neuer dare to offend againe and wound it for it is a deputie Iudge vnder God which if it condemne thee much more shall God the great Iudge being greater than thy conscience Thirdly hence in all actions our care should be to approoue our hearts vnto God especially in hearing and speaking the word prayer vse of the Sacraments yea and all our endeuours should be to please and obey him who one day will giue an vpright sentence vpon them all Thus the consideration of the iudgement to come made the Apostle Paul endeuour to approoue all the actions of his life vnto God 2. Cor. 5.11 So Peter 2. Epist. 3.11 seeing all these things shall be dissolued what manner of men ought we to be in holy conuersation and godlines looking for the hasting vnto the comming of the day of the Lord The speciall iudgement is laid down in the next words and they containe two things first the persons who shall be iudged All the vngodly among them Secondly the manner of their iudgement in the word rebuke or conuince The persons are set out by their propertie of vngodlinesse which is a sinne directly against God and the vngodly man is he who denieth God the honour due vnto him of whom that we might the better know him the Scripture hath giuen fiue notes or properties as first that he knoweth not or acknowledgeth not the true God aright according to his word Psal. 10.4 All their thoughts be that there is no God that is they acknowledge him not in his presence prouidence iustice or mercie Secondly he subiecteth not his body soule and conscience to the laws of God in al things but taketh libertie to liue as hee list Iob. 21.14 They say to the Almightie Depart from vs we will none of thy waies Psalm 50.16 They hate to be reformed Thirdly in heart and life he dependeth not himselfe vpon the will power prouidence and good pleasure of God but on something out of God in himself or some other creature Abac. 2.4 whereas the iust man liueth by faith the wicked man exalteth himselfe and is puffed vp as bearing himself vpon
ripe age in Christ which is not till death Now for the further cleering of this point two questions are to be resolued 1. Quest. Seeing it is a sinne for a man to seuer himselfe from the Church of God where and what Church is that to which a man may for euer ioyne himselfe with a good conscience Ans. That people which heare beleeue and obey the doctrine of the Prophets and Apostles are the true people and Church of God vnto which a man may safely ioyne himselfe Diuers notes there be but the infallible notes of the true Church are knowledge faith and obedience vnto that doctrine these were the notes of the Primitiue Church next after Christ Act. 2.42 First they continued in the Apostles doctrine Secondly in fellowship wherein the duties of loue are comprehended Thirdly in breaking of bread that is the administration of Sacraments for the celebration of the Supper is put for both Fourthly in prayer that is inuocation of God with thankesgiuing In that Commission of the Apostles giuen for the gathering together of the Church of God they are enioyned first to teach all Nations that is to make them Disciples namely by the doctrine Propheticall and Apostolicall Secondly to baptise them that is to bring and admit them into the house of God Thirdly to teach them to performe all things which they were commanded In which Commission two of these notes are expressed Ephes. 2.19 The Church is founded vpon the doctrine of the Prophets and Apostles Ioh. 8.31 If ye abide in my word ye are truly my Disciples Ioh. 10.27 My sheepe heare my voyce and followe mee Psal. 147.19 He sheweth his lawes to Iacob and his statutes to Israel he dealeth not so with euery nation Hence we note that wee may not ioyne our selues with the Iewes or Turkes who renounce the words of the Prophets and Apostles neither yet with the Papists for though in word and speech they holde this word yet in deede and in the sense they corrupt it euen in the foundation The second question But what if there be errors in the Church or things amisse may wee not then separate our selues Ans. Things that may be amisse in the Church must be distinguished for some faults concerne the matter of religion some the manner the former respecteth doctrine principally the latter the manners of men First for things amisse in the manners of men wee may not separate but with Lot haue our righteous hearts vexed and grieued with the wicked conuersation of those among whom wee liue The Scribes and Pharisies sitting in Moses chaire teaching Moses his doctrine must bee heard howsoeuer the corruptions of their manners be such as they may not bee imitated Matth. 23.1 Yet here obserue further that although we may not separate our selues from such corrupt persons in the publike assemblies yet in priuate conuersation wee may abstaine from them 1. Cor. 5.11 If any that is called a brother be a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eatâ— not that is eate not priuately Secondly if the Church erre in matter of religion then must we consider whether the error be in a more weightie and substantiall point or in matter of lesse importance If it be in smaller points the foundation being kept wee may not separate our selues 1. Cor. 3.15 If any mans worke burne he shall lose but himselfe shall be safe yet as if it were by fire Now if the error of the Church bee in substance of doctrine or in the foundation then we must consider whether it erre of humane frailtie or of obstinacie if of frailtie we may not separate The Church of Galatia was through frailtie quickly turned to another Gospell and erred in the foundation holding iustification by workes yet Paul writeth vnto it as vnto a Church of God So likewise the Church of Corinth erred grieuously and ouerthrew the Article of the Resurrection and yet Paul behaued himselfe accordingly vnto it But if the Church erre in the substance of religion obstinately then with good conscience separation may be made 1. Tim. 4.5 If any man teach otherwise and consent not to the wholesome doctrine from such separate thy selfe An example hereof we haue in Act. 19.9 when Paul had preached in the Synagogue of the Iewes and could not preuaile with them but they began to blaspheme and speake euill of the waies of God then he withdrew himselfe and separated from them 1. Chro. 11.14.16 when Ieroboam had set vp the two Calues to be worshipped many of the best disposed Iewes departed from him and came to Rehoboam and ioyned themselues with Iudah and Ierusalem in the true worship of the God of their Fathers Whence wee see that no man may with good conscience separate himselfe from the Church of England seeing it teacheth beleeueth and obeyeth the doctrine of the Prophets and Apostles Further consider the manner of the separation of these wicked men there be three sorts of separation First by apostasie when a man falleth wholy from his religion from the Church and from common grace Heb. 6.4 It is impossible that they which were once enlightened if they fall away c. Secondly by heresie when men erre in the substance of doctrine and religion and that of obstinacie Thirdly by Schisme and that is when men hold the same faith and foundation and yet disagree and separate in regard of order and ceremonie These seducers separated themselues by heresies their heresies were these first that men being in Christ might liue as they list and so they were Libertines Secondly that among the people of God there ought to be no ciuil Magistracie and so they became also Anabaptists Here obserue that euen in the Apostles time and daies were many heretikes among whom was Hymeneus and Philetus 2. Tim. 2.17 and many wolues entred euen in their daies which spared not the flocke Which may serue to stablish our mindes against the Papists who obiect that our religion is the foundation of al heresies as at the rising of which many heresies were reuiued in so much as they call all our religion heresie and the professors of it heretikes by which reason they might as strongly prooue that the doctrine of the Apostles themselues was heresie and that the Primitiue Church in the Apostles time was hereticall and no Church for in the first hundred yeeres after Christ the Church swarmed with heresies sowen by Sathans instruments to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church nay rather we conclude our religion to be Apostolicall because the same heresies which arose vp in the Apostles times against their doctrine now reuiued againe vpon the reuiuing of our religion The second sinne of these seducers in this verse is that they are fleshly or natural men For so it is explained in the last words not hauing the spirit wherin consider