off him he was neuer at it he neuer saw it and yet is truly the Lord of it and may say of it it is his owne by vertue of the donation Euen so God in his word giueth Christ and his merits to the beleeuer who as he hath receiued him by faith so he retaineth him by grace by vertue of which donation and acceptation a man may as truly say Christ is his as though he were now in heauen alreadie with him yea so firme and certaine is this ingrafting that it once being made can neuer be dissolued but is euerlasting for the root liuing and abiding for euer so also doe the branches being set into the same and that by the hand of the good husbandman God himselfe The second thing required in a tree of righteousnes is life which is not the naturall life of other plants but spirituall and eternall for eternall life beginneth euen in this life Galath 2.20 Now I liue yet not I now but Christ liueth in me and this life is by the faith in the Son of God and then wrought in vs when the same minde which was in Christ whilest hee was vpon earth is also in vs Philip. 2.5 for hee conueyeth his owne disposition into his members in part who are daily made conformable vnto him of which conformitie the Apostle maketh two parts Rom. 5.6 First a conformitie vnto him in his death that looke as he died for sinne so ought his members vnto sin and as he by his death subdued sinne and obtained victorie ouer it so ought they daily to be nibling in the abolishing and mortifying of that sinne which presseth them downe and hangeth so fast vpon them vntill the day of their full conquest and finall deliuerance Secondly a conformitie vnto him in his Resurrection that as he rose againe from the graue so should they from the graue of their sinnes and as hee rose to liue for euer so ought they by vertue of his resurrection to liue to God in newnes of life as those that looke to liue foreuer with him Thirdly the tree of righteousnesse must bring foorth fruites to testifie the life of it called Galath 5.22 fruites of the spirit and there reckoned vp Loue peace ioy long suffering gentlenes goodnes faith meekenes temperance Phil. 1.11 Paul prayeth that the Philippians might be filled with the fruites of righteousnes that is the duties of the Morall law contained in the first and second Table Fourthly a tree of righteousnes must bring foorth good fruites such as are pleasing vnto God Quest. How shall a Christian bring forth good fruits Ans. First good fruit must come from a good heart an heart penitent and truly turned to God Mat. 3. Bring foorth fruites worthie amendement of life 1. Timot. 1.5 Loue out of a pure heart Secondly it must be brought forth with intention will purpose and endeuour to obey God in his commandements which the heart must respect Thirdly the end of this fruite must be the glorie of God not seeking our selues but Gods honour In Leuit. 19.23 God requireth that the trees should bee circumcised which was thus performed The three first yeeres the fruite was to be cast or fall away the fourth it was to bee dedicated to the Lord and the fifth yeere the Israelites might eate of the fruite euen so wee must first cast away in respect of our selues our fruites and dedicate them vnto the Lord so he shall taste of them with delight and not before Fourthly it must bee brought foorth to the good of others as trees beare fruites not for themselues but for men so our fruites must bee intended not so much for our priuate good as the common good of the Church and Common-wealth Doct. 2. Seeing the faithfull are not such corrupt trees but of Gods owne planting they haue here first a ground of comfort in the middest of sorrow sicknes yea and death it selfe for being ingrafted into Christ the whole man is preserued safe found in him yea the dying bodie nay the dead bodie and that which is rotting in the graue is planted into him and is to liue againe in him who alwaies liueth and will raise it to life eternall at the last day Trees in winter are dead to mans sense yet because the rootes of them liue and haue in them sappe and moysture in the spring they shall bud blossome and beare fruite againe euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant putting off mortalitie and corruption no more to be subiected thereunto againe than the roote into which they are set who hath for his members chased them away Secondly seeing we must be planted and cannot attaine this growth by nature we must detest and abhorre our selues in dust and ashes renounce and bewaile our naturall condition and be at no rest till wee feele our selues set into Christ by liuing the life of the Sonne of God For know we not that Christ liueth in vs except we be reprobates Thirdly our Church hath herein resembled Iudah hauing been for many yeres a plant of Gods delight who hath hedged and fenced it by his fauourable protection but many yea the most branches are barren bearing no fruite others beare lesse fruite than they haue done being withered and fallen back what will be thinke we the end hereof Surely the axe being alreadie laid to the roote of the tree shall cut downe whatsoeuer branches beare not foorth good fruite and they shall be cast into the fire It standeth vs then in hand to become more fruitfull before we be cut downe Fourthly hence let euery man learne subiection vnto God in all his crosses and afflictions wee are trees or branches at least of the Vine the Father is the husbandman and looke a◠the husbandman loppeth cutteth 〈◊〉 pruneth yea and almost cutteth downe his trees to make them more fruitfull so dealeth the Lord with his children who therein are to rest well contented for he chasteneth them for their good that although no chastisement seemeth ioyous for the present yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby Twice dead and plucked vp Some hence gather this that wee are once dead in Adam by originall sinne and secondly after regeneration or ingrafting into Christ by some grieuous sinne wounding the conscience to death and hence conclude that a man regenerate may die againe and fall from grace vrging for their purpose that in Rom. 11.20 Through vnbeleefe they were broken off and thou standest by faith be not high minded but feare But this cannot be so vnderstood for by twice dead is meant dead certainly or dead twice once in Adam by originall sinne and the second time dead by their owne actuall sinne As for that place in Rom. 11. I answere there are two kindes of planting first outward secondly inward The outward is when God giueth the word vnto a people with other his ordinances and
Apostle calles his good purpose Rom. 8.28 yea to shew the freenes of this grace it is thence denominated and called the election of grace Secondly the meanes of this calling which in the Lords hands are diuers whereof some prepare to calling othersome are instruments of it as first the reading of the Scriptures seruing to begeâ—â— generall historicall faith Secondly afflictions in bodie goods name friends or otherwise tending to humble a man and prepare his heart as soft ground Thirdly the denouncing of Gods iudgements and threats of the law which sends to hell but giues no grace these are generall preparatiues others are instruments to effect inward calling as the preaching of the glad tidings of the Gospell which is the most principall and effectuall meanes of this speciall and effectuall vocation and to this Paul ascribes it as 2. Thess. 2.14 whereunto he called you by our Gospell that this is true consider a two fold worke of this Ministerie when it is powerfully applied to the hearts of men First it openeth the very heart of a man and laies him out to the beholding of himselfe shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans whereby he is prepared not to lie asleep in this estate but vnto the second worke which is to apprehend and applie the blood and merits of Christ exhibited in the Gospell for the washing and bathing of his sinfull soule that so he may be saued from wrath Thirdly the persons that are called those are mentioned Rom. 30. namely those whom hee had before predestinate those he called which seemes to be expounded in Acts 13.48 So many as were ordained to life euerlasting beleeued that is were called vnto the faith all therefore are not called It pleaseth some to teach another doctrine namely that God for his part calls all men effectually and giues them a power to beleeue if they will but the difference say they is in the will of man to prooue which they bring this comparison The Sunne shines on waxe and clay equally the waxe is softned but the clay is hardened But this is not true out of the Scriptures for it is not giuen to all to vnderstand the mysteries of the kingdome Matth. 13.11 these things are hid from most of the wise of the world and reueiled vnto babes Matth. 11.25 Knowledge is giuen to some not to others and consequently faith for they which haue not knowne cannot beleeue Fourthly the time of this calling The particular time of any mans calling is not reueiled but laid vp in the secret counsell of God in whose hands times and seasons are yet the extent of the time is large enough though stinted euen the time of this life some at the sixt houre some at the ninth and others at the eleuenth c. but not after because that then all means of calling men cease Now because men know not the date of their daies it behoues them out of hand to striue to enter not to deferre from day to day alleaging that some are called at the twelfth houre but accept of the Lords call while it is yet the acceptable time If the Lord now say Seeke my face let thy heart answere as an eccho which â—akes the word out of the mouth thy face O Lord I will seeke Psalm 27.8 such a pleasant harmonie God is delighted with If he say as the Prophet speaketh Behold now my people they are presently readie to answere Behold now our God and the rather because the Lord will be free and not stinted by thee that either he should call thee in thy crooked yeeres or not at all he will not be prescribed vnto extraordinarily to call thee at the twelfth houre as he did the theefe on the crosse when thou howlest vpon the bed of thy sorrow and gaspest vpon thy death-bed Therefore while it is called to day let vs heare the voyce and harden our hearts no more Fiftly wherein doth this effectuall calling stand Both in the outward and inward calling because the former is often in the meanes giuen to Nations people men at least to make them without all excuse but the second being secret and inward whereby the Lord makes a mans heart inwardly answere the outward calling possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus and with an endeuour to please the Lord in all things thus is the heart pearced Psal. 40.6 the heart of stone changed into an hart of flesh that is made tractable and pliable Ezech. 11.19 and an heart which is a sacrifice accepted of God such an hart was Lydiaâ— Act. 16.15 when God had opened it it was heedfull and attentiue to the words of Paul this hart can rellish the sweete promises of the Gospell and no other Sixtly the excellencie of this calling which wee shall perceiue by these considerations First in that it is a great work as was the creation of man at the first Rom. 4.18 so the Apostle maketh it 2. Cor. 4.6 he that at the beginning called light out of darknes the same hath shined in our hearts c. that as God cals the first time and dead creatures come foorth to life so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne and it is quickened with the life of God Secondly this effectuall calling goes beyond the worke of our creation for here a man is taken out of the first Adam and set into the second and at the same instant power is giuen to beleeue being in time both together though in order faith is first and then ingrafting wherein is not onely a bare priuation as in the creation when God called things that were not as though they were but here is a plaine resistance and rebellion God calling not onely things that are not but things that would not and refuse to be Thus to raise a man out of the blood of Christ is more than to raise Eue out of Adams side to raise a dead soule from the death of sinne farre more glorious and powerfull than to raise a dead bodie from bodily death to raise a man to supernaturall life farre greater than to a naturall onely Thirdly this calling ratifies all our couenants with God Men in their Baptisme enter couenant with God but often start from it and will not stand to it so as the couenant is onely made but when as a man is effectually called the couenant is not onely made but truly accomplished and that on mans part Vse Seeing we are called of God himselfe in the ministerie of the word for Paul calles it Phil. 3.14 an high calling we must labour to ioyne the inward calling with it which is higher than that by hauing first a griefe because we cannot beleeue secondly a readie mind thirdly an endeuour to beleeue fourthly a sorrow because we beleeue no more and faile so much in the seruice
who hold an absolute God out of the persons Thirdly our common people who pray to such a God in their owne names out of the Sonne and holie Ghost Fourthly the Popish Church which denieth by their doctrine the three persons for hee that denieth the Sonne denieth the Father and holy Ghost 1. Ioh. 2.23 Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament as also his offices of King Priest and Prophet for which we must vtterly separate from them The sixth ground is That nothing commeth to passe without the special decree will and prouidence of God Matth. 10.23 A sparrow falleth not to the ground without his will Ob. Sinne is against Gods will and therefore commeth to passe without his will Ans. That which is against the will of God is not without his will Quest. How can this be Ans. No sinne commeth to passe but God decreeth the permitting and being of it now to permit sinne and the being of it is neither the causing of sinne nor the doing of it but the not hindring of it to which he is not bound This ground being denied chance will be brought in and God himselfe denied The seuenth ground is That God hath chosen some men before the world was to be partakers of the riches of his mercies and passed by others because it was his will Roman 9.18 He will haue mercie on whom he will Ephes. 1.4 1. Pet. 2.9 Some are a chosen generation and therfore some are not chosen Againe whom he will he hardeneth he hideth the mysteries of the kingdome from some why because his pleasure was such Matth. 11.25 And of this there is good reason for in nature the first cause ordereth the second causes and not the second the first Now Gods will is cause of all causes which therefore must rule all as the supreme and not be ruled by any other That this is a ground appeareth 2. Tim. 2.19 The foundation of God remaineth sure the Lord knoweth who are his and indeede none other can bee the ground of grace and happines vnto vs than the counsaile of God in electing vs called therefore of the Apostle a foundation Aduersaries hereof First our common people that thus abuse this doctrine If I be chosen to saluation I shall be saued therefore I may liue as I list They might as well reason thus The tearme of my life is stinted none can lengthen or shorten it I will therefore neither eate nor drink nor vse Physicke nor other meanes of prolonging my daies which what were it else but to murther the bodie So these from the same ground become murtherers of their soules whereas men chosen to the end will prease after the meanes and conclude otherwise and say I will vse meanes that I may come to life Secondly others more learned are aduersaries to this ground who teach that God for his part hath chosen all men to life and for his part would haue all saued and that Christ for his part hath redeemed all and the holy Ghost giueth or offereth grace to all If wee aske why then are not all saued They answere because God foresawe those who would beleeue whom hee appointed to saluation he foresaw also others who would not beleeue and adiudged them to damnation But by this doctrine shall Gods will hang on the will of man and bee ruled by it seeing hee would haue men saued but man will not and so this ground is in part rased The eighth ground is That God made the heauens and the earth and all things that haue being in them Col. 1.16 By him were created all things which are in heauen and in earth This is a principle for if creatures had no beginning then are they become Gods which would ouerthrow the Godhead But all things were not made besides God For the highest heauen the Throne of God is eternall as God himselfe is Ans. The Throne of God is a creature as well as the rest Heb. 11.10 He looked for a citie hauing a foundation whose builder and maker is God In the world are many euils which could not be from God the foundation of all goodnesse Ans. Euill is of three sorts first naturall which commeth by nature corrupted as sicknes diseases plagues and death it selfe Secondly materiall euils as hurtfull beasts poisons in trees plants beasts these are created and the very poison of them is a creature Thirdly morali euils which be trāsgressions against the Morall law and Commandement of God Of the two former God is the author and cause Esai 45.7 I create euill that is naturall and materiall but of the third that is morall euils which be sinne God is no cause Ob. But God is the cause of all things and sinne is some thing Ans. Sin is no creature but the destruction of Gods image which is a creature effected by the creature for though the creature cannot make a creature yet it can destroy a creature The aduersarie to this ground is the Atheist who holdeth the creatures to haue been from euerlasting and so by denying one God hee maketh manie thousands The 9. ground is that God made man according to his owne image Gen. 1.27 For by creation man had three things first the substance of bodie and soule Secondly in them the powers and faculties of minde will affections c. Thirdly an excellent conformitie of all these to the will of God This is the image of God called in the Scripture righteousnes and holinesse This is a ground for the image of God is the substance and body of the law hee therefore that denieth this denieth the law the fall from it and restoring vnto it by Christ. The 10. ground is that by Adam sinne and death entred into the world and in him all meere men sinned Rom. 5.12 To the conceauing of which wee must know that the first sinne of Adam was eating the forbidden fruite the next was the putting out of Gods image in stead of which corruption of heart tooke place so farre as the seede of all sinne being within him he was prone and readie to euery sinne Now Adam being a publike person and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for or lose from both hence is it that both those sinnes are become the two first sinnes in our conception he sinning wee sinned and with him haue the seeds of all sin within vs by nature no sinne excepted no not the sinne against the holy Ghost Yea no otherwise is it with vs than with a noble man practising treason whose whole blood is therby stained Ob. But Christ came of Adam therefore he in Adam sinned Ans. God made this law with Adam that all who came of him by ordinarie generation should be guiltie of his sinne but Christ was extraordinarily conceiued by the holy Ghost and took of Mary Adams
groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
something besides the Creator Fourthly he worshippeth not from his heart the true God he lifteth not vp his soule in prayer or thanksgiuing but as a beast receiueth blessings contenting himselfe within himselfe neuer looking higher to the hand reaching them out vnto him Iob. 21.15 Who is the Almightie that wee should serue him and what profit is it to call vpon him Psal. 14. He neuer calleth vpon God Fifthly he hateth the Church and people of God and when occasion shall serue he will testifie it by persecuting the same For he that loueth not God loueth not his adherents Psa. 44.5 They smite downe thy people O Lord and trouble thine heritage These be the notes of them against whom sentence shall passe when they shall be iudged from whence two duties are to be learned First to denie all vngodlines and to put farre from vs all the properties thereof Secondly to exercise our selues vnto godlines and all the duties therof as first to learne to know God aright both in his owne attributes and also in his affection to vs ward neuer quieting our selues till wee know him to be our Father our Redeemer our Sanctifier and this knowledge of him is life eternall Secondly to subiect our selues our liues wils affections speeches and actions to all his lawes for to shake off the yoke of obedience to any part of his word is rebellion Thirdly to goe out of our selues as being nothing in our selues and in our hearts depend vpon the will and good pleasure of God liuing by faith making him our rocke our tower our fortresse and strong defence in all estates yea in life and in death our aduantage Fourthly to worship him not only outwardly as hypocrites may doe but to serue him in our spirits giuing him our whole hearts Fifthly to loue all men but especially Gods Saints and the householde of faith affecting the particular congregations and chiefly delighting in the Saints vpon earth that excell in vertue Thus walking with God as Enoch did we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth The second thing in this special iudgment is the manner of it in the word rebuke God rebuketh two waies first in mercie when as in iustice he remēbreth mercie Hab. 3. Secondly in iustice yea in anger and wrath Psal. 6.1 O Lord rebuke me not in thy wrath and this latter is here meant So as thus much is here signified that the Lord will powre out his fury and his wrathful indignation vpon al the vngodly of the earth This wrathful rebuke hath two parts first the conuicting of the vngodly in their own cōsciences of all their wicked thoughts words and works and this the word also signifieth Reu. 20. The books shal be opened and all mens sinnes shall be laid open that is they shall be so discouered as they being conuinced shall not be able to denie them Secondly the punishment that shall follow that conuiction So Dauid prayeth Psa. 6. Neither chastice me in thy heauie displeasure Doct. Hence we learne that al things are fully and perfectly knowne vnto God and all things are open before him Heb. 4.13 yea they are naked and as it were vnquartered before his eyes for the Apostle alludeth to the cutting vp of a beast or the anatomizing of the creature wherein men are curious to finde out euery little veine or muskle though they lie neuer so close euen so the Lord shall finde out euery transgression although neuer so secretly conceiued and concealed and that in such sort as hee shall conuince the vngodly man whose mouth shall be shut so soone as euer his booke is open which should teach vs first in matter of religion to auoide all dissembling and hypocrisie Be that in deede what thou seemest to be for though thou maiest delude men thou canst not deceiue the Almightie but hee shall conuince thee Secondly let thy dealing before men be plaine simple without fraud couin or deceit for though thou maist glose with men who cannot conuince thee yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings Thirdly humble thy selfe before God alwaies for all thy knowne sinnes yea and for thy vnknowne sinnes also for though they be vnknowne to thy selfe yet they are knowne vnto him who will one day conuince thee of them all except thou preuent him by thy repentance The third thing propounded in the testimonie is the cause of the iudgement in these words Of all their wicked deeds which they haue vngodlily cōmitted and of all their cruell speakings which wicked sinners haue spoken against him The cause is two-fold the deedes and words of men the deedes are distributed first by the propertie of them being workes of vngodlines Secondly by the manner of performing them they are vngodlily cōmitted By vngodly works are meant all sinnes against any part of the law of God whether in the first or second Table for euery sinne though it be directly against man hath in it a defect and ◠withdrawing of some dutie due to God Secondly for the manner these workes being vngodly and failing against the law are done after an vngodly manner and that worke is done vngodlily which proceedeth from an vnrepentant heart and a minde addicted and deuoted to vngodlines which is knowne and discerned to be such a one by three notes first because it purposeth to commit sinne before hand Secondly in the committing of sinne it is delighted and taketh pleasure in it Thirdly after sin it walketh in the same course yea runneth on in the same waies without remorse or repentance and this clause seemeth to be added to put a difference between the godly and wicked who both of them may commit vngodlines and be found in vngodly actions but not both committing them in an vngodly manner for the childe of God before he sinne hee purposeth it not yea he hath a purpose not to sinne so as he may say it is not only besid◠but against his purpose Secondly in his sinne he hath a resisting and strife against it and is not wholy swallowed vp in the pleasure of it Thirdly he lieth not in it but reneweth and recouereth himselfe againe by faith and repentance so as though hee doe wickednes yet hee doth it not wickedly but weakely being ouercome and foyled by corruption And hence is it that this wicked worke being found in the hands of Gods children though it deserue death yet through grace it shall be no cause of his condemnation Doct. The principall cause of condemnation is not this or that sinne but the lying and trading therein which argueth an vngodly heart to commit vngodlines indeede maketh men subiect to condemnation but to commit it vngodlily this bringeth swift iudgement Secondly a wicked man sinneth not of infirmitie for he committeth vngodlines in an vngodly manner and tradeth in wickednes wickedly the sinnes of infirmitie befall not the gracelesse sinner but the regenerate only
former words and cannot be meant of euery kinde of fall seeing the children of God fall daily but of such as Dauid prayed against Psal. 19. last Keepe thy seruant from presumptuous sins let them not raigne ouer me The second effect is to present you faultlesse that is first to iustifie beleeuers secondly to sanctifie them here in part while they liue and in death to finish and perfect that inchoate sanctification The third effect in the day of iudgment to present them before the presence of his glorie The fourth effect with ioy that is to possesse them with ioy euerlasting Vse 1. In that Christ is able to keepe them that beleeue wee may note that this his power doth order the wils of beleeuers both in and after their conuersion In their conuersion it frameth and turneth their wils Ioh. 6. No man commeth to the Sonne except the Father draw him that is except he incline and turne mans will vnto his owne and make it of an vnwilling will a willing will Againe after conuersion it is not an idle power in them 1. Ioh. 3.9 He that is borne of God sinneth not that is addicteth not himselfe nor setteth himselfe to the practise of sinne and the reason is giuen because the seedâ— of God remaineth in him which is all one with this power which is able and accordingly keepeth him Whereby that Popish error is detected namely that in the conuersion of a sinner it is in mans power and will either to receiue or resist the grace of God and that mans will can either applie it selfe to grace offered if it will or else refuse it but if this were true the power of God should not order mans will but mans will should order Gods grace yea and ouercome this omnipotent power of God Againe this ouerthroweth the distinction of grace into sufficient and effectuall for sufficient grace is effectuall seeing that this power of Christ waiteth vpon it to make it effectuall Secondly hence wee see that this power of Christ in his members is a continued power neuer wholy interrupted for it keepeth them in this life that they fall not into presumptuous sinnes Secondly it iustifieth them and sanctifieth them imperfectly in life and perfectly in death Thirdly after death it presenteth them vnto their glorie Fourthly after the last iudgement it possesseth them with vnspeakable ioy Thus the righteous man by vertue of this power becomes like a tree whose leafe neuer faileth nor fadeth Psal. 1.3 And hence is it that hope is said to be a sure anchor Hebr. 6. vers 19. for this propertie hath it not from it selfe as also loue and faith in themselues are changeable and nothing indeede is in it selfe vnchangeable but God but the power of Christ is it that maketh it an anchor sure and stedfast By which consideration those two vncomfortable errors are confuted first that the childe of God being regenerate may fall maliciously and euen wholy away Secondly that hee may fall finally seeing God putteth his hand vnder and this power of Christ is able to keep them that they fall not though fearefully they may yet neither wholy nor finally Thirdly we must labour to haue experience of this power of Christ in our selues working in our heartâ— the death of our sins and quickning them againe vnto the life of grace and of God for this power of Christ consisteth not in any fancie but in â—n effectuall feeling in the heart of euery true beleeuer Paul prayed that the Ephesians might feele in themselues this proportionall power to Christ his power in his death and resurrection Ephes. 1.19 himselfe counted all things â—â—ng in comparison of the knowledge of this power Phil. 3. â—0 and that he might haue experience hereof hee will reioyce in his owne weakenes â— Cor. 12.9 And what will this power be profitable vnto vs be it neuer so powerfull in it selfe vnlesse we finde our selues thus strengthened in grace and godlines by it Fourthly wee may not content our selues with a forme and shew of godlines but striâ—â— to attaine the power of it or else let vs neuer professe Christ and please our selues only in such a profession for whosoeuer is truly Christs in him this power worketh mightely in subduing 〈◊〉 in striuing against temptations in stirring vp zeale of Gods glorie and in a word in making men fruitfull and abundant in all well doingâ— yea it can no more hide it selfe where it is than can the Sunne at noone day but it will cause men to shine as lights in the middest of a froward generation which 〈◊〉 and effects if a man cannot finde in himself let him suspect himselfe that he is not as yet knit vnto Christ for then hee would bee by vertue of this power in some proportion conformable vnto him Fifthly thâ— doctrine ministreth a stay and prop to our faith and hope seeing that Christ â—â—th such a working power as this is whereby hee is able to make good and accomplish whatsoeuer hee hath promised concerning our saluaâ—ionâ— thus he streÌ„gthened his Disciples Ioh. 17. But be of good comfort I haue 〈◊〉 the world and thus Abraham beleeued aboue hope because he knâ—w that God was able to performe what hee had promised Rom 4 21. teaching all the sonneâ— of â—aâ—thfull Abraham vpâ—â— what prop they are to 〈◊〉 and stay vp themselues 〈◊〉 the promises are delaied Here the Papist â—eacheth that in regard of God indeed and his promise we may beleeue our owne saluation but in respect of our selues and in regard of our owne indisposition we must still doubt and it is presumption saith he to beleeue it Answ. But this is false for wee must not doubt in regard of our own indisposition but must certainly by faith lay hold on our own saluation seeing that Christ by his power correcteth yea and abolisheth in his members this indisposition fitting them notwithstanding it and keeping them vnto life eternall Sixthly and lastly we must striue to become like vnto Christ seeing the same power that was in him is conueied and deriued from him into euery one of his members that as hee liued in obedience vnto his Father both doing and suffering whatsoeuer his Father enioyned and willed euen so ought we look what was his disposition and conuersation whilest hee conuersed here vpon earth so ought wee to be disposed and conuerse resembling him in meekenes humilitie patience loue towards our Father and brethren yea and towards our enemies and as hee was minded the same minde ought also to be in vs Phil. 2.6 So much for the first reason moouing vs to the praise of Christ drawne from his power The second motiue is in the verse 25. To God onely wise drawne from his wisedome wherein three things are to bee obserued first that Christ is God secondly that he is wise thirdly that he is only wise For the first this is a notable testimonie and to bee obserued against the Arrians Atheists to confirme the Diuinitie of Christ
not onely in many examples but in that originall sinne infecteth euery infants soule aswell of the beleeuing as vnbeleeuing parent But if sanctification be not from the parent whence is it From Christ who is made of God vnto vs sanctification 1. Cor. 1.30 1. Coloss. 22. In him are hid all the treasures of it of whose fulnes we receiue grace for grace 1. Ioh. 16. wherein two further points are to be knowne first what thing in Christ is the roote of our sanctification namely Christ his holines as he is man euen as Adams vnrighteousnes is the roote of our corruption Secondly that seeing he is the root of our sanctification it is necessarie there be a coniunction and vnion betweene him and vs before we can partake of his holines and it is the bond of faith which knits vs as members vnto him the head in which regard the Apostle saith he is made of God our sanctification 1. Cor. 1.30 that is the roote and author of it A third point is the measure of our sanctification which is but in part giuen vs in this life the most regenerate man being partly flesh and partly spirit appearing in this comparison Take a vessell full of water let a portion be taken out and an equall portion of hot water put in it becomeâ— luke-warme all of it partly hote and partly cold euen so euery man is a vessell of water filled with corruption to the brim if a part of his corruption be taken away and a proportionall part of holines put in stead of it the whole man becomes partly holy partly vnholy of which wee haue an example in Moses Num. 20.8.9 who in smiting the rock so as the water gushed out bewrayed the mixture of faith with vnbeleefe in the same action he takes the staffe therein he obeyed God but he strikes the Rocke twice being commanded only to speake to it and therein he disobeyed for which the Lord was angrie A fourth point is touching the parts of sanctification which may be diuided two waies first it is diuided into mortification and viuification Mortification is a part of sanctification whereby the power tyrannie and strength of originall sinne is weakned and also by little and little abolished which be coÌ„sidered to be not in one part onely but throughout so as when one part of originall sinne decaieth so doth also the rest the ground of which is the vertue and efficacie of Christs death which if any aske what it is and what power it can haue since it is ended I answere it is that power of his Godhead whereby on the crosse hee sustâ—ined his Manhood and so made his death a satisfaction to the iustice of God for mans sinne It will be further asked how come we to be partakers of this vertue of Christs death and to feele the power of it in our hearts So soone as any man by faith begins to be vnited vnto Christ his death is applied vnto him so that by meanes of our coniunction with Christ we as truly partake of that power of his as he himselfe was on the crosse susteined by it then he feeles sin wounded in him and dying dailie to which hee cannot liue as before The second part of sanctification is viuification or quickning and it is when Christ dwels and raignes in our hearts by his spirit so as we can say we henceforth liue not but Christ in vs the foundation of which is the vertue of Christs resurrection which is nothing else but the power of his Godhead raising his Manhood and freeing him from the punishment and tyrannie of our sinnes this power is conueied from him vnto all his members who being mystically conioyned with him are thereby raised from the graue of their sinnes The second diuision is taken from the faculties of man which are seauen in number 1. The Minde 2. Memorie 3. Conscience 4. Will 5. Affections 6. Appetite 7. The life it selfe In all which this grace of God must appeare 1 The Minde is that part of man which frameth the reason this Paul calleth Ephes 4.5 the spirit of our minde which must be renewed the sanctification of which is called Reu. 3. the eye salue it is a grace cleering the darke minde and dimme vnderstanding containing in it these three things First sauing knowledge 1. Cor. 2.12 whereby we know the things giuen vs of God Some will say what be they Ans. This knowledge may be referred to two heads The first is the knowledge of God The second is the knowledge of our selues The former of these hath two branches first that knowledge of the true God which is life euerlasting Ioh. 17.3 Secondly to know the mercie of God in Christ to my selfe in particular Ephes. 3.18 This is to know the height length and depth of the loue of God to me in special as that God the Father is my father God the Sonne my Sauiour God the holy Ghost my Sanctifier this is the sauing knogledge of God The second head of this sauing knowledge is to know a mans selfe when hee sees the secret corruptions of his heart against the first and second Table to see and to feele this is a worke of grace and an argument of an heauenlie light enlightening the soule The second thing in the sanctification of the minde is after the knowledge of these to approoue the things of God that is to minde and meditate on things spirituall Rom. 8.5 to sauour the things of the spirit namely things pertaining to the kingdome of God Contrarie to the practise of them whose glory is their shame yea whose end is damnation Phil. 3.19 who minde earthly things The third thing is a setled purpose in the minde not to offend God in any thing but to endeuour the doing of his will and the pleasing of him in al things this is called the turning of the mind and is the substance of true repentance 2 The Memorie the sanctification of it is an aptnes by grace to keepe good things specially the doctrine of saluation by which Dauid was preserued from sinning Psal. 119.11 and Mary pondred things concerning Christ and laid them vp in her heart Luk. 2.15 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned and that hee preserueth in his heart a care to please God 2. Cor. 1.12 This testimonie was Pauls reioycing and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God yea this conscience is apt also to checke and curb vs when wee encline to euill so Dauid saith Psal. 16. his râ—ines did correct him in the night season and to stirre vs vp to good as the voyce behind vs saying Here is the way walke in it Esay 30.21 4 The Will is sanctified when God giues grace truly to will good as to beleeue feare obey God when a man can say that though he
It is alleaged nothing is vnchangeable but God and therefore grace is changeable Euery gift is changeable in it selfe so man in himselfe considered may fall away but God hath promised a second grace confirming the first by vertue whereof a man cannot fall away It will be further said that the child of God when he falleth into a grieuous sin as Dauid did is guiltie of death and therfore is not iustified and consequently falleth away When Dauid fell hee was guiltie of death but onely in regard of that sinne into which he was now fallen all his former sinnes being pardoned yea that sin also was pardoned though not actually to him before his repentance yet in Gods counsell so as that sinne being on Gods part pardoned he remaines still in the fauour of God But in time of persecution many fall away If any fall quite away they neuer had true faith which stands in three things 1. Knowledge 2. Assent 3. Apprehension of Christ. The two former they might haue but the third was wanting vnto them Againe those that fall off in persecution if they haue true faith they fall not wholy because the seed of God remaines in them nor finally because in time they shall returne vnto the Lord againe But this doctrine leades men to securitie No it leades a man from securitie vnto a new life and watchfulnes seeing grace is added vnto grace to keepe vs in the state of grace Vse First in that the gift of perseuerance is ioyned with true faith I gather that the doctrine of the Papists is not of God but a doctrine of diuels which teacheth that he which is chosen of God who hath true faith and is iustified may in regard of his present right fall away for how can that be if hee that be chosen be called sanctified and preserued vnto life Secondly it is false that a man trulie iustified may lose his grace seeing with iustification is ioyned preseruation neither that which teacheth that a true beleeuer may fall wholy though not finally is true Thirdly those also are deceiued who thinke that mans saluation is pinned vpon his owne sleeue and hangeth vpon his owne will for God would haue all saued Christ died for all the holy Ghost giues grace to all why then are some saued some not It is say they from their owne wil grace in some preuailes against flesh and they are saued but flesh against grace in the other who therfore are damned but this scripture shewes that to be but a deuice of man seeing whosoeuer are once elected are called sanctified and preserued to life and what malice is able to resist this will of God 2. Vse Note here the vnspeakeable goodnes of God in the worke of Regeneration in that he not only giues a new life but preserues it in vs. Adam once had this life of grace betrusted vnto him and had it in keeping but he quickly lost it from himselfe and his posteritie Now God hath restored this life againe to beleeuers but that they might be sure of it he will now keepe it for them himselfe And reserued vnto Christ that is to be presented and set before Christ and that partly in the day of death partly in the day of iudgement holie and without blame Ephes. 5.27 Whence note first beleeuers need not feare the day of death or iudgement nay rather they may reioice in it as the day of their redemption yea and of triumph What an honor was it for Pharaohs daughter to be presented to Salomon and Hester to become the spouse of Aâ—asuerus much more glorie is it for the faithfull thus to stand before Christ at that day Secondly wee must all our life long prepare and fit our selues to be presented as pure spouses to our Bridegrome both these duties are laid downe Reuel 19.7 Be glad and reioyce for the marriage of the Lambe is come and his wife hath made her selfe readie This preparation stands in two things first we must betroth our soules to Christ this is done when God giues Christ and we receiue him by faith cleaue vnto him alone depend on him as the spouse vpon whom her soule loueth Secondly wee must beautifie our soules hauing giuen them to Christ this is done when the holie Ghost sanctifieth the same and we daily labour in the renewing of our owne hearts Thirdly we must hence be stirred vp to prayer for this gift of preseruation to life euerlasting reseruation to Christ hungring for grace after grace to bee strengthened in temptation especially in this last and declining age wherein the Gospell takes little place in our hearts Vers. 2. Mercie vnto you and peace and loue be multiplied In these words is laid downe the third point in the salutation namely the prayer vsually obserued in Apostolical salutations In which first he prayeth for three things mercie peace and loue Secondly that these may be multiplied that is continued and increased in and vpon them First of the multiplying of mercie The mercie of God towards the creature is taken in Scripture two waies generally and specially Gods general mercie is that wherby he is inclined to helpe the creature in miserie Luk. 6.36 Gods speciall mercie called riches of mercie whereby he will haue mercie on whom he will Rom. 9 15. is that by which is granted pardon of sinne and acceptance in Christ to life euerlasting and for this hee prayeth in this place Now because this speciall mercie cannot be multiplied in it selfe being infinite in God as himselfe is infinite therefore by mercie wee must vnderstand the fruites and effects thereof And for our better instruction herein three things are to be considered First that mercie is asked in the first place before peace and loue teaching vs that the mercie of God in Christ is to be sought for aboue al things in the world Psal. 4.6 Many say who will shew vs any good I but Lord lift thâ—â— vp the light of thy countenance vpon vs. Psal. 119.77 Let thy tender mercie come vpon me that I may liue This is the foundation of all blessing Secondly note the persons for whom he thus prayeth To you that is as in the first verse to those who were called sanctified and reserued to Christ not for vnbeleeuers vnrepentant and Apostatates whence we learne first that a man iustified sanctified and made heire of life cannot merit any thing at Gods hands for merit and mercy cannot stand together he that still stands in need of mercie can neuer merit which doctrine must be maintained against the Romane Church which teacheth that a man may put his trust in the merit of his workes so he doe it soberly Secondly that men effectually called and sanctified because they still stand in neede of mercie must be in their owne eyes still vile and miserable Abraham being to speak to God tearmes himselfe dust and ashes Iacob acknowledged that he was lesse than the least mercie Iob
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
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
hast iustified thy Sisters namely Samaria and Sodom in all their abominations So these last times iustifie Sodome in her abominations which I prooue thus First the Church of Rome is that Sodome wherein the two Prophets were slaine Reuel 11.8 It is there so called because it matcheth Sodom in her sinnes in that it teacheth the sins of Sodom in making lawes to inhibite lawfull mariage in sundry sorts of men to toleâ—ate fornication and such filthinesse yea not onely by the Scriptures but in many other sundrie ancient and some of their owne recordes it is manifest that Rome is a Sodome Whence wee see not onely the dutie of euery Lot and righteous person namely to hasten out of her but also the end and destruction that abideth her to be euerlasting 〈◊〉 Secondly againe in these times iâ— must bee verified and is also which was applied by Christ vnto them of his age Luk. â—7 28 It is in these latter times as it was in the daies of Lot men eate and drinke buy and sell marrie and giue in marriage and thinke of nothing and 〈◊〉 the wonderfull 〈◊〉 of many 〈…〉 that many 〈◊〉 in the midst of the Church herein may match if not exceede euen Sodom Gomorrha themselues Thirdly whosoâ—uer saith Christ shall not beleeue and obey the doctrine of the Gospell it shall be easier for Sodome and Gomorrha in the day of iudgement than for them Which sentence might moue most men to tremble who whilest they take themselues freed from Sodomes sins fornication and following strange flesh they nourish a sinne within them which maketh them as farre off their saluation as Sodom it selfe is and that is the not receiuing of the Gospell as they ought most men content themselues to liue ciuilly and out of danger of humane lawes but as for the doctrine of religion and yet much more the power and life of it it lieth horribly neglected But Sodom it selfe shall bee saued before such men Doct. 2. In that fornication and following strange flesh are the sinnes of Sodom wee are taught to auoide this sinne of fornication and al sinnes of vncleannes For first the heauie curse of God is passed not only against Sodom and Gomorrha for thâ—se sinnes but whâ—â—esoeuer they be found they be sins that burne to destruction Iob. 3â— 22 they set families on fire and deuoure them vtterly waste and consume them Againe no fornicators adulterers wantons bâ—ggaâ—ers shall euen be admitted into the kingdome of heauen and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication first our bodies are the Lords and must be seruiceable vnto him Secondly wee looke they should be raised to glorie in the last day and therefore wee must in the meane time keepe them honorable Thirdly they are the meÌ„bers of Christ we may not thâ—n make them the memberâ— of an 〈◊〉 Fourthly whereas all other sinnes are without the body this directly is against the body Fifthly the body is the 〈◊〉 of the holy Ghost and thâ—se sinnes make it the Diuels 〈◊〉 and 〈◊〉 Sixthly our bodies are bought with a price and it is sacriledge 〈…〉 glorifie God in the body as well 〈…〉 soule 〈◊〉 both are alike his Now if any man 〈◊〉 solicited by temptation vnto 〈◊〉 and would know how 〈◊〉 might ouermaster them hee must begin with his heart and obteine and reteine within it the feare of God which onely is able to ouerrule him This grace alone preserued Ioseph being daily inticed by Poâ—iphars wife How should I doe this wickednes and sin against God Gen. 39.9 The third point in this example is the punishment it selfe in which three things may bee noted first the matter of it they suffered the punishment of eternall fire by fire we must not vnderstand our fire noâ— such materiall and bodily fire as ours is but an eternall fire that is the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning that is alwaies terribly tormenting the sinner called fire because as burning of fire is the most horrible and sensible torment vnto nature so much more terrible is this torment which elsewhere is called by other names as the worme that neuer dieth c. Where in the fearefulnes of the punishment marke the grieuousnes of this sinne it were therefore to bee wished that whoredome might bee punished with death The theefe doth not more if so much harme against families and Common-wealths as sinners of this kinde and qualitie The second thing is the 〈◊〉 of their punishment 〈◊〉 when they gaue themselues wholie to fornication were come to the height in their sins Where note that though the Lord be slow to wrath yet hee recompenseth that slownes with the heauines of it when hee commeth seeing he commeth not till he must needs and that is not till sin bee at the height and most of necessitie bee taken downe as appeareth in those foure hundred yeres allotted for the filling vp of the Amorites sinnes Let vs then beware of abusing Gods patience by adding to our sinnes for then he is adding vnto and heaping his iudgements and wee shall finde that though he come slowly yet he will strike surely if we giue not 〈◊〉 a stroke to our sinnes by repentance as in 〈…〉 his iudgements may bee preuerned The third thing noted here is the vse of this punishment namely 〈…〉 they 〈…〉 an example to the whole world Which 〈…〉 that 〈…〉 so 〈…〉 all 〈…〉 of the son 〈…〉 for God teacheth not â—nely 〈◊〉 by his word 〈…〉 of it but really also by his workes in the execution of his iudgements Iob saith that God speaketh to men once or twice therein teaching that corrections are the speeches of God in mens 〈◊〉 so as no person or people can go cleere away with that plea that they wanted all meanes of instruction seeing the whole earth is filled with the iudgements of God Vers. 8. Likewise notwithstanding these dreamers also defile the flesh and despise gouernment and speake euill of them that are in authoritie NOw the Apostle commeth to the proofe of the second part of the former reason namely that these seducers are they which take libertie to 〈◊〉 and therefore they shall be destroyed This is prooued in this and some verses following by a particular rehearsall of certaine sinnes apparant in these men In this verse three things are offered to be considered of vs first the 〈◊〉 downe of two vices vnto which these men were addicted first they 〈…〉 flesh secondly they despise gouernment Secondly the fountaine of these and other their sins in this word 〈◊〉 Thirdly the manner of their sinnes in these two words Likewise notwithstanding namely in two things first as Sodome and Gomorrha sinned so â—â—ned these likewise no otherwise than they Secondly they did not only sinne as they of Sodome did but notwithstanding they knew what had befallen Sodom and Gomorrha they not being afraide of these iudgements rush into these
awaken vs and secondly the notes to know when wee are wakened For the former consider first the infinite iustice and wrath of God against the least sin which made the Apostle say It is a fearfull thing to fall into the hands of God Secondly the greatnes of our sinnes and the number which is like the sand vpon the sea shore Thirdly the vncertaintie of the day houre of our death which as it leaueth vs so shall the last iudgement finde vs. Fourthly our vow in Baptisme wherein we promise to forsake the Diuell and all our owne lusts Fifthly Christs passion and his bloodie sweate not for his owne but our sinnes which made him crie My God my God why hast thou forsaken mee Sixthly that the night is past and it is nâ—w day the sunne is vp euen the sunne of Righteousnes is risen vpon vs and therefore we are to be raised out of our sleepe and walke as children of the light Rom. 13.12.13 Secondly if a man would know whether he begin to be awakened let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe which can moue it selfe in bodily actions Quest. When doth the heart begin thus to mooue it selfe and how shall I know it Answ. When thou beginnest to turne thy eyes inwardly into thy selfe and canst finde and espie the priuie corruptions which lurke within thee Secondly when thou art inwardly and heartily displeased with thy selfe and grieued for thy sins Thirdly when thou canst humbly and heartily sue to God for pardon and canst hunger and thirst after Christ and his merits aboue all earthly things Fourthly when thou beginnest to endeuour to doe the will of God and please him in all things then assure thy selfe thou art wakened out of thy sleepe of sinne and not before Thirdly if dreaming be the fountain of all sinne we must learne the contrary vertue namely that being once awakened wee striue to watch and be sober 1. Thess. 5.6 For the practise of which dutie these rules are to be marked first wee must daily and diligently obserue our selues our hearts and sinnes and seeing what sinnes wee are most prone vnto there must wee double our care and watchfulnes for otherwise where we are weakest Satan soonest maketh a breach for there he makes his greatest assaults Secondly we must daily looke for an euill day so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession out of which forecast in vaine shal any man purpose to keepe faith and a good conscience Wee may not crie peace peace for then commonly sudden desolation commeth vpon vs. Thirdly wee must esteeme of euerie day as our last day that so wee may be 〈…〉 did of which wee haue spoken in the seuenth verse and therefore passe this sinne ouer without further handling Onely let this one thing bee here remembred that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour 2. Thess. 4.3.4 This is the will of God The bodie must be giuen vp as an holy sacrifice to God else it shall not be acceptable Rom. 12.1 Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day then let thy â—are bee to lay it downe in the grant in honour by preseruing iâ— a pure member of Christ for without holinesse no man shall euer see God that is haue fellowship with him being a most holy and chaâ—â— spirit yea the contrarie things ought not to be named in the Church of God Eph. 5.5 The second sinne followeth in these words 〈◊〉 despise gouernment and speake 〈…〉 In which words 〈…〉 〈◊〉 refuse and put away yea and so 〈◊〉 as they can put downe all Lordship gouernment ciuill power and dominion Secondly in their practise 〈…〉 First in their iudgeâ—â—â—â— they put downe gouernment by â—eaching for otherwise they could not and maintaining that after men were conuerted to the faith being now become Christians and beleeuers they were no longer to be vnder Magistracie or authoritie but their neckes were to be eased from that yoke and this errour was dangerously sowne by the malitious mâ—n in the Primitiue Church and called some trouble and labour vpon the Apostles themselues in their 〈◊〉 as appeareth 1. Cor. 7.11 where the Apostle answereth this case which seruants themselues were hold to call in question being conuerted Art thou called a seruant care not for it So Titus 3.1 Put them in remembrance that they be subiect to principalities and powers So as it 〈◊〉 a lesson not well learned in those first ages of the Gospell This was the iudgement and opinion of the false Teachers which euen the word despise implieth presupposeth Now whereas some might say that they must needs will they â—ill they be vnder authority for Rulers and Princes would and did keepe them vnder The Apostle addeth and speake euill c. that is although they cannot shake off gouernment so easily as they would yet they can easily manifest their malice against it in reuiling them that are in authoritie First then we are to speake of their doctrine and then of their practise In the former consider three things first what is this rule or gouernment which they despise secondly vpon what ground refuse they to be vnder authoritie thirdly vpon what ground doth Iude condemne them for this refusall First to know what this authoritie is we must distinguish all gouernment into diuine and humane The Apostle Peter acknowledgeth this distinction 1. Pet. 2.13 Submit your selues to euery humane ordinance Diuine gouernment is the absolute power of God whereby he maketh lawes to binde the conscience and that vnder paine of life and death eternall This is the power of all the Trinitie but the administration of it is giuen to the Sonne This power is not here meant for had they denied this they could not haue carried a face or shew of Christians The other which here is vnderstood is humane or ciuill rule and dominion whereby man is set ouer man which may be thus described Ciuill gouernment is a state of superioritie consisting in the power of commanding and in the power of the sword for the common good of mankinde That it is a state of superioritie appeareth Rom. 13.1 Let euery soule be subiect to the higher power Further I say it consisteth in a double power first of commanding that is of making edictâ— and lawes of calling and conuenting Secondly of the Sword and that in foure things first in arresting secondly imprisoning thirdly putting to death fourthly making warre in way of protection or otherwise This second power namely of the Sword is added first to put a difference betweene the authoritie of the Magistracie and Ministrie which difference standeth in
by God Yea so farre haue they gone on in this delusion that they are become spectacles of follie to the whole world for if Iohn Baptist had had so many heads as the Papists brag of he had been a monster of men besides though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe Ob. They say they had all those â—â—likes by reuelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusionâ— to maintaine Idolatrie besides that 〈◊〉 the word being 〈…〉 perfect 〈◊〉 in all matters to bee beleeued or done vnwritten reuelations are no proofes of doctrine but are luâ—â—ly to be suspected The third thing in the verse is the manner of his speech in which obserue three things first what speech the Archangell would not vse He would not speake euill Secondly what speech he vsed The Lord rebuke thâ—â— Thirdly the reason or cause of both because he durst not speake euill First of this cause as being first in nature which is sâ—â—d to bee feare Now to know what kinde of feare it was consider that the 〈◊〉 is a three-fold feare first from entire nature secondly from the corruption of nature thirdly from grace The first is a naturall propertie whereby the creature seekâ— to preserue it selfe and to shunne danger which feare is not 〈◊〉 in it selfe for it was in Christ when he said his soule was heauie euen vnto the death and if 〈…〉 possible let this cup passe from me but this is not here meant The second feare proceeding from corruption of nature in men and Angels is that seruile feare when the creature feareth nothing but due and deserued punishment the conscience being guiltie vnto it selfe and accusing for sinne and the heart destitute of faith and loue of God which if it were present would cast out this slauish feare which is no other than the feare euen of the Diuels themselues who beleeue and tremble Iam. 2.19 but neither was this the feare of the Angell The third feare is from grace and it is a gift of the spirit of God who therefore is called the spirit of feare working in men and Angels a care to please and a feare of displeasing God in all things this is the feare here meant which was in the Angell In which consider three things further first the beginning of it which is faith euen in the Angels themselues whereby they beleeue the power iustice soueraigntie and Lordship of God ouer them and that they must be subiect and obedient thereunto but in man it is a faith apprehending the mercie and fauour of God reconciled by Christ this feare in Angels and men therefore is the fruite of their faith Seconâ—â—y the propertie of 〈…〉 is to make the subiect of it to feare the offence of God 〈…〉 euill of the world to 〈…〉 properly 〈◊〉 of all because by it God is displeased and in the next 〈…〉 of iudgement consequently but 〈…〉 the first place Psal. 119.12 〈…〉 trembleth for feare of thee and I 〈…〉 stand of thy iudgements This was the religious feare of Dauid first a fearing of Gods offence and then a standing in awe of his iudgements thirdly the vse of it which is to make man and Angel make conscience of sin Exod. 〈…〉 the Midwiues spare the Hebrew 〈◊〉 it will not suffer the Angell hereto reuile the Diuell The feare of God saith Salomon causeth to 〈◊〉 euery 〈◊〉 way yea it frameth to obedience and i◠〈◊〉 because it keepeth the heart from defiling it selfe Our dutie hence is to pray that the Lord would put into our heartâ— this religious feare which they containe vs in awe of his Maiestie and so keepe vs from offences wherein wee may resemble this Angell as also to be a welspring of life vnto vs not onely 〈◊〉 escape the snares of death but to quicken and prouoke vs in the wâ—â—es of life euerlasting Secondly wee must auoide the sinne which the Angell was 〈◊〉 of namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame The second point herein is what speech the Archangell would not vse that is cursed speaking or railing iudgement Which to know what it is obserue the differences of iudgement which is two-fold either publique or priuate Publique iudgement iâ— when a man is called by God to iudge the creature and this is two-fold first of the Magistrate secondly of the Minister The Magistrate is called by God to seeke out the misdemeanours of men and according to the offence is to pronounce a righteous sentence 〈◊〉 to the taking away if the cause 〈◊〉 of the temporall life it selfe The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners and the promise of the Gospell vnto the penitâ—nt Secondly priuate iudgement is when the creature passeth iudgement against â—â—other without calling from God but vpon priuate grudge anger stomacke and reuenge this is here called railing iudgement and it is practised three waies first in speaking falsehoods and vntruths against others Secondly in speaking truths but with intent of slandering and detracting from the good name of others Thirdly in misconstruing mens sayings and doings to the worst part when they may be taken in the better this railing speech the Angell durst not vse Hence we learne to make conscience of this sinne of slandering reproching and reuiling others from which the Archangell abstained dealing euen with the Diuell himselfe but many of vs who can vtter the prouerbe That it is a shame to belie the Diuell are contented yea and readie to belie and detract from the children of God our brethren by this railing iudgement Some will say what may we neuer vse this kind of iudgement Ans. Neuer no not against the Diuell but if wee would take vp iudgement against any creature let it bee against our owne selues for our sinnes here we may passe sentence freely and so escape the iudgement of God as for others wee are to iudge by the iudgement of loue which hopeth speaketh thinketh and suspecteth the best and couereth the worst euen a multitude of sinnes The third point is the speech which the Archangell vsed in these words The Lord rebuke thee Which words are a forme of prayer in which he commendeth and remitteth reuenge vnto God desiring that the Lord to whom iudgement belongeth would restraine correct and repay the Diuell for his malice Here it may bee asked what shall we doe when wee are wronged Ans. Learne of the Angell not to requite and repay euill for euill neither in action speech or affection but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly desired no reuenge but said The Lord see and require it Christ himselfe being accused before Pilate answered nothing and when he died he prayed for those who crucified him
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
The faithfull could with ioy suffer the spoyling of their goods Thirdly wee must endeuour to shew all meekenes to all men vpon all occasions putting off all morositie waiwardnes and difficultie to bee satisfied and appeased Christs voyce was not life vp in the streetes he endured all wrongs forgaue all iniuries and all the members of his bodie put off likewise their wooluish dispositions they cease to be Tigers Lions Cockatrises and become Kids Lambes little children easie to be handled hardly offended and quicklie pleased which disposition we must put vpon vs. The third sinne walking after their owne lusts is fitly expounded in Eccles. 11.9 where the young man is ironically willed to walke in the waies of his owne heart and in the sight of his own eyes c. euen so these men liue in their sinnes according to the leading and lusting of their owne corrupted hearts which sin is before in the fourth verse touched and somewhat also is further to bee spoken of it in the rest of the Epistle Our contrarie dutie is two-fold first if at any time by frailtie we fall into any sin neuer to goe on in the same but break it off and returne vnto God for to walke after his owne hearts lusts is a note of a wicked person and an enemie of God Psal. 68.21 Surely God wil wound the head of his enemies and the hairie paâ—â— of him that walketh on in sinne Secondly wee are to frame our liues cleane against the lusts and inclinations of our owne hearts waging battell continually against them euer crossing and thwarting them Rom. 13.14 Take no thought to fulfill the lusts of the flesh Galath 3. They that are Christs haue crucified the flesh with the lusts therof for whosoeuer beleeueth truly the pardon of his sinnes by Christs death cannot but mortifie the lusts of his wicked heart besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God The fourth sin Whose mouthes speake proude or swelling things That is they boast themselues of knowledge holines and things not to be found in theÌ„ The same with the Diuels sinne Luk. 4. All this will I giue thee for they are mine and I giue them to whom I will wherein he sheweth himselfe the father of lying and boasting It is noted also to bee the property of Antichrist as to whom was giuen a mouth which spake great things and blasphemies Reu. 13.5 which was meant of the Emperour indeed but so as the second beast which is that Antichrist should doe all things which the first beast could doe before him ver 12. It is also the noted vice of all heretikes and seducers 2. Cor. 10.12 to exalt and praise themselues The contrarie duties are first In common speech neither to praise nor dispraise our selues for vanitie lurketh in both besides that modestie will not suffer the former and the latter is to occasion others to praise vs which is but vanitie Secondly when in speech wee compare our selues with others our equals wee must euer thinke and speake better of them than our selues Phil. 2.3 Let euery man esteeme other better than himselfe Paul comparing himselfe with the Apostles said he was the least of them all because he had been a persecutor 1. Cor. 15.9 Thirdly if any speake of his owne wants when iust occasion is offered hee must speake euen the most against himself As Paul that he was the head and chiefe of all sinners Fourthly if a man vpon iust occasion bee moued to commend himselfe first he must doe it in all humilitie and modestie so Paul speaketh of himself in another person 1. Cor. 12.1 I knew a man in Christ which was taken vp into Paradise c. And in nothing was I inferiour vnto the very chiefe Apostles though I be nothing vers 11. The fifth sinne Hauing mens persons in admiration The word person in scripture signifieth the face and outward apparance of a man and consequently the things belonging vnto the person as riches honours dignities for the which these false teachers haue men in admiration Qu. Is it not lawfull to admire a Prince or other Potentates at all Ans. Yes but when men admire them only for their person riches honours nobilitie without respect of the feare of God or true vertue this is vnlawfull and the sinne of these men wherein is also included the contempt of the religious poore yea and also of the rich themselues if they trulie feare God Iam. 2.1 My brethren haue not the faith of our Lord Iesus Christ in respect of persons teaching vs that it will not stand with true Religion nor with the faith of Christ to honour men only because they are rich or noble First note here that no man carrieth so base a minde and such slauish affections as the proud ambitious person he magnifieth the great man and is seruilly addicted vnto him euen for outward respects not esteeming him for that which is indeede worthie to be respected Secondly the condition of great men for the most part is miserable who haue many to admire them but few to amonish them rich men are admired for wisedome whereas the same men if they were poore would carrie away no praise thereof Ahab had foure hundred false prophets who thus admired his person but onely one Micha who faithfullie admonished him Thirdly our dutie is to honour them that feare God rich or poore high or low it being a note of a childe of God to contemne a vile person that is a wretched sinner but to honour them that feare the Lord bee they neuer so base and yet the honourable much more if they bee found in the waies of religion The sixth sin Because of aduantage That is for profits sake where their couetousnes which before was touched is here againe taxed the effect of which affection is to blind the minde that it cannot iudge aright of persons or things it maketh a man account an enemie of God rightly honourable and to deeme the things below of highest regard Let vs weede out of our hearts this bitter roote of couetousnes which otherwise will so blind vs as we cannot truly discerne the people and things of God but take Egyptians for Israelites and accept of the red pottage in stead of the blessing Vers. 17. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner We cannot bee resolued that these men against whom yee write are so vngodly as you would make them The answere whereto is framed in the 17.18 19. verses The effect of which is that in the last times there shall bee mockers and these be no other than the men of whom he writeth and lest they should yet doubt of the truth of that he spake he bringeth in the testimonie of the Apostles in the confirmation
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a
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
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this
who like dogs most blasphemously with blacke mouthes barke against their Creator affirming him to bee one of the great seducers of the world against whom that we may bee the better armed I will first propound one or two euident reasons and then answere their allegations The first argument Consider that whosoeuer haue taken vpon themselues to be called Gods the iust iudgement and vengeance of God hath befallen them and they haue been destroyed by the hand of God Adam and Eue because they would haue been but like God or as Gods were grieuously punished in themselues and all their posteritie Herod because hee was contented that the people should call him God the hand of God was instantly vpon him and the Angell of God smot him and hee was eaten vp of lice But Christ professed himselfe to bee God yea and disputed Ioh. 7. against the Pharisies that he was the Sonne of God and yet no harme befell him nay he proued manifestly by his doctrine and miracles by his death and glorious resurrection that he spoke true when he said he was God and the Sonne of God The second reason Christ wrought miracles which could not be done either by naturall or Satanicall power as to raise the dead to make them which were borne blind to see and these by a diuine and omnipotent power and not as an instrument but as an author of them and therfore he was true God Now if they alleadge here that wee haue no proofe hereof but out of the new Testament which they reject as they doe the other Scriptures I answer that many of the same things in effect are extant also euen in Heathen writers themselues Ob. But they alleage against the Diuinitie of Christ that Christ is inferiour vnto God Ioh. 14.18 The Father is greater than I 1. Cor. 11.3 God is the head of Christ as the man is the womans head and chap. 15.28 The Sonne shall be subiect vnto him that subdued all things vnder him But as none is aboue God so God is inferiour to none and therefore Christ is not God Ans. The two former places must bee vnderstood of Christ as hee is man and Mediatour which hindreth not but that as he is God he is equall to the Father The third place in 1. Cor. 15.28 must be thus vnderstood that the Son is made eternally subiect vnto the Father not as hee is God but in regard of his humanitie Secondly of his mysticall bodie that is the Church so as this subiection inferioritie of Christ is nothing else but a manifestation of the difference of Christ as hee is Man and as he is God and of the inferioritie of his Manhood to the Godhead which shall bee especially reuelled at the day of iudgement The second obiection Acts the 20.35 It is a more blessed thing to giue than to receiue but Christ receiueth wisedome life yea and his substance from his Father and so the Father is more blessed than he Ans. That place speaketh of such a receiuing as presupposeth want which is more miserable than to bee able to giue which argueth plentie and abundance but Christ receiueth not thus his substance wisedome and life for he neuer wanted them when he receiued them he had them and hauing them hee receiued them and both had and receiued them before all worlds and so that allegation is to no purpose The third obiection Christ is a Mediatour and prayeth vnto God and so hee is not God for nothing prayeth to it sâ—lfe Answ. Christ is directly a Mediatour to the Father the first person in Trinitie now because the personâ— haue all one nature and will therefore he is also Mediatour euen to himselfe as the second person as also to the holy Ghost Let vs bee still armed against these wicked â—ellbounds and detest their Satanicall delusions and such damnable doctrineâ— derogatorie to the honour of the Son of God The second point in this second reason is that Christ is wise This wisdome of Christ is a propertie common to him with the Father and holy Ghost wherby he perfectly knoweth all things as they are Concerning which remember these eight things â— first that this wisedome of Christ is of it selfe and hath the beginning from it selfe and not from any other for though he receiueth it from the Father yet it is all one with the Fathers and therefore it is not begotten nor proceedeth from any but is the fountains of all wisedom in the creatures meÌ„ or Angels Secondly we by our wisedom conceiue things by formes and appâ—rances presented to our mindes but Christ he knoweth all things by the things themselues and not by any representations thereof he needeth no helpe from the thing it selfe to conceiue of it as we doe Thirdly we know and conceiue of things by sense and discourse but Christ doth this by one simple act of â—nderstanding Fourthly this wisedome of God is all one with God himselfe for his wisedome is his substance In men and Angels it is not so but a qualitie distinct from their substances Fifthly this wisedome is infinite for hereby God knoweth both himselfe and all other things past present or to come things good and bad things that are and things which are not yea the very motions and thoughts of the heart Sixtly this is alwaies a certaine and infallible knowledge neuer coniecturall as ours is Seuenthly it is most perfect both because it doth not onely know some things but there is nothing which it knoweth not as also because nothing can be added vnto it nor detracted froÌ„ it in all which it differeth from ours Eighthly it is a distinct wisedome seeing God knoweth not in grosse and confusedly all things but distinguisheth euery particular thing and action euen as they are hee knoweth euery haire of our heads and the places thereof euery lighting of a sparrow vpon the ground The consideration of which points sheweth the admirable greatnes of this wisedome of Christ. The third point is that he is only wise Where is not excluded the wisedome of the Father and holy Ghost but all the wisedome of al creatures as Ioh. 17. This is life eternall to know thee the only God where the Sonne and holy Ghost may not bee excluded Ob. But some will say the creatures haue wisedome and so the Sonne is not only wise Ans. The wisedome of the creatures is but a created wisedome God is onely wise by a wisedome vncreated theirs is but an image and shadow of this Yea compared thereunto it is no wisedome at al so as still God may be said to be onely wise Vse 1. Seeing Christ is affirmed to be God note that his death although it was but momentarie and short in time yet it was of endlesse merit Quest. But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne Ans. The person that died being God the dignitie of the person counteruaileth the eternitie of the punishment so as
the Sonne of God suffring although it was not for halfe a day it was as much as if all men had died for euer so infinite and endlesse it was though not in time yet in merit and efficacie 2. Vse Seeing Christ hath such an absolute wisedome distinctly knowing all things wee are taught to feare tremble before him doing all things as in his presence he beholdeth vs with all our actions there is not a word in our tongue but hee knoweth it wholy yea he vnderstandeth our thoughts and that a farre off See Psal. 139.2.3 3. Vse Such as are in distresse resting themselues vpon Gods mercie in Christ may herein stay and vphold themselues with this comfort that Christ is God and able to relieue them yea hee is the only wise God and therefore hee knoweth all their miseries distinctly he knoweth how farre foorth it is good for them to suffer how to turne their suffering to the best vnto them as also the best and fittest time when to deliuer them seasonably out of their trouble and therefore patiently commit thy selfe into his hand and reli◠thy selfe vpon him as on a mercifull redeemer 4. Vse If Christ bee only wise then we must take counsell of him and learne wisedome of him Learne of me If it be asked how shal we learne of him seeing he is in heauen I answere hee hath left his word with vs in the Scriptures there we may learne his wisedom there we may haue his directions If it bee asked what is the summe of that counsell there contained I answere it standeth in the hearing and doing of his Commandements to which three things are required first to beleeue on him and depend vpon him alone for saluation Secondly to turne vnfainedly withall our hearts vnto him Thirdly to obey him in our liues and conuersations This is the right wisedome for the teaching of which Wisedome her selfe vttereth her voyce and calleth to the children of men Prouerbs 8. vers 4. The third reason is taken from the worke of our redemption in the words Our Sauiour The which reason that we may rightly vnderstand foure points are to be propounded First what kind of Sauiour Christ is Ans. He must bee conceiued first a perfect Sauiour sauing perfectly all that are saued Heb. 7.25 He is able to saue perfectly all that come vnto him yea hee perfectly saueth by himself and not by any other creature whosoeuer attaine to saluation for this also is required vnto his perfection Rom. 3.25 Whom God hath set out to be a reconciliation through faith in his blood Hebr. 1.3 By himselfe hee hath purged our sinnes Where note an error in the Church of Rome which teacheth that Christ did by his death merit that we might by our owne works merit saluation but this is false Christ saueth not man by man or by any creature but by himselfe yea he should not so be a Sauiour but an instrument by whom we must saue our selues Secondly hēce wee learne to acknowledge him an alone Sauiour without any fellow partner or deputie Acts 2. There is no other name vnder heauen giuen to saue vs but the name of Christ and if hee haue any partner he is but halfe a Sauiour Hence wee see that the Romane Religion although in word it honour Christ yet in deede it denieth him in ioyning to Christs all-sufficient satisfaction others satisfactions and so likewise they ioyne to his sacrifice vpon the Crosse their sacrifices in their Masse to his meritorious intercession the intercession of the Virgin Mary and other Saints and that not by way of request but of the merit of their intercession Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour The second point is from what danger doth he saue vs Ans. Saluation euer implieth perdition so saluation by Christ implieth endlesse destruction which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it that is our sins noted in the exposition of his name Mat. 1. He shall saue his people from their sinnes Secondly the degrees which are three first in this life a subiection to all kindes of miseries inward and outward in soule bodie goods name in our selues and others Secondly in the end of this life death being in it self a curse and an entrance into hell Thirdly after the first the second death which is euerlasting destruction in hell fire for euer Now Christ is a Sauiour to saue and free vs both from this foundation our sins themselues as also from the degrees from the bondage to Satan by sinne secondly from the first death so far forth as it is a curse thirdly from the second death and euerlasting destruction The third point is How doth Christ saue men Ans. According to that order which God hath set downe in the couenant not of workes but of grace wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer Now according to the tenour of this couenant first Christ with his merits is giuen vnto the beleeuer hee againe is giuen vnto Christ by vertue of which donation a man may say Christ is mine his benefits are mine also as truly and as surely as my land is my owne Hereupon to make this mutuall donation effectuall followeth a second thing which is the vnion of vs with him by the bond of the spirit and this is a mysticall but a true vnion whereby he that is giuen vnto Christ is made one with him After this commeth a third thing which is a communication of Christ himselfe and all his benefits vnto beleeuers This is done two waies first by way of imputation which is an accounting and accepting of his obedience and sufferings as ours for the discharge of our sinnes and acquiting vs from them Secondly by a kinde of propagation whereby grace is deriued from his grace and infused into those that are set into him For as many candles receiue light from one great Torch or light and as many streames flow from one fountain or head spring and as from one roote proceed many branches euen so al his members drink of his fountaines are enriched by his treasures of wisedome and knowledge yea indeed liue by no other life than that which by his spirit hee inspireth into the faces of their soules and hereby he sheweth himselfe to bee a roote euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life as the first Adam being a roote also deriued corruption from himself to al his posteritie springing and arising from him so is that place 1. Cor. 1.30 to be vnderstood He is made of God to vs wisedome righteousnes sanctification and redemption because he is the root and fountaine of all these graces vnto vs of whose fulnes wee receiue them The fourth point is Of whom is Christ a Sauiour Answ. Our Sauiour that is a Sauiour of the Catholique Church
Eph. 5.23 The Sauiour of his bodie that is his Church More plainly the persons that are to be saued by him are such as truly beleeue in him and testifie their faith by their conuersion vnto God and forsaking their sins For the euidence whereof consider two things First that it is most necessarie that the person that is to be saued should be thus qualified if hee bee of yeeres for with infants it is otherwise for maâ—ke the order prescribed to be obserued in the Word and Sacraments in which God requireth in the first place repentance and faith and then afterwards maketh promise of saluation by Christ Luk. 24.47 That repentance and remission of sinnes should be preached in his name Repentance for sinne must goe before remission of sinne Acts 2.38 Repent and be baptized there is the first for remission of sinnes there is the second This is the rather to be obserued because many go preposterously to worke beginning there where God endeth comforting themselues in their Sauiour and in the promises of life by his meanes but let goe faith and repentance at least deferre them This is the cause of much wickednes and a false comfort not fetched from that order which is appointed by God Secondly those who bring the beginnings of faith and repentance if so be the beginning be true constant and still increasing to these Christ becommeth a Sauiour Matth. 9. Christ came not to call the righteous but sinners to repentance that is those who acknowledge themselues to bee sinners confessing and forsaking their sinnes and not such as presume of their owne righteousnes Matth. 25. I am sent to the lost sheepe of the house of Israel euen those who in their owne iudgement are lost who are in the mouth of the lion and in all mans iudgement lost Isai. 45.1 The well of water of life is promised to all those that thirst that is such as want water and long after the welsprings of it and wish after nothing so much Isai. 42.3 A bruised reede he will not breake the smoking flaxe he will not quench euen small beginnings of grace be they neuer so weake nor feeble so they be true he despiseth not Thus are the persons to bee qualified vnto whom Christ will become a Sauiour Now because all men are not thus disposed it followeth that redemption and the worke of saluation is not vniuersall Vse First the multitude of our people are iustly blamed as enemies of Christ for if they bee asked how they look to be saued they answere by their good seruing of God and their iust and honest dealing among men Now this their seruing of God is but to repeate ouer the Tenne Commandements the Creed and the Lords Prayer and their good dealing is but to deceiue no man or not to offer them open iniurie and here they stay themselues not all this while euer looking after Christ as men not standing in neede of him or of his righteousnesse but set vp themselues for their owne Sauiours and know not any other way to life then their owne which carrieth them from Christ. Secondly wee are taught to conceiue of Christ as of our Sauiour which wee shall doe if wee bee touched with the sense of our sinne and danger by it and with the neede wee haue of his most precious blood which will cause vs to prise it aboue the most precious things which the world can conteine When our hartes are thus affected then wee conceiue of him as we ought Thirdly wee must carrie our selues as persons saued alreadie by Christ for he is a Sauiour vnto vs euen in this life and our saluation is begun and is in part here This we doe when wee ioyne with the profession of faith a true conuersion vnto God Reasons hereof First because regeneration although it bee no cause yet it is a part of our saluation for by it a man is freed from the corruption of his sinne in part which whosoeuer looketh for remission of sinnes must atteine vnto Secondly whomsoeuer Christ saueth from hell he first saueth them from their sinnes he redeemeth men not only from deserued condemnation but also their vaine conuersation If theÌ„ thou wouldest know whether Christ hath saued thee from hell or no looke into thy selfe and trie whether his death hath wrought the death of sinne in thee or no for if thou art not turned from sin thou art not saued from hell Thirdly to whomsoeuer Christ is a Sauiour by merit to him he is a Sauiour by efficacie also for he is a Sauiour both these waies by the former he procureth pardon of sin by the latter hee turneth the heart of the sinner from sin vnto God this if it bee wanting there can be no true assurance of the other Lastly the saluation of a sinner standeth not in the fruition of riches honours wealth or deliuerance from the miseries of this life but properly in righteousnes and life eternall the recompeÌ„ce of the same which fruite whosoeuer would reape he must sow the seedes thereof in righteousnesse and cease from hencefoorth to be the seruant of sinne The third generall point in this conclusion is the praise of Christ it selfe in the last verse Be glory and Maiestie and dominion and power both now and for euer Amen Which words coÌ„taine the forme of the praise of God and Christ where foure things are to be considered first what bee the things that are here ascribed to Christ and they be foure first Glorie by which wee are to vnderstand an infinit and incomprehensible excelleÌ„cie wherby Christ excelleth all things that euer were are or euer shall be Now as there be in God two things distinct first essence which is the Godhead it selfe simply considered Secondly person as Father Sonne holy Ghost so accordingly the glorie of God is two-fold first the glorie of essence secondly the glorie of person The glorie of essence is the Godhead it selfe or God himselfe who is glorie it selfe or the excellencie of the diuine attributes is the glorie of God Rom. 1.19 That which may be knowne of God is his wisedome glorie power iustice and mercie And vers 23. They turned the glorie of the incorruptible God c. Whatsoeuer therefore that may be knowne of God is a part of his glorie Exodus 33.19 Moses desireth the Lord that he would let him see his glorie the Lord answered him Thou canst not see my face and liue Where to see the face of God and his glorie is all one and so of all diuine attributes The glorie of the persons is distinct from the other as the persons themselues are by their personall proprieties as the Fathers glorie is to beget the Sonne the Sonnes glory is to be begotten of the Father the holy Ghosts is to proceed from them both Thus Heb. 1.3 Christ is called the brightnes of the glorie and the ingrauen forme of his Fathers person Ioh. 1.14 We saw the glorie thereof as the glorie of the onely
as thou art Notes of an vngodly and vnrepentant heart The godly commit vngodlines but not vngodlily as the wicked Psal. 42.3 Gods will must be obeyed in being both done and suffered of 〈◊〉 Isai. 11.16 A great miserie of great men to be most admired but least admonished Psal. 15.4 Act. 15.28 The Popâ— succeedeth Peter onely in deniall of Christ. Pro. 9.8 Popish doctrine a mockery of Christian religion Psal. 119.127 Gal. 5.17 Sinne will dwell in vs while we dwel in the flesh but it may not raigne as a commander in vs. Matth. 5.8 Mat. 28.19 Whom we may not separate from in publike assemblies wee neede not priuatly conuerse with The naturall man procured that so he should be borne in Adam and is therefore excuselesse Papists foolish builders laying the foundation on the top of the house 2. Chro. 20.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Papists account the word superfluous in sanctifying the creatures Eph. 6.10 Gal. 5.14 The loue of God groweth not naturally in our owne grounds Papists are none of them that can confesse that they are â—â—profitable â—hen tâ—ey haue â—oâ—e all they can God will be serued of vs in our seruing of man Please men in God and for good 2. Tim. 2.3 We must waite for mercie and not for iustice as the Papists teach by their doctrine of merits Wicked meÌ„ in present troubles must haue present helpe though from Satan himselfe All errors are not of the same size Popish doctrine departeth froÌ„ the foundation The ignorance of this land more fearfull than it vvas fourty yeeres ago Christian loue must goe hand in hand with Christian wisedome â—eare must force whoÌ„ loue cannot allure The censure of excommunication not to be inflicted but in most desperate cases Against the Irisâ— Rebels Ceremoniall vncleannes figured with spirituall filthines The power of Christ is either absolute or actuall Gods power shall not order mans will if the disordered doctrine of Poperie may obtaine Our wisedome must be fetched from Christ who is only wise Popish doctrine admitteth not that Christ should be a Sauiour but an instrument whereby we must saue our selues RepeÌ„tance for sin must goe before remission of sinne True grace though neuer so weak iâ—â—ccepted He that is not by Christs death turned from sin is not by it saued from hell Vers. 3. 1. Cor. 3. 2. Pet. 2.1 Ioh. 4.53 Ioh. 14. â— Matth. 20. Luk. 24.21 Act. 1.6 Mat. 16.22 Note well Perk. Probl. pag. 1. operum vlt. edit p. 367. pag. 741. Perk. operum p. 431. col 2. 1. Cor. 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Cyprian Dan. 3. See Perkins practise of a reformed Catholike operuÌ„ p. 743 Campian See the first and fourth daies conference extant B. Iewell against Harding Antiquissimum verissimâ—â— â—â—hilterinqâ—â— quod posterius Heb. 9.25.26 De eccles Rom. Idolâ—latria Concil Trident sess 14 cap. 7. Bellarm. de pontis Rom. lib. 5. cap. 8. Stapleton saith that the Popes supremacie must bee held in paine of damnation See 5. and 6. conclusions 1. Booke 2. chapt pag. 51. Non omnis concordia bona est daemonuÌ„ legio concors nec non latronuÌ„ conspiratio Muscul. in Matth. 8.2 a Articles of religion set out Anno 1562. and in Parliament approued Eliz 13. c. 12 b Ier. 2.19 6. c. 16. c Sadeel refut assert Posâ—aâ— c. 9. d His Maiesties late Proclamation and speech at the Parliament e D. 〈◊〉 on Iude by 25. notes Perk. in Matth. 4. vers 5. operuÌ„ p. 741 Noli quaestuâ—sum vlcus tangere Erasm. f Bristol g Fox Acts and Monuments h Renaldus Furor etiam post â—atae Stories deuice of an iron cage against ProtestaÌ„ts turned â—nto an buâ—dle and halter against himselfe i According to his Maiesties most wise obseruation his last speach at ParliameÌ„t k Parry Lopez Bullâ— Pâ— Quiâ—â—a Cicero Picturer in 〈◊〉 Iud. 11. Psal. 130.7 Tollet Instruct Sacerd Note I speake not against the league of concord Isay. 1.6 Elephas or Elephanâ—iosis the Leprosit Leuit. 13. Exod. 32. Kibroth hataauah Num. 25.9 coÌ„ferd with 1. Cor. 10. â— Gen. 46.34 43.32 Romish Balamiâ—s make their pates bald and shaue their beards Leu. â—1 5 Exod. 20. Romanists reserue of the bread in the Masse and Reliques of men superstitiouslie Exod. 1â— 10 Deut. 34.6 Deut. â—3 6 Vers. 3. Vers. 7. Coniugia extera Deus reâ—pub causa conscientia vetuit Jun. in Deut. 21. Exo. 34.16 Exo. 21.4 y An. Dom. 315. z An. Dom. â—10 Tâ—m 2. Can. 73. Num. 14.8 2. Chron. 2.17 Vers. 18.
Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a maÌ„ quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writteÌ„ for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whoÌ„ some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetterâ— in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writingâ— of â—hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Beâ—a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Corâ— his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treasonâ— and most desperate attempts Now that euery man may learne to bee contented with his conditioÌ„ be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is
because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence which wee for our parts must in all our thoughts be submitted vnto Secondly that in regard of our sinnes we are lesse than the least of Gods mercies vnworthie to draw breath in the common ayre or to tread vpon the earth and therefore being so vnworthie if we haue but small few blessings wee may well content our selues for by our deserts wee cannot challenge so much as wee haue Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God the basest calling is too good for the best man if hee looke at his desert Ob. But euery man is preferred before me and yet I deserue as well as they or some of them Ans. Herein content thy self God hath called them to such condition stay till he call thee distract not thy thoughts herewith but rest in his reuealed will 3. Doct. Thirdly it may seeme strange that Core his companie should gainsay Moses and Aaron and their authoritie especially beholding all the miracles whereby their calling was confirmed the one to be Prince the other the high Priest and yet we see it to be so for his affection had blinded his conscience hee knew very well that they were called by God he saw their whole religious course the great miracles in their hands but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde In like manner men may marueile that so many learned Papists otherwise so wise and prudent should maintaine so many grosse errors and heresies and those against the foundation of religion but the case is with them as it was with Core for let them bee neuer so learned graue and wise yet their wicked heart◠and ambitious affections ouercast their iudgement and knowledge and ouer-carrie them against conscience yea and often reason it selfe they reade the Bible the word of truth but see not the truth therein contained because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings Whence wee may learne that if at any time wee would with fruite heare reade studie of learne the word of God we must bring with vs not only quick vnderstandings sharpe conceits and firme memories but honest hearts calme and tempered affections without which it shall bee with vs as wish the Iewes who saw indeed and yet perceiued not Fourthly here Magistrates and Ministers must learne not to be discouraged if they be gainsaid and contradicted by such as Core Datha◠and Abiram who were great men in their Tribes it was Moses and Aarons lot Christ himselfe was a rocke of offence and 〈◊〉 stumbled at him he was made a wonder of men and few of the great beleeued his doctrine yea few there were that did not gainsay it it is not well with men when all men speake well of them meeke Moses shall haue his patience tried by very many such in the world Fifthly Students especially of Diuinitie must take heede of this spirit of contradiction and gainesaying whereby no wholesome doctrine can easily please them which was Cores sinne and content themselues with that truth of doctrine and those sound grounds of Diuinitie which are propounded in the writings of those famous and excellent instruments aforenamed who were the restorers of pure religion preferring them before all Popish writers and corrupt postillers in whom a man shall meete with nothing sooner than error and vnsoundnes and reading seriously their workes and writings as the soundest and best grounds of Diuinitie and expositions of the Scriptures which haue been set out since the daies of the Apostles Sixthly let inferiours hence learne obedience and silent subiection vnto superiours the seruant or subiect must not be a gainsaier nay not an answerer againe Tit. 3. This cutteth off all disputation betweene the Master and seruant father and childe prince and subiect for the very appearance of Cores sinne must be auoided Seuenthly Core gainsaieth both Moses and Aaron the one in regard of his Magistracie the other of his Priesthood These two sinnes goe hand in hand he that opposeth himself to Moses despiseth Aaron also he that honoreth not the King feareth not God he that careth not for the word is not loyall to his Prince a rebell to God is a rebell to his Prince Seeing then loyaltie towards God and the King are so linkt together in themselues let vs not sunder them but rather conioyne them in our practise as the Apostle hath coupled them in one precept commanding vs to feare God and honour the King Eightly it may be here demaunded whether haue we done well in gainsaying and contradicting the Church of Rome seeing our Church before the time of K. Henry the 8. was a member of that Church Ans. When two are at strife both are not be blamed but the partie in whom the cause is conuinced to be we haue indeede departed from them but the cause of our departure was not in vs but in themselues we haue departed from them as the Israelites by Gods commandement from the Tents of Core◠they haue first a long time gainsaid Christ and therefore we haue well done to gainsay them we are not therefore the schismatikes neither blame worthie but they in whom the cause of schisme is no more than Moses was here to be blamed the cause resting in Core Lastly it will be asked what did Moses all this while that he was gainsaid Ans. He fell on his face and prayed vnto the Lord. Wherein he became a fit president for vs in this land who haue been aboue fourtie yeeres assaulted by Popish Cores enemies and rebels without and within vs from whom we haue bin defended not so much by the sword as by Gods protection obtained by the prayers of his seruants which teacheth vs for time to come to turne vs to this most ready course of subduing al gainsaiers and enemies of our peace for the direct way to discouer conspiracies to subdue treasons and rebels and to purchase tranquillitie to a Church and land is to commend the safetie thereof vnto the Lords fauourable protection whose eyes are euer watchfull ouer his people And thus much of Core his sinne The last point is their punishment in which it may be asked how they perished Ans. It is commonly thought that Core Dathan and Abiram were swallowed vp of the earth but I take it that all the men of Core al his substance and his Tents Dathan also and Abiram were swallowed vp of the earth but that Core himselfe was burned with fire from heauen with the 250 men that offered incense vers 35. for in the historie Numb 16.27.32 it is said that Dathan and Abiram and the men of Core were swallowed vp but Core himselfe is not mentioned so Deut. 11.6 and Psal. 106.17 In both which places Dathan and Abiram are said to be swallowed vp with their households but in neither