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
the Law and Gospell consent and dissent pag. 21. 9 Whether Christs bodie can be present in many places at once pag. 23. 10 Whether Christ as redeemer hath any partner fellow or deputie pag. 24. 11 Whether the child of God may be assured of his saluation pag. 26. 12 Whether Images bee to bee worshipped pag. 37. 13 Whether God decreed before all worlds to reprobate some men pag. 48. 14 How can God punish children with their parents who sin not as they pag. 69. 15 Whether Magistracie be lawfull and hereunto adde 1. Wherein doth the authority of Magistrate Minister differ pag. 76 2. How farre doth ciuill gouernment extend pag. ibid. 16 Whether the Pope be the archrebell of the world pag. 79. 17 Whether traditions besides the Word are needfull pag. 82. Or of necessity to be beleeued pag. 111. 18 Whether a man may not reuenge in his owne cause pag. 87. 19 Whether drunkennesse may be approued pag. 90. 20 Whether the Apostle might curse the false teachers pag. 91. 21 Whether Coraâ— was swallowed vp of the earth or burned pag. 99. 22 Whether Church lands and liuings may be impropriated without sacriledge pag. 101. 23 Whence had Iude the history of Enoch the 7. from Adam pag. 110. 24 Why made be choyse of that before any other historie in the Canon pag. 111. 25 How could the Apostles daies be called the last time pag. 120. 26 Which Church is that to which a man may safely ioyne himselfe pag. 125. 27 Whether separation may bee made if errors be found in the Church pag. ibid. 28 Why it is a sin to be a natural maÌ„ pag. 127. 29 Why prayer must bee made in the holy Ghost pag. 132. 30 VVhether wee may pray to the holie Ghost pag. 133. 31 Whether the loue of God be in man by nature pag. 134. 32 Why are wee not commanded to keepe our selues in the loue of man aswell as of God pag. 133. 33 How should a man preserue himselfe 〈◊〉 the loue of God and man pag. 135. 34 How we may recouer offenders pag. 140. 35 Whether by the deliuery of a sinner to Satan be ment the censure of excommunication pag. 143. 36 How can mens flesh or garments bee vncleane and hated seeing they bee the good creatures of God pag. 145. 37 Whether and how farre wee may keepe company with an obstinate offender pag. ibid. 38 Whether Christ be God against the Arrians pag. 149. 39 How Christ can bee saide to bee only wise seeing other creatures are wise also pag. 151. 40 How can we giue any glory to God seeing hee can receaue no more then he hath pag. 155. PLACES OF SCRIPTVRE EXPLANED AT large in this Commentarie Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35  5 36  12 41 Esay 8 13 40 Micha 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 Ioh. 1 14 22 3 5 28  16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30  14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. Ioh. 2 22 23 5 7 19 OTHER PLACES MORE BRIEFELY EITHER EXPLAned or cleared from cauill and corruption Cap. Vers. Pag. Genes 1 7 104  26 77  27 21 3 15 77 43 34 88 Num. 16 27 99  32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalm 106 17 99 Esay 60 10 78 Ier. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 Ioh. 2 8 90 14 28 150 Act. 20 35 ibid Rom. 13 1 76  8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 53 Iames 2 26 14 2. Pet. 2 19 51 Christian Reader sâ—â—ing my self could not attend the Prâ—ss◠〈◊〉 â—oules thou maies meet withall but seeing they are the most of them literall such as 〈…〉 the most oculâ—â—â— and diligent Prâ—â—ter and none of them such so farre as I find as much change of trouble the sense I reserue the correction of them to thine owne humanitie ERRATA For Nesikius and Aleminus reade Neskius and 〈…〉 and pag. 8 for 〈…〉 13. reade Ioh. 1. â—3 and pag. 165. margent for 〈…〉 a 1. Sam. 2.30 b Ioh. 8.49 c Mal. 1.6 d Iob. 11.7 e Philip. 2.13 f Luk. 17.10 g Psal. 16. â— h Iob. 35.6.7 i Ester 6.6 k Dan. 5.7 l Ester 6.8 m Gen. 41.43 Reformed Catholike Isa. 50.4 Iudg. 20.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid ofâ—elsaâ—â—us â—elsaâ—â—us a â—unnagate Frier Obiect 1. Obiect 2. Answere Obiect 3. Answere Obiect 4. Answere Quest. 2. 〈◊〉 1. 〈◊〉 〈◊〉 2. Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great Anno 1534. The Scripâ—tures writâ—ten properâ—ly for the Church that it might be gaâ—hered and strengâ—thened thereby Obiect The church 〈…〉 to persons or places but 〈◊〉 Christs 〈◊〉 Obiect Answere Question Answere Answ. Sanctification followeth effectuall calling Religion rectifieth affectionâ— but abolisheth thâ—â— not Questioâ— Answere * Who caâ— bring a cleane thing out of filthineâ— there is nâ— one Obiect Answere Question Answere The first diuision of sanctification Question Answere The second diuision Minde Memorie ConscieÌ„â—â— Will. Affectioâ—â— 4. Grounds to prooue the perseuerance of the elect Obiect Answere Obiect Answere Obiect Answere Obiect Answere◠〈…〉 christ 〈◊〉 in the 〈◊〉 place 〈◊〉 bee 〈◊〉 for aboue all things in the world a 1. Cor. 13. b 1. Tim. 1.5 c 〈◊〉 8.7 Iam. 2.26 2. Tim. 1.13 1. Ground Obiect Answere Obiect Answere Papists enemies to Hebrew and Greek 2. Ground Obiect Answere The mystâ—â—rie of iniquitie supâ—ported by mysticall Scripturâ— â— Ground Popery a â—onster 〈…〉 heads 〈…〉 many Gods 4. Ground Papists rob God of his mercy and iustice 5. Ground Quest. Answere Papists become Anâ—itrinitaries 6. Ground Obiect Answere Question Answere 7. Ground 8. Ground Obiect Answere Obiect Answere Obiect Answerâ— â— Ground â—â— Ground Papists controule the Apostle where he saith that sin entred by one ouer all 11. Ground Obiect Answere 12. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answere Obiect Answere Obiect Answere Obiect Answere 13. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Obiect Answere Obiect Answere Ministris vtitur Christus non Vicarijs â—ucer de regno Christ. cap. 2. Obiect Answere Papists worâ— than the â—ouldieâ—s in paâ—ting christs garments The 〈◊〉 Church 〈◊〉 Iesus 〈◊〉 be Christ. 14. Grouâ—â— The castâ—â— of Romish faith hangâ—eth in the ayre without foundation Obiect Answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 1. 〈◊〉 Obiect Answere Aduersaries Indeed no word 〈◊〉 thou 〈…〉 Pope Iohn the 2â— shalt be â—aued Obiect Answere Obiect Answere Obiect Answere Obiect Answere Obiect Answere 15. Grouâ—◠〈◊〉 5.18 Note Aduersaries The Popish church fallen from grace Obiect Answere Obiect Answere 16. Grouâ—â— Obiect Answere Aduersaries Romane religion leadeth not to the new birth and therefore goe not to heauen 17. Ground Aduersaries
is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
excepted for the further cleering of which consider these foure conclusions first The Sonne of God made man is not two persons distinct but one alone Quest. How can this be for as he is the Sonne of God he is a person and as he is a man he is a particular person as euery seuerall man is and therefore hee is two persons Ans. Euery particular man is a person because he subsisteth of himselfe but the manhood of Christ subsisteth not in it selfe but in the second person onely so that Christ God and man is but one person for euen as body and soule make one man so Godhead and Manhood make but one Christ. Secondly this one person consisteth of two distinct natures the Godhead and the Manhood standing of bodie and soule Thirdly these two natures are vnited and ioyned into one person for the Godhead doth take the Manhood and support it Fourthly these two natures after coniunction remaine distinct the Godhead is not the Manhood neither on the contrary but still distinguished first in regard of themselues Secondly of their properties for the properties of the one are not the properties of the other Thirdly of their actions for the actions of the Godhead are not communicated to the Manhood neither is the worke of one nature the worke of another Aduersaries hereof are First Heretikes innumerable which are not knowne to all but knowne enemies are first Jewes who denie Christ to come in the flesh Secondly some Jewish Arrians compounded heretikes who haue withstood Christs incarnation some of which haue suffered amongst vs. Thirdly the Papists the substance of whose doctrine robbeth Christ of his humane nature though they confesse him incarnate for since his death they teach his bodie is become inuisible and in innumerable places at once so they abolish the Manhood of Christ and turne it into the Godhead seeing it is become infinite and vncircumscribed Ob. They alleage God can make it to be in many places at once Ans. We may not dispute what God can doe but what he will doe so farre as he hath reuealed Secondly it stands not with the power of God to doe some things as those which imploy contradictions to be true at the same time Of which nature this is to make a true bodie to be in many places at once yea to be in heauen and also euery where on earth But his bodie is glorified and therefore may be in many places at once Ans. The words this is my bodie were spoken before his glorification Secondly glorification taketh away the corruption but not the true properties of his bodie as length breadth thicknes and circumscription Ob. But things ioyned together must be in the same place and cannot be seuered and therefore his Manhood being ioyned to his Godhead must needes be euery where Ans. The antecedent is false for things ioyned together may bee the one in one place the other in another as the bodie of the Sunne is ioyned with his beames and light and yet the bodie of the Sunne is in heauen but the beames and light in the earth also The 13. ground is that Iesus is Christ. 1. Ioh 2.22 Who is a lier but he that denieth that Iesus is Christ the same is the Antichrist From which place wee may gather two thinges First That Iesus is Christ. Secondly That it is a ground susteyning our whole saluation For whosoeuer denieth it is Antichrist see 1. Cor. 3.10 The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer who is a King Priest and Prophet First as he is a king his power manifesteth it selfe in three thinges First in sauing and destroying not the body onely as other kinges but the soule also Secondly in pardoning sinnes or reteyning them Thirdly in making lawes to bind consciences Secondly his Priestly office standeth in two thinges First in a power to offer sacrifice propitiatorie for the sinnes of whole mankind Secondly in making intercession to God for mankind Thirdly his Propheticall office consisteth in three thinges First in reuealing to man the will of his father Secondly in enlightining of the mind to vnderstand that will reuealed Thirdly in framing of the harte to performe obedience vnto it together with the setling of it in the truth Thus he is the Christ that is the annoynted of God But we must yet here goe further and vnderstand by Christ a perfect Christ a perfect Redeemer without any partner fellow or deputy for if hee haue a partner he is but halfe a redeemer and if he haue a fellow or deputie how is he omnipotent or omnipresent This is plaine by testimonie of Scripture There is none other name Actes 4.12 therefore there is no fellow or partner There is one Mediatour that is but one 1. Tim. 2.3 yea by himselfe he purged our sinnes Heb. 1.3 without fellow or deputy whose Priesthood is such as cannot passe from himselfe to another Heb. 7.24 Obiect But Ministers haue power to remit and retaine sinne hauing the keyes giuen them Answ. The keyes are not giuen to Ministers to pardon men properly but Ministerially to pronounce and declare that God in heauen doth pardon them Ob. The Saints shall iudge the world and therfore not Christ onely Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation which is proper to Christ the Iudge but by assisting him as Iustices vpon the bench both by witnessing and assenting vnto that righteous iudgement Obiect Psal. 45.7 He is annoynted with oyle of gladnes aboue his fellowes therefore hee hath fellowes Answ. All that beleeue in Christ are the fellowes of Christ but in his annoynting that is in grace though not in office Obiect But Ministers are Christs deputies An. Ministers are properly no deputies but instruments to declare the will of God and can go no further then to teach the eare for it is Christ himselfe that enlighteneth the mind But it will bee said that Kinges are Christs deputies on earth Answ. They are his deputies as hee is God equall to his father not as hee is Mediatour Aduersaries of this maine ground are The Romish Church who rob Christ of all these three offices For first his kingly office they giue part of it to the Pope in making him to remit sinnes properly to make lawes to bind conscience properly as Gods lawes do which is a power equall to Christs so they make him check-mate with Christ. Secondly his Priestly office is giuen to the Masse-priest who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead ye◠euery Papist hath a peece of it because euery one of them may satisfie the iustice of God for hi◠sins by his owne merit And for his intercession the secōd work of his Priesthood that is dealt among the Saints among whom the Virgin Mary hath the
doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what iâ— this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth shâ—â—teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them
Poperie maketh moe sinnes than euer God made Answere Obiect Answere 18. Grounâ— Obiect Answere Obiect Answere Obiect Answere In stead of the two keyes Poperie hath deuised the picklock of Shrift That iâ— nâ—â—thing the Pope shalâ— be vnlike the diuell he saith with him All these are mine and I giue them to whom I will 19. Grounâ— Sixe properties of the churcâ— Aduersaries 〈…〉 take 〈◊〉 marks 〈◊〉 â—â— Ground Aduersaâ—â—es 21. Ground Aduersaries 1. Ground Act. 26.20 A patterne of Popish penitence 2. Grounâ— Popish doctâ—ine suffereth not a man to set one foote forward towards Christ because it resisteth deniall of a mans selfe 3. Ground No 〈◊〉 if that religion teach to denie honour and alleageance due to our earthly Goâ—s 4. Ground Vers. 5. Vers. 13. â— Cor. 10. â—â— If the Pope had been with Moses in the mount he would haue demurred vpon the admittance of the second commandement Obiect 1. Answere Obiect 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answere Obâ—ect 3. Answere Obiect 4. Answere 5. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answere Aduersaâ—â—â—â— Câ—â—holik◠〈◊〉 Cathoâ—â—â—â— depraâ—â—â— of Gods worâ—â—â—â— Aduersaries Popish prayers fitter to be preferred to dead men than the liuing God 6. Ground Iob. 1.5 Leuit. 24.14.16 Aduersaâ—â—â—â— Popish hallâ—â—ing of the creaâ—â—res dishonoureth the Creaâ—â—â—â— 7. Ground Aduersaries A fit principle for that religion which wholy seeketh it selfe 8. Ground Aduersaries Such is the carriage of the Romish Clergie as they had need keepâ— the â—iuâ—ll Magistrate oâ—â— them and bee their owne iudges 9. Ground Aduersaries 〈◊〉 relâ—â—â—on an 〈…〉 to all 〈◊〉 10. Ground Aduersaries 11. Ground Aduersaries And Sir Christopher Blâ—nt 〈…〉 exeâ—â—â—ion The true treasure of the Church committed to the saints is the true doctrine of saluation and not â—â—likâ— or merits of dead men * The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying an instant contention The weapons of ouâ— warfare are not carnall â— Cor. 10. â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi aliud agendo ingressi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination theâ— is not only to be referred to the elect Obiect Answere Home â—on damnatur propter decretum sed propter peccatum 2. Tim. 3.5 a Ioh. 4.23 b Rom. 1.9 〈◊〉 must condemne 〈◊〉 owne â—â—â—es least God conâ—â—â—ne vs 〈…〉 The Romish mart maketh sale of all sorts of sins for readie mony Christ hath not merited the life of glory for any who 〈◊〉 liueth 〈◊〉 the life of grace We easily acknowledge Christ a Ieâ—â—â— but hardly a Lord. 〈◊〉 19.27 Mat. 11.29 He is a 〈◊〉 that is 〈◊〉 within Great vengeance followeth the â—â—â—â—ankful 〈◊〉 of 〈◊〉 blesâ—â—ngs Englands sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wretched hearâ— of vnbeleeuers is the witch which afflicteth thâ—â— Habac. 3.2 Vnbeleefe 〈…〉 many particulars Psal. 78. â—5 Psal. â— 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heb. 2.10 Rom. 11.33 Rom. 9 2â— So called not because the other is not also created but because this is in the subiect by creation as the other is not We ought rather to be serious in consideration of our owne fall than curious in theirs â— Cor. 5. The 〈◊〉 heauen 〈◊〉 set open here vpoâ— earth Christs yoke is easie and Gods seruice is perfect liberty The great workes which shaâ— be performed on thâ— great day Atheists 〈◊〉 at 〈◊〉 â—hich 〈◊〉 the 〈◊〉 Diuels 〈◊〉 Isai. 1.9 2. Chro. 33. Follow not the multitude to euill neither let a common error preiudice the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 10.15 1. Cor. 6.9 The Lord is slow to anger but much 〈◊〉 wrath Gen. 15.16 To auoide Gods stroke strike down thine owne sinnes Gods iudgments are his real sermons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 5.14 Dreames of men waking Most men dreame that the doctrine of the Gospell is but a dreame Heb. 10.13 Lye euery day that thou maist 〈◊〉 once â—ell on thy dying day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The authoritie of the Magistrate and Minister farre different Obiect Answere Exo. 32 2â— Pereat vnus potiùs quam vnitas Obiect Answer Obiect Answere Obiect Answer Obiect Answere Obiect Answere Obiect Answere Obiect Answere Regni mundi regni Christi est mâ—tua subiectio Bucer Obiect Answere The Pope the arch-rebell of the world Obiect Answere Obiect Answere Obiect Answere Obiect Answere Popish religion vrgeth meÌ„ to forsweare the honor of the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.5 1. Sam. 24. Romish vassals authorized to take away the liueâ— of the Lords annoynted ones the lappes of whose garments they ought not to touch 1. Tim. 2.1 Act. 25.23 Rom 4.18 In these conflicting daies of ours not men only but the Angels haue their combatâ— 1. King 2â— Eph. 6.12 The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes Psal. 19.9 Prou. 14.27 1. Chro. 24.22 1. Tim. 3.3 1. Cor. 7.30 Eccles. 10.17 No face is so 〈◊〉 but shall 〈…〉 painter Isai. 5.22 Christian meeknes must bee tempered with Christian zeale The way of Caine beaten in Poperie as is seene in infinite causelesse massacres and cruell â—urthers of Protestants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2.3 The craftie conueyances of Poperie detected The Pope a second Balaam Couetousnes a violent and â—eadâ—e sin Iosh. 7. Gods iustice against maÌ„s iniustice The Pope the foremaÌ„ of Cores companie Philip. 4. Vnrectified affections ouercast rectified iudgement and vnderstanding The worst kinde of discontentment is in things concerning mans saluation Whosoeuer resisteth Moses despiseth Aaron also We haue departed from the Papists as the Israelites from the tents of Core by Gods commandemeÌ„t Numb 16.22 Note Priuate men may not atteÌ„pt to controle publike coÌ„stitutions The Romish Clerâ—ie hath better facultie in feeding themselues than others Exod. 30.6.7 Doctr. â—zech â—0 46 * Ioh. 4 â—lowâ—es wâ—â—hout wâ—â—er keep â—â—ds 〈◊〉 fruitlesse and barren Men must be as drie ground not in barrennes but in regard of their thirst after the drops of grace Luk. 1.13 Mat. 15.24 Gal. 1.6 Beware of looking behinde thee toward Sodâ—â— out of which thou art escaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh 15.1 Trees of righteousnes must circumcise their harts seeing trees were to be circumcised by the law 2. Pet. 2.18 Romish sea casteth out nothing but foâ—mâ— and mire As Adam fled from God vpon his sinne so many a one flieth to the diuell vpon the punishment of it 2. Chro. 20.12 Ministers as starres must shine to mens hearts and not onely sound to the eares Open the doore of thy heart that the Sunne of righteousnes may shine into the house of thy soule He was not the fourth from Adam Caâ—â— son Gen. 4.17 but the seuenth of the posteritie of Seth Gen. 7.18 Act. 17.31 1. Thess. 4.16.17 We must be coÌ„demned by our selues or by the Lord. Be as thou seemest or seeme
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
the same Cant. 3. ◠〈◊〉 Christ where she shal be sure of him and not miâ—â—e of finding him in her necessitie he maketh answere she shall be sure of him in the Teâ—â—s of shepheards Whence may bee truly concluded that neither are the assemblies of Turkes nor Heretikes the Churches of God because they fight against the truth neither is the Church of Rome a true Church of God because the truth of doctrine is for substance reuersed amongst them As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note A Register is known by his Records so our Church is known to be Gods Register because it keepeth faithfully the records of the Prophets and Apostles Secondly that it stands vs in hand to whom this treasure is now committed so faithfully to keepe it that it be not taken from vs and giuen to others who will keepe it better which we shall do by making this vse of it that wee bring foorth the fruites of it in amendement of life else our vnthankfulnes shall iustly bereaue vs of it Concerning that circumstance in the text once giuen and not often it may bâ—are a double sense first it was giuen aâ— wee say once for all that is perfectly sufficiently as neuer after needing any alteration or addition Whence wee note first that all reuelations in matter of saluation and religion giuen since are friuolous and superstitious for there is but one edition of true faith and no 〈◊〉 edition of Reuelation besides or without the word such as the Papists haue deuised to confirme their Purgatorie prayer and almes for the dead Masse c. seeing all necessarie doctrine to saluation was once giuen perfectly Secondly that all Church traditions in matter of religion and doctrine of saluation are meere prophanations of true doctrine and argue it to bee vnperfect as those of the Masse of receiuing the Communion in one kind of the Popes supremacie of workes of satisfaction and many moe Secondly it may bee thus vnderstood Once giuen to the Saints that is not in writing but in the hearts of the Saints when they are truly enlightened and therefore if after enlightening it bee quite lost it is not giuen the second time and consequently cannot be recouered Heb. 6.4 If a man who hath bin once enlightened and tasted of the good word of God fall away it is impossible thâ—â— he should be renewed againe by repentance From which wee must learne to beware of Apostasie and falling from the faith yea and of al steps and degrees leading thereunto as of declining from our grounds of religion for better 〈◊〉 it been for vs neuer to haue knowne the way of truth than after the knowledge of it to forsake the holy Commaundement 2. Pet. 2.22 Which is the more to bee remembred because religion hath been more cherished than now it is and the declining from it a great deale lesse If it be asked how may wee preuent Apostasie I answer neuer call any ground into question Here Cyprians rule is to be learned that diuine matters admit no deliberation The third point of the Exhortation is the office of the Church of God and euery member of it and that is to maintaine yea to fight for the maintenance of this â—reasure and this is not a bodilie fight by strength of arme or bow but a spirituall fight by spiritual duties which euery member of the Church must take vp and namely by foure duties First by doctrine for euery man in his place and calling must be a Prophet as Ioel 2.28 and must teach all vnder him the father must teach the children the Master his seruants and thus keepe out Satan and al Sataniâ—â—â— doctrines Secondly by confession euery man being called must stand against the gaâ—es of hell by constant witnessing of the â—ruth â— Pet. 3.15 Sanctifie God in your hearts and be ready alwaies to giue an account of the 〈◊〉 that is in you Thirdly by example of a good life and vnblameable sutable to the doctrine Philip. 2.15 This maketh men shine as lights in the world Fourthly by prayer that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies that so the faith and religion wherewith hee hath honoured vs these many yeeres may bee maintained vnto vs and continued vnto ours for euer Vers. 4. For there are certain men crepâ— in which were of old before ordained to this condemnation vngodly men they are which turne the grace of our God into 〈…〉 and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation by a reason drawne from the state of the Church in his time and it is thus briefly framed There bee certaine men which secretly seeke to vndermine and ouerthrow the faith therefore you ought the more earnestly to contend for it And that these aduersaries lurking amoÌ„gst them might the better bee descried hee describeth them by fiue seuerall adiuncts first by their hypocrisie in creeping in Secondly by their estate before God they are of old ordained to this condemnatioÌ„ Thirdly by their religion vngodly men they are Fourthly by their doctrine they turne the grace of our God into wantonnes Fiftly by their liues they denie the onely Lord. For the first There are certaine men crept in That is there be men who secretly haue insinuated themselues into your societies professing themselues to be teachers of the true faith but are indeede the destroyers and disturbeâ—s of it In which words two sins are laâ—d to their charge first that they cunningly ioyned themselues vnto the Church pretending themselues to be the seruants of Christ and of the Church and yet were enemies to both Here marke the subtiltie of Satan who causeth prophane men to ioyne themselues to the societies of the Saints that by this meanes mingling his instruments with the members of the Church he may by degrees corrupt the faith and ouerthrow the Church The Parable Matth. 13. sheweth that wheresoeuer the good husbandman soweth his good seede this malicious man scattereth his tares In Abrahams house shal be an Ismael in Isaaks an Esau in the Arke a cursed Cham in Christs familie a Iudas In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists to the corrupting and deprauing of true faith and Religion Vse First wee must not take offence when we see vngodly men in the Church much lesse cut our selues from it by separation but rather conceiue of the policie of Satan who for the hindrance of the faith thrusteth them in When the Israelites entred into the land of Canaan they must not dwell alone but be mingled with the Cananites the enemies of the Church least yâ— land being too much dispeopled wild beasts should preuaile and deuoure the people of God So the Lord ordering the malice of Satan to
speech for in word they professed him but in their deedes denied him liuing after their owne lusts and encouraging others in the same course Titus 1.16 And this sinne is reuiued and renewed in this our age wherein too many outwardly and in word professe Christ come to the Word and Sacraments but couertly and in their deedes denie him whose liues are very full of epicurisme and earthlines and mouthes filled with blasphemies and reproches against true obedience which of them is counted too much nicenes and precisenes These are the disciples of the old Heretiques whom without repentance the like fearefull iudgements awaite which befell them Secondly we may obserue in what regards they deny Christ namely first in regard of his Godhead by withstanding the meanes of that power of Christ whereby hauing redeemed them he would sanctifie their hearts to obedience The merit of his redemption is welcome to them but they will none of the efficacie of it which sanctifieth and reneweth the inner man subdueth sinne and quickneth the life of God in them Secondly in regard of his Lordship by denying him obedience which as to a Lord is due vnto him A Redeemer they would haue him but not a Lord so euery man would haue portion in Christs redemption but their lusts must be their Lords and they seruants to sinne and Satan but these bee those enemies that will not that he should raigne ouer them who shall be brought and slaine before him Our part then is if euer wee would finde comfort in Christ to make him our Lord his counsell is that those that are laden should come vnto him for ease but the next words are take my yoke vpâ—â— thee and if wee would haue him our iustification let him become also our sanctification Vers. 5. I will therefore put you in remembrance for as much as ye once know this how that the Lord after that he had deliuered the people out of Egypt destroyed them afterward which beleeued not THe Apostle hauing propounded his principall exhortation to contend and fight for the faith vers 3. with the reason thereof vers 4. doth here begin to answere a secret obiection which might bee made against that reason thus These seducers professe Christ and looke for saluation by him what danger then can redound if we should ioyne our selues vnto them This obiection is answered from this fifth verse vnto the twentith in all which verses hee disputeth at large that there is great daunger herein seeing their end shall be destruction the summe of which disputation is contained in this reason All such persons as giue themselues libertie to sinne shal be destroyed But these seducers giue themselues libertie to sinne and therefore shall be destroyed The former part of which reason is contained in the 5.6.7 verses and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words but the proofe of it onely by an induction and enumeration of examples of sinners which haue bin destroyed and they be three in number first of the Israelites in the 5. verse secondly of the Angels in the 6. verse thirdly of Sodom and Gomorrha in the 7. verse In this 5. verse are two things to bee considered first the preface in these words I will therefore put you in remembrance for as much as you once knâ—w this Secondly the first example whereby the point in hand is prooued in the words following The preface serueth to preuent an obiection which might be made by the Church reading these examples that Iude teacheth them nothing but things which they knew well enough before to which he answereth that his intent is not to teach them any new thing or any vnknowne thing but to bring knowne things to their remembrance and in it three things are to bee obserued First the Apostles practise I will therefore put you in remembrance Where note the office of all Pastors and Teachers which is not onely to teach thingâ— vnknowne but to repeate and to bring into remembrance things known before This was Peters care 2. Pet. 1.12 though they had knowledge to put them in remembrance and chap. 3.1 to stirre vp and warâ—e their pure mindes giuing vs to vnderstand that knowledge in the minde lieth as embers vnder ashes and needes daily stirring vp Which admonisheth all hearers not to be offended if they heare the same thing often seeing it is the dutie of Ministers to teach the same thing often Yea hearers which haue vnderstanding in the Scriptures must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before seeing the Apostle thinketh it meet to teach nothing else Secondly in this preface obserue the propertie of the Church which is to know the histories and examples of Scripture Christ commanded his hearers to search the Scriptures the Apostle wisheth that the Scriptures dwell plentiously in mâ—n which exhortations no doubt stirred them vp to haue the scriptures familiar vnto them euen as Timothie knew the Scriptures of a childe The state of our times is farre otherwise for Ministers cannot say as Iude speaketh for as much as you know these things I will put you in remembrance but our people pleade and professe ignorance yea that the knowledge of the scriptures belongeth not vnto them they being not booke learned but to schollers and Ministers that liue by it But wee ought to account it a propertie of euery Saint of God who is iustified and sanctified to know the Scriptures which onely are able to make them wise vnto saluation The third point in the preface is a second propertie of the Saints namely that they once know that is they know certainly vnchangeably and once for all neuer to reuoke or alter this knowledge which first informeth vs what to thinke and iudge of those men who because of diuersitie of opinions will be of no religion nor beleeue any thing vntill it be determined by some generall Councell these want this propertie of the Saints and are plaine Atheists Secondly it teacheth vs to hold our religion certainly receiuing it once for all vnchangeably In humane things wee may often without danger chaunge our mindes and deliberate but grounds of Religion must be out of al question and admit no deliberation Now followeth the first example whereby the first part of the former reason is prooued and that is of the Israelites who wittingly and willingly sinning against God were destroyed as appeareth Numb 14. In which example consider foure things first who were destroyed the people Secondly the time when after that hee had deliuered them out of Egypt Thirdly for what cause which beleeued not Fourthly the manner of the speech For the first the persons who were destroyed were the people by which word is meant a speciall people a peculiar and chosen people the seede of Abraham Isaac and Iacob a people priuiledged aboue all people of the earth to whom belonged the
place is Core mentioned Secondly Dathan and Abiram were in their Tents and so were the men of Core also when the earth opened and swallowed them vers 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors fire and incense and were deuoured with fire from heauen vers 19. Ob. Num. 26.10 The earth opened her mouth and swallowed them that is Dathan and Abiram with Core Ans. The learned expound that place not of Cores person but his substance retinue Marke here the iust iudgement of God Corah had abused himselfe being a Leuite his office and those sacrifices which he offered by fire and the Lord destroied him by fire The same was the dealing of God with Nadab and Abihu Leuit. 10.2 Looke in what things men sin and dishonour God by those for the most part the Lord reuengeth himselfe vpon them so men glorie in abusing the creatures of God as meats wine and strong drink the Lord in the meane time secretly turneth the same to their owne destruction that those which are his good gifts and ordained for the preseruation of nature being byâ— men abused through Gods iust iudgement are turned to the choking and ouerturning of nature Secondly hence learne the wise counsell of Salomon Prou. 24.22 Feere God honour the King and meddle not with the seditions or with them that make alterations For although it be lawfull for a subiect being called to shew his minde what he thinketh meete for the Church or Common-wealth yet for a priuate man to attempt vpon his owne head to alter any thing standing by Gods and the Princes law is no better than sedition and is a branch of Corah his sinne Thirdly although Corah Dathan and Abiram are destroyed for this sinne yet Cores children are not destroyed but spared Numb 26.11 God in iustice remembring his mercie his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out but preserued for the vse of the Tabernacle Let Gods care teach vs our dutie in this behalf namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning for the vse and seruice of the Church Commendable hath been the care of many Kings and Princes in this behalf whom wee should imitate in preseruing these seed-plots of the Ministerie for herein they imitate the great King euen God himselfe Vers. 12. These are spots in your feasts of loue when they feast with you without all feare feeding themselues IN these words the Apostle setteth downe the seuenth sin of these seducers to know the meaning whereof the better consider foure things first what is meant by feasts of loue and charitie Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper made by the Communicants vnto which some brought hony some bread some wine some milke and euery one according to their abilitie contributing somthing thereunto These were here meant and called Loue-feasts because they were herein to testifie their mutuall loue among themselues as also to the poore who hereby were relieued and to the Ministerie it selfe which was by these feasts partly sustained Secondly what is meant where these seducers are called spots in these feasts or rocks for the word signifieth either and more properly the latter they are rocks because as rocks are perceiued a farre off by the seafaring men euen so the infection of these wicked men spreads it selfe very farre and againe as rockes are dangerous and troublesome to them so are these as rockes and stumbling blockes to the weake hindring them from the profitable progresse in godlines they are also rightly called spots because as a spot defaceth the countenance so their presence is an eye sore a disgrace vnto these Loue-feasts The third thing is the cause why they are thus called that is because in these Loue-feasts they feede themselues for laying aside all care of the poore of the Ministrie for whose sake this contribution was made they pampered and fed themselues riotously wasting the goods of the Church The fourth is the cause of this their riot without feare that is because they haue cast off the feare of God and man In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance and the sustaining of the Ministerie Vse That which is spoken of these meÌ„ may be applied to these last times wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore as first the Romish Clergie those Locusts that come foorth of the mouth of the beast idle bellies and slow backes the most of which want learning and are vnable to teach the people yet feede themselues without feare so as their eyes are swollen with fatnes wealth they want not hauing craftily conueied vnto themselues the third part of the reuenewes of Europe but with it do nothing but pamper themselues Secondly such Patrones are here included as feede themselues with Church-liuings appointed for the relieuing of the poore and maintenance of the Ministerie in such sort as Gods people cannot bee faithfully and sufficiently taught they can bee content to depart from some ten pounds a yere to some vnable man so as they may of the rest feede themselues without feare or else as some doe serue their lusts in mispending the Churches reuenewes vpon Hawkes Hounds and other improfitable rauenous creatures Thirdly such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes gaming or other improfitable exercises come also within the compasse of the Apostles reprehension as feeders of themselues with that salarie or liuing which was giueÌ„ for the maintenance of the Ministerie Here a question may be demaunded namely whether those whom wee call lay men hauing Church lands liuings impropriate vnto them may bee said with these seducers to feede themselues without feare or whether can any man impropriate any Church goods or liuings without sacriledge Ans. The answer hereof is two-fold first though no good member of the Church can in good conscience seeke the harme and preiudice of the same yet the plaine truth is that the Church goods and lands may bee sometimes vpon some occasions alienated the grouÌ„d of which answere is this rule namely that the gouernours of the Church are to content themselues with things necessarie For when the people had brought sufficient for the building of the tabernacle Moses biddeth them bring no more seeing saith he there is enough so as when the Church hath too much and excesse as the Romish Church these Churches of Europe gotten by Masses Purgatorie Dirgeâ— Sacrament of Penance c. there may be admitted alienation and impropriation of Church goods and lâ—nds but so as two conditions must be
the mother of their errors was accompanied with a desire of knowledge for they were euer questioning with him desiring him to open vnto them his parables and resolue their doubts instantly listning vnto the gratious words of his mouth and in a word were blessed euen in hungring and thirsting after righteousnesse The persons then here aimed at are absolute perfect Papists against whom alone this graue Author dealeth in all such places of this or other his Workes where in he may seeme seuere against them as himselfe here and there thorough his writings hath described them to be such as acknowledge the Pope their head hold and maintaine the doctrines and deuices of the Councell of Trent and therein are become ouerturners and rasers of the foundation of Christian religion members of Babylon Idolaters not onely outwardly towards Saints and Images but inwardly sacrificing to their own nets these zealous Papists especially the Teachers among them are the deceiuers so liuely described throughout the Epistle The second point is our consequent dutie standing in our standing out with these aduersaries of Gods grace and Gospell neuer offering to communicate with them in their cup of fornications nor once bethink vs of leaguing such abhorring natures as are light and darknes and truth which is of an vnstained nature with most foule and deformed falsehood For we cannot drinke of the cup of the Lord of Diuels Which point let me with good leaue a little further declare not that I loue to kindle or keepe in any coales of contention the Lord put farre from me such vnpleasant thoughts but calmely to shew the ouersight of diuers mediatours attempting to reconcile ours with the present religion of the Romish Synagogue esteeming it to bee too much peremptorines so farre as wee doe to depart from them yea censuring it either as wilfulnes on the one hand oâ— scrupulositie on the other to bee so opposite vnto them as we are reputing it a matter of no difficultie to frame both sides to a meane either side as they say yeelding a little nay it is buzzed out into the eares by the tongues of common men that there is no such discrepance and difference betweene vs in matters of moment as is made but that the substance of both our Religions is not farre from the same so as many are in a mammering whether way may be better whereunto after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Greeks and Latins that I may begin with the last for the helping of memorie first wee may bewaile in beholding into what a fearfull if not desperate degree of declining many are alreadie come that after so many yeeres profession of the truth powerfully both published and protected they should not only admit a dangerous deliberation but euen call the very maine grounds thereof into question whereas if it bee in a motion to Idolatrie they ought instantly to say with Sidrach We are not carefull what to answere in this matter But this iudgement of God is iust vpon them that whereas they neuer receiued the truth in loue of it they should lose of their ground and bee left vnto further delusion Good cause haue we all to lament the remembrance of our ruine through this Satanical stratagem If the woman will needes bee so vnwise as not needing to enter parley with Satan whom she ought to haue resisted and that in matter of such moment as wherein Gods truth his glorie and her owne glorious estate must bee questionable most iustly must she bee left of God snared by Satan foyled through her owne follie throwne from her estate though of innoceÌ„cie and dispossessed not alone wee all know euen of Paradise it selfe Besides how farre shorâ— come these men in â—â—ale to the truth not onely of our aduersaries the Papists themselues among whome no doubts 〈◊〉 questions in their grouâ—â—â— and 〈…〉 tolerable but euen of the law who will admit of no dispute against his Religion yea of the barbarous Turke himselfe who inflicteth dâ—ath on whomsoeuer they conuinâ—e to haue called a word of their Alcaâ—on into question Secondly concerning those who cannot discerne such essentiall differences betweene our Religions both of vâ— as they say professing saluation by the same Christ and all the articles of the same faith I wish them no worse then that their eyes were cleered with the eye salue that they might see that he that seeth not such a Papist as iâ— meÌ„tioned to professe a false Christ and a false faith seeth in Religion scâ—rse any thing at all neither doubt I liue to whom malice 〈◊〉 ignoâ—â—nt superstition shutteth not their eyes to shew plainlâ—â— in few words that whatsoeuer in words they confesse with vs yet in doctrine and deed they altogether reuerse it and dissent from vs in cases wherein wee may neuer consent vnto theÌ„ And first seemeth it a small matter of difference that in generall they charge our whole doctrine of noueltie whence ordinarily they tearme the Teachers thereof Nonâ—â—â—rs and in speciall first that our doctrine of iustification by faith alone for this striketh at the head and vnbowelleth all their shifting deuices is but a new deuice of ours as appeareth in their Champians challenge But confounded herein was he his cause and abetters our learned men at the conference with him in the Tower not only mightely by the Scriptures conuincing but out of Greeke and Latin Fathers also who liued aboue a thousand yeeres ago oppressing him with those very formall words that faith onely iustifieth so driuing him to ridiculous shiftâ— and newly coyned distinctioÌ„s so neere the Minâ— was he before vnheard of euen as in this controuersie being much straitned they were forced to cast about for that as false as new distinctioÌ„ of iustification into the first and second neuer heard of for the space of a thousand and fiue hundred yeâ—res after Christ. 2. Let 〈◊〉 adâ—oyne hereunto the challenge of our Englandâ— Iewell who vndertooâ— and performed the proofe that in seuen and twentie points none of them 〈◊〉 the Papists are different not â—nely from ours but from the doctrine of the Primitiue Church and that neue◠〈◊〉 of thâ—se their new deuices 〈◊〉 once heard of 〈◊〉 receiued i◠〈◊〉 Church of God for the space of sixe hundred yeeres after Christ. If then they challâ—nge our doctriâ—â— of Noueltieâ— and 〈◊〉 proued they not improouing that 〈…〉 of no ancient and not neere Apostolicall authoritical hope this cannot seeme a circumstanceâ— betweene 〈◊〉 for there can be but one truth and that is most moleâ—â— 3. Againe can it seeme so small â— moaâ—e in the eye of any man of sight that the sacrilegious Synod of 〈◊〉 teacheth cursing the contrarie minded that on their Romish Altars sacrifices propitiatorie are dâ—â—ly properly and truly offered for the sinnes of the quick and deadâ— seeing that this doctrine vtterly derogateth from yea and abrogateth that most perfect and only