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
God in plentifull and liberall manner vpon such occasions as this but iustifieth not intemperance or excesse in the vse of them 3. Ob. It is an ancient rule that in some olde and lingering diseases it is good to be drunke therefore it is lawfull vpon some occasion to be drunke Ans. This cannot be done in good conscience being an vnlawfull meanes to cure any disease though old and vsed 4. Ob. But some say they can drinke and neuer be drunke they can beare more away than two or three Ans. Wâ—e vnto them that are strong to drinke wine and strong drinke there is a curse of God against them who vse needlesse drinking though they neuer surfet nor be drunke Qâ— For what ends may we vse the creatures and in what manner Ans. The lawful end of their vse is two-fold first for necessitie to preserue life and health secondly for our lawful and honest delight Psal. 104.14 God giueth bread to strengthen the heart and oyle also to make his countenance glad Christ suffered a woman to powre a boxe of pretious oyntment vpon his head himself was at a feast in Galeley and forbad not the liberal vse of wine Secondly for the manner and measure we must knowe that one man cannot herein be a rule to another one mans stomack and health craueth more another lesse But euery man must obserue this rule of sobrietie that he haue alwaies an eye to spirituall exercises as praier hearing of the word meditation as also to the workes and duties of his speciall calling and so much as fitteth a man vnto these is his measure and when a man by the creatures maketh himselfe heauie and vnfit for these he hath exceeded his measure Vers. 11. Wâ—e vnto them for they haue followed the way of Caine and are cast away by the deceit of Balams wages and perish in the gainsaying of Core IN the former words of the verse Wâ—e vnto them is laid downe the conclusion of the principall argument of the Epistle namely that these seducers shall be destroyed hauing taken vnto themselues libertie of sinning which he hath alreadie prooued by a particular enumeration of the sinnes vnto which they were addicted and further amplifieth that second part of the reason by the reckoning vp of diuers other sinnes both in this verse and in the rest vnto the twentith First of the conclusion Wâ—e vnto them Here first it may bee demaunded why or how the Apostle dare pronounce such a peremptorie sentence against them and that of euerlasting condemnation seeing the Archangell durst not passe iudgement no not against the Diuell himselfe Ans. There be two grounds of this practise first God giueth to all Prophets Apostles and Ministers the power of the keyes whereby they retaine and binde vp some mens sinnes to destruction as also to remit and loose the sins of some others in both which they pronounce iudgement generally Secondly God gaue yet a further power vnto Prophets and Apostles which is denied now to ordinarie Ministers whereby reuealing vnto them his speciall iudgements against particular persons hee made them his instruments to pronounce these his iudgements against men euen in particular Thus Dauid Psal. 109. cursed particular persons Paul curseth Alexander the Coppersmith 2. Tim. 4. and Gal. 5.12 Would to God they were euen cut off that trouble you and by the same spirit of reuelation the Apostle discerned this woe most certainly to befall these seducers Vse Hence the Papists conclude that Prophets and Apostles and coÌ„sequently the Popes may make laws to binde the conscience because they haue power ouer it it being lawfull for them to curse bodie and soule Answ. A creature may bee cursed two waies first by imposing a curse and inflicting it vpon the bodie soule or conscience this is the peculiar curse of God resting in his power alone and is not committed to Prophets Apostles or Ministers for it argueth such a power ouer the soule as may saue or destroy it Secondly by foretelling and pronouncing a curse to come which God will inflict and this is that which belongeth to Prophets Apostles and Ministers but this argueth no power at al ouer the conscience Secondly some hence may conceiue that they haue warrant to curse other creatures man or beast seeing the Apostle vseth it Ans. This practise of the Apostle hauing an extraordinary spirit of reuelation is no rule for any man no not for the Minister ordinarily called Our rule left vs by Christ is to blesse and not curse Mat. 5.44 Rom. 12.14 which must be vnderstood of particular persons for otherwise the Minister hath authoritie to accurse impenitent sinners in generall but not this or that particular person no not in Gods cause for he knowes not what shall be the future estate of this or that man in particular much lesse may priuate men in priuate causes vse cursings or imprecations against others which condemneth their wicked practise who in their anger and impatience breake out into cursing of their childreÌ„ seruants friends yea or enemies our contrary duty must be to blesse as we are called vnto blessing Thirdly marke the Apostles disposition they were themselues most meek in dealing with men who called others vnto meeknes their own patient minds were knowne vnto all men in all the matters of men but when Gods glorie was called into question and the saluation of men likely to be hindred they lay aside their meekenes and put on seueritie and roughnes their zeale in Gods matters would not admit such lenitie and patience as towards men in mens matters they were willing to exercise They had an Apostolicall râ—d which in such cases they vsed against offenders Moses the meekest man vpon the earth when he saw the Israelites worship the golden Calfe was so incensed with wrath that hee brake the Tables which were in his hands and tooke his sword and together with the Leuites slew three thousand of them the same day Exod. 32.27 Christ himselfe though hee would not breake a brused reede yet dealing with the Scribes and Pharisies who had corrupted the whole lawe laded them with woes and curses Matth. 23. Paul who otherwise was all things to all men yet when Gods glory was impared by Elymas his withstanding of him he strook him blinde and cursed Alexander out of a rightly ordered and holie zeale all which examples teach vs the like religious affection that when Gods honor is in hazard our zeale should be inflamed when mans saluation is likely to be hindred our meeknes must be for the time set aside that the zeale of Gods house may euen consume vs Psalm 69.9 as it did Christ himselfe when he saw his Fathers house dishonoured and of a house of prayer made a denne of theeues vnto whom we are daily to be conformed They haue followed the way of Caine. In these words the Apostle returneth to the former part of the reason whereby he hath alreadie by three forenamed sinnes proued that these seducers are
reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vnâ—rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speakâ— one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue edâ—fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods coÌ„mandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued iâ— the vertue of another Fourthly pray daily for
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
neâ—â—ssarieâ— yet is the Scripture a iudge sufficieâ—tly able to resolâ—e thy spirituall minded man in any case concerning conscienceâ— or in any matter concerning saluation all which it is the sole and proper determiner of now as for the particular sin of Angels it is not necessarie to saluation to know it but seeing the Scripture concealeth it it is a safe and learned ignorance to be rested in without further desire to know that which the Lord hath hid in secret with himselfe Fourthly wee are hence taught to seeke to enter into our habitation and true resting place which is not the earthly Paradise for that was our dwelling place before the fall but Heauen it selfe which since the fall is assigned and prepared to be a rest for the people of God this was the citie which Abraham looked for Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen Christ telles his Disciples he goeth to prepare them these dwellings in heauen Ioh. 14. which elsewhere he calleth euerlasting habitations Make you friends of vnrighteous maâ—man c. Now for our better practise hereof this must be marked that howsoeuer this our habitation be in heauen yet the suburbes and the gate of it is here in earth for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe yeâ— the â—ery entry into it Iacob when he saw the testimonies and tokens of Gods presence and fauour built aâ— Altar in the place for his worship and called it Bâ—thel and said it was the very gate of heauen Gen. 28.17 and therefore we must while we liâ—e here seeke to enter if we would be adâ—iâ—ted within that glorie hereafter Qu. But what 〈◊〉 may wee vse to help vs forward herein Ans. These fiue First wee must alwaies endeuour to be found readie to enter into that heauenly habitation for which purpose our hateâ— must be at this our hoâ—e yâ—â— our whole conuersation must be in heauen wâ—â—lest our 〈…〉 are vpon earth our walking must bee in the path of life euerlasting â—â—ll containing ourselues in the waies of repentance obedience and daily mortification whereby wee denie our selues take vp our crosse and follow Christ. Secondly 〈…〉 loue 〈◊〉 assemblie of Gods people and â—oyâ—e our selues vnto thâ—â— iâ— thâ— holy vse of the Word and sacraments whereby wee draw neere vnto heauen it selfe yea and keepe at the gates of this Citie and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God Psal. 84. Moses chose rather to suffer with the people of God great affliction than to enioy the treasures and honors of Pharaohs Court yea euen wicked Cain himselfe thought of this as the greatest part of his punishment and which he most complained of that hee was cast out from the face of God that is out of Adams familie where Gods face was to be seene in his worship Thirdly we must weine our affections from our earthly inheritances which are but Tents that they may be fixed vpon this sure habitation in heauen without the assurance of which all earthly reuenews and treasures can adde but little comfort to the heart Cain built a Citie hee had besides great lands and faire possessions but yet euen then the holy Ghost brands him with the name of a Vagabond because he was cut off from Gods people and cared not to ioyne himselfe vnto them againe by repentance Fourthly we must euery day addresse and prepare our selues to our death seeing our death is a meanes to bring vs home to this habitation euery new day must occasion vs to renew this our preparation and this will cause vs neither to feare our owne nor excessiuely to sorrow at the departure of our faithfull friendes seeing they haue passed these first things and are onely gone before to their longed-for habitation Fiftly if God call vs hereunto wee must bee contented to leaue and forsake goods friends natiue countrie and all for assurance of inheritance in this our countrie and if we cannot finde the doores hereof in our owne countrie wee must seeke them elsewhere where we may enioy them making light reckoning of all things for this one thing of highest account The last vse of this doctrine is to teach vs from this sinne of the Angels our contrarie dutie they by their office were to doe homage vnto God and performe all dutie as children to their father for so Iob calleth them the sonnes of God but this office they departed from we now being by adoption the sonnes and daughters of God being called vnto holinesse are to take heede of this sinne of forsaking our calling yea on the contrarie to walke worthie thereof as the sonnes of God approouing our faithfulnes vnto him And it standeth vs in hand so to do seeing the contrarie hath such iust vengeance attending vpon it as now in this example we are in the next place to behold The third point in this example is the punishment of the Angels which hath two degrees first their custodie in these words He hath reserued them namely in durance Secondly their full punishment vnto the iudgement of the great day The former is set foorth in two things first in that they are reserued in chaines Secondly vnder darkenes By these chaines are signified first that mightie power of God which bridleth and restraineth the might and malice of the Diuels themselues as Reu. 20. the old Dragon was bound for a thousand yeeres the power of God was the chaine that curbed and ouermastred him and this is one part of his present punishment Secondly the chaines signifie also that guiltines of the Angels which by the tenour of Gods iustice bindeth them ouer to destruction these bonds be vpon the consciences of the wicked Angels they know they are adiudged to damnation for their sinne so aâ— let them be where they will in the earth or ayre or wheresoeuer these chaines of guiltie consciences binde them ouer to iudgement where we are taught two things first to beware of guiltie and accusing consciences for these are Gods chaines binding bodie and soule vnto euerlasting vengeance and therefore for time past if thy conscience accuse thee seek in due time to be loosed and freed by Christ that thou maist be able to say with Paul I knowe nothing by my selfe and for time to come beware of sinne euen small sinnes as well as great for so many sinnes as thou committest are so many chaines binding thee ouer to iust damnation Secondly hence wee also learne that the seruice of God is a most happie and sweete libertie any libertie else is straite bondage men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable and they must needâ— haue libertie to sinne but they deceiue themselues for while they seeke for libertie by this meanes they plunge themselues into captiuitie and lay chaines vpon themselues yea bolts which hold them in
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade therefore they must be excused in their ignorance as not being bound to know the word of God they need not frequent so many sermons or if they doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
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
loue therefore not obedience Ans. There bee two kindes of debt first a ciuill debt occasioned by contract and bargaining between man and man the second is a debt to which we are bound by Gods law and couenant the place is meant of the former so far as it lies in our power but wee are bound still to obedience and subiection by the latter Ob. Matth. 17.26 The Kings sonnes are free from tribute and therefore from subiection Ans. Christ speaketh that of himselfe who by his birth was heire to the Crowne and kingdome of the Iews and therefore by right was to pay none neither did but for auoiding of offence what is this to free other men from obedience to the Magistrate Obiect 1. Cor. 7. Ye are bought with a price be ye not the seruants of men Ans. The meaning is that seruants should not subiect themselues to men as to absolute Lords for wee must doe seruice one to another for Gods sake and not onely for God but in God Ob. Beleeuers are gouerned by the spirit of God and so are able to gouerne themselues euery way and need not any gouernment of man Ans. One thing it is what wee doe another what wee ought to doe we ought indeede so to liue as not to need gouernours but we doe not yea and if beleeuers could yet were the reason naught for the Church containes as well bad as good hypocrites as well as sincere Christians and therefore the best Churches neede Magistracie for the punishment of the euill doers and the praise of them that doe well Yea the Church lying open to the malice of Satan and the wicked standeth euer in neede of Magistracie to protect it by force and warre or otherwise The third generall point is vpon what ground doth the Apostle here blame and condemne these seducers for despising ciuill gouernment Ans. The ground is because it is a solemne ordinance of God called therefore by Peter a creation or creature which bindeth euery soule vnto subiection to the higher power Rom. 13.1 and that for conscience sake which respecteth not so much the rule it selfe as Gods commandement subiecting not only ciuill but all ecclesiasticall persons thereunto Christ himselfe taking vpon him mans nature was subiect vnto authoritie submitting himselfe vnto Caiphas and Pilate yea to apprehension arraignment condemnation and execution Matth. 26. Paul himselfe whose Apostolicall authoritie and spiritual weapons were able to bring downe euerie opposition yet acknowledged that he must be iudged by Caesar Act. 25.11 Ob. Ierem. 1.10 I set thee ouer nations and kingdoms to plant and pluck vp the Prophets therefore and their successors are not to be subiect vnto ciuill Magistracie An. The Prophet is set ouer nations kingdomes not to gouerne by the ciuil sword but the sword of the Spirit in his mouth and he is to plant and plucke vp kingdomes no otherwise than by declaring that God would plant or pluck them vp Ob. Esay 60.10 Kings shall come and serue the Church in the new Testament and therefore the Church is not to be subiect vnto Princes but they vnto it Ans. In the Church are two things first the persons of men secondly the things of God Now Kings are subiect to the Church but how not to the persons of beleeuers but to the things of God namely the Word Sacraments faith c. Obiect Kings and Magistrates are as sheepe Ministers are Pastors and shepheards therefore they are vnder the Ministers as the flocks vnder the shepheards Ans. In the Prophets Pastors and Ministers consider two things first their persons secondly their ministerie In regard of their persons all of them are subiect to their owne Princes and that for conscience sake but in regard of their Ministerie Princes and Magistrates are to bee subiect thereunto as wherein the Word is taught and Sacraments administred euen as a meane man being a Sergeant may arrest a Baron Earle or Duke who may not resist him because hee commeth with the Princes authoritie vnto which he must yeeld himselfe though not vnto the person of the Sergeant so must Magistrates to the Ministers comming not in their owne but in the name of God For this also must be marked that Magistrates are not simply subiects to the Ministerie but so farre as the word is rightly taught and Sacraments duâ—ie administred for else they haue power either to reforme or depose such Ministers as shall faile in their administration for euen in this regard themselues are shepheards As Isai. 44.1 Cyrus is called a shepheard though otherwise he be a sheepe so far as he is truly taught and directed by the Minister So much of the ground Vse By this doctrine we may discouer the wickednes and horrible rebellion of sundrie persons in this age First of the Bishop of Rome that most ancient Rebell who hath for many hundred yeeres taken vpon him an vsurped supremacie ouer all ciuill gouernment in the earth which is the highest rebellion which euer the world hath heard of seeing there is not a soule which must not bee subiect to the higher power Ob. Yea but that place is meant of those that are to be subiect but the Popes themselues are exempted Ans. But besides that the text commandeth euery soule to bee subiect it is made a note of Antichrist to exalt himselfe aboue God and all that is called God that is all Magistrates Ob. But they alleage the example of Vzziah the King 2. Chron. 26.20 who taking vpon him presumptuously the office of the Priest Azariah the Priest resisted him cast him out of the temple and deposed him from his kingdome Ans. Azariah resisted the King not by force or violence but by word onely and admonition whereby hee caused him to depart the Temple neither did he depose him from his gouernment but being by God striken suddenly with a leprosie he was by the law shut out from the companie and societie of men and so disabled to gouerne although the right of it still belonged vnto him Ob. They alleage likewise the example of Iehoiadah the high Priest who deposed Queene Athaliah from her kingdome and set vp yong Ioash to be King 2. Chron. 23. therefore the Pope hath authoritie to depose Kings and Emperours Answ. Iehoiadah the high Priest was next to the King in blood 2. Chro. 22.11 and was one of the states of the land who deposed her not alone but by the common consent of all the states and Peeres of the land as chap. 23.1.2 He indeede is chiefly named because he was the chiefe of them in blood neither did he set vp Ioas but helped to maintaine his â—ight which was vsurped by Attaliah in a word he protected the right heire but could not himselfe nor did not dispose the kingdome vnto him And of this kinde are all their allegations which yeeld no patronage at all to that vsurped
and vnfit for the Lords Supper and the rich deceiued the poore but Iude commendeth them because they were in other Churches rightly and religiously vsed Clowdes they are without water carried about of windes These words containe the eighth and ninth sinnes of these wicked men which the better to know what they are let vs a little consider the meaning of them Clowdes they are without water Iâ— pleaseth the Spirit of God in many places of the old Testament to compare Prophets and Teachers vnto clowdes and their doctrine vnto the dropping and distilling of the raine and sweet showers falling from these clowds So the Prophet Ezechiel is commaunded to set his face towards the way of Teman and drop his word toward the South and his prophecie towards the forrest Deut. 32.2 My doctrine shall drop as the raine and my speech shal distill as the dew as the shower vpon the herbes and as the great raine vpon the grasse Mich. 2.7 and 11. The word translated prophecie signifieth properly to drop or distill The reason of which comparison is rendred Isai. 55.10.11 Because as the raine falleth vpon the earth and returneth not in vaine but moistneth it and maketh it bring forth and bud that it may giue seed to the sower and bread to him that eateth so the word in the mouth of the Ministers returneth not voide but accomplisheth the Lords will and prospereth in the thing whereto it is sent in becomming the sauour of life to the saluation of some and of death vnto the death of them that perish The words then standing vpon this similitude beare this sense Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth yet some clowdes are without water euen so though all Teachers ought to bee filled and fitted with store of wholsome doctrine to powre it out for the vse of the Church yet these seducers are vtterly destitute thereof And againe as those clowdes without water are light and fitter for nothing than to be carried about with euery winde so these are altogether variable and vnconstant carried about with euery blast of strange doctrine The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse the latter their ninth sinne of inconstancie and variablenesse Concerning the former seeing that the Apostle taketh it for granted that the clowdes are naturally ordained to containe water it may be demanded how it can be coÌ„ceiued that the clowds aboue being heauie with water should not fall to the earth seeing euery heauie thing naturally descendeth and tendeth downward Ans. The clowdes are heauie indeed for euen the windes themselues being by many degrees lighter than they haue their weight Iob. 28.25 No man therefore by wit or reason can resolue this doubt but onely from the word of God which teacheth that it is by vertue of Gods commandement giuen in the creation that the clowdes fall not Gen. 1.6 Let the firmament separate the waters from the waters by force of which commanding word the water hangeth in the clowdes and the clowds in the ayre and need no other supporters Iob setting out the Maiestie and greatnes of God in his works here beginneth That he hangeth the earth vpon nothing he bindeth the waters in the clowdes and the clowd is not broken vnder them Philosophie is too defectiue to yeeld the true reason of this great worke of God which commonly attributeth too much to nature and too little to the God of nature whose prouidence and power is herein to be acknowledged in that by his word he ordereth all his creatures vnto which he speaketh the word and they obey Secondly hence wee learne to conceiue the right meaning of that place Gen. 1.7 Let the firmament separate the waters that be beneath from the waters that be aboue By the firmament is meant the ayre or the distanâ—â— betweene the earth and the starrie skie by the waters vnder this firmament are meant the seas and floods and the waters aboue are the watrie clowdes which are diuided by the firmament or ayre in which wee breathe called the firmament of heaueÌ„ for it is the lowest of the three heauens which the Scripture maketh mention of â—eaching to the starres the second being the staâ—â—ie heauen the third being the heauen of heauens the seate of God where hee reuealeth his glorie to his Saints and Angels Those then are deceiued who out of this place dreame of a watâ—ie heauen aboue the starres Now further in that these seducers are called Clowds without water because they are destitute of wholesome doctrine wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine 1. Tim. 3.2 Malach. 2.7 The Priests lips should preserue knowledge otherwise they are as clowdes without water keeping the field of God barren fruitlesse which abilitie supposeth yea and imposeth the performance of diligence herein or else whether they haue knowledge or not they come vnder the rank of them whom Esay 56.10 calleth dumbe dogs which cannot or doe not barke In former ages I grant indeede there were readers appointed in the Church who could not otherwise teach but yet none were called for Teachers into the Church but such as had this abilitie of watring Gods church by doctrine more or lesse vntill heresie and schisme came in Secondly Ministers ought so to teach as they drop and instill the graces of faith repentance and obedience into the hearts of the hearers euen as the clowds drop water vpon the drie earth which sinketh into the same This was Pauls desire to see the Romanes that he might bestow some spirituall grace vpon them Rom. 1.11 This is the right handling and diuiding of the word when men shew not words but power 1. Cor 4.14 That Teacher sheweth learning that sheweth men Christ and can bee a meanes to distill Gods graces into their soules let this be the scope of those who are set apart vnto this holy Ministrie else shall they be as vnprofitable as clowdes which containe no water in them at all Thirdly if the Ministers must be as clowdes hauing water in them then must the people be as drie ground not in regard of barrennes but of thirst and desire after these drops dewes of grace distilling from the Ministerie Psal. 143.6 My soule desireth after thee euen as the thirstie land vnto which disposition wee are to preserue two things within vs first look as in drie land parcht with the heate of the Sunne there is a great want of moysture so in our soules must bee retained a sense of the want of the graces of God with an heartie sorrow for our want Our hearts must bee perswaded that in vs and of our selues there is no good thing that God can take delight in yea and the griefe conceiued must not bee small but wee must feele our selues euen dried and parched with the heate of his wrath due vnto our sinnes vntill
iust in God to destroy likewise his creature ouer which hee hath infinitely more soueraigntie than man hath ouer them 4. Vse We are to be afraide to sinne against God we must resigne our will vnto his whatsoeuer it is and simplie subiect our selues vnto the obedience of the same fearing in the least thing to offend him and all this because of his Maiestie power and dominion ouer vs for this is the liuing holy and acceptable sacrifice which he requireth of vs Rom. 1.12 euen our reasonable seruing of him Further whereas all these are to bee giuen to God alone note first that the wicked Astrologer with his Arte is here condemned seeing all glorie is properly belonging vnto God but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come in that by erecting of a figure and the aspect of the starres he takes vpon him to foretel things meerely casuall and contingent as of life and death woe or wealth peace or warre wherein he entreth vpon Gods possessions Isai. 41.23 Besides that the starres neither by creation nor by any ordinance of God can bee any meanes to foretell things to come Secondly detestible is the Romish doctrine which giueth the glorie and power of God to Saints as of hearing the prayers of all men in all places and knowing the hearts Secondly it giueth to the Pope power to make lawes and to binde the conscience Thirdly it ascribeth to the Pope hiâ— Shauelings power to forgiue sins properly all which bee incommunicable properties of the Godhead Now for the time for euer Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God and that continually Psal. 119.117 For this shall be the eternall câ—â—ling and condition of those who shall possesse the kingdome of glorie and 〈◊〉 must be begun euen in this life Lastly from the affection in the word Amen Note that whatsoeuer wee are to performe in the seruice of God 〈◊〉 must bee not of fashion but with the earnest affection of our hearts Psalme 103.1 My soule praise the Lord and all that is within me praise his holy name It is said of Iosias that hee turned to God with all his soule and all his heart according to all the law of Moses so wee in like manner in our conuersion to God in our prayers praiseâ— or whatsoeuer holy worship and seruice we tender vnto him must beware lest in drawing neere him with our lips wee withdâ—â—w our hearts from him which wee shall the better performe if we carry in mind his owne commandement My sonne giue me thy heart FINIS Laus Christo nesciâ— finis THE PVBLISHERS POST-SCRIPT MAny excelleÌ„t points might I as gemmes and pearles in this CommeÌ„tarie commend vnto thy coÌ„sideratioÌ„ Christian Reader but that one shall suffice to giue notice of and direct thee vnto as worthiest of my penning and thy perusing which as it is most ioyned with the scope of this whole Epistle so most seasonably is it fitted to our present coÌ„dition and most diligently trauased by this our Author namely that The seducers of the last age especially here aimed at by the spirit of God deâ—iers of the maine grounds of Religion in doctrine and practise are the Papists and the present Romish Church The necessarie consequent whereof is directly prooued namely That we may neuer ioyne with them in their religion but for euer contend against them for the faith once giuen to the Saints which wee can neuer doe if wee auoide not their doctrines as the rockes on which wee shall necessarily suffer shipwracke or death it selfe vnto which they cannot but carrie the professors The antecedent or former part seemeth by the way to be a direct and naturall answere vnto a Popish pamphlet alreadie by three learned men sufficientlie confuted wherein H.T. by twelue triuiall articles in comparison goeth about the bush to prooue that Protestants haue neither faith nor pietie religion nor good life To whom our Author in the exposition of the third verse reioyndeth and doubling the number of those articles with aduantage in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall solid and maine grounds vnto Christian faith and practise I will no longer stand on this part than I haue shewed who these Papists be meant by the Author from whom wee must depart and that for this end that the sequell of our separation from them may bee acknowledged most iust and necessarie By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected for true faith may stand with some errors and the end of that faith be the saluation of mens soules so bee the partie aberring be framed to these two rules First he must of necessitie hâ—ld the foundation namely that in Iesus Christ alone and in no other name either Angell or man himselfe or others saluation is to be sought for If a man vpon this foundation build some wood nay stubble or chaffe though these shall be burned yet himselfe shal be saued notwithstanding as it were through fire Secondly those errors must not be ioyned with either a willing 〈◊〉 wilfull ignorance for such errors are desperate and bring swift damnation And thus where God reueiles no more but naked Christ and where there is a subiection of the heart to the word causing it to depend on the Ministrie for further and more full instruction the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation but that true faith may stand with some euen Popish errors The Ruler is said to beleeue and that was by a iustifying faith when as yet he was onely ouercome by the Maiestie of Christ appearing in the miracle of raising his sonne to assent vnto and acknowledge the maine truth that Christ was the Messiah but so as himselfe and his household depended on his mouth for further instruction and became his disciples Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie Philip of the first person in Trinitie Lord shew vs the Father Others of them coÌ„ceiued of Christ as a worldly King whence two of them desire to sit the one at his right hand and the other at his left when he came to his kingdome Others of them euen after his resurrectioÌ„ harping on the same string and hearkening after temporalities expect it Others aske him when he would restore it to Israel Peter himselfe held not as hee ought the doctrine of the passion seeing hee disswaded Christ froÌ„ it Wherein marueilous ignorance descrieth it selfe in them being true beleeuers but so much the more tolerable in that first Christ reueiled no more vnto them either not opening the things or their vnderstandings to apprehend them till afterwards that hee sent the spirit of truth And secondly this ignorance