finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
corruption of nature Rom. 8.10 This is as it were the soule of a soule renewed Secondly that a man may come to this estate there must be some root and beginning whence this change may arise and that is no other than Christ crucified the Redeemer and Mediatour of whose bodie beleeuers are members of his flesh and of his bones Ephes. 5.30 for looke as Eue was made of the side of Adam so is euery beleeuer of the blood of Christ and as euery man so farre as he is a sinfull man springeth from the first Adam so doth euery man so farre as he is renewed spring from the second Adam Christ Iesus Now that a man may spring out of Christ he must first being taken out of the wilde Oliue the old Adam Rom 6.5 be set and ingrafted into the second Adam as a new stocke and that by faith wrought in the heart by the spirit of God by which incision hee receiueth from Christ two things first in regard of his soule holines secondly in regard of bodie incorruption seeing that the whole man is vnited vnto Christ and so both soule and body receiue immortalitie and glorie Thirdly in this new birth there must be a new life by which if any liue not he is not borne again for the distinct knowledge of which life wee must distinguish of life life is vncreated and created vncreated life is the life of God yea God himselfe of which kind this is not Created life is either naturall or spirituall Naturall is that which we liue by naturall meanes as meate drinke sleepe physicke c. of which kind this new life is not but this is that spirituall life whereby a man in this life is ruled by the spirit of God according to the word and it standeth in two thinges First when the spirit dwelleth in the heart Secondly when the spirit ruleth the hart or more plainely this life hath two degrees First when a man beginneth to sauour affect and will spirituall things loueth them and chiefely affecteth them Rom. 8.5 when they haue some sauour and rellish vnto him Secondly when a man in all estates liueth by a iustifying faith and ordereth his life thereby The iust man saith Abacuke liueth by faith and this is as it is truly called life eternall the beginning and first degree of which euerie beleeuer hath possession of euen in this life The second point in this ground is the weight of it for which obserue the necessitie of the new birth in the former words where it is said that without it a man shall neuer see the kingdome of God much lesse enter into it No man is in Christ and so consequently out of state of saluation who is not a new creature 2. Cor. 5.17 No outward prerogatiue can bring a man in request with God vnlesse hee be a new creature Gal. 6.15 It is a constant truth of Christ Ioh. 13.8 If I wash thee not thou hast no part in me The third point is The Aduersaries who are first euery man by nature the wisedome of whom herein is enmitie with God For euery one naturally is willing to yeeld vnto God some externall seruice and ceremoniall worship as in the Church to draw neere to God with their lippes but when they should come to their renewing and the mortifying of their lusts O then they storme and swell and cast off this yoke because they say it abridgeth them of their ease libertie and pleasure and they cannot bee their owne men for it Secondly the Romane religion which for many hundred yeres hath stood in ceremoniall and bodily actions rites gestures apparrell and most of all in outwarde penance borrowed partly of the Iewes and partly of the Heathens but all this doctrine of the new birth of mortifying hidden lusts and deniall of a mans selfe is dead and buried among them little hereof is spoken or written in the great volumes of their greatest Clerks But the doctrine which is from God is spirituall as God himselfe is and most concerneth the inner man Secondly they are great aduersaries hereof in teaching that man though captiue to sinne hath a power in his nature whereby if the holy Ghost free him he can of himselfe will and doe that which is good which if it were so then he is but in part new and so is no new man Secondly a regenerate man must be a new creature now creation is a framing of something out of nothing not of something into somthing Thirdly thus a man should be but halfe dead and so could not be borne againe but onely strengthened euen as a man in a swoune of whom wee cannot say properly he is reuiued because hee was not dead but recouered The 17. ground is out of Galath 5.1 Stand fast in the libertie wherewith Christ hath made you free For the meaning of which we must know that Christian libertie which wee are exhorted to maintaine standeth in a double freedome First from the Morall law secondly from the Ceremoniall From the Morall law two waies first from the curse of the law Rom. 8.1 There is no condemnation to them that are in Christ. Secondly from the rigour of it which requireth personall and perfect obedience this rigour is moderated by Christ whence followeth a freedome also from iustification by workes Rom. 5.1 Galath 5.4 The second freedome is from the Ceremoniall law which hauing an end put to it by Christ bindeth no man but our libertie is procured to vs in meates drinkes and all things indifferent with good conscience seeing to the pure all things are pure Tit. 1.25 Where we are commaunded to stand fast wee see the weight of it to be such as it may not be departed from nor forsaken for then we become debters againe to the whole law and so are fallen from Christ. Aduersaries hereof are first the Libertines as the Family of loue who being as they say deified are so carried by the holie Ghost that they cannot sinne no though they should commit fornication but no man is freed from obedience to the law by Christ although hee be from the curse and rigour of it Secondly all that take libertie to sinne because they say God in Christ is mercifull but Christ freed from sinne not vnto it Thirdly the Romane Church holding that the Pope hath power to make lawes binding conscience properly prescribing such things to be done the obseruing of which is the worship of God and meritorious as on the Popish fasting daies yea and Wednesdaies and Fridaies not to eate flesh euen this law bindeth the conscience of a Papist and such abstinence they say is a worke of merit and a worship of God But it will be said that Princes and Magistrates make such lawes of meates drinkes apparell and must be obeyed Ans. These lawes bind not conscience but the outward man Secondly they do not abrogate our libertie but moderate the ouer common vse for the common good but Popish
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
something besides the Creator Fourthly he worshippeth not from his heart the true God he lifteth not vp his soule in prayer or thanksgiuing but as a beast receiueth blessings contenting himselfe within himselfe neuer looking higher to the hand reaching them out vnto him Iob. 21.15 Who is the Almightie that wee should serue him and what profit is it to call vpon him Psal. 14. He neuer calleth vpon God Fifthly he hateth the Church and people of God and when occasion shall serue he will testifie it by persecuting the same For he that loueth not God loueth not his adherents Psa. 44.5 They smite downe thy people O Lord and trouble thine heritage These be the notes of them against whom sentence shall passe when they shall be iudged from whence two duties are to be learned First to denie all vngodlines and to put farre from vs all the properties thereof Secondly to exercise our selues vnto godlines and all the duties therof as first to learne to know God aright both in his owne attributes and also in his affection to vs ward neuer quieting our selues till wee know him to be our Father our Redeemer our Sanctifier and this knowledge of him is life eternall Secondly to subiect our selues our liues wils affections speeches and actions to all his lawes for to shake off the yoke of obedience to any part of his word is rebellion Thirdly to goe out of our selues as being nothing in our selues and in our hearts depend vpon the will and good pleasure of God liuing by faith making him our rocke our tower our fortresse and strong defence in all estates yea in life and in death our aduantage Fourthly to worship him not only outwardly as hypocrites may doe but to serue him in our spirits giuing him our whole hearts Fifthly to loue all men but especially Gods Saints and the householde of faith affecting the particular congregations and chiefly delighting in the Saints vpon earth that excell in vertue Thus walking with God as Enoch did we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth The second thing in this special iudgment is the manner of it in the word rebuke God rebuketh two waies first in mercie when as in iustice he remēbreth mercie Hab. 3. Secondly in iustice yea in anger and wrath Psal. 6.1 O Lord rebuke me not in thy wrath and this latter is here meant So as thus much is here signified that the Lord will powre out his fury and his wrathful indignation vpon al the vngodly of the earth This wrathful rebuke hath two parts first the conuicting of the vngodly in their own cōsciences of all their wicked thoughts words and works and this the word also signifieth Reu. 20. The books shal be opened and all mens sinnes shall be laid open that is they shall be so discouered as they being conuinced shall not be able to denie them Secondly the punishment that shall follow that conuiction So Dauid prayeth Psa. 6. Neither chastice me in thy heauie displeasure Doct. Hence we learne that al things are fully and perfectly knowne vnto God and all things are open before him Heb. 4.13 yea they are naked and as it were vnquartered before his eyes for the Apostle alludeth to the cutting vp of a beast or the anatomizing of the creature wherein men are curious to finde out euery little veine or muskle though they lie neuer so close euen so the Lord shall finde out euery transgression although neuer so secretly conceiued and concealed and that in such sort as hee shall conuince the vngodly man whose mouth shall be shut so soone as euer his booke is open which should teach vs first in matter of religion to auoide all dissembling and hypocrisie Be that in deede what thou seemest to be for though thou maiest delude men thou canst not deceiue the Almightie but hee shall conuince thee Secondly let thy dealing before men be plaine simple without fraud couin or deceit for though thou maist glose with men who cannot conuince thee yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings Thirdly humble thy selfe before God alwaies for all thy knowne sinnes yea and for thy vnknowne sinnes also for though they be vnknowne to thy selfe yet they are knowne vnto him who will one day conuince thee of them all except thou preuent him by thy repentance The third thing propounded in the testimonie is the cause of the iudgement in these words Of all their wicked deeds which they haue vngodlily cōmitted and of all their cruell speakings which wicked sinners haue spoken against him The cause is two-fold the deedes and words of men the deedes are distributed first by the propertie of them being workes of vngodlines Secondly by the manner of performing them they are vngodlily cōmitted By vngodly works are meant all sinnes against any part of the law of God whether in the first or second Table for euery sinne though it be directly against man hath in it a defect and ◠withdrawing of some dutie due to God Secondly for the manner these workes being vngodly and failing against the law are done after an vngodly manner and that worke is done vngodlily which proceedeth from an vnrepentant heart and a minde addicted and deuoted to vngodlines which is knowne and discerned to be such a one by three notes first because it purposeth to commit sinne before hand Secondly in the committing of sinne it is delighted and taketh pleasure in it Thirdly after sin it walketh in the same course yea runneth on in the same waies without remorse or repentance and this clause seemeth to be added to put a difference between the godly and wicked who both of them may commit vngodlines and be found in vngodly actions but not both committing them in an vngodly manner for the childe of God before he sinne hee purposeth it not yea he hath a purpose not to sinne so as he may say it is not only besid◠but against his purpose Secondly in his sinne he hath a resisting and strife against it and is not wholy swallowed vp in the pleasure of it Thirdly he lieth not in it but reneweth and recouereth himselfe againe by faith and repentance so as though hee doe wickednes yet hee doth it not wickedly but weakely being ouercome and foyled by corruption And hence is it that this wicked worke being found in the hands of Gods children though it deserue death yet through grace it shall be no cause of his condemnation Doct. The principall cause of condemnation is not this or that sinne but the lying and trading therein which argueth an vngodly heart to commit vngodlines indeede maketh men subiect to condemnation but to commit it vngodlily this bringeth swift iudgement Secondly a wicked man sinneth not of infirmitie for he committeth vngodlines in an vngodly manner and tradeth in wickednes wickedly the sinnes of infirmitie befall not the gracelesse sinner but the regenerate only
not Angels here consider the 1. Persons sinning the Angels 2. Sin it selfe and in it the 1. Author set downe Negatiuely not God Affirmatiuely but themselues 〈◊〉 2. Parts Negatiue vvhich kept not their first 〈◊〉 Affirmatiue but left their ovvne habitation 3. Measure of their fall A totall defection 3. Punishment in two degrees 1. Custodie Reserued in chaines vnder darken 2. Full punishment vnto the iudgement of the 〈…〉 Cities with their 1. Names Sodome and Gomorrha and the cities about them 2. Sins 1. According to Nature 1. Committed fornication 2. Followed strange flesh 2. Against Nature 1. Committed fornication 2. Followed strange flesh 3. Punishment wherin Vse set foorth for example Matter suffered vengeance of eternall fire 2. Assumption vz. But these seducers take libertie to sin prooued by enumeration of their sinnes in their 1. Ground or fountaine Dreamers 2. Kindâ— 1. Vncleannes They defile the flesh 2. Contempt of Magistracie 1. Proued from their Affection or iudgement They despise gouernment Speech or practise speake euill of them that are in authoritie 2. Amplified three waies 1. They blaspheme glories and dignities 2. By comparison from the greater thus Michael durst not raileâ— enlarged by the 1. Persons contending 1. Michael 〈…〉 2. 〈◊〉 2. Cause about the bodie of Moses 3. Speech of Michael The Lord rebuke 〈◊〉 3. They speake euill of a thing they know not 3. Intemperance in it the Cause naturall knovvledge Worke corrupt themselues as beasts vvithout reason 4. Crueltie against Gods people comparatiuely called Cains vvay 5. Couetousnes by similitude from Balaam with the Measure they are powred out or cast avvay Ground Hope of reward or vvages 6. Ambicious gainsaying of the truth illustrated by Comparison with that of Core The end of that Perished in it as he did 7. Riotousnes prooued by examplâ— and instance from Loue-feasts in which 1. Sin Fed themselues with neglect of the 〈◊〉 〈◊〉 2. Ground of it vvithout feare vz. of God 3. Fruit of it makes them spots in theâ—◠〈…〉 8. Vnprofitablenes in their places Clowds vvithout vvater 9. Vnconstancie Carried about vvith euery vvinde as light clowds 10. Baâ—renneâ— in themselues illustrated by a comparison and described by foure degrees of naughtines vz. 1. Corrupt trees that is without good fruite 2. Altogether fruitlesse that is vvithout any fruite 3 Hopelesse of fruite tvvice dead that is certainly 4. Hopelesse of life it selfe Plucked vp by the 〈◊〉 11. Impatience raging vvaues of the Sea foaming out their owne shame 12. Vnstablenes in doctrine vvandring starres 13. Murmuring 14. Complaining which proceedes from Discontentment with their outward present estate The frowardnes of their owne disposition 15. VValking after their ovvne lusts 16. Proud boasting 17. Admiration of mens persons 18. Couetousnes for aduantage 3. Conclusion inserted in verses 13.14.15 vz Therefore these seducers shall be destroyed This conclusion is Propounded vers 13. For vvhom is reserued black darknes Confirmed vers 14.15 and that by an ancient testimonie in it consider the 1. Author Enoch not the fourth but the seuenth from Adam Cains sonne of Seth. 2. Preface He prophecied of such saying 3. The testimonie it self wherein 1. The Lords comming to iudgement 2. His iudgement being come which is Generall to iudge all 〈◊〉 Speciall Persons all 〈◊〉 Manner 〈◊〉 conuince 3. Cause of this iudgmeÌ„t 2. fold Deedes described by Qualitie 〈◊〉 Manner of 〈◊〉 vngodlily Words set out by 2. properties Cruell Vttred 〈◊〉 him i. 〈◊〉 3. An Apostolical testimonie that such there shuld be in it 1. A preface But ye beloued remember c. vers 17. 2. The testimonie it selfe and in it are two things 1. The time when these wicked men shall abound in the last times 2. What manner of persons they shall be described by two properties 1. Mockers 2. Fleshly walking after their owne lusts 3. The application of it to these persons who are indeed 1. Mockers common to makers of Sects 2. Fleshly hauing not the spirit 4. A direction in some meanes tending to this maintenance of faith in 5. rules coÌ„cerning 1. Faith on which as vpon a foundation they must build vp themselues inforced by A motiue most holy faith The meanes praying in the Holy Ghost 2 Loue of God in which they must keepe themselues 3. Hope looking for the mercie of God c. and in it three things the 1. Person on whom the Saints must waite by hope vz. our Lord Iesus Chriâ—â— 2. Thing for which they must waite vz. Gods mercie in Christ. 3. End of their hope Eternall life 4. Christian meeknes in recouering weake offenders in which consider the 1. Way to begin this recouerie in putting difference 2. Manner of performance Haue compassion of some 5. Christian seueritie in gaining of obstinate sinners in it the 1. Rule it selfe Others saue vvith feare 2. Manner of it Pulling them out of the fire 3. Caueat for better obseruation of it and hate euen the garment vvhich is spotted by the flesh 3. Epilogue or conclusion consisting on a praising of God wherein three things 1. Person praised Christ Iesus 2. Inducements mouing to praise him drawne from 1. His power Propounded here To him which is able c. Amplified by foure effects 1. Keeping the Saints that they fall not 2. Presenting them faultlesse that is iustifying them 3. Presenting them in the iudgement day before the presence of his glorie 4. Possessing them with ioy euerlasting 2. His wisedome To God only wise 3. The work of our redeÌ„ption our Sauiour 3. Forme of praise wherein foure things 1 What things are ascribed to God vz Glorie maiestie dominion povver 2. That these belong to Christ only 3. The circumstance of time novv and for euer 4. The affection of the heart euer needfull in the worship of God in the word Amen A GODLIE AND LEARNED EXPOSITION VPON THE EPISTLE OF IVDE EXPLAINED IN PVBLIKE LECTVRES BY that reuerend man of God M. WILLIAM PERKINS and now published for the vse of the Church of God Vers. 1. Iude or Iudas a seruant of Iesus Christ and brother of Iames to them which are called and sanctified of God the father and reserued to Iesus Christ. THe generall ayme and scope of this Epistle is partly to declare the dutie of all Christians and partly to set out the corruptions of those and these dayes and times in both which euery one may receiue edification who are desirous either to follow the former or auoid the latter In which generall consideration we are to note three things concerning this Epistle before we come to shew the parts of it in particular First the Authoritie Secondly the Superscription Thirdly the Argument or substance of it First concerning the Authoritie two questions are to be answered The first question whether this Epistle be canonicall scripture And secondly how we may know the certeinty of it Concerning the former Luther and others who acknowledge it to be a profitable wâ—iting denie it to be Canonicall scripture and alleage foure reasons
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
couenant sacrifices worshippe of whom Christ came according to the flesâ— Rom. 3.2 and 9.4 notwithstanding all which prerogatiues the Lord destroyed them If it had been a Heathen people against whom this destruction had preuailed it had been worthie obseruation but much more when it is against Gods owne people Here then we learne that no outward priuiledge can auaile vs nor any oâ—â—ward meanes of saluation bee effectuall or fruitful to our good out of their right vse in faith and repentance Rom. 2.25 Circumcision is nothing vnlesse thou keepe the law Gal. 6. Neither Circumcision auaileth nor vncircumcision but a new creature Iudas had many great priuiledges and yet perished This made Paul though he had many priuiledges to account them all as dung in regard of the knowledge of Christ Phil. 3.8 We must not then content our selues with the meanes of saluation in the Word and Sacraments but vse them aright in faith and repentance otherwise they being out of their holy vse enioyed shall turne to our destruction and greater condemnation as they did to this people who notwithstanding them were destroied The second thing in the example is the time when the Israelites were destroyed that is after their deliuerance out of Egypt God had diuersly testified his loue to this people hauing chosen them out of all the people of the earth he called himselfe their God and hee gaue them many pledges of his loue but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme yet for all this not long after they sinning against him hee destroyed them Whence learne that after many great blessings men not walking worthie of them but prouoking the Lord by their sins commeth a great vengeance The whole booke of the Iudges is a worthie proofe of this truth where wee shall see the people still forgetting their deliuerance and are forthwith left to Tyrants to bee afflicted for tenne twentie fourtie yeeres together The same appeareth in the Common-wealth of Israel vnder the Kings In the daies of Salomon the state was most florishing and glorious enioying a most happie peace but Salomon once forgetting the Lord and his Commandements and falling to the Idolatrie of his outlandish wiues there followed most fearefull accidents as the diuision and rent of the tenne Tribes from Iudah a long dissention and hot warre between Rehâ—boam and Ieroboam whose Idolatries brought much euill vpon their seuerall lands and at last vtter desolation the tenne Tribes being carried into Syria captiues and there ended their daies the other two Tribes into Babylon and there remained 70. yeeres which iudgements ouertook them about 400. yeeres after Iacob when hee went ouer Iordan made a vow to the Lord that if God would blesse him and giue him but food and raiment he would in way of thankfulnes returne to the Lord the tenth part of his goods Gen. 28.22 God blesseth him so farre as hee became a mightie man hauing the substance of a Prince in this abundance he forgat his vow or neglected it but what followed of it was there not horrible confusion in his familie Dinaâ— was deflowred Ruben ascended to his fathers bed Hamor was slaine and the Lord is glad to call to minde hiâ— vow Gen. 35.1 Vse This doctrine concerneth vs neerely in this land who by Gods mercie haue enioyed many of his best blessings in this our long peace hauing bin deliuered from the Egypt of Rome and haue 〈◊〉 vnder the Lords protection all the day long but as ouâ— blessings haue been and are many and great so haue been and are our rebellions raging amongst vs especially that sinne of falling from our first loue so as lâ—sse loue of God and religion is to bee found amongst vs than heretofore besides that our peace causeth men to make their heauen here vpon earth and to embrace and affect things below these sins vnrepented of will bring vpon vs daies of affliction wee hauing no more priuiledge than this people had who after their deliuerance were destroyed The third point in this destruction is the cause of it namely because they beleeued not here first obserue what kind of vnbeleefe this was To the answere of which we must know that first God had promised to Abraham that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance this promise they all knew well inough Secondly it was often repeated renued and namely to Moses vnto whom the Lord promised that he should be their guide yea and that himselfe would proâ—ect them in their iournie and safely conduct them thither Thirdly God sealed this promise by many and sundrie signes and miracles both in Egypt at the red sea and in the wildernesse yet for all this they beleeued not that God would accomplish these promises vnto them to bring them to that good land and further seeing the land of Canaan was a type of that heauenlie Canaan they beleeued not that God would bring them to heauen and giue them inheritance in that eternall rest by meanes of the Messias This vnbeleefe then of the promises of God was the cause of their destruction Secondly why are they destroyed for vnbeleefe rather then for their murmuring fornication and diuerse other sinnes which weâ— reade of to haue been rise among them Ans. Although they murmured blasphemed tempted God reuiled their guides c. yet this sinne of vnbeleefe was the foundation and ground of them all the which doth the more displease God in that it was the first sinne that euer was in the world and the mother of all transgression Secondly this sinne in a more speciall manner dishonoreth God in making him a lyer and so toucheth his honour more neerely Thirdly what was this destruction An. It was the destruction of their soules and bodies for their carcasses were left in the wildernesse where they fell and their soules haue their portion in the lake prepared for vnbeleeuers Reuel 21. For the furâ—her hatred of this sinne see 2. Kings 7.19 the Prince who would not beleeue the word of the Lord was troden to death and Moses not waiting but failing in his faith was barred the land of Canaan and onely saw it a farre off Vse Seeing destruction followeth vnbeleefe we must labour to see our vnbeleâ—fe and take out that exhortation Heb. 3.12 Take heede least there be in any of vs an euill heart of vnbeleefe to depart away from the liuing God which place well considered sheweth what are the degrees of falling away which are studiously to bee declined as first when a man is deceiued by sin and giueth himselfe libertie thereunto Secondly when the heart is hardened and made an euill heart Thirdly when infidelitiâ— taketh possession of the hart to rule it and cause it to call in question Gods promises and prouidence Fourthly then followeth apostasie and departure from God now wee must beware of the least and lowest of these degrees of this
people may be destroyed indeed but not vtterly for we must alwaies beleeue the Catholike Church vpon earth Elias in his time could not behold it but yet there were 7000. reserued from that general apostasie of those daies When the Lord visiteth his owne house in iudgement his manner is to leaue some remnants whom he saueth lest their destruction should be like this of Sodome and Gomorrha So Isaiah acknowledgeth Except the Lord of hostes had reserued vnto vs euen a small remnant wee had been like to Sodome and the people of Gomorrha Vse This may teach vs true humility in regard of our own deseruings and true thankfulnes in regard of Gods gratious dealing with vs both of which must be often acknowleged of euery member of the Church and euery man must confesse and say with the Church Lam. 3. It is the Lords mercies that wee are not vtterly consumed Secondly in these people obserue the iustice of God and his seuerity in such an vniuersall destruction sparing none but destroying euen the children with the parents who sinned not in following strange flesh as their fathers did which maketh this a strange and vnsearchable iudgement whence the Atheists condemne these bookes of Moses whence this iudgement is fetched as attributing to God crueltie and iustifying in him iniustice But herein to cleere the iust proceeding of the most righteous God we are to know first that the childe is Gods creature and the life of it is Gods hee being the Lorde of life so as hee may take it away when he pleaseth hauing power to doe with his owne as hee will Secondly children are partâ— of the parents and therefore the Lorde may iustly infold them in the punishment of their fathers sinne to manifest his greater detestation of it Thirdly children are borne in originall sinne and therefore God may iustly inroll them with their parents not onely in temporall punishments but in euerlasting condemnation also Thirdly in this people who are made examples note that as wicked a people as these haue had mercie offered them Isai. 1.10 The Prophet calles the Iewes Princes the Princes of Sodome and their people the people of Gomorrha that is such Princes and people as matched Sodome and Gomorrha themselues in wickednes and yet hee inuiteth them vnto repentâ—nce with proffer of mercie and promise of pardon yea though their sins were as red as scarlet he would then make them white as snow vers 18. Whence we may learne that the mercie of God euery way matcheth his iustice in iustice he ouerthroweth Sodome and Gomorrha and in mercie saueth those who were euery whit as wicked as they his free grace bringeth those to heauen who by their sinne equalled themselues to those whom his iustice had detruded into hell Yea it offereth and giueth repentance to them which are holden in the snare of the diuell and ruled at his will 2. Tim. 2.25 Manasseh himselfe who broke off his couenant with God by making league with the Diuell found mercie with God vpon his repentance Vse Let not the greatnes of our sinnes dismay vs from seeking the Lord thy sinnes are not aboue the sinnes of Sodome and Gomorrha for which mercie hath been obtained vse thou also meanes to turne vnto God and there is mercie in store but see thou abuse not this mercie vnto sinne Fourthly note that in the same time this people of Sodome and Gomorrha was destroyed Lot escaped though he was in Sodom for at the time of the execution the Angell led him out from among them and not before Which teacheth that although the Lord seeme sometime to neglect his deare seruants and leaue them in tribulation yet the instant time of their necessitie sheweth his gratious and seasonable regard and remembrance of them The Israelites had a promise that after foure hundred and thirtie yeeres they should be deliuered from their bondage in Egypt which promise the Lord was not vnmindfull of neither for the substance nor circumstance of time for in the very same night that the time was expired their deliuerance was wrought according to the promise Our dutie hence is to learne in the middest of our afflictions with quiet hearts to rest and relie our selues vpon God waiting his time wherein hee will come in mercie vnto vs. Fifthly note that with this people of Sodom and Gomorrha the other Cities Admah and Zeboim because they followed their sinnes were likewise destroyed Where we learne to auoide the wicked manners and fashions of the world not imitating these lesser Cities which imitated the greater in their wicked manners but on the contrarie follow the example of Dauid in shedding riuers of teares when hee beheld men not keeping the lawes of God Wee should not with drie eyes behold mens impieties yeâ— for this end our hearts should be like vnto Lots when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha our righteous hearts should be vexed within vs in the daily seeing and â—â—aring of such vncleannes So much of the people punished Now followeth the second point in the example namely the sinnes for which Sodom and Gomorrha were destroyed in these words They committed fornication and followed strange flesh First they committed fornication Secondly they committed sinnes against nature it selfe following strange flesh To vnderstand the vilenes of these sinnes consider two things first the cause and occasion of them and that was abundance of prosperitie and plentifulnes of Gods blessings For Sodom was as a Garden of God enriched with varietie of profits and pleasures this caused Lot to chuse Sodom to dwell in This ground nourished foure bitter rootes from which these sinnes of fornication and following strange flesh did spring reckoned vp by Ezechiel chap. 16.49 The sins of thy sister Sodom were first Pride by reason of prosperitie Secondly fulnes of bread that is they gaue themselues to eating and drinking excessiuely for so saith Luk. 17.28 Thirdly Idlenes which was the daughter of their securitie Fourthly Vnmercifulnes and contempt of the poore and these must needs nourish all sinnes of vncleannes vnto which adde a fifth sinne mentioned Gen. 19.9 and 14. that is contempt of heauenlie admonition and instruction for they scorned Lot while hee warned them of their danger The second thing in their sinne is the measure of it They sinned in like manner c. The originall signifieth and implieth not onely a bare committing of sin but a giuing of themselues ouer to commit their filthie lusts and that impudently and shamelesly which the Prophet Esay noted also chap. 3.9 They declare their sins at Sodom they hide them not shewing that they were past all shame in these most shamefull sinnes Yea they boasted and gloried in them both which may be gathered in Genesis 19. â— and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied Thou
saying This is the way walk in it this voice is nothing but the voice of the spirit in the ministrie of the word 3. Doct. Thirdly note what these seducers are blamed for namely for two things first for making choise of Cains way secondly for walking and going on forward in it which is a propertie of the wicked It is true that the childe of God by the frailtie of the flesh may slip into Caines way as Dauid did in slaying Vriah but hee doth not stand goe on and keepe a course in that way as the wicked doe being branded to be such as stand in the way of sinners Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine if at any time we shall be misled into it that if we cannot keepe from al sinne yet we may be kept from a course and trade in sinning Let this Christian care preserue our paths in the waies of God and returne vs vnto the obedience of his will when through many weaknesses and slips we often are turned aside and the rather because Caines and attendeth Caines whole course who was haunted with an euill and accusing conscience whose sinne lay at the doore as a wilde beast readie to teare him and pull out the throte of his soule besides that he was accursedly cast from the presence and face of God that howsoeuer hee was a Prince and mightie amongst men yet he was a vagabond and runnagate on the face of the earth which curses let them not looke to auoide whosoeuer will follow his way no more than Caine himselfe could And are cast away by the deceit of Balaams wages In these wordes is set downe the fifth sinne of these seducers the meaning of which is first to bee knowne Cast away The word signifieth they are powred out or powred away which forme of speech is taken from water the which distilleth not out of a vessell drop by drop but is powred out in abundance till so all is quickly spent Whereby the Apostle would giue vs to vnderstand that in the affection of their hearts they were violent and euen carried headlong to commit their wickednesse By the deceit of Balaams wages that is they are thus forcibly carried to doe euill vpon hope of wages of which hope notwithstanding they are disappointed and defeated as Balaam was So as this fifth sinne is couetousnes propounded in a similitude or comparison of which there are two branches first as Balaam was carried headlong to curse the people of God in hope of wages so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles Secondly as Balaam was deceiued and frustrated of the reward hoped for as Numb 31.8 hee lost his reward yea and after his life for returning home hee was slaine by the Midianites so shall these lose their reward which they expect for falsifying that doctrine which they teach And so much for the meaning That which was the sinne of these seducers is the sinne of these times of ours wherein that prophesie of Peter is accomplished where is foretold that false teachers should come in the latter times who through couetousnes with fained words should make merchandise of mens soules Quest. But where shall we finde these couetous teachers Ans. They are too easily found euery where but especially within the precincts of the church of Rome The Bishop of Rome and the guides of that Church are the Archseducers who through couetousnes make merchandise of mens soules teaching first that a man must confesse all his sinnes or else hee cannot be forgiuen and when he hath reckoned vp all hee must satisfie for them in that manner as they will prescribe who commonlie enioyne men to bestow so much land or such a summe or pension of money vpon this or that Church or Abbey that so they may buy out a pardon By which wicked doctrine through couetousnes they haue by encroching vpon Countries and kingdomes enriched themselues and purchased or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe Secondly they through couetousnes maintaine the distinction betweene mortall and veniall sinnes betweene the fact and the punishment and hold that the sinne may be remitted but not the punishment for which purpose the fire of hell is changed by them into a milder fire of Purgatorie to bee suffered after this life of which the Pope is Lord and King indulgent to whom he please especially to those that can pay well for the merits of others or masses of their own This painted fire hath a long time kept the fire of the Popes kitchin so bright burning which if it should goe out his state were shaken Thirdly through couetousnes they forbid many degrees of men from marriage which God forbiddeth not that so they may the oftner dispense with those degrees which themselues haue forbidden for the more dispensations the more wealth haue they comming in And thus is their whole religion contriued and plotted for gaine compacted of falsehood and couetousnes So as Peters prediction is most fully accomplished in these Balaamites of Rome but especially herein the Pope is become a second Balaam in that as Balaam cursed Gods people for gaine so to maintaine his owne pompe and state by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes and some whole kingdomes yea all such as haue shaken off his intolerable Antichristian yoke The same accusation may be lustly intended against verie many that professe godlinesse and true religion for these be the last daies and perilous times wherein men shall be louers of themselues couetous c. 2. Tim. 3.2 Such as Ieremy complained of Iere. 6.13 From the least to the greatest euery one is giuen to couetousnes from the Prophet vnto the Priest they deale all falsely The vsuries oppressions iniustice the common craft and customable deceit in all trades crie out of this sinne of couetousnes in all estates But some will perhaps here say Yea but you wrong Christians to charge them thus deeply with Balaams sinne for they haue better things in them Ans. But it is no iniustice for Balaam had some as good things in him as many Christians for when he was first solicited of Balaak to curse the people of God he would not till he asked leaue of God and when God had denied him leaue he answered him that he would not go with him if hee would giue him his house full of gold and siluer Further he desired earnestly to die the death of the righteous and that his end might be like his Iudas also had many good things in him he left all to follow Christ he became a preacher of the truth none of the Disciples could accuse him or could espie any thing in him and yet was carried away with couetousnes so let no man obiect the good things in many Christians which I grant