Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a maÌ„ quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writteÌ„ for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whoÌ„ some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetterâ— in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writingâ— of â—hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Beâ—a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Corâ— his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treasonâ— and most desperate attempts Now that euery man may learne to bee contented with his conditioÌ„ be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
the same Cant. 3. ◠〈◊〉 Christ where she shal be sure of him and not miâ—â—e of finding him in her necessitie he maketh answere she shall be sure of him in the Teâ—â—s of shepheards Whence may bee truly concluded that neither are the assemblies of Turkes nor Heretikes the Churches of God because they fight against the truth neither is the Church of Rome a true Church of God because the truth of doctrine is for substance reuersed amongst them As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note A Register is known by his Records so our Church is known to be Gods Register because it keepeth faithfully the records of the Prophets and Apostles Secondly that it stands vs in hand to whom this treasure is now committed so faithfully to keepe it that it be not taken from vs and giuen to others who will keepe it better which we shall do by making this vse of it that wee bring foorth the fruites of it in amendement of life else our vnthankfulnes shall iustly bereaue vs of it Concerning that circumstance in the text once giuen and not often it may bâ—are a double sense first it was giuen aâ— wee say once for all that is perfectly sufficiently as neuer after needing any alteration or addition Whence wee note first that all reuelations in matter of saluation and religion giuen since are friuolous and superstitious for there is but one edition of true faith and no 〈◊〉 edition of Reuelation besides or without the word such as the Papists haue deuised to confirme their Purgatorie prayer and almes for the dead Masse c. seeing all necessarie doctrine to saluation was once giuen perfectly Secondly that all Church traditions in matter of religion and doctrine of saluation are meere prophanations of true doctrine and argue it to bee vnperfect as those of the Masse of receiuing the Communion in one kind of the Popes supremacie of workes of satisfaction and many moe Secondly it may bee thus vnderstood Once giuen to the Saints that is not in writing but in the hearts of the Saints when they are truly enlightened and therefore if after enlightening it bee quite lost it is not giuen the second time and consequently cannot be recouered Heb. 6.4 If a man who hath bin once enlightened and tasted of the good word of God fall away it is impossible thâ—â— he should be renewed againe by repentance From which wee must learne to beware of Apostasie and falling from the faith yea and of al steps and degrees leading thereunto as of declining from our grounds of religion for better 〈◊〉 it been for vs neuer to haue knowne the way of truth than after the knowledge of it to forsake the holy Commaundement 2. Pet. 2.22 Which is the more to bee remembred because religion hath been more cherished than now it is and the declining from it a great deale lesse If it be asked how may wee preuent Apostasie I answer neuer call any ground into question Here Cyprians rule is to be learned that diuine matters admit no deliberation The third point of the Exhortation is the office of the Church of God and euery member of it and that is to maintaine yea to fight for the maintenance of this â—reasure and this is not a bodilie fight by strength of arme or bow but a spirituall fight by spiritual duties which euery member of the Church must take vp and namely by foure duties First by doctrine for euery man in his place and calling must be a Prophet as Ioel 2.28 and must teach all vnder him the father must teach the children the Master his seruants and thus keepe out Satan and al Sataniâ—â—â— doctrines Secondly by confession euery man being called must stand against the gaâ—es of hell by constant witnessing of the â—ruth â— Pet. 3.15 Sanctifie God in your hearts and be ready alwaies to giue an account of the 〈◊〉 that is in you Thirdly by example of a good life and vnblameable sutable to the doctrine Philip. 2.15 This maketh men shine as lights in the world Fourthly by prayer that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies that so the faith and religion wherewith hee hath honoured vs these many yeeres may bee maintained vnto vs and continued vnto ours for euer Vers. 4. For there are certain men crepâ— in which were of old before ordained to this condemnation vngodly men they are which turne the grace of our God into 〈…〉 and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation by a reason drawne from the state of the Church in his time and it is thus briefly framed There bee certaine men which secretly seeke to vndermine and ouerthrow the faith therefore you ought the more earnestly to contend for it And that these aduersaries lurking amoÌ„gst them might the better bee descried hee describeth them by fiue seuerall adiuncts first by their hypocrisie in creeping in Secondly by their estate before God they are of old ordained to this condemnatioÌ„ Thirdly by their religion vngodly men they are Fourthly by their doctrine they turne the grace of our God into wantonnes Fiftly by their liues they denie the onely Lord. For the first There are certaine men crept in That is there be men who secretly haue insinuated themselues into your societies professing themselues to be teachers of the true faith but are indeede the destroyers and disturbeâ—s of it In which words two sins are laâ—d to their charge first that they cunningly ioyned themselues vnto the Church pretending themselues to be the seruants of Christ and of the Church and yet were enemies to both Here marke the subtiltie of Satan who causeth prophane men to ioyne themselues to the societies of the Saints that by this meanes mingling his instruments with the members of the Church he may by degrees corrupt the faith and ouerthrow the Church The Parable Matth. 13. sheweth that wheresoeuer the good husbandman soweth his good seede this malicious man scattereth his tares In Abrahams house shal be an Ismael in Isaaks an Esau in the Arke a cursed Cham in Christs familie a Iudas In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists to the corrupting and deprauing of true faith and Religion Vse First wee must not take offence when we see vngodly men in the Church much lesse cut our selues from it by separation but rather conceiue of the policie of Satan who for the hindrance of the faith thrusteth them in When the Israelites entred into the land of Canaan they must not dwell alone but be mingled with the Cananites the enemies of the Church least yâ— land being too much dispeopled wild beasts should preuaile and deuoure the people of God So the Lord ordering the malice of Satan to
Some are cut off thou standest by faith be not high minded but feare Secondly wee may not be offended when we see the Gospell not receiued yea hated of men and the professors of it persecuted for many are of old ordained to be vnderminers of the truth euen to this condemnation which by disobedience they hasten vpon themselues If the Gospell be hid to any it is to them that perish Thirdly many Diuines ouershoot themselues that seeke to obscure or ouerthrow this doctrine of reprobation teaching that God for his part electeth all and that man himselfe is the cause of reprobation so as man is either the sauiour or damner of himselfe by receiuing or refusing grace offered whereas the Scripture speaketh otherwise and here teacheth vs that some men were enrolled to certen iudgement by God before all worlds The darkning of this doctrine breedeth securitie of spirit wherein grace is made so large and saluation so easie that if men will they may be saued whereas our doctrine leadeth to the feare of God and a care to walke as in his presence continually Lastly in that it is added they were preordained of old note first the time of the reiection of some men namely before all worlds Secondly the proper cause of the decree of God which must needes be in himselfe because it was before the creature was Rom. 9.11 Before they had done good or euill That is before he considered of their good or euill in his decree he decreed to loue the one and hate the other So Ephes. 1.9 whom hee chuseth he chuseth in himselfe Not informing his iudgement nor framing his counsels as man doth from outward respects he goeth not out of himselfe for any motiue to chuse or refuse but as Matth. 11.25 because his good pleasure was such This confuteth the Popish error which affirmeth that God did decree according to his foresight of faith or infidelitie the sauing of some and refusing of other but this cannot stand seeing Gods decree is in order and time before the creature which being the latter cannot bee the cause of the former The third adiunct or property of these seducers is their want of religion Vngodly men they are Vngodlines is a sinne much spoken of but not so wel known and therefore it is requisite to shew the nature of it that wee may know who an vngodly man is the rather because it is a grieuous sinne much greater than any of the seauen deadly sins of the Papists being the ground of them all Secondly because it is rooted in the bottome of the heart and cannot be so easily discerned as others though as dangerous as any Thirdly because it is a sinne more spirituall against the first Commandement of the first table directed against God himselfe robbing him of his due honour For the cleere knowledge of which consider three maine parts or properties of vngodlinesse first that it denieth God the honour due vnto him and that three waies first by ignorance it causeth the vngodly man to rob him of his honour in that he acknowledgeth not the Godhead but in his heart he inwardly denieth the prouidence the presence the iustice mercie power and the other attributes of God Psal. 14.1 The thought of the heart of the foole that is of euery vngodly man is that there is no God not that in conscience he is not conuinced of the contrarie but by reason of his wicked heart vpon occasion offered he is willing to acknowledge none Secondly by not subiecting the conscience and life to the written will and word of God but reiecting and renouncing subiection thereunto Thus Iob bringeth in the vngodly man saying to the Almightie Depart from vs wee will haue none of thy waies which is too outragious to â—ee the speech of the tongue but of the heart casting off the Lords yoke To whom the King shall say Those mine enemies that would not haue mee to raigne ouer them bring them hither and slay them before me Luk. 19.27 Thirdly by not lifting vp the heart by inuocation of God for blessings needfull and in thanksgiuing for benefits receiued the property of the vngodly man is that he calleth not vpon God Psalm 14.4 This point of Atheisme maketh a man like a beast which looketh not vp from wheÌ„ce his food falleth The second propertie of vngodlines is to attribute and giue this honour which it denieth God vnto some thing else than God as when the vngodlie man setteth his loue ioy feare or any other affection vpon any thing besides God Thus the couetous man becommeth an Idolater And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God The third propertie of it is when it giueth God his due honour to denie him the true manner which causeth the vngodly man to content himselfe with a forme and shew of godlines outwardly bearing himselfe as godly but inwardly wanteth the power of it the heart is not single but full of fraud of doubling and deceit before God who looketh into it and delighteth not with the approching of the lippes when the heart is remoued By which wee see the practise of the vngodly man sundrie waies robbing God of his due honour which one sinne entertained breedeth and nourisheth sinnes of all sorts and so much wee are giuen to vnderstand in the placing of it here as the first sinne of the seducers producing a great number of sins more noted in them through the Epistle neither can any other be looked for but that the life should be plentifull in all sinnes where the heart is possessed of this vngodlines Rom. 1.26 The Gentiles acknowledged not God and therfore he gaue them vp to vile affections and this was the ground of all those sins reckoned there aboue twentie in number Abraham thought not amisse that he might easily bee slaine for Sarah his wife whom therefore he durst not confesse if the feare of God were not in Abimilechâ— Court Genes 20. giuing vs to know that where the feare of God is not in the heart there is no bones made of any sinne in the life no not of murther it selfe Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne and heartily to bewaile it aboue all other sinnes as the mother sinne of the rest But some may say We are not tainted with this sinne we abhorre to be counted vngodly Ans. It is too common a sinne among all sorts wee haue indeede an outward forme of godlines we come to heare the word to pray to receiue the Sacraments but the most want the power of it in their hearts for first the lawes binde our outward man to this outward forme but the hearts of men remaine secure seldome thinking of their sinne and damnable estate by it and seldome sorrowing for the same and saying What haue we done Secondly many haue the forme of godlinesse whose hearts are filled with the cares of this life which choke vp
because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence which wee for our parts must in all our thoughts be submitted vnto Secondly that in regard of our sinnes we are lesse than the least of Gods mercies vnworthie to draw breath in the common ayre or to tread vpon the earth and therefore being so vnworthie if we haue but small few blessings wee may well content our selues for by our deserts wee cannot challenge so much as wee haue Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God the basest calling is too good for the best man if hee looke at his desert Ob. But euery man is preferred before me and yet I deserue as well as they or some of them Ans. Herein content thy self God hath called them to such condition stay till he call thee distract not thy thoughts herewith but rest in his reuealed will 3. Doct. Thirdly it may seeme strange that Core his companie should gainsay Moses and Aaron and their authoritie especially beholding all the miracles whereby their calling was confirmed the one to be Prince the other the high Priest and yet we see it to be so for his affection had blinded his conscience hee knew very well that they were called by God he saw their whole religious course the great miracles in their hands but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde In like manner men may marueile that so many learned Papists otherwise so wise and prudent should maintaine so many grosse errors and heresies and those against the foundation of religion but the case is with them as it was with Core for let them bee neuer so learned graue and wise yet their wicked heart◠and ambitious affections ouercast their iudgement and knowledge and ouer-carrie them against conscience yea and often reason it selfe they reade the Bible the word of truth but see not the truth therein contained because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings Whence wee may learne that if at any time wee would with fruite heare reade studie of learne the word of God we must bring with vs not only quick vnderstandings sharpe conceits and firme memories but honest hearts calme and tempered affections without which it shall bee with vs as wish the Iewes who saw indeed and yet perceiued not Fourthly here Magistrates and Ministers must learne not to be discouraged if they be gainsaid and contradicted by such as Core Datha◠and Abiram who were great men in their Tribes it was Moses and Aarons lot Christ himselfe was a rocke of offence and 〈◊〉 stumbled at him he was made a wonder of men and few of the great beleeued his doctrine yea few there were that did not gainsay it it is not well with men when all men speake well of them meeke Moses shall haue his patience tried by very many such in the world Fifthly Students especially of Diuinitie must take heede of this spirit of contradiction and gainesaying whereby no wholesome doctrine can easily please them which was Cores sinne and content themselues with that truth of doctrine and those sound grounds of Diuinitie which are propounded in the writings of those famous and excellent instruments aforenamed who were the restorers of pure religion preferring them before all Popish writers and corrupt postillers in whom a man shall meete with nothing sooner than error and vnsoundnes and reading seriously their workes and writings as the soundest and best grounds of Diuinitie and expositions of the Scriptures which haue been set out since the daies of the Apostles Sixthly let inferiours hence learne obedience and silent subiection vnto superiours the seruant or subiect must not be a gainsaier nay not an answerer againe Tit. 3. This cutteth off all disputation betweene the Master and seruant father and childe prince and subiect for the very appearance of Cores sinne must be auoided Seuenthly Core gainsaieth both Moses and Aaron the one in regard of his Magistracie the other of his Priesthood These two sinnes goe hand in hand he that opposeth himself to Moses despiseth Aaron also he that honoreth not the King feareth not God he that careth not for the word is not loyall to his Prince a rebell to God is a rebell to his Prince Seeing then loyaltie towards God and the King are so linkt together in themselues let vs not sunder them but rather conioyne them in our practise as the Apostle hath coupled them in one precept commanding vs to feare God and honour the King Eightly it may be here demaunded whether haue we done well in gainsaying and contradicting the Church of Rome seeing our Church before the time of K. Henry the 8. was a member of that Church Ans. When two are at strife both are not be blamed but the partie in whom the cause is conuinced to be we haue indeede departed from them but the cause of our departure was not in vs but in themselues we haue departed from them as the Israelites by Gods commandement from the Tents of Core◠they haue first a long time gainsaid Christ and therefore we haue well done to gainsay them we are not therefore the schismatikes neither blame worthie but they in whom the cause of schisme is no more than Moses was here to be blamed the cause resting in Core Lastly it will be asked what did Moses all this while that he was gainsaid Ans. He fell on his face and prayed vnto the Lord. Wherein he became a fit president for vs in this land who haue been aboue fourtie yeeres assaulted by Popish Cores enemies and rebels without and within vs from whom we haue bin defended not so much by the sword as by Gods protection obtained by the prayers of his seruants which teacheth vs for time to come to turne vs to this most ready course of subduing al gainsaiers and enemies of our peace for the direct way to discouer conspiracies to subdue treasons and rebels and to purchase tranquillitie to a Church and land is to commend the safetie thereof vnto the Lords fauourable protection whose eyes are euer watchfull ouer his people And thus much of Core his sinne The last point is their punishment in which it may be asked how they perished Ans. It is commonly thought that Core Dathan and Abiram were swallowed vp of the earth but I take it that all the men of Core al his substance and his Tents Dathan also and Abiram were swallowed vp of the earth but that Core himselfe was burned with fire from heauen with the 250 men that offered incense vers 35. for in the historie Numb 16.27.32 it is said that Dathan and Abiram and the men of Core were swallowed vp but Core himselfe is not mentioned so Deut. 11.6 and Psal. 106.17 In both which places Dathan and Abiram are said to be swallowed vp with their households but in neither
The faithfull could with ioy suffer the spoyling of their goods Thirdly wee must endeuour to shew all meekenes to all men vpon all occasions putting off all morositie waiwardnes and difficultie to bee satisfied and appeased Christs voyce was not life vp in the streetes he endured all wrongs forgaue all iniuries and all the members of his bodie put off likewise their wooluish dispositions they cease to be Tigers Lions Cockatrises and become Kids Lambes little children easie to be handled hardly offended and quicklie pleased which disposition we must put vpon vs. The third sinne walking after their owne lusts is fitly expounded in Eccles. 11.9 where the young man is ironically willed to walke in the waies of his owne heart and in the sight of his own eyes c. euen so these men liue in their sinnes according to the leading and lusting of their owne corrupted hearts which sin is before in the fourth verse touched and somewhat also is further to bee spoken of it in the rest of the Epistle Our contrarie dutie is two-fold first if at any time by frailtie we fall into any sin neuer to goe on in the same but break it off and returne vnto God for to walke after his owne hearts lusts is a note of a wicked person and an enemie of God Psal. 68.21 Surely God wil wound the head of his enemies and the hairie paâ—â— of him that walketh on in sinne Secondly wee are to frame our liues cleane against the lusts and inclinations of our owne hearts waging battell continually against them euer crossing and thwarting them Rom. 13.14 Take no thought to fulfill the lusts of the flesh Galath 3. They that are Christs haue crucified the flesh with the lusts therof for whosoeuer beleeueth truly the pardon of his sinnes by Christs death cannot but mortifie the lusts of his wicked heart besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God The fourth sin Whose mouthes speake proude or swelling things That is they boast themselues of knowledge holines and things not to be found in theÌ„ The same with the Diuels sinne Luk. 4. All this will I giue thee for they are mine and I giue them to whom I will wherein he sheweth himselfe the father of lying and boasting It is noted also to bee the property of Antichrist as to whom was giuen a mouth which spake great things and blasphemies Reu. 13.5 which was meant of the Emperour indeed but so as the second beast which is that Antichrist should doe all things which the first beast could doe before him ver 12. It is also the noted vice of all heretikes and seducers 2. Cor. 10.12 to exalt and praise themselues The contrarie duties are first In common speech neither to praise nor dispraise our selues for vanitie lurketh in both besides that modestie will not suffer the former and the latter is to occasion others to praise vs which is but vanitie Secondly when in speech wee compare our selues with others our equals wee must euer thinke and speake better of them than our selues Phil. 2.3 Let euery man esteeme other better than himselfe Paul comparing himselfe with the Apostles said he was the least of them all because he had been a persecutor 1. Cor. 15.9 Thirdly if any speake of his owne wants when iust occasion is offered hee must speake euen the most against himself As Paul that he was the head and chiefe of all sinners Fourthly if a man vpon iust occasion bee moued to commend himselfe first he must doe it in all humilitie and modestie so Paul speaketh of himself in another person 1. Cor. 12.1 I knew a man in Christ which was taken vp into Paradise c. And in nothing was I inferiour vnto the very chiefe Apostles though I be nothing vers 11. The fifth sinne Hauing mens persons in admiration The word person in scripture signifieth the face and outward apparance of a man and consequently the things belonging vnto the person as riches honours dignities for the which these false teachers haue men in admiration Qu. Is it not lawfull to admire a Prince or other Potentates at all Ans. Yes but when men admire them only for their person riches honours nobilitie without respect of the feare of God or true vertue this is vnlawfull and the sinne of these men wherein is also included the contempt of the religious poore yea and also of the rich themselues if they trulie feare God Iam. 2.1 My brethren haue not the faith of our Lord Iesus Christ in respect of persons teaching vs that it will not stand with true Religion nor with the faith of Christ to honour men only because they are rich or noble First note here that no man carrieth so base a minde and such slauish affections as the proud ambitious person he magnifieth the great man and is seruilly addicted vnto him euen for outward respects not esteeming him for that which is indeede worthie to be respected Secondly the condition of great men for the most part is miserable who haue many to admire them but few to amonish them rich men are admired for wisedome whereas the same men if they were poore would carrie away no praise thereof Ahab had foure hundred false prophets who thus admired his person but onely one Micha who faithfullie admonished him Thirdly our dutie is to honour them that feare God rich or poore high or low it being a note of a childe of God to contemne a vile person that is a wretched sinner but to honour them that feare the Lord bee they neuer so base and yet the honourable much more if they bee found in the waies of religion The sixth sin Because of aduantage That is for profits sake where their couetousnes which before was touched is here againe taxed the effect of which affection is to blind the minde that it cannot iudge aright of persons or things it maketh a man account an enemie of God rightly honourable and to deeme the things below of highest regard Let vs weede out of our hearts this bitter roote of couetousnes which otherwise will so blind vs as we cannot truly discerne the people and things of God but take Egyptians for Israelites and accept of the red pottage in stead of the blessing Vers. 17. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner We cannot bee resolued that these men against whom yee write are so vngodly as you would make them The answere whereto is framed in the 17.18 19. verses The effect of which is that in the last times there shall bee mockers and these be no other than the men of whom he writeth and lest they should yet doubt of the truth of that he spake he bringeth in the testimonie of the Apostles in the confirmation
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this
of the same so as his doctrine was no other than that which was before by them deliuered Where three things are to be considered first a preface to the testimonie vers 17. Secondly the testimonie it selfe vers 18. Thirdly the amplifying of it vers 19. For the Preface But yee beloued remember c. First the Apostle Iude setteth out his owne dutie and practise in that whatsoeuer he speaketh it proceedeth of loue and he is not carried away in speaking or writing with sinister affections and therefore he calleth them Beloued This ought to be the practise of al Teachers who out of their inward loue to Gods people committed vnto them are to vtter whatsoeuer they teach yea and no man in any other calling may lay aside this affection in the discharge of the duties therof seeing it is the end of all the Commandements In the second word remember is laid downe the dutie of the Church faithfull people of God which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons first it is a notable remedie against al sinne and especially the forenamed sinnes Psal. 116.11 In my haste I said all men are liars that is wheÌ„ I remembred not the word of God but forgat my own dutie and was carried away with the streame of my owne affections against faith then I failed and was foiled Psal. 119. I haue hid thy testimonies in my heart that I should not offend against thee Secondly this remembrance is a notable remedie against heresies and schismes and all false doctrines and is of much vse in these our daies wherein wee are in danger to bee seduced partly by Atheists partly by Papists and partly by carnall Gospellers against all whom wee had need to bee well fenced and armed by the reading knowing beleeuing and remembring the wordes of the Prophets and Apostles which onely are as Dauids sling to ouerthrow the great Goliahs Thirdly it is an excellent meanes to settle the conscience in the truth by perswading the same and the rather to be enforced because many alleage that there are so many Religions and opinions that they wil be of none for they knowe not which to betake themselues vnto But if these were diligent in the words of the Prophets and Apostles in reading searching and sifting out the truth in humilitie they should finde wherein to settle themselues Secondly by this second word all Teachers are to take notice of their dutie which is to whet the word of the Apostles vpon the hearts mindes and memories of their hearers so as they may learne and remember them and the rather because in former ages religion was destroyed and superstition preuailed because that men laid away the Scriptures out of their hands and betooke themselues to the exposition of other mens writings and to glosse vpon the sayings of their ancestors whereby they brought a black darknes ouer these parts of the world The Prophets and Apostles giue another direction Malachy the last of the Prophets referreth vnto Moses and the former Prophets and Iude the last of the Apostles vnto the former Apostles shewing what ought to bee the scope of all Teachers that would follow their steps Thirdly hence all Students of Diuinitie are taught what they must most remember namely the words and writings of the Apostles for these are the key of the olde Testament and of the whole Scripture which dutie if it were well obserued Popery superstition and Atheisme could not so farre preuaile but fall downe to the ground as Dagon before the Arke Thirdly he nameth the authors of the testimony who were the Apostles of our Lord Iesus Christ implying their authoritie and taking it for granted that whatsoeuer they spake or writ must be receiued as an infallible truth and may not be contradicted Now the better to know both what the Apostles were and what this authoritie is consider three points first their calling and the greatnes thereof They were called by Christs owne mouth Ioh. 20.21 As the Father sent me so I send you by which comparison hee designeth them to a particular and weightie calling standing in these points first as Christ was immediatly called by the Father so were the Apostles immediatly called by himselfe Secondly as Christ was sent from the Father to preach to the whole world being the great Prophet and Doctor of his Church so Christ sendeth them into the whole world for the whole worlde was their charge Thirdly as Christ was sent to reueile his Fathers will which before was hid to the greatest part of the world so they were sent by Christ to reueile the Fathers will partly in making things more fully knowne which were before but darkly shadowed and partly in foretelling things to come they all being Euangelicall Prophets In these three standeth that comparison in regard of which manner of theâ—â— sending they are aboue euen the Angelâ— themselues nay the Angels were as it were but their schollers Eph. 3.10 Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God that is by the ministrie of the Apostles the mysteries of God concerning mans redemption haue bin reueiled to the Angels themselues Secondly consider their Authoritie which was most authenticall seeing that neither in teaching or writing they could erre being specially priuiledged therefrom Matth. 10.19 It shall be giuen you in that houre what ye shall say The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13 The spirit of truth shall leade you into all truth in which regard they were bold to ioyne themselues with the holy Ghost It seemeth good to the holy Ghost and vs namely in ordering the Church affaires yet here that distinction which is falsely applied to the Pope is true in the Apostles by reason of this assistance that as they were priuate men and in other causes they might and did erre but not as Apostles in performing their office Apostolicall Thirdly their worke or office they were Master builders of the Church of the new Testament yea founders therof both by teaching doctrines and informing the manners of men farre passing all Euangelists Pastors Teachers or ordinarie Ministers since their daies 1. Cor. 3.10 As a skilfull Master builder I haue laid the foundation and another buildeth thereon For the furthering of which great worke in their hands they had giuen them first a power to worke miracles for the confirming of their doctrine Secondly of giuing the holie Ghost by imposition of hands Thirdly an Apostolical rod to strike and correct obstinate offenders by the which Peter smote Ananias and Saphira with present death and Paul Elymas with blindnes Vse Marke that now the Pope claiming authoritie Apostolicall from Peter it is but a false challenge for that authoritiâ— ceased with that office and seruâ— onely to lay the foundations of the Church withall being