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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inherēt in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be he●res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the hol●e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and

groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must

duties of Christian religion to the performing of which two things are to be done first wee must beare the crosse in obedience as Christ did who most willingly abased himselfe to the death euen the death of the crosse in obedience to his Fathers will Qu. But wherein stood this obedience of Christ Ans. In the practise of three speciall vertues first Meekenes he opened not his mouth hee reuiled not being reuiled reuenged not when hee might Secondly Patience he grudged not to suffer those bitter torments for his very enemies Thirdly Loue he prayed for those that pierced him and shed his heart blood in all which it is our part to imitate him Secondly wee must be conformable vnto Christ being our head which conformitie consisteth in crucifying our body of corruption euen as he was crucified vpon his crosse We must arme our selues with Peters exhortation 1. Pet. 4.1 to suffer in the flesh as Christ suffered in the flesh Which whosoeuer doth he ceaseth from sinne he liueth not henceforth after the lusts of men but after the will of God vers 2. The learning of this dutie helpeth forward our obedience vnder the crosse which many cannot attaine vnto who in the time of their peace are in some sort obedient because they beare not about in their bodies the dyings of Christ daily 2. Cor. 4. The second point The moment and weight of this ground appeareth Luk. 9 24. He that will saue his life shall lose it that is that will not take vp his crosse to follow Christ shall neuer be saued Againe Baptisme is a maine ground Heb. 6.1 namely as it is ioyned with inward baptisme for els outward baptisme may be wanting so it be without contempt but both together are a maine ground especially in regard of that stipulation we make and that profession which wee receiue vpon vs thereby of forsaking euen our selues and following of Christ without which can bee no saluation which being the matter and substance of this ground sheweth euidently the importance of it The third point Aduersaries of this ground are first among our selues such as are content to make Christ a Sauiour and Redeemer but not a patterne and example of imitation in his vertues but Christ will not be made a packhorse only to beare sinnes seeing hee hath propounded himselfe a president to be followed of those who looke for saluation by his sufferings they must first bee his Disciples before he be their Redeemer Secondly a more wicked enemie withstanding this doctrine is the Church of Rome In exalting nature and extenuating the grace of God as first holding that all sinnes deserue not not death but may bee done away with a little knocking on the breast or such light sorrow Secondly that by nature a man hath free will in his conuersion and being helped by the holy Ghost can moue himselfe vnto saluation Thirdly that after iustification there is nothing in a man that God can hate Fourthly that a man may merit life and performe workes of satisfaction to God which diuellish doctrines what else doe they but make the heart swell with pride so as it can neuer be brought to the deniall of it selfe The third ground is taken from the Morall law Thou s●alt haue no other God before my face The scope and meaning of which law is to direct vs in chusing the true God onely to bee our God which is done first when we know and acknowledge him as hee hath reuealed himselfe in his word secondly when wee giue our hearts vnto him according to that precept My sonne giue me thy heart Now the heart is giuen to God when he is loued and feared aboue all when he is alone trusted in relied on in danger when we ascribe all power vnto him beleeue in him subiect our selues vnto him in our very conscience for whatsoeuer hath these is become our God Secondly that this is a ground cannot bee doubted for whosoeuer taketh not the true God for his God is out of all way to saluation seeing there is no couenant betweene God and him and being out of the couenant can haue no part not inheritance in Gods kingdome Thirdly Aduersaries of this ground are first the Romish doctrine which committeth high treason against God in giuing his honour to other things as to Saints and dead men whom they make Gods by teaching inuocation to bee due vnto them and so attributing an infinite power wisedome or presence vnto them which are Gods proprieties Secondly in teaching that men can merit they make them Gods For if Christ himselfe had bin a meere man he could not haue merited Thirdly in ascribing to dead creatures the vertue of the holie Ghost as to water the power of sanctification driuing away diuels and washing a●ay sinnes Fourthly in setting vp the woodden Crosse for a God which must be worshipped with the same worship and affection as God himselfe is The Virgin Mary they make a Goddesse and Queen of heauen whom they pray to commaund her sonne And lastly the Pope to whom they giue power to pardon sinne properly and to make lawes to binde conscience as properly as Gods lawes doe The second aduersarie is the comm●● Protestant who carrieth an outward profession of Christ but in his heart setteth vp many Gods as the belly wealth pleasure yea the Diuell is the god of many men as Phil. 3.19 2. Cor. 4.4 others set all their hearts and studie for the accomplishment of their sinnes now sin hauing the hold in their hearts is become their God Yea and it is a common practise of many Protestants i● their crosses to put off their confidence in God and betake themselues to cunning men and Southsayers so leauing the liuing God and trust for thei● helpe in the diuell himselfe The fourth ground of practise concerneth the worship of God Exod. 20.5 Thou shalt not make to thy selfe any 〈◊〉 image c. The first point The meaning This Commandement hath two parts the former forbidding the making of Images the latter the worshipping of them The former in these words Thou shalt not make vnto thy selfe c. In which is not simply forbidden the making of Images as if they bee for politicall or historicall vse ●ut the making of them in way of religion or conscience to put vs in remembrance of God or to worship God in by or at the same The latter in these words Thou shalt not bow downe c. That is thou shalt not so much as bow downe thy bodie before such an Image made by others neither to worship it no● the true God in it which exposition because it is oppugned by a great part of the world I will prooue by some reasons First that which was the sinne of the Israelites in making Images is here forbidden but their common sinne in the vse of Images was to make them representations of the true God and to worship the true God in them as appeareth Exod. 32.4.5 The Israelites hauing

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. Kind● 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 raile● 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 exampl● 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 the●● 〈…〉 8. Vnprofitablenes in their places Clowds vvithout vvater 9. Vnconstancie Carried about vvith euery vvinde as light clowds 10. Ba●renne● 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 iudgmēt 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 cōcerning 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 Chri●● 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 redēption 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 w●iting denie it to be Canonicall scripture and alleage foure reasons

reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vn●rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speak● one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue ed●fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods cōmandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued i● the vertue of another Fourthly pray daily for

Matth. 17. Againe when a man will needs reuenge himselfe of a wrong done against him hee takes vpon him the person of the accuser witnesse Iudge and executioner which is against all iustice and equitie besides that the Lord challengeth this as his own prerogatiue Vengeance is mine and I will repay Ob. But did not Elias pray for fire from heauen in way of reuenge whereby he destroyed his enemies Ans. He did but by instinct from God which is as much as a commandement Ob. But Christ when he was smitten said If I haue well said why smitest thou me Ans. We must put a difference betweene lawfull defence of our selues in our good cause and the offence of our aduersaries Farre was Christ herein from reuenge and so must we Ob. But this is hard and impossible vnto flesh and blood Ans. Yea but we professe our selues to bee children of our Father in heauen and therefore we are to haue more than flesh and blood in vs euen that grace of God which carrieth beleeuers further in Christs schoole than flesh and blood can leade them Vse Schollers and learned men that are to defend Gods cause and the truth of religion yea euen against very heretikes must abstaine from reuiling speeches if wee be reuiled by the pe● of the aduersarie we must commit the iniurie to God Secondly people that goe to law with others for most part herein offend that they doe it in way of reuenge and to wrecke their malice vpon their aduersarie whereas the right vse of sui●e in law is only to defend a mans right all reuenge laid aside Thirdly hence men of valour are taught not to take a challenge into the field it is an honour not to accept of it seeing reuenge is to bee left vnto God let the wrong bee neuer so great Fourthly when men be at oddes and difference it is not lawfull to chide braule contend crie and lift vp the voyce in threatnings seeing all these are degrees and kindes of reuenge which wee must leaue vnto God Qu. What must a man doe that is to incounter with the Diuel either by temptation possession or otherwise Ans. Hee must follow the practise of the Archangel euen flie to God by prayer and intreate him to rebuke him The like practise must be taken vp by those who are to deale with heretikes who seeke the ouerthrow of religion The Lord must be intreated to restraine the malice of the Diuell that he may not in himselfe or instruments preuaile to corrupt or represse much lesse suppresse or supplant the truth Vers. 10. But these speake euill of those things which they know not and whatsoeuer things they know naturally as beasts which are without reason in those things they corrupt themselues IN the former part of this verse is laid downe a third argument which amplifieth the sinne of these deceiuers thus framed For a man to giue sentence and condemne that which hee knoweth not is a point of great iniustice and rashnes But these men condemning Magistracie condemne a thing they know not and therefore are iustly accused of rashnes and iniustice The like s●●ne of these seducers hath been too vsuall in all ages In the daies of the Apostles themselues the Gentiles accounted the doctrine of the Gospell but foolishnes the Iewes an offence and yet neither of them knew what it was The same rashnes is at this day to bee descried in the Church of Rome who haue denounced the sentence of excommunication against our Churches and condemne the Protestants for heretikes when the most of them neuer knew our doctrine nor neuer heard what wee could say for our selues yea most iniuriously they mistake vs in sundry maine points of doctrine as when wee teach that workes doe not iustifie a man before God they crie out and say we condemne all good workes The same fault is exceeding rise amongst vs in these daies for let a man make conscience of his waies and endeuour to please God he is presently branded with names of reproch by those whose tongues are nimble to speake euill of things they neuer knew who are to know that a man cannot be too precise in keeping the commaundements of God and that themselues haue made a promise in Baptisme to walke in no other waies and ought to renew the same so often as they come to the Lords table And whatsoeuer things they know naturally In the rest of this verse is set downe the third sinne of these deceiuers which is the sinne of intemperance standing in the immoderate vse of meate and drinke apparell c. Touching this sinne two things are propounded first the proper cause of it that is naturall knowledge in these words Whatsoeuer they know naturally Secondly the sinne it selfe or the propertie of it In those things they corrupt themselues The cause is because they are guided with a naturall knowledge like the bruite beasts which are without reason There be three kindes of knowledge incident vnto the creature first naturall knowledge arising from the instinct of nature common to man and beast and consisting in the senses of sight taste touching c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe and what is not what is profitable and what is hurtfull and vnprofitable for it vnto which is ioyned a naturall appetite by the benefit of which the creature can chuse or refuse his food and meate in season The second is reasonable knowledge proper to man and is nothing els but the light of vnderstanding whereby he reacheth farre higher and discerneth meate drinke apparell and rest to be Gods good gifts and knoweth the ciuill vse of them with the which is ioyned election of will whereby hee can chuse or refuse the ciuill or vnciuil honest or dishonest vse of them This knowledge is in all men for euen the Gentiles themselues doe by nature the things contained in the law Rom. 2.14 that is ciuilly and outwardly thus many of the Heathen haue excelled in ciuill carriage and practise of iustice temperance and other ciuill vertues The third is spirituall knowledge not proceeding either from naturall instinct or reason it selfe but from the enlightening of the spirit of God and it hath sundrie fruits First it enableth men to know these things in their right causes as that these giftes of meates drinks such like proceed from God not as he is the God of nature only but as by grace in Christ he is our God yea our Father so they become pledges of his speciall mercie seeing they are now restored againe to the beleeuer hauing been formerly lost in Adams fall Secondly this knowledge causeth men to know them in the due measure of their goodnes and excellencie rightly discerning them from spirituall blessings so as the heart shall not be set vpon them in the first place but vpon the other as of farre higher esteeme yea they shall bee counted as dung in regard of these Thirdly it instructeth