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 ...
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.
Vers. 1. Iude (or Iudas) a servant of Iesus christ, and brother of James, to them which Are called and sanctified of God the father, and reserved to Iesus christ.
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First the Authoritie, Secondly the Superscription, Thirdly the Argument or substance of it. First concerning the Authoritie, two questions are to be answered.
First the authority, Secondly the Superscription, Thirdly the Argument or substance of it. First Concerning the authority, two questions Are to be answered.
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In the ninth verse, hee bringeth in a profane Author, concerning the strife and disputation betweene Michael the Archangell, and the diuell, about Moses body, which cannot be found in Canonical scripture;
In the ninth verse, he brings in a profane Author, Concerning the strife and disputation between Michael the Archangel, and the Devil, about Moses body, which cannot be found in Canonical scripture;
By this reason, neither should the Epistle of Titus bee Scripture, seeing Paul makes mention of the profane Poet Epimenides, Titus 1.12. nor the epistle to the Corinthes, where is brought in the speech of Menander, 1. Cor. 15.33. nor the Actes of the Apostles:
By this reason, neither should the Epistle of Titus be Scripture, seeing Paul makes mention of the profane Poet Epimenides, Titus 1.12. nor the epistle to the Corinthians, where is brought in the speech of Menander, 1. Cor. 15.33. nor the Acts of the Apostles:
Now if it be lawfull to take matter out of Ciuill Chronicles, why may not one Scripture be taken out of another? wee must therefore (notwithstanding these weake allegations) esteeme this Epistle to bee the Canonicall Scripture,
Now if it be lawful to take matter out of Civil Chronicles, why may not one Scripture be taken out of Another? we must Therefore (notwithstanding these weak allegations) esteem this Epistle to be the Canonical Scripture,
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secondly, by adding and annexing thereunto certaine outward signes and testimonies, as the handes and seales of the parties, the handes and names of the witnesses corroborating and strengthening the same:
secondly, by adding and annexing thereunto certain outward Signs and testimonies, as the hands and Seals of the parties, the hands and names of the Witnesses corroborating and strengthening the same:
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and for the testimonie, the Catholike and common consent of the Church, or greatest part since the Apostles dayes, hath set to her hand and seale that it is the truth of God, no lesse assured then other bookes of the Canon:
and for the testimony, the Catholic and Common consent of the Church, or greatest part since the Apostles days, hath Set to her hand and seal that it is the truth of God, no less assured then other books of the Canon:
Besides, if we consider the endes, as also the effects of this scripture (which are the same with any part of the Canonicall) wee cannot but confesse that it is the holy and sacred truth of God, all of it conspiring with all the other to the aduancing of Gods glorie, and furthering of mans saluation.
Beside, if we Consider the ends, as also the effects of this scripture (which Are the same with any part of the Canonical) we cannot but confess that it is the holy and sacred truth of God, all of it conspiring with all the other to the advancing of God's glory, and furthering of men salvation.
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as the Epistles of Peter are called Canonicall, which are no more Canonicall then others. Thirdly, most of the Post-scripts are vncerteine, if not false:
as the Epistles of Peter Are called Canonical, which Are no more Canonical then Others. Thirdly, most of the Postscripts Are uncertain, if not false:
as of that after the second Epistle to Timothie: in which Timothie is called an elect Bishop of Ephesus, and yet commaunded to doe the worke of an Euangelist, 2. Timoth. 4.5.
as of that After the second Epistle to Timothy: in which Timothy is called an elect Bishop of Ephesus, and yet commanded to do the work of an Evangelist, 2. Timothy 4.5.
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which cannot stand together, to be the Bishop of one place, and also vniuersally to preach vnto the whole world following the Apostles, as the Euangelistes duty was: and so of others.
which cannot stand together, to be the Bishop of one place, and also universally to preach unto the Whole world following the Apostles, as the Evangelists duty was: and so of Others.
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The third point concerning the Epistle in generall, is the argument: which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell.
The third point Concerning the Epistle in general, is the argument: which does exhort all Christians to constancy and perseverance in their profession of the Gospel.
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to those which were called, sanctified of God the father, and reserued to Iesus Christ. Thirdly the Prayer, ordinarie in Apostolicall salutations: mercie vnto you, &c. Concerning the first, namely the writer of this Epistle, obserue three thinges, first his name, Iude, secondly his office, a seruant of Iesus Christ.
to those which were called, sanctified of God the father, and reserved to Iesus christ. Thirdly the Prayer, ordinary in Apostolical salutations: mercy unto you, etc. Concerning the First, namely the writer of this Epistle, observe three things, First his name, Iude, secondly his office, a servant of Iesus christ.
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The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob, shee conceiued againe and bare a fourth sonne, saying, Now I will praise the Lord, therefore shee called his name Iudah, which signifieth praise or confession:
The occasion of this name is Set down with the reason of it in the 29. of Gen. 35. When Leah had born three Sons unto Iacob, she conceived again and bore a fourth son, saying, Now I will praise the Lord, Therefore she called his name Iudah, which signifies praise or Confessi:
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so no doubt did Alpheus the father of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes.
so no doubt did Alpheus the father of this Iude At his birth give him such a name as might move not only himself but his child After him to thankfulness and Confessi of God's Goodness.
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So ought euery father in imposing his childrens names with Alpheus, and euery mother with Leah make such choice of names as themselues and their children may bee put in minde,
So ought every father in imposing his Children's names with Alpheus, and every mother with Leah make such choice of names as themselves and their children may be put in mind,
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The second point in this name is the variety of the names of Iude, hee was called Thaddeus, Mark. 3.18: and Lebbeus, Matth. 10.3: all which signifie the same thin, gand all put in minde of the same dutie.
The second point in this name is the variety of the names of Iude, he was called Thaddeus, Mark. 3.18: and Lebbeus, Matthew 10.3: all which signify the same thin, gand all put in mind of the same duty.
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others (which is more probable) that hee was thus called by the Apostles themselues rather then by his owne name, that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten.
Others (which is more probable) that he was thus called by the Apostles themselves rather then by his own name, that the horrible fact of Iudas in betraying his Master should be utterly with his name forgotten.
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As Saul a great persecutor, being called to be a publisher and Patron of the Gospell, changed his name into Paul: as also Salomon was at the first called by his Mother Iedidiah: Peter, at first called Simon Bariones, Christ afterwards gaue him a new name, and he accepted it.
As Saul a great persecutor, being called to be a publisher and Patron of the Gospel, changed his name into Paul: as also Solomon was At the First called by his Mother Jedidiah: Peter, At First called Simon Bariones, christ afterwards gave him a new name, and he accepted it.
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being called [ a seruant of Iesus Christ ] which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer, who is a seruant of the Lord Iesus:
being called [ a servant of Iesus christ ] which is not so generally to be understood as meant of every professor of christ and believer, who is a servant of the Lord Iesus:
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First that his doctrine might with more attention, and reuerence be receiued of others, seeing he run not vnsent but was called, and that to an Apostleship;
First that his Doctrine might with more attention, and Reverence be received of Others, seeing he run not unsent but was called, and that to an Apostleship;
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yet hee passeth by all these respectes which hee might haue stood vpon, and contenteth himselfe with the title of a [ seruant of Christ: ] We learne to make more account,
yet he passes by all these respects which he might have stood upon, and contents himself with the title of a [ servant of christ: ] We Learn to make more account,
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If then thou standest vpon thy preferment, striue to be the seruant of Christ, which is more honorable then to be the sonne of a King, to be a follower of Chist, is more then to goe before the Rulers of the earth.
If then thou Standest upon thy preferment, strive to be the servant of christ, which is more honourable then to be the son of a King, to be a follower of Christ, is more then to go before the Rulers of the earth.
But if thou aske how shall I come to this preferment? Himselfe answereth thee, thou must giue vp thy selfe to heare his word and doe it, that is, learne to know,
But if thou ask how shall I come to this preferment? Himself Answers thee, thou must give up thy self to hear his word and do it, that is, Learn to know,
and obey his will, this is the maine dutie of a seruant, endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment,
and obey his will, this is the main duty of a servant, endeavour to please the Lord in keeping faith and good conscience thou art in the Way of preferment,
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and for this cause hee mentioneth his brother Iames, who was better knowne, as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time, Act. 15.13: not to credit himselfe, but this Scripture (which otherwise is in it selfe sufficiently powerful) by the mention of him.
and for this cause he mentioneth his brother James, who was better known, as being the President of the Council At Ierusalem and a choice pillar of the Church in his time, Act. 15.13: not to credit himself, but this Scripture (which otherwise is in it self sufficiently powerful) by the mention of him.
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and sanctified by God the father, and preserued by Iesus Christ ] it is, the militant Catholique Church, which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world;
and sanctified by God the father, and preserved by Iesus christ ] it is, the militant Catholic Church, which is lively described to be the number of believers dispersed through the face of the Whole world;
for what eye (except of faith) can see or discerne the depth of Gods election or whom he hath effectually called? yea and who can infalliblie determine of the things that are within a man? and therefore this is a matter of faith, not of sense,
for what eye (except of faith) can see or discern the depth of God's election or whom he hath effectually called? yea and who can infallibly determine of the things that Are within a man? and Therefore this is a matter of faith, not of sense,
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but the Catholique Church consisting onelie of a number elected and called, though it also (not being as yet without wrinkle) may erre and faile in some smaller points:
but the Catholic Church consisting only of a number elected and called, though it also (not being as yet without wrinkle) may err and fail in Some smaller points:
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This doctrine affordeth strong consolation to the elect of God, both in regard of their frequent falles and infirmities, whereby they might feare to cast themselues quite out of fauor;
This Doctrine affords strong consolation to the elect of God, both in regard of their frequent falls and infirmities, whereby they might Fear to cast themselves quite out of favour;
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as also in regard of the manifold assaultes, and bickerings, which in the world they doe and shall endure, whereby they might seeme to the outward veiw to perish:
as also in regard of the manifold assaults, and bickerings, which in the world they do and shall endure, whereby they might seem to the outward view to perish:
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yet the truth is, neither of both need so dismay them, but that their faith and hope may still bee reuiued and strengthened, seeing they are preserued to saluation.
yet the truth is, neither of both need so dismay them, but that their faith and hope may still be revived and strengthened, seeing they Are preserved to salvation.
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in the beginning was a true Church, but no Antiquitie. Secondly, succession failes: for what men soeuer are called and sanctified, are the Church: Thirdly, multitude no note:
in the beginning was a true Church, but no Antiquity. Secondly, succession fails: for what men soever Are called and sanctified, Are the Church: Thirdly, multitude no note:
without which notes none can truly say they are of the Catholique Church ▪ By which we may know the Church of England to be the true visible Church of God, called and sanctified in the truth, Ioh. 8.31.
without which notes none can truly say they Are of the Catholic Church ▪ By which we may know the Church of England to be the true visible Church of God, called and sanctified in the truth, John 8.31.
Considering to be called of God is the first step to life euerlasting, and we in this Church of England are thus called, it remaines that euery man should answere this calling.
Considering to be called of God is the First step to life everlasting, and we in this Church of England Are thus called, it remains that every man should answer this calling.
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Thy face O Lord will I seeke: see also Marke 9.23.24. of the father of the possessed child, and Psal. 40.6.7. whē Dauids eare was pearced, hee answered:
Thy face Oh Lord will I seek: see also Mark 9.23.24. of the father of the possessed child, and Psalm 40.6.7. when David ear was pierced, he answered:
The second calling is more speciall, when grace is not only offered, but giuen also by God, thorough the effectuall working of his spirit in our hearts:
The second calling is more special, when grace is not only offered, but given also by God, through the effectual working of his Spirit in our hearts:
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others are instruments to effect inward calling, as the preaching of the glad tidings of the Gospell, which is the most principall and effectuall meanes of this speciall and effectuall vocation:
Others Are Instruments to Effect inward calling, as the preaching of the glad tidings of the Gospel, which is the most principal and effectual means of this special and effectual vocation:
First it openeth the very heart of a man, and laies him out to the beholding of himselfe, shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans:
First it Openeth the very heart of a man, and lays him out to the beholding of himself, showing him that by his detestable Sins he hath made himself more ugly in God's eyes than any Toad can be in men:
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whereby he is prepared not to lie asleep in this estate, but vnto the second worke, which is to apprehend and applie the blood and merits of Christ (exhibited in the Gospell) for the washing and bathing of his sinfull soule, that so he may be saued from wrath.
whereby he is prepared not to lie asleep in this estate, but unto the second work, which is to apprehend and apply the blood and merits of christ (exhibited in the Gospel) for the washing and bathing of his sinful soul, that so he may be saved from wrath.
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which seemes to be expounded in Acts 13.48. So many as were ordained to life euerlasting beleeued, that is, were called vnto the faith: all therefore are not called.
which seems to be expounded in Acts 13.48. So many as were ordained to life everlasting believed, that is, were called unto the faith: all Therefore Are not called.
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for it is not giuen to all to vnderstand the mysteries of the kingdome, Matth. 13.11. these things are hid from most of the wise of the world, and reueiled vnto babes, Matth. 11.25. Knowledge is giuen to some, not to others, and consequently faith:
for it is not given to all to understand the Mysteres of the Kingdom, Matthew 13.11. these things Are hid from most of the wise of the world, and revealed unto babes, Matthew 11.25. Knowledge is given to Some, not to Others, and consequently faith:
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yet the extent of the time is large enough though stinted, euen the time of this life, some at the sixt houre, some at the ninth, and others at the eleuenth, &c. but not after,
yet the extent of the time is large enough though stinted, even the time of this life, Some At the sixt hour, Some At the ninth, and Others At the Eleventh, etc. but not After,
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Now because men know not the date of their daies, it behoues them out of hand to striue to enter, not to deferre from day to day, alleaging that some are called at the twelfth houre,
Now Because men know not the date of their days, it behooves them out of hand to strive to enter, not to defer from day to day, alleging that Some Are called At the twelfth hour,
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If the Lord now say, Seeke my face, let thy heart answere as an eccho which •akes the word out of the mouth, thy face O Lord I will seeke, Psalm. 27.8. such a pleasant harmonie God is delighted with.
If the Lord now say, Seek my face, let thy heart answer as an echo which •akes the word out of the Mouth, thy face Oh Lord I will seek, Psalm. 27.8. such a pleasant harmony God is delighted with.
Both in the outward and inward calling, because the former is often in the meanes giuen to Nations people, men, at least to make them without all excuse:
Both in the outward and inward calling, Because the former is often in the means given to nations people, men, At least to make them without all excuse:
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but the second being secret and inward, whereby the Lord makes a mans heart inwardly answere the outward calling, possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus,
but the second being secret and inward, whereby the Lord makes a men heart inwardly answer the outward calling, Possesses him with a willing mind steadfastly to believe in the Lord Iesus,
and with an endeuour to please the Lord in all things: thus is the heart pearced, Psal. 40.6. the heart of stone changed into an hart of flesh, that is, made tractable and pliable, Ezech. 11.19. and an heart which is a sacrifice accepted of God;
and with an endeavour to please the Lord in all things: thus is the heart pierced, Psalm 40.6. the heart of stone changed into an heart of Flesh, that is, made tractable and pliable, Ezekiel 11.19. and an heart which is a sacrifice accepted of God;
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First, in that it is a great work, as was the creation of man at the first, Rom. 4.18: so the Apostle maketh it, 2. Cor. 4.6. he that at the beginning called light out of darknes, the same hath shined in our hearts, &c. that as God cals the first time and dead creatures come foorth to life:
First, in that it is a great work, as was the creation of man At the First, Rom. 4.18: so the Apostle makes it, 2. Cor. 4.6. he that At the beginning called Light out of darkness, the same hath shined in our hearts, etc. that as God calls the First time and dead creatures come forth to life:
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though in order faith is first, and then ingrafting, wherein is not onely a bare priuation as in the creation when God called things that were not, as though they were:
though in order faith is First, and then engrafting, wherein is not only a bore privation as in the creation when God called things that were not, as though they were:
Thus to raise a man out of the blood of Christ, is more than to raise Eue out of Adams side ▪ to raise a dead soule from the death of sinne farre more glorious and powerfull,
Thus to raise a man out of the blood of christ, is more than to raise Eve out of Adams side ▪ to raise a dead soul from the death of sin Far more glorious and powerful,
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Seeing we are called of God himselfe in the ministerie of the word, (for Paul calles it, Phil. 3.14. an high calling) we must labour to ioyne the inward calling with it which is higher than that, by hauing first a griefe because we cannot beleeue: secondly, a readie mind: thirdly, an endeuour to beleeue:
Seeing we Are called of God himself in the Ministry of the word, (for Paul calls it, Philip 3.14. an high calling) we must labour to join the inward calling with it which is higher than that, by having First a grief Because we cannot believe: secondly, a ready mind: Thirdly, an endeavour to believe:
For the opening of which description marke that first I call it a change of a man, to put a difference betweene it and ciuill conuersation, which is a gift of God likewise as this is, but farre different from it;
For the opening of which description mark that First I call it a change of a man, to put a difference between it and civil Conversation, which is a gift of God likewise as this is, but Far different from it;
to distinguish it from outward sanctification which a wicked man may haue, whereby he reformeth his outward man and cariage by the ministerie of the word, such are they whom the Apostle speakes of, Heb. 10.27. which tread vnder their feet• the blood of Christ, whereby they were sanctified, namely externally:
to distinguish it from outward sanctification which a wicked man may have, whereby he reformeth his outward man and carriage by the Ministry of the word, such Are they whom the Apostle speaks of, Hebrew 10.27. which tread under their feet• the blood of christ, whereby they were sanctified, namely externally:
Thirdly, iustification brings peace of conscience; so doth not sanctification, but followeth that peace. Thus the Apostle hath them distinct, 1. Cor. 6.11. Ye are washed, ye are iustified and sanctified: as also 1. Cor. 1.30.
Thirdly, justification brings peace of conscience; so does not sanctification, but follows that peace. Thus the Apostle hath them distinct, 1. Cor. 6.11. You Are washed, you Are justified and sanctified: as also 1. Cor. 1.30.
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Christ is made to vs righteousnes and sanctification. Secondly, because iustification goes with sanctification, though iustification be before in nature,
christ is made to us righteousness and sanctification. Secondly, Because justification Goes with sanctification, though justification be before in nature,
But the third is wanting, standing in righteousnesse and holinesse, and in stead of it is found in euery man original sinne, which distempereth and disordereth the whole man, his minde, will and affections,
But the third is wanting, standing in righteousness and holiness, and in stead of it is found in every man original sin, which distempereth and disordereth the Whole man, his mind, will and affections,
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and cannot be merrie, and those that thus obiect against those who endeuour ouer their owne reformation, may see themselues deceiued, seeing it onely tempereth the affections to such moderation as becommeth holines. The second point is:
and cannot be merry, and those that thus Object against those who endeavour over their own Reformation, may see themselves deceived, seeing it only tempereth the affections to such moderation as becomes holiness. The second point is:
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Whence haue we our sanctification? whether from our parents, or from what originall? No, it cannot flow from the parents, no although they be holy; Iob. 1.13. the new birth is not of blood, nor the will of flesh, nor of man:
Whence have we our sanctification? whither from our Parents, or from what original? No, it cannot flow from the Parents, no although they be holy; Job 1.13. the new birth is not of blood, nor the will of Flesh, nor of man:
first, as they are men, children of Adam. Thus they bring their children, and conuey no more to their children than Adam did, which is nature, together with the corruption of it.
First, as they Are men, children of Adam. Thus they bring their children, and convey no more to their children than Adam did, which is nature, together with the corruption of it.
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what is the reason hereof but onely the order set in nature by God at the first? So parents, let them be neuer so holie, by vertue of the former lawe bring foorth vnholie children.
what is the reason hereof but only the order Set in nature by God At the First? So Parents, let them be never so holy, by virtue of the former law bring forth unholy children.
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and thus they produce not their children, nor deriue their holines into them, although their holinesse may be a meanes to bring them within the Couenant.
and thus they produce not their children, nor derive their holiness into them, although their holiness may be a means to bring them within the Covenant.
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From Christ, who is made of God vnto vs sanctification, 1. Cor. 1.30. 1. Coloss. 22. In him are hid all the treasures of it, of whose fulnes we receiue grace for grace, 1. Ioh. 16. wherein two further points are to be knowne:
From christ, who is made of God unto us sanctification, 1. Cor. 1.30. 1. Coloss. 22. In him Are hid all the treasures of it, of whose fullness we receive grace for grace, 1. John 16. wherein two further points Are to be known:
A third point is, the measure of our sanctification, which is but in part giuen vs in this life, the most regenerate man being partly flesh and partly spirit, appearing in this comparison:
A third point is, the measure of our sanctification, which is but in part given us in this life, the most regenerate man being partly Flesh and partly Spirit, appearing in this comparison:
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Take a vessell full of water, let a portion be taken out and an equall portion of hot water put in, it become• luke-warme all of it, partly hote and partly cold:
Take a vessel full of water, let a portion be taken out and an equal portion of hight water put in, it become• lukewarm all of it, partly hight and partly cold:
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of which wee haue an example in Moses, Num. 20.8.9. who in smiting the rock so as the water gushed out, bewrayed the mixture of faith with vnbeleefe in the same action;
of which we have an Exampl in Moses, Num. 20.8.9. who in smiting the rock so as the water gushed out, bewrayed the mixture of faith with unbelief in the same actium;
In all which this grace of God must appeare. 1 The Minde is that part of man which frameth the reason: this Paul calleth Ephes. 4.5. the spirit of our minde, which must be renewed;
In all which this grace of God must appear. 1 The Mind is that part of man which frameth the reason: this Paul calls Ephesians 4.5. the Spirit of our mind, which must be renewed;
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Secondly, to know the mercie of God in Christ to my selfe in particular, Ephes. 3.18. This is to know the height, length, and depth of the loue of God to me in special;
Secondly, to know the mercy of God in christ to my self in particular, Ephesians 3.18. This is to know the height, length, and depth of the love of God to me in special;
The second head of this sauing knowledge is to know a mans selfe, when hee sees the secret corruptions of his heart against the first and second Table, to see and to feele this is a worke of grace,
The second head of this Saving knowledge is to know a men self, when he sees the secret corruptions of his heart against the First and second Table, to see and to feel this is a work of grace,
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2 The Memorie: the sanctification of it, is an aptnes by grace to keepe good things, specially the doctrine of saluation, by which Dauid was preserued from sinning, Psal. 119.11: and Mary pondred things concerning Christ, and laid them vp in her heart, Luk. 2.15. 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned, and that hee preserueth in his heart a care to please God, 2. Cor. 1.12. This testimonie was Pauls reioycing:
2 The Memory: the sanctification of it, is an aptness by grace to keep good things, specially the Doctrine of salvation, by which David was preserved from sinning, Psalm 119.11: and Marry pondered things Concerning christ, and laid them up in her heart, Luk. 2.15. 3 The sanctification of the Conscience is an aptness to testify always truly that a men Sins Are pardoned, and that he Preserveth in his heart a care to please God, 2. Cor. 1.12. This testimony was Paul's rejoicing:
Secondly, a contentment and quietnes of minde in all conditions of life, when a man at all times can submit his will vnto the will of God, Iob 1. The Lord hath giuen and taken away, blessed be his name: and Dauid, Psal. 39.2. I held my tongue and said nothing, because thou Lord didst it.
Secondly, a contentment and quietness of mind in all conditions of life, when a man At all times can submit his will unto the will of God, Job 1. The Lord hath given and taken away, blessed be his name: and David, Psalm 39.2. I held my tongue and said nothing, Because thou Lord didst it.
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Secondly, the affections towards our Neighbour is to loue him, because hee is Gods childe in my iudgement, 1. Epist. Ioh. 3.14. and in Christ my brother.
Secondly, the affections towards our Neighbour is to love him, Because he is God's child in my judgement, 1. Epistle John 3.14. and in christ my brother.
6 The sanctification of Appetite stands in the holie ordering of our desires in meate, drinke, apparell, riches, &c. and in the practise of three maine vertues: first, Sobrietie: secondly, Chastitie: thirdly, Contentation:
6 The sanctification of Appetite Stands in the holy ordering of our Desires in meat, drink, apparel, riches, etc. and in the practice of three main Virtues: First, Sobriety: secondly, Chastity: Thirdly, Contentation:
so the sinner being arraigned at the barre of Gods iustice, and attainted of high treason, is according to Gods law condemned and executed in Christs condemnation and execution, is now as a dead man vnto sinne,
so the sinner being arraigned At the bar of God's Justice, and attainted of high treason, is according to God's law condemned and executed in Christ condemnation and execution, is now as a dead man unto sin,
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in the adding of which words to the former, wee are taught that with the gifts of true faith, calling and sanctification, is ioyned vnseparably the grace of perseuerance vnto the end:
in the adding of which words to the former, we Are taught that with the Gifts of true faith, calling and sanctification, is joined unseparably the grace of perseverance unto the end:
and hence followeth it that faith and sanctification are vnchangeable, Rom. 8.3: the predestinate are glorified, Matth. 24.24. the exception sheweth it impossible the elect should be deceiued.
and hence follows it that faith and sanctification Are unchangeable, Rom. 8.3: the predestinate Are glorified, Matthew 24.24. the exception shows it impossible the elect should be deceived.
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The second ground is the promise of God in the Euangelicall couenant, which is largely propounded in Ierem. 32.40. where is promise made of two things:
The second ground is the promise of God in the Evangelical Covenant, which is largely propounded in Jeremiah 32.40. where is promise made of two things:
first, the Lord promiseth that he will not turne from them to doe them good, which is a promise of eternall mercie, shewing the pardon of sinne, being once giuen, is giuen for euer.
First, the Lord promises that he will not turn from them to do them good, which is a promise of Eternal mercy, showing the pardon of sin, being once given, is given for ever.
vpon which foure grounds we may perswade our selues of the gift of perseuerance. It is alleaged, nothing is vnchangeable but God, and therefore grace is changeable.
upon which foure grounds we may persuade our selves of the gift of perseverance. It is alleged, nothing is unchangeable but God, and Therefore grace is changeable.
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I gather that the doctrine of the Papists is not of God but a doctrine of diuels, which teacheth that he which is chosen of God, who hath true faith and is iustified, may in regard of his present right fall away:
I gather that the Doctrine of the Papists is not of God but a Doctrine of Devils, which Teaches that he which is chosen of God, who hath true faith and is justified, may in regard of his present right fallen away:
And reserued vnto Christ that is, to be presented and set before Christ, and that partly in the day of death, partly in the day of iudgement holie and without blame, Ephes. 5.27. Whence note:
And reserved unto christ that is, to be presented and Set before christ, and that partly in the day of death, partly in the day of judgement holy and without blame, Ephesians 5.27. Whence note:
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What an honor was it for Pharaohs daughter to be presented to Salomon, and Hester to become the spouse of A•asuerus? much more glorie is it for the faithfull thus to stand before Christ at that day.
What an honour was it for Pharaohs daughter to be presented to Solomon, and Esther to become the spouse of A•asuerus? much more glory is it for the faithful thus to stand before christ At that day.
& reseruation to Christ, hungring for grace after grace, to bee strengthened in temptation, especially in this last and declining age, wherein the Gospell takes little place in our hearts.
& reservation to christ, hungering for grace After grace, to be strengthened in temptation, especially in this last and declining age, wherein the Gospel Takes little place in our hearts.
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and acceptance in Christ to life euerlasting: and for this hee prayeth in this place. Now because this speciall mercie cannot be multiplied in it selfe, being infinite in God,
and acceptance in christ to life everlasting: and for this he Prayeth in this place. Now Because this special mercy cannot be multiplied in it self, being infinite in God,
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as himselfe is infinite, therefore by mercie wee must vnderstand the fruites and effects thereof. And for our better instruction herein, three things are to be considered.
as himself is infinite, Therefore by mercy we must understand the fruits and effects thereof. And for our better instruction herein, three things Are to be considered.
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First, that mercie is asked in the first place, before peace and loue: teaching vs, that the mercie of God in Christ is to be sought for aboue al things in the world. Psal. 4.6. Many say, who will shew vs any good I but Lord lift th•• vp the light of thy countenance vpon vs. Psal. 119.77. Let thy tender mercie come vpon me, that I may liue.
First, that mercy is asked in the First place, before peace and love: teaching us, that the mercy of God in christ is to be sought for above all things in the world. Psalm 4.6. Many say, who will show us any good I but Lord lift th•• up the Light of thy countenance upon us Psalm 119.77. Let thy tender mercy come upon me, that I may live.
which doctrine must be maintained against the Romane Church, which teacheth, that a man may put his trust in the merit of his workes, so he doe it soberly.
which Doctrine must be maintained against the Roman Church, which Teaches, that a man may put his trust in the merit of his works, so he do it soberly.
Secondly, that men effectually called and sanctified, because they still stand in neede of mercie, must be in their owne eyes still vile and miserable.
Secondly, that men effectually called and sanctified, Because they still stand in need of mercy, must be in their own eyes still vile and miserable.
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Iob cries out that he was vile, and abhorres himselfe. After these examples we must euer keep our hearts as emptie vessels, readie to receiue more mercie.
Job cries out that he was vile, and abhors himself. After these Examples we must ever keep our hearts as empty vessels, ready to receive more mercy.
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Secondly, that the Apostle here also cōfirmeth the former grounds of our perseuerance: for by this prayer, grace is to be added to the former graces, yea multiplied:
Secondly, that the Apostle Here also confirmeth the former grounds of our perseverance: for by this prayer, grace is to be added to the former graces, yea multiplied:
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Thus he deales with all true beleeuers, not onely in respect of faith, but of obedience also: Phil. 2.13. God worketh both the will and the deed. Philip. 1.6. He that hath begun this good worke in you, will performe i• vntill the day of Christ.
Thus he deals with all true believers, not only in respect of faith, but of Obedience also: Philip 2.13. God works both the will and the deed. Philip. 1.6. He that hath begun this good work in you, will perform i• until the day of christ.
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So as this may well be called a multiplication of grace, seeing euery beleeuer hath one grace more than Adam had; he had power to obey; so the renewed haue.
So as this may well be called a multiplication of grace, seeing every believer hath one grace more than Adam had; he had power to obey; so the renewed have.
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this peace is offered in the preaching of the Gospel, which therefore is called the glad tidings of peace, Rom. 10.15. and the Ministers of it, the Embassadors of peace, 2. Cor. 5.20.
this peace is offered in the preaching of the Gospel, which Therefore is called the glad tidings of peace, Rom. 10.15. and the Ministers of it, the ambassadors of peace, 2. Cor. 5.20.
The former hath sixe heads, I. Peace betweene man and God, the Father, Sonne, and holie Ghost, properly called reconciliation, whereby God in Christ is at one with man,
The former hath sixe Heads, I Peace between man and God, the Father, Son, and holy Ghost, properly called reconciliation, whereby God in christ is At one with man,
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and that because it is the reuealed will of God, Philip. 4.11. II. Peace with the good Angels, Ephes. 1.10: for men being at peace with God, the Angels are become seruants and ministring Spirits vnto them, Hebr. 1.14. III. Peace with a mans self, consisting in two things:
and that Because it is the revealed will of God, Philip. 4.11. II Peace with the good Angels, Ephesians 1.10: for men being At peace with God, the Angels Are become Servants and ministering Spirits unto them, Hebrew 1.14. III. Peace with a men self, consisting in two things:
of which if either be wanting, man is at warre with himselfe, and the peace of God ruleth not in his heart, Coloss. 3.15. IV. Peace of true beleeuers among themselues, who before they beleeued were as Lions, and Cock•trise•, Esai. 11.6. but now in the kingdome of Christ haue put off that sauage nature, and become peaceable; as Act. 4.32. the number of beleeuers were all of one heart.
of which if either be wanting, man is At war with himself, and the peace of God Ruleth not in his heart, Coloss. 3.15. IV. Peace of true believers among themselves, who before they believed were as Lions, and Cock•trise•, Isaiah. 11.6. but now in the Kingdom of christ have put off that savage nature, and become peaceable; as Act. 4.32. the number of believers were all of one heart.
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V. Peace of the faithfull with professed enemies; namely, when they endeuour to haue peace with al men, Rom. 12.17.18. not requiting euill with euill. VI. Concord of the enemies themselues, with the true Church:
V. Peace of the faithful with professed enemies; namely, when they endeavour to have peace with all men, Rom. 12.17.18. not requiting evil with evil. VI. Concord of the enemies themselves, with the true Church:
Thus Iacob and Iosephs familie were preserued in Egypt, and Daniel was brought in fauour with the chiefe Eunuch, Dan. 1.9. The second branch of this peace, is when al things, & creatures conspire and agree for the good of the godly. This is called good successe ;
Thus Iacob and Joseph's family were preserved in Egypt, and daniel was brought in favour with the chief Eunuch, Dan. 1.9. The second branch of this peace, is when all things, & creatures conspire and agree for the good of the godly. This is called good success;
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so as men for the most part take a preposterous course, who would haue good successe in health, wealth, peace, honour, learning ▪ &c. in that they seeke it out of assurance of mercie in the pardon of sin;
so as men for the most part take a preposterous course, who would have good success in health, wealth, peace, honour, learning ▪ etc. in that they seek it out of assurance of mercy in the pardon of since;
Secondly, we must endeuour that this peace grounded vpon mercie may haue place in our hearts, that wee may haue boldnes in regard of God, comfort in our consciences, peace with our brethren, quietnes and contentednes in all conditions of life, &c. This peace shall preserue our hearts in all things, Philip. 4 ▪ 7. This was Dauids securitie in the middest of his enemies,
Secondly, we must endeavour that this peace grounded upon mercy may have place in our hearts, that we may have boldness in regard of God, Comfort in our Consciences, peace with our brothers, quietness and contentedness in all conditions of life, etc. This peace shall preserve our hearts in all things, Philip. 4 ▪ 7. This was David security in the midst of his enemies,
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and danger of death, he would now lie downe in peace, because the Lord did sustaine him, Psal. 4. vers. 8. This grace preserueth the heart vndanted in many afflictions,
and danger of death, he would now lie down in peace, Because the Lord did sustain him, Psalm 4. vers. 8. This grace Preserveth the heart undaunted in many afflictions,
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First, what this loue is; The loue of God and man is a certaine diuine and spirituall motion in the heart, causing it to be well pleased in the thing loued, and mouing it to affect communion therewith:
First, what this love is; The love of God and man is a certain divine and spiritual motion in the heart, causing it to be well pleased in the thing loved, and moving it to affect communion therewith:
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for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue, here his wicked heart hating to be reformed, resisteth plainly;
for urge him to frame and conform himself unto the word wherein he should testify his love, Here his wicked heart hating to be reformed, Resisteth plainly;
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.
This love then comes from grace, 1. John 4.7. Love comes from God, 1. Tim. 1.5. it hath his beginning from a pure heart, true faith and good conscience.
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Which must bee maintained against the Papists, who say that nature affoordeth the inclination, but grace the practise; whereas indeed grace giueth both.
Which must be maintained against the Papists, who say that nature affordeth the inclination, but grace the practice; whereas indeed grace gives both.
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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;
Thirdly, Consider the use of love; It is the Instrument and Companion of true faith, which works by love, Galatians. 5.6. The proper work of faith is to lay hold on christ, this faith as a hand can of it self doe;
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;
Secondly, that which the Gospel Describeth, standing in an unfeigned will, and true endeavour to love God, with all the heart, all the strength, and all the Powers;
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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.
yet to none but those that Are in christ. Whereby we come to the right understanding of diverse places of scripture; as 2. King. 23.25. of Josiah: 2. Chronicles 15.15. all Iudah sought the Lord with their Whole heart.
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;
These and such other places must be understood as they Are qualified by the Gospel, in that they willed and endeavoured by all good means to seek God;
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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.
yea this text also must be understood of this second measure, seeing the former being in the highest degree, cannot be multiplied, no not if men were glorified.
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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 and better than their own selves; so David loved Ionathan, 1. Sam. 20.17. christ loved his enemies better than himself; these began not with themselves:
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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.
yea indeed the right beginning of love is in God, and then as a man is a more principal Instrument of God's glory, he must be for God preferred in our love above our selves.
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:
yea it constrains men to all good duties in their particular callings. Qu. But how shall this love be multiplied? Ans. By certain meditations, and practises. The meditations Are many; First on God's Commandment:
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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,
Vers. 3. beloved, when I gave 〈 ◊ 〉 diligence to write unto you of the Common salvation, it was needful for me to write unto you that you should earnestly contend,
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,
First his love, noted in the word beloved. Secondly, his ready and willing mind of himself, noted in the word diligence, which signifies a careful endeavour and study to do the Church good,
Thirdly, he writeth not of small matters, but of things most weightie, such as concern• 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,
Thirdly, he Writeth not of small matters, but of things most weighty, such as concern• their salvation: against which seeing it might be objected, that he was not able to write of such a weighty matter, he Therefore calls it Common salvation to Cut oft that surmise,
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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.
Thirdly, the bound of his calling, stirring him up to faithfulness and diligence. All these three concurred in Paul: First, his love 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:
Secondly, his ready mind was not wanting, Philip. 2.17. Thirdly, for his calling that urged him see 1. Cor. 9.16. Note hence also, that whosoever would hear the word, or read it to salvation, must bring three things in his heart:
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.
Secondly, a ready and diligent mind to receive and retain it: this was in the Bereans, Act. 17.11. and in the Galatians, when they received Paul as an Angel of God, Gal. 4.14.
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For the first, this faith is nothing els but ye 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.
For the First, this faith is nothing Else but the wholesome Doctrine of the Gospel, called by Paul to Titus 1.1. the truth according to godliness. So 1. Tim. 4.1: this faith, which many shall deny, is opposed to the Doctrine of Devils.
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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.
Now for our more orderly proceeding, we must Consider that this Doctrine of faith admitteth a distinction, which Paul himself makes 1. Cor. 3.11.12. some doctrines Are of the Foundation, without which Religion cannot stand, such as Are Set down Hebrew 6.1. Others pertain to the Foundation, but Are not of it, as gold and silver built upon the Foundation.
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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.
It shall not be amiss Here to stand a while to Set down the wholesome Doctrine of salvation which is fundamental, reduced by the Apostle to two general Heads, Faith and Love. The wholesome Doctrine of faith, contains things needful to be believed.
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:
First, That all the Doctrine of the prophets and Apostles 〈 ◊ 〉 given by divine inspiration: 2. Tim. 3.16. All Scripture is given by divine inspiration:
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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;
Hence it follows that all Scripture is authentical, as having the Authority from God, yea and must be believed as if God from heaven should speak;
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first, saying that the Hebrew and Greeke text is corrupted, so as wee may not build vpon it, that thereby they might bring their Latin Bible into credit as most authentical;
First, saying that the Hebrew and Greek text is corrupted, so as we may not built upon it, that thereby they might bring their Latin bible into credit as most authentical;
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and yet (that they might make the sentence of their Church the rule of faith) the most learned of al that Church hold that the Latin Bible is also corrupt;
and yet (that they might make the sentence of their Church the Rule of faith) the most learned of all that Church hold that the Latin bible is also corrupt;
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The second ground concerneth the sufficiencie of scripture, and is this: The Scripture of the Prophets and Apostles is a perfect rule of faith and manners :
The second ground concerns the sufficiency of scripture, and is this: The Scripture of the prophets and Apostles is a perfect Rule of faith and manners:
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Aduersaries of this ground to bee contended with. First, all men by nature; Iob. 22.14. Who say to the Almightie, Departe from vs, for wee desire not the knowledge of thy waies:
Adversaries of this ground to be contended with. First, all men by nature; Job 22.14. Who say to the Almighty, Depart from us, for we desire not the knowledge of thy ways:
But how shall wee know they say true? Here must they flie to man, whereof yet no man can assure vs. Thirdly, in teaching that the true sense of scripture cannot be found without the Churches determination,
But how shall we know they say true? Here must they fly to man, whereof yet no man can assure us Thirdly, in teaching that the true sense of scripture cannot be found without the Churches determination,
and so indeede make it no rule, because a right rule both ruleth it selfe, and is plaine to rule other things also. The third ground is: There is one true God.
and so indeed make it no Rule, Because a right Rule both Ruleth it self, and is plain to Rule other things also. The third ground is: There is one true God.
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which is plaine by this reason, for there can be but one infinite, and if there were two or moe Gods, there should be two or moe infinites, which is impossible.
which is plain by this reason, for there can be but one infinite, and if there were two or more God's, there should be two or more infinites, which is impossible.
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which are things proper vnto God alone. The fourth ground is, that God is all sufficient in himselfe: Gen. 17.1. I am all sufficient: that is, he hath in himselfe all perfection:
which Are things proper unto God alone. The fourth ground is, that God is all sufficient in himself: Gen. 17.1. I am all sufficient: that is, he hath in himself all perfection:
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so wee also say they be three in manner of subsisting, but one in nature and Godhead: Three they be distinguished in person, the Father not being the Sonne,
so we also say they be three in manner of subsisting, but one in nature and Godhead: Three they be distinguished in person, the Father not being the Son,
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Aduersaries of this ground. First, Heretikes innumerable whose memorie is accursed; as Arians of former and later times, denying the Godhead of Christ.
Adversaries of this ground. First, Heretics innumerable whose memory is accursed; as Arians of former and later times, denying the Godhead of christ.
Fourthly, the Popish Church, which denieth by their doctrine the three persons: for hee that denieth the Sonne, denieth the Father and holy Ghost. 1. Ioh. 2.23.
Fourthly, the Popish Church, which Denieth by their Doctrine the three Persons: for he that Denieth the Son, Denieth the Father and holy Ghost. 1. John 2.23.
That nothing commeth to passe without the special decree, will and prouidence of God: Matth. 10.23. A sparrow falleth not to the ground without his will.
That nothing comes to pass without the special Decree, will and providence of God: Matthew 10.23. A sparrow falls not to the ground without his will.
Ob. Sinne is against Gods will, and therefore commeth to passe without his will. Ans. That which is against the will of God is not without his will. Quest.
Ob. Sin is against God's will, and Therefore comes to pass without his will. Ans. That which is against the will of God is not without his will. Quest.
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and passed by others because it was his will, Roman. 9.18. He will haue mercie on whom he will, Ephes. 1.4. 1. Pet. 2.9. Some are a chosen generation, and therfore some are not chosen.
and passed by Others Because it was his will, Roman. 9.18. He will have mercy on whom he will, Ephesians 1.4. 1. Pet. 2.9. some Are a chosen generation, and Therefore Some Are not chosen.
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and indeede none other can bee the ground of grace and happines vnto vs, than the counsaile of God in electing vs, called therefore of the Apostle a foundation.
and indeed none other can be the ground of grace and happiness unto us, than the counsel of God in electing us, called Therefore of the Apostle a Foundation.
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That God made the heauens and the earth, and all things that haue being in them: Col. 1.16. By him were created all things which are in heauen and in earth. This is a principle:
That God made the heavens and the earth, and all things that have being in them: Col. 1.16. By him were created all things which Are in heaven and in earth. This is a principle:
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Thirdly, morali euils, which be trāsgressions against the Morall law and Commandement of God. Of the two former God is the author and cause: Esai. 45.7. I create euill: that is, naturall and materiall:
Thirdly, Morality evils, which be transgressions against the Moral law and Commandment of God. Of the two former God is the author and cause: Isaiah. 45.7. I create evil: that is, natural and material:
The 10. ground is, that by Adam, sinne and death entred into the world, and in him all meere men sinned, Rom. 5.12. To the conceauing of which wee must know, that the first sinne of Adam was eating the forbidden fruite;
The 10. ground is, that by Adam, sin and death entered into the world, and in him all mere men sinned, Rom. 5.12. To the conceiving of which we must know, that the First sin of Adam was eating the forbidden fruit;
First, the Law and Gospell consent: first in the Author; of both which is God. Secondly, in their generall matter, for both require iustice and righteousnesse to saluation.
First, the Law and Gospel consent: First in the Author; of both which is God. Secondly, in their general matter, for both require Justice and righteousness to salvation.
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Ans. The Gospell requireth it not as a worke, but as it is an instrument and the hand of the soule to lay hold vpon Christ, Rom. 4.5. and 3.21 and 10.5.
Ans. The Gospel requires it not as a work, but as it is an Instrument and the hand of the soul to lay hold upon christ, Rom. 4.5. and 3.21 and 10.5.
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Hence is it that the Law requireth righteousnes inherent; but the Gospell, imputed. Thirdly, the Law is propounded to the vnrepentant sinner to bring him to faith:
Hence is it that the Law requires righteousness inherent; but the Gospel, imputed. Thirdly, the Law is propounded to the unrepentant sinner to bring him to faith:
but the Gospell to the beleeuer to the begetting and increase of faith. Fourthly, the Law sheweth sinne, accuseth and reuealeth iustice without mercie;
but the Gospel to the believer to the begetting and increase of faith. Fourthly, the Law shows sin, Accuseth and Revealeth Justice without mercy;
the former is pleased with nothing but the deede, the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe.
the former is pleased with nothing but the deed, the latter signifies that God is pleased to accept the will and unfeigned endeavour for the deed it self.
The Papists, who hold that they are one doctrine only, but herein differing, that the Law is more darke, the Gospell more plaine, the former more hard to fulfill, the latter more easie;
The Papists, who hold that they Are one Doctrine only, but herein differing, that the Law is more dark, the Gospel more plain, the former more hard to fulfil, the latter more easy;
by which premises they would conclude Christ to be no Sauiour, but an instrumēt rather for vs to saue our selues by, he giuing vs grace to keepe the Law:
by which premises they would conclude christ to be no Saviour, but an Instrument rather for us to save our selves by, he giving us grace to keep the Law:
The 12. ground is, The word was made flesh, Ioh. 1.14. This is a maine ground, as in 1. Ioh. 4.3. Euery spirit that doth not confesse that Christ is come in the flesh, that is, euery doctrine in which Christ is denied to be come in the flesh, is not of God but of Antichrist.
The 12. ground is, The word was made Flesh, John 1.14. This is a main ground, as in 1. John 4.3. Every Spirit that does not confess that christ is come in the Flesh, that is, every Doctrine in which christ is denied to be come in the Flesh, is not of God but of Antichrist.
It is added [ was made ] not as though the sonne of God was turned into flesh and ceased to bee Gods sonne, but as Heb. 2.16. in that he tooke not the seede of Angels, but of Abraham.
It is added [ was made ] not as though the son of God was turned into Flesh and ceased to be God's son, but as Hebrew 2.16. in that he took not the seed of Angels, but of Abraham.
The meaning then is, that the Sonne of God abiding still the word tooke (that is) receiued into his person our nature; Phil. 2.7. He tooke vpon him the forme of a seruant.
The meaning then is, that the Son of God abiding still the word took (that is) received into his person our nature; Philip 2.7. He took upon him the Form of a servant.
Thirdly, the properties of man in soule, minde, will, affections, in body, breadth, length, circumscription, &c. Fourthly, the infirmities and frailties of mans nature without sin;
Thirdly, the properties of man in soul, mind, will, affections, in body, breadth, length, circumscription, etc. Fourthly, the infirmities and frailties of men nature without since;
That euen whē he vttered those words [ Father if it be thy will let this cup &c. ] it is not fit to attribute obliuion vnto him, which properly is a forgetfulnes of those things which we are bound to remember,
That even when he uttered those words [ Father if it be thy will let this cup etc. ] it is not fit to attribute oblivion unto him, which properly is a forgetfulness of those things which we Are bound to Remember,
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That the Sonne of God, the second person and so abiding, tooke vnto him the perfect nature of man, in all things being like vnto vs, sinne onely excepted:
That the Son of God, the second person and so abiding, took unto him the perfect nature of man, in all things being like unto us, sin only excepted:
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for the further cleering of which, consider these foure conclusions: first, The Sonne of God made man is not two persons distinct, but one alone. Quest.
for the further clearing of which, Consider these foure conclusions: First, The Son of God made man is not two Persons distinct, but one alone. Quest.
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but still distinguished, first in regard of themselues. Secondly of their properties; for the properties of the one are not the properties of the other. Thirdly of their actions;
but still distinguished, First in regard of themselves. Secondly of their properties; for the properties of the one Are not the properties of the other. Thirdly of their actions;
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some of which haue suffered amongst vs. Thirdly, the Papists, the substance of whose doctrine robbeth Christ of his humane nature, though they confesse him incarnate:
Some of which have suffered among us Thirdly, the Papists, the substance of whose Doctrine robbeth christ of his humane nature, though they confess him incarnate:
but not the true properties of his bodie, as length, breadth, thicknes, and circumscription. Ob. But things ioyned together must be in the same place, and cannot be seuered;
but not the true properties of his body, as length, breadth, thickness, and circumscription. Ob. But things joined together must be in the same place, and cannot be severed;
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but the beames and light in the earth also. The 13. ground is, that Iesus is Christ. 1. Ioh ▪ 2.22. Who is a lier but he that denieth that Iesus is Christ, the same is the Antichrist:
but the beams and Light in the earth also. The 13. ground is, that Iesus is christ. 1. John ▪ 2.22. Who is a liar but he that Denieth that Iesus is christ, the same is the Antichrist:
how is he omnipotent, or omnipresent? This is plaine by testimonie of Scripture; There is none other name, Actes 4.12. therefore there is no fellow or partner.
how is he omnipotent, or omnipresent? This is plain by testimony of Scripture; There is none other name, Acts 4.12. Therefore there is no fellow or partner.
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whose Priesthood is such as cannot passe from himselfe to another. Heb. 7.24. Obiect. But Ministers haue power to remit and retaine sinne, hauing the keyes giuen them.
whose Priesthood is such as cannot pass from himself to Another. Hebrew 7.24. Object. But Ministers have power to remit and retain sin, having the keys given them.
but by assisting him (as Iustices vpon the bench) both by witnessing and assenting vnto that righteous iudgement. Obiect. Psal. 45.7. He is annoynted with oyle of gladnes aboue his fellowes: therefore hee hath fellowes.
but by assisting him (as Justices upon the bench) both by witnessing and assenting unto that righteous judgement. Object. Psalm 45.7. He is anointed with oil of gladness above his Fellows: Therefore he hath Fellows.
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Answ. All that beleeue in Christ are the fellowes of Christ: but in his annoynting, that is in grace, though not in office. Obiect. But Ministers are Christs deputies.
Answer All that believe in christ Are the Fellows of christ: but in his anointing, that is in grace, though not in office. Object. But Ministers Are Christ deputies.
Secondly, his Priestly office is giuen to the Masse-priest, who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead;
Secondly, his Priestly office is given to the Mass priest, who by their Doctrine hath power to offer a propitiatory sacrifice for the Sins of the quick and dead;
And for his intercession, the secōd work of his Priesthood, that is dealt among the Saints (among whom the Virgin Mary hath the greatest part) who are inuocated as intercessors, not onely by their prayers,
And for his Intercession, the secōd work of his Priesthood, that is dealt among the Saints (among whom the Virgae Marry hath the greatest part) who Are invocated as intercessors, not only by their Prayers,
Thirdly, his Propheticall office is bestowed likewise vpon euery Pope, who is without scripture to determine infallibly, by an inward assistance of the Spirit locked vp in his breast, of all matters concerning faith & manners, which is the proper office of him who is the proper Doctor of his Church.
Thirdly, his Prophetical office is bestowed likewise upon every Pope, who is without scripture to determine infallibly, by an inward assistance of the Spirit locked up in his breast, of all matters Concerning faith & manners, which is the proper office of him who is the proper Doctor of his Church.
Therefore this Romish doctrine established by the Councell of Trent, is an hereticall and Antichristian doctrine, making God an Idoll God, which is concluded out of the place alleaged, thus:
Therefore this Romish Doctrine established by the Council of Trent, is an heretical and Antichristian Doctrine, making God an Idol God, which is concluded out of the place alleged, thus:
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For which cause the reformed Churches haue iustly separated from them, and ought euer, so long as they denie this ground, so to doe. The 14. ground is:
For which cause the reformed Churches have justly separated from them, and ought ever, so long as they deny this ground, so to do. The 14. ground is:
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He that beleeueth in Christ shall not perish, but haue life euerlasting ▪ Ioh. 3.16. God so loued the world, &c. For the better handling of it consider first for the meaning, what this faith is.
He that Believeth in christ shall not perish, but have life everlasting ▪ John 3.16. God so loved the world, etc. For the better handling of it Consider First for the meaning, what this faith is.
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of which some measure must be had, or else there can be no faith. Esay 53.11. By his knowledge shall my righteous seruant iustifie many. Ioh. 17.3. This is life eternall, &c. And this stands with reason, that the thing to bee beleeued must first bee knowne:
of which Some measure must be had, or Else there can be no faith. Isaiah 53.11. By his knowledge shall my righteous servant justify many. John 17.3. This is life Eternal, etc. And this Stands with reason, that the thing to be believed must First be known:
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The Romane Church hath then erred, which teach that there is a faith to saluation whereto knowledge is not required, such a one as standeth only in an assent to the faith of the Church.
The Roman Church hath then erred, which teach that there is a faith to salvation whereto knowledge is not required, such a one as Stands only in an assent to the faith of the Church.
or action of will, but by the supernaturall action of the minde enlightened by the spirit of God, resoluing vs that Christ and his merits belong vnto vs in particular.
or actium of will, but by the supernatural actium of the mind enlightened by the Spirit of God, resolving us that christ and his merits belong unto us in particular.
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That this true particular application is required in true faith is proued by these reasons: First, that which wee lawfully aske by prayer wee must beleeue by a speciall faith:
That this true particular application is required in true faith is proved by these Reasons: First, that which we lawfully ask by prayer we must believe by a special faith:
The aduersaries can denie nothing but the first part of this reason, which is the very word of God it selfe. Mark. 11.24. Whatsoeuer ye desire when you pray, beleeue yee shall haue it, and it shall be done vnto you.
The Adversaries can deny nothing but the First part of this reason, which is the very word of God it self. Mark. 11.24. Whatsoever you desire when you pray, believe ye shall have it, and it shall be done unto you.
but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience, his owne adoption and pardon of sinne, and acceptance to life euerlasting;
but the holy Ghost does particularly testify by infallible testimony to every believers conscience, his own adoption and pardon of sin, and acceptance to life everlasting;
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The spirit of God testifieth with our spirits that we are the children of God: and cleereth this testimonie of fearfulnes and weaknes in the former words:
The Spirit of God Testifieth with our spirits that we Are the children of God: and cleareth this testimony of fearfulness and weakness in the former words:
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how much more sure is the testimonie ▪ seale, and earnest, of the spirit of God vnto vs? Thirdly, that which God offereth and giueth vs particularly, we must particularly receiue:
how much more sure is the testimony ▪ seal, and earnest, of the Spirit of God unto us? Thirdly, that which God Offereth and gives us particularly, we must particularly receive:
but we doe it by hope; as the Papists reach to hope well. Ans. It is a work of faith alone: Ioh. 1.12. As many as receiued him, &c. Who were they? The next words shew, euen they that beleeued on his name.
but we do it by hope; as the Papists reach to hope well. Ans. It is a work of faith alone: John 1.12. As many as received him, etc. Who were they? The next words show, even they that believed on his name.
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Fourthly, the example of beleeuers in the Scriptures prooue the same truth. Abraham beleeued by a particular faith, which was imputed to him for righteousnes, Rom. 4.23. So also Paul, Galat. 2.20. I liue by the faith of the Sonne of God, who loued me, and hath giuen himselfe for me.
Fourthly, the Exampl of believers in the Scriptures prove the same truth. Abraham believed by a particular faith, which was imputed to him for righteousness, Rom. 4.23. So also Paul, Galatians 2.20. I live by the faith of the Son of God, who loved me, and hath given himself for me.
Now frō these two, namely knowledge and application, followeth Confidence, whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation;
Now from these two, namely knowledge and application, follows Confidence, whereby we trust and rely our selves upon christ and his merits thus known and applied unto salvation;
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I distinguish it from faith, because it hath been said (though falsely) that it is a part of faith, which indeed is a fruite and a follower of faith ▪ and the Apostle Ephes. 3.12. doth manifestly distinguish them;
I distinguish it from faith, Because it hath been said (though falsely) that it is a part of faith, which indeed is a fruit and a follower of faith ▪ and the Apostle Ephesians 3.12. does manifestly distinguish them;
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:
they hope well, Because God is merciful; but to be certain they think it impossible: as though there can be hope and confidence where is no assurance:
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.
First, where is no word, there (say they) can be no particular faith; but there is no word that Says, thou Cornelius, Peter, John, etc. shalt be saved.
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.
Secondly, we have in substance a particular word, in that God who hath given the promise, hath given also a Commandment, to every believer to apply the same unto himself. 1. John 2.23. This is his Commandment, that we believe in the name of his son Iesus christ, which is equivalent to a particular word.
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.
Ob. But all men in the world Are full of doubting, and how can doubting stand with certainty of salvation? Ans. Consider faith First as it is in it self, so it is certain.
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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,
for the Lord (notwithstanding them) Accepteth our weak faith as perfect, and our will to believe for belief it self, where he sees grief conceived for doubtings, strife against them,
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.
Answer Neither the scripture nor our Church Condemneth Revelations contained in the scripture, but those that Are without, beside, or against scripture: Ephesians 1.7. The Spirit is called the Spirit of Revelation: see also 1. Cor. 2.12.
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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:
Hence we conclude, that seeing the Doctrine of the Papists overthrow this main ground, we must take heed of joining our selves unto 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.
That a sinner is justified by faith, without the works of the Law, Rom. 3.28. Wherein Consider First the meaning; Secondly the weight; Thirdly the Adversaries.
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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.
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 justified by the law of Moses, by him every one that Believeth is justified: that is, acquitted from them.
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:
The second actium is, the reputing and the accepting of a sinner as just for the merit of christ. Isaiah 5.23. Woe unto him that Justifieth a wicked man:
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 After that God hath absolved a sinner, and reputed him as just, there must follow this acceptation to life, which is Therefore called the justification of life, with the reason rendered in the same place:
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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,
Out of which three actions we may gather a true description of justification, to wit, It is an actium of God the Father, absolving a sinner from all his Sins,
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:
the former he does by his death, being made a curse for us, and so redeemed us from the curse, Galatians. 3.13. the latter by perfect Obedience unto the law, that so in him we doing these things, might live in them. vers. 12. The second question is:
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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.
First, as christ is made out sin, so Are we made his righteousness, 2. Cor. 5.21: but he is made our sin by imputation, and Therefore his Justice being inherent in him, is made ours by imputation.
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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, as the First Adams disobedience is made ours, so Christ the second Adams Obedience is ours, Rom. 5.17.18. but that is ours by imputation, and Therefore Christ Obedience also.
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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:
Secondly, to make this Obedience ours, we must receive it, and that can be only by faith, which is the hand of the soul receiving into it the things that Are given us of God:
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.
which objection were no objection if that had not been the intent of the Apostle, to prove justification by faith only, without the works of the law.
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:
these works excluded Are works of grace, for they Are all such as God hath prepared to walk in, Ephesians 2.8. Fifty, a man must First be justified before he can do a good work:
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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.
The second point in this ground is the weight of it, appearing herein, that he that Overthroweth it, overturneth the faith: Rom. 4.14. If they of the law be he•res of life, faith is made void, and the promise of none Effect. And Galatians. 2.21. If we be justified by works, christ died in vain. Adversaries hereof.
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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,
First, the home-adversary is the Common sort of ignorant people and all natural men, who with the young man say, What shall I do to be saved? They say they will be saved by faith in christ,
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.
Ans. The more is the pity. But God's word hath peremptorily determined it: Galatians 5.4. They Are abolished from christ and fallen from grace, whosoever will be justified by the law, as the Roman Church At this day.
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:
what greater absurdity is it, that the second Adams Obedience, answering to the First Adams sin, should be 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.
Except a man be born anew, of water and of the hol•e Ghost, he cannot enter into the Kingdom of God, John 3.5. In which observe First the meaning, secondly the weight, Thirdly the Adversaries.
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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.
but in regard of God's image restored, and renewed by christ, Ephesians 4.24. This is the restoring of that new quality of righteousness and holiness lost in Adam, for so the Apostle Describeth this new birth in the place alleged.
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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:
This change is attributed to water and the holy Ghost, wherein [ by water ] our Saviour alludeth to Some Speeches of the old Testament; as Ezekiel 36.25. where the Prophet speaks of the cleansing of the Church, by Pouring clean water upon it:
and that is no other than Christ crucified, the Redeemer and Mediatour, of whose bodie beleeuers are members, of his flesh and of his bones, Ephes. 5.30. for looke as Eue was made of the side of Adam, so is euery beleeuer of the blood of Christ;
and that is no other than christ Crucified, the Redeemer and Mediator, of whose body believers Are members, of his Flesh and of his bones, Ephesians 5.30. for look as Eue was made of the side of Adam, so is every believer of the blood of christ;
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Now that a man may spring out of Christ, he must first (being taken out of the wilde Oliue the old Adam, Rom, 6.5.) be set and ingrafted into the second Adam as a new stocke,
Now that a man may spring out of christ, he must First (being taken out of the wild Olive the old Adam, Rom, 6.5.) be Set and ingrafted into the second Adam as a new stock,
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First, when a man beginneth to sauour, affect, and will spirituall things, loueth them, and chiefely affecteth them, Rom. 8.5. when they haue some sauour and rellish vnto him.
First, when a man begins to savour, affect, and will spiritual things, loves them, and chiefly affects them, Rom. 8.5. when they have Some savour and relish unto him.
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for which obserue the necessitie of the new birth, in the former words where it is said, that without it a man shall neuer see the kingdome of God, much lesse enter into it.
for which observe the necessity of the new birth, in the former words where it is said, that without it a man shall never see the Kingdom of God, much less enter into it.
No man is in Christ (and so consequently out of state of saluation) who is not a new creature, 2. Cor. 5.17. No outward prerogatiue can bring a man in request with God, vnlesse hee be a new creature, Gal. 6.15. It is a constant truth of Christ, Ioh. 13.8. If I wash thee not, thou hast no part in me. The third point is: The Aduersaries:
No man is in christ (and so consequently out of state of salvation) who is not a new creature, 2. Cor. 5.17. No outward prerogative can bring a man in request with God, unless he be a new creature, Gal. 6.15. It is a constant truth of christ, John 13.8. If I wash thee not, thou hast no part in me. The third point is: The Adversaries:
but all this doctrine of the new birth, of mortifying hidden lusts, and deniall of a mans selfe, is dead and buried among them, little hereof is spoken or written in the great volumes of their greatest Clerks.
but all this Doctrine of the new birth, of mortifying hidden Lustiest, and denial of a men self, is dead and buried among them, little hereof is spoken or written in the great volumes of their greatest Clerks.
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For the meaning of which we must know, that Christian libertie which wee are exhorted to maintaine, standeth in a double freedome: First, from the Morall law: secondly, from the Ceremoniall.
For the meaning of which we must know, that Christian liberty which we Are exhorted to maintain, Stands in a double freedom: First, from the Moral law: secondly, from the Ceremonial.
whence followeth a freedome also from iustification by workes, Rom. 5.1. Galath. 5.4. The second freedome is, from the Ceremoniall law, which hauing an end put to it by Christ, bindeth no man:
whence follows a freedom also from justification by works, Rom. 5.1. Galatians. 5.4. The second freedom is, from the Ceremonial law, which having an end put to it by christ, binds no man:
but our libertie is procured to vs in meates, drinkes, and all things indifferent with good conscience, seeing to the pure all things are pure, Tit. 1.25.
but our liberty is procured to us in Meats, drinks, and all things indifferent with good conscience, seeing to the pure all things Are pure, Tit. 1.25.
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as the Family of loue, who being (as they say) deified, are so carried by the holie Ghost that they cannot sinne, no though they should commit fornication:
as the Family of love, who being (as they say) deified, Are so carried by the holy Ghost that they cannot sin, no though they should commit fornication:
Thirdly, the Romane Church, holding that the Pope hath power to make lawes binding conscience properly, prescribing such things to be done, the obseruing of which is the worship of God, and meritorious;
Thirdly, the Roman Church, holding that the Pope hath power to make laws binding conscience properly, prescribing such things to be done, the observing of which is the worship of God, and meritorious;
but Popish doctrine accounteth the breach of any of these mortall sin. Ob. Yea, but they forbid flesh for temperance sake, because it stirreth vp lust.
but Popish Doctrine accounteth the breach of any of these Mortal since. Ob. Yea, but they forbid Flesh for temperance sake, Because it stirs up lust.
This power of binding and loosing is that authoritie giuen by God to his Church on earth, whereby it pardoneth or retaineth vnpardoned the sinnes of men:
This power of binding and losing is that Authority given by God to his Church on earth, whereby it Pardoneth or retaineth unpardoned the Sins of men:
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for mens sinnes are cords and bands which binde them, Prou. 5.22. and chaines of blacke darknes, wherein men are reserued vnto damnation, 2. Pet. 2.4. and hence fitly when mens sinnes are pardoned, are they said to be loosed, and bound if they be not.
for men's Sins Are cords and bans which bind them, Prou. 5.22. and chains of black darkness, wherein men Are reserved unto damnation, 2. Pet. 2.4. and hence fitly when men's Sins Are pardoned, Are they said to be loosed, and bound if they be not.
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in which is this binding and loosing, opening and shutting, it being an ordinance of God, in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent, and condemnation to the obstinate:
in which is this binding and losing, opening and shutting, it being an Ordinance of God, in which Ministers Are called of God to pronounce in the name of God pardon of sin to the penitent, and condemnation to the obstinate:
Be it vnto me according to thy word ; this maketh it forcible in the conscience. The priuate Ministerie standeth in two things: first, priuate admonition: secondly, priuate comfort.
Be it unto me according to thy word; this makes it forcible in the conscience. The private Ministry Stands in two things: First, private admonition: secondly, private Comfort.
thus Peter dealt with Simon Magus, Act. 8.21.22. Priuate comfort is, when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition.
thus Peter dealt with Simon Magus, Act. 8.21.22. Private Comfort is, when upon true Repentance the Minister pronounceth upon the believer pardon of sin without condition.
Thus dealt Nathan with Dauid, 2. Sam ▪ 12.22. Dauid said, I haue sinned; Nathan hereupon telleth him his sinnes are forgiuen. Secondly, concerning the Iurisdiction of the Church ;
Thus dealt Nathan with David, 2. Sam ▪ 12.22. David said, I have sinned; Nathan hereupon Telleth him his Sins Are forgiven. Secondly, Concerning the Jurisdiction of the Church;
but the punishments of Ciuill power stay not at repentance, but proceede on euen to the death of the malefactor (notwithstanding his repentance) if he be a man of death.
but the punishments of Civil power stay not At Repentance, but proceed on even to the death of the Malefactor (notwithstanding his Repentance) if he be a man of death.
Secondly, the giuing of the sentence. Thirdly, the execution of the punishment. In Ecclesiasticall are the two former, but the last belongeth to God alone.
Secondly, the giving of the sentence. Thirdly, the execution of the punishment. In Ecclesiastical Are the two former, but the last belongeth to God alone.
that is, when the Churches iudgment, following the iudgement of God, doth acquite, or condemne a sinner, God in heauen hath done it alreadie and ratifieth it.
that is, when the Churches judgement, following the judgement of God, does acquit, or condemn a sinner, God in heaven hath done it already and ratifieth it.
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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,
Which power of the keys in opening and shutting heaven by the Ministry of the word, seeing we have established by the laws of the land, we have the state of a true Church,
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.
3. The Adversaries of this ground, Are First the ignorant people, who popishly think that this power is only given to Peter, whose office now is to open and shut heaven.
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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,
Secondly, in christ pardon is offered freely, we need no satisfaction of our own. Thirdly, they impose a Heavier yoke, than ever christ or his Apostles did upon men,
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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,
Secondly, that Religion hath turned this power Ecclesiastical to a Civil power, whereby they take upon them to excommunicate Kings & emperors, not only out of the Church, 〈 ◊ 〉 also out of their kingdoms and Empires, whom (they say) they may Set up and depose At their pleasure,
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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 Church is a company of men, chosen to salvation, called, united to christ, and admitted into everlasting fellowship with him. See Hebrew 12.23. and 1. Pet. 2.9. Compare these two places, and this description will Easily be gathered.
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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.
Thirdly, to this assembly and no other belong all the promises of this life, and the life to come, especially forgiveness of Sins and life everlasting.
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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.
Secondly, all these agree to Heretics, as among the Iewes what was more challenged than these? and yet christ Says, they were blind leaders of the blind.
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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:
And, You Are in the Father and the Son, if you abide in the word which ye have herd from the beginning, 1. John 2.24. See Ephesians 2.20. The 20. ground is:
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 last ground of Doctrine is: There shall be a general judgement of all Flesh. It is one of the grounds, Hebrew 6.2. In which judgement every men works shall be tried, and every man accordingly shall receive sentence of life or death Eternal.
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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,
Secondly the drowsy Protestants, who in judgement deny not the last judgement, but yet plainly show in their lives that they Are not persuaded of it,
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In what part is this conuersion made? Ans. It beginneth in the minde, but it is of the whole man, the minde laying off all purpose of sinning, the conscience calling backe from sinne, the will not seeking to fulfill the lusts of it;
In what part is this conversion made? Ans. It begins in the mind, but it is of the Whole man, the mind laying off all purpose of sinning, the conscience calling back from sin, the will not seeking to fulfil the Lustiest of it;
but the whole man endeuouring to please God thorough his whole conuersation: further, repentance is attended with diuers fruites, worthie newnes of life.
but the Whole man endeavouring to please God through his Whole Conversation: further, Repentance is attended with diverse fruits, worthy newness of life.
These are the duties of the Morall law, performed in faith and truth without hypocrisie: which because they proceede from the same beginning, are approoued of God as repentance is.
These Are the duties of the Moral law, performed in faith and truth without hypocrisy: which Because they proceed from the same beginning, Are approved of God as Repentance is.
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for most men being pricked and stung with the sense of their sinnes, for a while will hold downe their heads like a bulrush, breake off their companie, come to Church, pray, heare the word, and performe other duties:
for most men being pricked and stung with the sense of their Sins, for a while will hold down their Heads like a bulrush, break off their company, come to Church, pray, hear the word, and perform other duties:
whereas it is but ceremoniall, and a fig leafe whereby men seeke to couer themselues: for true repentance changeth the minde, will, affections, conscience, yea all the actions of life.
whereas it is but ceremonial, and a fig leaf whereby men seek to cover themselves: for true Repentance changes the mind, will, affections, conscience, yea all the actions of life.
as first in generall aboue these 500. yeeres, penance and publike confession of persons excommunicated, hath bin by them taken and deemed to be repentance it selfe;
as First in general above these 500. Years, penance and public Confessi of Persons excommunicated, hath been by them taken and deemed to be Repentance it self;
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Secondlie, repentance is by them turned into a iudiciall proceeding and sentence of the court, wherein ye Minister must be iudge, the sinner must come vnder confession;
Secondly, Repentance is by them turned into a judicial proceeding and sentence of the court, wherein you Minister must be judge, the sinner must come under Confessi;
and so abolish the merit and satisfaction of Christ. Secondly, the world hath bin by that Church deceiued in diuers particulars concerning this doctrine;
and so Abolah the merit and satisfaction of christ. Secondly, the world hath been by that Church deceived in diverse particulars Concerning this Doctrine;
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Thirdly, they make Auricular Confession, whereby euery man is bound to confesse all and euery one of his sins, with their circumstances in the Priests eare,
Thirdly, they make Auricular Confessi, whereby every man is bound to confess all and every one of his Sins, with their Circumstances in the Priests ear,
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Fourthly, they turne their Canonicall satisfaction into satisfaction of Gods i••stice for sinne, wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God.
Fourthly, they turn their Canonical satisfaction into satisfaction of God's i••stice for sin, wherein blasphemously they overthrow the most perfect satisfaction of the Son of God.
The second ground of practise is concerning the exercise of repentance, Luk. 9.23. If any man wil come after me, let him deny himselfe, and take vp his crosse and follow me.
The second ground of practice is Concerning the exercise of Repentance, Luk. 9.23. If any man will come After me, let him deny himself, and take up his cross and follow me.
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In which ground we will consider three thinges: first the meaning, secondly the moment, thirdly the aduersaries against whom wee must contend. For the meaning;
In which ground we will Consider three things: First the meaning, secondly the moment, Thirdly the Adversaries against whom we must contend. For the meaning;
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Secondly, wee must renounce our owne reason and will, and bring them vnder subiection to the will of God, wee must not striue to haue willes of our owne,
Secondly, we must renounce our own reason and will, and bring them under subjection to the will of God, we must not strive to have wills of our own,
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Secondly, when the crosse commeth it must be taken vp cheerfully, and borne with reioycing: Matth. 5.12. Reioyce and be glad, namely euen when men reuile and persecute you: Rom. 5.3. Iustified persons are able to reioyce in tribulations ;
Secondly, when the cross comes it must be taken up cheerfully, and born with rejoicing: Matthew 5.12. Rejoice and be glad, namely even when men revile and persecute you: Rom. 5.3. Justified Persons Are able to rejoice in tribulations;
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according to the exhortation, Iam. 1.2. Count it a• exceeding ioy. An example of the Saints, Hebr. 10.34. who suffred with ioy the spoyling of their goods.
according to the exhortation, Iam. 1.2. Count it a• exceeding joy. an Exampl of the Saints, Hebrew 10.34. who suffered with joy the spoiling of their goods.
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:
Secondly, Patience, he grudged not to suffer those bitter torments for his very enemies. Thirdly, Love, he prayed for those that pierced him, and shed his heart blood:
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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.
Which whosoever does, he ceases from sin: he lives not henceforth After the Lustiest of men, but After the will of God, vers. 2. The learning of this duty Helpeth forward our Obedience under the cross, which many cannot attain unto (who in the time of their peace Are in Some sort obedient) Because they bear 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.
The moment and weight of this ground, appears Luk. 9 24. He that will save his life, shall loose it, that is, that will not take up his cross to follow christ, shall never be saved.
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;
Again, Baptism is a main ground, Hebrew 6.1. namely, as it is joined with inward Baptism, for Else outward Baptism may be wanting, so it be without contempt;
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;
but christ will not be made a packhorse only to bear Sins, seeing he hath propounded himself a president to be followed of those who look for salvation by his sufferings;
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;
Thirdly, that After justification there is nothing in a man that God can hate. Fourthly, that a man may merit life, and perform works of satisfaction to God;
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;
when he is alone trusted in, relied on in danger, when we ascribe all power unto him, believe in him, Subject our selves unto him in our very conscience;
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.
Thirdly, in ascribing to dead creatures the virtue of the holy Ghost; as to water, the power of sanctification, driving away Devils, and washing a•ay Sins.
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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;
as the belly, wealth, pleasure, yea the devil is the god of many men, as Philip 3.19. 2. Cor. 4.4: Others Set all their hearts and study for the accomplishment of their Sins;
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 fourth ground of practice concerns the worship of God: Exod 20.5. Thou shalt not make to thy self any 〈 ◊ 〉 image, etc. The First point. The meaning: This Commandment hath two parts:
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These be thy Gods, O Israel, which brought thee out of the land of Egypt: that is, this is a representatiō of that God who brought thee out of Egypt:
These be thy God's, Oh Israel, which brought thee out of the land of Egypt: that is, this is a representation of that God who brought thee out of Egypt:
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for they should haue been worse then mad men, if they had called that Calfe which was but one day old, that God which brought them many daies before out of Egypt:
for they should have been Worse then mad men, if they had called that Calf which was but one day old, that God which brought them many days before out of Egypt:
signifying that the Calfe was made to represent the true God, whom in the Calfe they were to worship. Againe, Iudg. 17.3. Michae• mother sheweth that her intent was to worship God in the Image, when shee saith, that shee had dedicated eleuen hundred shekels of siluer to the Lord, to make a grauen and molten Image;
signifying that the Calf was made to represent the true God, whom in the Calf they were to worship. Again, Judges 17.3. Michae• mother shows that her intent was to worship God in the Image, when she Says, that she had dedicated eleuen hundred shekels of silver to the Lord, to make a graven and melted Image;
Esai 40.18 To whom will y•• ••ken God? whence it is plaine, they made Images of the true God to worship him in. Iudg. 2.11. The Israelites were sore afflicted for seruing Baal and 〈 ◊ 〉, that is, Idols fetched from the Heathen:
Isaiah 40.18 To whom will y•• ••ken God? whence it is plain, they made Images of the true God to worship him in. Judges 2.11. The Israelites were soar afflicted for serving Baal and 〈 ◊ 〉, that is, Idols fetched from the Heathen:
Yea the very Heathen themselues worshipped the true God in their Images, Rom. 1.23. They turned the glorie of the true God into the similitude of a corruptible creature ;
Yea the very Heathen themselves worshipped the true God in their Images, Rom. 1.23. They turned the glory of the true God into the similitude of a corruptible creature;
and not of false onely, as the Papists would falsely teach vs. The second reason is in Deut. 4.15.16. where Moses making a Commentarie vpō this cōman•ement, and forbidding to make any representation of any figure, addeth this reason:
and not of false only, as the Papists would falsely teach us The second reason is in Deuteronomy 4.15.16. where Moses making a Commentary upon this comman•ement, and forbidding to make any representation of any figure, adds this reason:
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so the golden Calfe is called an Idoll, Act. 7.41. The second point is the weight of this ground standing herein, that whosoeuer ouerthroweth this ground, ouerturneth this religion.
so the golden Calf is called an Idol, Act. 7.41. The second point is the weight of this ground standing herein, that whosoever Overthroweth this ground, overturneth this Religion.
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For first, whosoeuer resembleth God in any Image, and worshippeth him therein, he denieth the true God, Rom. 1.25 The wisest of the Heathē worshipping God in their Images, turned the truth of God into a lie:
For First, whosoever resembles God in any Image, and Worshippeth him therein, he Denieth the true God, Rom. 1.25 The Wisest of the Heathen worshipping God in their Images, turned the truth of God into a lie:
and so not seruing him, they became sacrificers to the Diuels: for whosoeuer conceiueth of God otherwise than he will be conceiued of, conceiue an Idoll, and not God;
and so not serving him, they became sacrificers to the Devils: for whosoever conceiveth of God otherwise than he will be conceived of, conceive an Idol, and not God;
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yea and most blasphemouslie in former times they were wont to make Images of the Trinitie, picturing the Father like an old man, the Sonne like a childe, the holie Ghost like a Doue,
yea and most blasphemously in former times they were wont to make Images of the Trinity, picturing the Father like an old man, the Son like a child, the holy Ghost like a Dove,
Thirdly, they teach that a man is to worship the Crucifixe religiously, yea with the same worship and deuotion with which Christ is worshipped, wherewith also they worship their breaden God.
Thirdly, they teach that a man is to worship the Crucifix religiously, yea with the same worship and devotion with which christ is worshipped, wherewith also they worship their breaden God.
the second is Dulia, and this is a seruice due vnto Saints, to ye Crucifixe, &c. Ans. But besides that ye Scripture make these both one, they herein bewray their follie, in that if either be greater, it is Dulia, which is a kind of seruice most submisse,
the second is Dulia, and this is a service due unto Saints, to the Crucifix, etc. Ans. But beside that you Scripture make these both one, they herein bewray their folly, in that if either be greater, it is Dulia, which is a kind of service most submiss,
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To know the meaning, the words going before will affoord vs some direction; wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only,
To know the meaning, the words going before will afford us Some direction; wherein Satan having moved christ to fallen down and worship him with bodily worship only,
and to bee tendred to him onely. Secondly, the words themselues are to bee weighed: By [ worship ] is properly signified bodily ▪ worship in a bodily gesture:
and to be tendered to him only. Secondly, the words themselves Are to be weighed: By [ worship ] is properly signified bodily ▪ worship in a bodily gesture:
or the properties thereof, either in God himselfe truly, or in the creature falsely. These properties of God are, first, to bee an absolute Lord. Secondly, to bee Almightie.
or the properties thereof, either in God himself truly, or in the creature falsely. These properties of God Are, First, to be an absolute Lord. Secondly, to be Almighty.
Ciuill or politique worship is, when men performe actions of reuerence and subiection to others, as acknowledging them to bee preferred aboue themselues in gifts or authoritie.
Civil or politic worship is, when men perform actions of Reverence and subjection to Others, as acknowledging them to be preferred above themselves in Gifts or Authority.
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first, inward, standing in two things; faith and inward obedience. Secondly, outward, when this inward worship is outwardly testified, consisting of three principall parts:
First, inward, standing in two things; faith and inward Obedience. Secondly, outward, when this inward worship is outwardly testified, consisting of three principal parts:
first, in preaching, hearing, and reading the word: secondly, in receiuing the two Sacraments: thirdly, in prayer and thanksgiuing publike and priuate.
First, in preaching, hearing, and reading the word: secondly, in receiving the two Sacraments: Thirdly, in prayer and thanksgiving public and private.
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The Aduersaries hereof are the Papists, who pretend the Catholike Religion, but indeed ouerthrow it, in deprauing the outward worshippe of God, wherein the inward is testified.
The Adversaries hereof Are the Papists, who pretend the Catholic Religion, but indeed overthrow it, in depraving the outward worship of God, wherein the inward is testified.
Fourthly, in that they allow no Bible to be •uthenticall, but onely the Latin translation of Iere•ie, renouncing both the Hebrew and Greeke fountaines:
Fourthly, in that they allow no bible to be •uthenticall, but only the Latin Translation of Iere•ie, renouncing both the Hebrew and Greek fountains:
and debarre the people of the Scriptures publikely and priuately in the vulgar tongue, and suffer it only to be read by them and vnto them in the Latin tongue vnknowne vnto them.
and debar the people of the Scriptures publicly and privately in the Vulgar tongue, and suffer it only to be read by them and unto them in the Latin tongue unknown unto them.
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for howsoeuer Baptisme is preserued for the substance of it in the Romish Church, which (as a lanterne carrieth the light) it retaineth not for it owne,
for howsoever Baptism is preserved for the substance of it in the Romish Church, which (as a lantern Carrieth the Light) it retaineth not for it own,
Fourthly, they allow praying to creatures, & the mediation of Saints, and so denie the very substance of prayer, which is to make request to God only in the alone mediation of Christ.
Fourthly, they allow praying to creatures, & the mediation of Saints, and so deny the very substance of prayer, which is to make request to God only in the alone mediation of christ.
The Aduersaries of this ground also are the professed Papists, who worship Saint• and Angels, not onely by kneeling before them, but praying also vnto them;
The Adversaries of this ground also Are the professed Papists, who worship Saint• and Angels, not only by kneeling before them, but praying also unto them;
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which cannot be denied to bee a religious worship, seeing it attributeth vnto them to heare the prayers of all men 〈 ◊ 〉 all times, in all places, ye• and to know the hearts of men vpon earth.
which cannot be denied to be a religious worship, seeing it attributeth unto them to hear the Prayers of all men 〈 ◊ 〉 all times, in all places, ye• and to know the hearts of men upon earth.
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Out of all which wee see what to thinke of that Church which onely hath the name of a Church, she holdeth not the head Christ, seeing for so many hundred yeeres she hath displaied her fornication, in worshipping Saints, Angels, Images,
Out of all which we see what to think of that Church which only hath the name of a Church, she holds not the head christ, seeing for so many hundred Years she hath displayed her fornication, in worshipping Saints, Angels, Images,
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and the Virgin Mary, so as her Bill of diuorcement is iustly giuen her, 2. Thess. 2.10. Reuel. 13.8. from whom we must separate, if we would not partake with her in her plagues.
and the Virgae Marry, so as her Bill of divorcement is justly given her, 2. Thess 2.10. Revel. 13.8. from whom we must separate, if we would not partake with her in her plagues.
Our sanctification of Gods gifts, which are many, as the Word preached, Prayer, Sacraments, Meate, Drinke, and all things seruing for the good of bodie or soule, is not by giuing or adding any holines vnto them, which in themselues are all holie;
Our sanctification of God's Gifts, which Are many, as the Word preached, Prayer, Sacraments, Meat, Drink, and all things serving for the good of body or soul, is not by giving or adding any holiness unto them, which in themselves Are all holy;
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The second point is the weight of this ground: which may appeare in the con•••rie; seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe;
The second point is the weight of this ground: which may appear in the con•••rie; seeing the blasphemer does what he can to overthrow the Godhead it self;
Secondly, the first petition of the Lords Prayer is, sanctified be thy name: wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation.
Secondly, the First petition of the lords Prayer is, sanctified be thy name: wherein we Are taught to prefer and pray for the hallowing of God's name before our own salvation.
And lastly, the Lord is so iealous of his glorie, that he will bee sanctified of all them that come neere him, else hee will sanctifie himselfe in their confusion, Leuit. 10.3. Thirdly:
And lastly, the Lord is so jealous of his glory, that he will be sanctified of all them that come near him, Else he will sanctify himself in their confusion, Levites 10.3. Thirdly:
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many souldiers thinke they cannot be couragious enough, vnlesse they pierce God & rent Christ by detestable oathes, such as would cause wicked Ahab himselfe to rend his cloathes at the hearing.
many Soldiers think they cannot be courageous enough, unless they pierce God & rend christ by detestable Oaths, such as would cause wicked Ahab himself to rend his clothes At the hearing.
Secondly, their hallowing of Water, Bels, Palmes, Ashes, Spettle, is a meere mockerie of God, seeing they haue neither word nor promise from God, that these creatures should thus be hallowed to preserue from euill, bodie or soule.
Secondly, their hallowing of Water, Bells, Palms, Ashes, Spittle, is a mere mockery of God, seeing they have neither word nor promise from God, that these creatures should thus be hallowed to preserve from evil, body or soul.
Fourthly, that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath, teaching first that the Pope hath power to dispense with an oath.
Fourthly, that Religion oppugneth the sanctification of God's name in the use of a lawful oath, teaching First that the Pope hath power to dispense with an oath.
euen when he knoweth the thing to be otherwise. The seuenth ground is, Galath. 5.14. The whole law is fulfilled in this one word, Thou shalt loue thy neighbour as thy selfe.
even when he Knoweth the thing to be otherwise. The Seventh ground is, Galatians. 5.14. The Whole law is fulfilled in this one word, Thou shalt love thy neighbour as thy self.
but that with the same cheerefulnes, willingnes, and truth of heart that we perform duties of loue to our selues, ought wee also to reach them out vnto others.
but that with the same cheerfulness, willingness, and truth of heart that we perform duties of love to our selves, ought we also to reach them out unto Others.
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The weight of this ground appeareth, in that not onely Christ saith, It is like the great Commandement, but also in that it is the summe of the whole law:
The weight of this ground appears, in that not only christ Says, It is like the great Commandment, but also in that it is the sum of the Whole law:
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but generally, as if hee salute a whole companie together, his enemie being there. The eighth ground: Exod. 20.12. Honour thy father and thy mother, &c. In the words two things are to be considered: first, an ordinance of God:
but generally, as if he salute a Whole company together, his enemy being there. The eighth ground: Exod 20.12. Honour thy father and thy mother, etc. In the words two things Are to be considered: First, an Ordinance of God:
This ordinance is described, Rom. 13.1. Let euery soule be subiect to the superiour power: that is, be content to be vnder others which are above him in power:
This Ordinance is described, Rom. 13.1. Let every soul be Subject to the superior power: that is, be content to be under Others which Are above him in power:
first, in reuerence towards the persons of superiours. Secondly, in obedience to their iust commandements. Thirdly, in thankefulnes for their paines in gouerning:
First, in Reverence towards the Persons of superiors. Secondly, in Obedience to their just Commandments. Thirdly, in thankfulness for their pains in governing:
that is, giue him reuerence, obedience, thankfulnes, according to that, Rom. 13.7. Giue feare vnto whom feare belongeth, honour to whom honour, tribute to whom tribute.
that is, give him Reverence, Obedience, thankfulness, according to that, Rom. 13.7. Give Fear unto whom Fear belongeth, honour to whom honour, tribute to whom tribute.
Secondly, gouernour• in any of these societies, are the keepers of both Tables, without whose helpe and authoritie Gods kingdome could haue no abiding on the earth.
Secondly, gouernour• in any of these societies, Are the keepers of both Tables, without whose help and Authority God's Kingdom could have no abiding on the earth.
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Aduersaries of this Commandement, are the Papists, who weaken the authoritie of the Magistrate, in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall (that is, matters controuersall) and criminall, that is, matters of trespasse,
Adversaries of this Commandment, Are the Papists, who weaken the Authority of the Magistrate, in exempting their Clergy from all Civil power of Magistracy in Causes both judicial (that is, matters controversal) and criminal, that is, matters of trespass,
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namely the power of the Pope, who challengeth to himselfe to ouerrule, yea and to depose at his pleasure Kings and Queenes, who in their dominions are aboue al and only vnder God.
namely the power of the Pope, who Challengeth to himself to overrule, yea and to depose At his pleasure Kings and Queens, who in their Dominions Are above all and only under God.
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first, Iust d•aling: secondly, Mercie: thirdly, Humilitie. Touching the first, wee are commanded to do• iustly: and this execution of iustice between man and man hath fiue substantiall parts:
First, Just d•aling: secondly, Mercy: Thirdly, Humility. Touching the First, we Are commanded to do• justly: and this execution of Justice between man and man hath fiue substantial parts:
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Now because the due execution of iustice must bee tempered with mercie, therefore is mercie required of man in the second place, which is a readinesse to relieue the miserie of the distressed.
Now Because the due execution of Justice must be tempered with mercy, Therefore is mercy required of man in the second place, which is a readiness to relieve the misery of the distressed.
And thirdly, because iustice and mercie without godlinesse are but ciuil vertues, we are in the last place commaunded to walke in humilitie with our God, which containeth the summe of the first table, and standeth in three things:
And Thirdly, Because Justice and mercy without godliness Are but civil Virtues, we Are in the last place commanded to walk in humility with our God, which Containeth the sum of the First table, and Stands in three things:
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first, wee must acknowledge our sinnes: secondly, intreate for pardon: thirdly, purpose not to offend God any more, but endeuour to preuent sinne to come.
First, we must acknowledge our Sins: secondly, entreat for pardon: Thirdly, purpose not to offend God any more, but endeavour to prevent sin to come.
These vertues are so respected of God, that they are said to go immediatly before his face, Psal. 89.14. and so necessarie among men, that without them no societie can be preserued.
These Virtues Are so respected of God, that they Are said to go immediately before his face, Psalm 89.14. and so necessary among men, that without them no society can be preserved.
The aduersaries hereof are, first, the liues of most men, who seeke their own things, and not to maintaine the liues, goods, name, chastitie of others:
The Adversaries hereof Are, First, the lives of most men, who seek their own things, and not to maintain the lives, goods, name, chastity of Others:
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Secondly, the maine aduersarie is the Romane Religion, which defendeth the greatest iniustice that can be, by establishing a Monarchy among themselues, not onely controlling the soueraigne authoritie of Princes in their owne kingdomes,
Secondly, the main adversary is the Roman Religion, which defendeth the greatest injustice that can be, by establishing a Monarchy among themselves, not only controlling the sovereign Authority of Princes in their own kingdoms,
but also exempting their subiects from their alleageance at their pleasure. Of which vsurped power deba••e them once, and that counterfeit Religion will fall with it,
but also exempting their Subjects from their allegiance At their pleasure. Of which usurped power deba••e them once, and that counterfeit Religion will fallen with it,
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Thirdly, by solemne decree it forbiddeth mariages to sundrie orders of men, which Paul calleth a doctrine of diuels, 1. Timoth. 4. Yea they binde certaine men and women from mariage,
Thirdly, by solemn Decree it forbiddeth marriages to sundry order of men, which Paul calls a Doctrine of Devils, 1. Timothy 4. Yea they bind certain men and women from marriage,
Lastly, against the tenth Commandement it teacheth iniustice, namely, that hurtfull motions intended against our neighbour (if there bee no consent of will) are no sinne.
Lastly, against the tenth Commandment it Teaches injustice, namely, that hurtful motions intended against our neighbour (if there be no consent of will) Are no sin.
Whence wee may see what to thinke of that Religion; yea Christ himselfe sheweth, Mat. 5.19. Whosoeuer breaketh the least of these Commandements, and teach men so to doe, he is the least in the kingdome of heauen, that is, he hath no part therein.
Whence we may see what to think of that Religion; yea christ himself shows, Mathew 5.19. Whosoever breaks the least of these commandments, and teach men so to do, he is the least in the Kingdom of heaven, that is, he hath no part therein.
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Secondly, hee must walke diligently in the duties thereof; for these reasons: first, the commandement of God, Genes. 3.19. In the sweate of thy face shalt thou eate thy bread:
Secondly, he must walk diligently in the duties thereof; for these Reasons: First, the Commandment of God, Genesis. 3.19. In the sweat of thy face shalt thou eat thy bred:
which words though they be a threatning, yet they include a commaundement bounded with a promise of blessing, Psalm. 128.2. The man that feareth God shall eate the labours of his own hands, and blessed shall he be:
which words though they be a threatening, yet they include a Commandment bounded with a promise of blessing, Psalm. 128.2. The man that fears God shall eat the labours of his own hands, and blessed shall he be:
Such commandements are vsuall in the New Testament also: Ephes. 4.28. Let him that stole steale no more, but rather let him labour with his hands the thing that good is. So 2. Thess. 3.12. men are commanded to eate their owne bread. Secondly, Examples in the Scripture:
Such Commandments Are usual in the New Testament also: Ephesians 4.28. Let him that stole steal no more, but rather let him labour with his hands the thing that good is. So 2. Thess 3.12. men Are commanded to eat their own bred. Secondly, Examples in the Scripture:
The second Adam Christ himselfe while he led a priuate life till his baptisme, which was the space of thirtie yeeres, liued in his father Iosephs calling.
The second Adam christ himself while he led a private life till his Baptism, which was the Molle of thirtie Years, lived in his father Joseph's calling.
Secondly, In maintaining loosenes of life and idlenes, for God hauing appointed 52. Sabbaths in the yeere, wherein men are to lay aside their ordinarie callings,
Secondly, In maintaining looseness of life and idleness, for God having appointed 52. Sabbaths in the year, wherein men Are to lay aside their ordinary callings,
Thirdly, that a man hath his generall testimony which is required to a good conscience. Psal. 119.6. I shall not be confounded, when I haue respect to all thy Commandements Iam. 2.5. He that breaketh one Commandement, i• guiltie of all :
Thirdly, that a man hath his general testimony which is required to a good conscience. Psalm 119.6. I shall not be confounded, when I have respect to all thy commandments Iam. 2.5. He that breaks one Commandment, i• guilty of all:
The weight of the ground appeareth in the wordes following, where the Apostle saith, that while some put away good conscience, they haue made shipwracke concerning the faith:
The weight of the ground appears in the words following, where the Apostle Says, that while Some put away good conscience, they have made shipwreck Concerning the faith:
whence it is that Timothie is willed to keepe the mysterie of faith i• pure conscience, 1. Tim. 3.9. The aduersarie of this ground is the Romish Religion, who ouerthroweth true testimonie of conscience, which is euer ioyned with true humiliation and repentance for sinnes past;
whence it is that Timothy is willed to keep the mystery of faith i• pure conscience, 1. Tim. 3.9. The adversary of this ground is the Romish Religion, who Overthroweth true testimony of conscience, which is ever joined with true humiliation and Repentance for Sins past;
nor when it hath sufficiently satisfied the iustice of God? and this is to bee marked, that the chiefest of that religion, whatsoeuer they hold in their life time;
nor when it hath sufficiently satisfied the Justice of God? and this is to be marked, that the chiefest of that Religion, whatsoever they hold in their life time;
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and being much perplexed on his death-bed, by a friend of his visiting him, was put in minde of that iustification which is by the meere mercy of God in Christ: to whom hee answered;
and being much perplexed on his deathbed, by a friend of his visiting him, was put in mind of that justification which is by the mere mercy of God in christ: to whom he answered;
Thus haue wee shewed in part that faith is a most pretious treasure, beset with many enemies, against whom wee must alwaies contend, which wee shall yet more clearely see in beholding the vse of this treasure, which is two-fold:
Thus have we showed in part that faith is a most precious treasure, beset with many enemies, against whom we must always contend, which we shall yet more clearly see in beholding the use of this treasure, which is twofold:
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and mingle it with superstitions, and ceremonies: but they reueale no part of the Gospell: onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell.
and mingle it with superstitions, and ceremonies: but they reveal no part of the Gospel: only this Doctrine of faith Revealeth in the full perfection both the Law and Gospel.
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The second vse of this doctrine of faith is, that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men;
The second use of this Doctrine of faith is, that it is a most perfect Instrument of the holy Ghost for the working of all graces in the hearts of men;
Whence we learne, first, to be swift to heare this doctrine taught in the publike Ministerie, as Iames counselleth, chap. 1.19. because in it God openeth his treasure to dispence the same vnto vs. Secondly, it being a pretious treasure wee must hide the same in the coffers of our hearts: Psal. 119.11. I haue hid thy word in my heart.
Whence we Learn, First, to be swift to hear this Doctrine taught in the public Ministry, as James counselleth, chap. 1.19. Because in it God Openeth his treasure to dispense the same unto us Secondly, it being a precious treasure we must hide the same in the coffers of our hearts: Psalm 119.11. I have hid thy word in my heart.
see Prou. 3.13.14. &c. We in this land haue good experience of this truth, who by Gods blessing haue aboue fourtie yeeres enioyed wealth, peace, honour, and aboue all, Gods protection:
see Prou. 3.13.14. etc. We in this land have good experience of this truth, who by God's blessing have above fourtie Years enjoyed wealth, peace, honour, and above all, God's protection:
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and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles, maintained and defended amongst vs? which if we would haue continued, we must also continue to hold and affect this truth as a treasure vnto the end.
and whence have these flowed but from the true faith and Religion Set down in the prophets and Apostles, maintained and defended among us? which if we would have continued, we must also continue to hold and affect this truth as a treasure unto the end.
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It was noted to bee the chiefe prerogatiue of the Iewes, that to them the Oracles of God were committed, Roman. 3. Hence 1. Tim. 3.15. the Church is called the ground and piller of truth, because in her publike Ministery she maintaineth and preserueth the same, Cant. 3. •. 〈 ◊ 〉 Christ where she shalbe sure of him ▪ and not mi••e of finding him in her necessitie:
It was noted to be the chief prerogative of the Iewes, that to them the Oracles of God were committed, Roman. 3. Hence 1. Tim. 3.15. the Church is called the ground and pillar of truth, Because in her public Ministry she maintaineth and Preserveth the same, Cant 3. •. 〈 ◊ 〉 christ where she shall sure of him ▪ and not mi••e of finding him in her necessity:
he maketh answere, she shall be sure of him in the Te••s of shepheards. Whence may bee truly concluded, that neither are the assemblies of Turkes nor Heretikes the Churches of God,
he makes answer, she shall be sure of him in the Te••s of shepherds. Whence may be truly concluded, that neither Are the assemblies of Turks nor Heretics the Churches of God,
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.
which we shall do by making this use of it, that we bring forth the fruits of it in amendment of life, Else our unthankfulness shall justly bereave us of it.
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.
such as the Papists have devised, to confirm their Purgatory, prayer and alms for the dead, Mass, etc. seeing all necessary Doctrine to salvation was once given perfectly.
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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 th•• he should be renewed againe by repentance.
and Therefore if After enlightening it be quite lost, it is not given the second time, and consequently cannot be recovered. Hebrew 6.4. If a man who hath been once enlightened and tasted of the good word of God, fallen away, it is impossible th•• he should be renewed again by Repentance.
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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;
and this is not a bodily fight by strength of arm or bow, but a spiritual fight by spiritual duties, which every member of the Church must take up; and namely by foure duties. First, by Doctrine;
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euery man being called must stand against the ga•es of hell, by constant witnessing of the •ruth. •. Pet. 3.15. Sanctifie God in your hearts, and be ready alwaies to giue an account of the 〈 ◊ 〉 that is in you.
every man being called must stand against the ga•es of hell, by constant witnessing of the •ruth. •. Pet. 3.15. Sanctify God in your hearts, and be ready always to give an account of the 〈 ◊ 〉 that is in you.
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,
Fourthly, by prayer, that the Lord would send forth labourers into his harvest to withstand all false doctrines and heresies, that so the faith and Religion wherewith he hath honoured us these many Years, may be maintained unto us,
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first, by their hypocrisie, in creeping in. Secondly, by their estate before God, they are of old ordained to this condemnatiō. Thirdly, by their religion;
First, by their hypocrisy, in creeping in. Secondly, by their estate before God, they Are of old ordained to this condemnation. Thirdly, by their Religion;
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,
For the First, There Are certain men crept in ] That is, there be men who secretly have insinuated themselves into your societies, professing themselves to be Teachers of the true faith,
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.
Here mark the subtlety of Satan, who Causes profane men to join themselves to the societies of the Saints, that by this means mingling his Instruments with the members of the Church, he may by Degrees corrupt the faith and overthrow the Church.
The second fault that is laid to their charge is, that they are intruders, thrusting themselues into the office of teaching, not being called thereto, but creepe into the calling.
The second fault that is laid to their charge is, that they Are intruders, thrusting themselves into the office of teaching, not being called thereto, but creep into the calling.
Fourthly, the people cannot heare with comfort and profit, if they bee not perswaded that God hath called the teacher to instruct them: Rom. 10.14. How can they heare &c. This truth extendeth it selfe also to all other offices as well Ciuill as Ecclesiasticall;
Fourthly, the people cannot hear with Comfort and profit, if they be not persuaded that God hath called the teacher to instruct them: Rom. 10.14. How can they hear etc. This truth extendeth it self also to all other Offices as well Civil as Ecclesiastical;
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all which are to bee welded and executed by men lawfully called vnto the same. All entrance then into any office in Church or Common-wealth by money, fauour of men,
all which Are to be wielded and executed by men lawfully called unto the same. All Entrance then into any office in Church or Commonwealth by money, favour of men,
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first, that God keepeth his bookes of Registrie and records, in which all things are set downe, the persons, behauiours and eternall estate of all men:
First, that God Keepeth his books of Registry and records, in which all things Are Set down, the Persons, behaviours and Eternal estate of all men:
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first, the booke of his Prouidence, containing all particulars of things past, present and to come, in which the Lord saw the members of Dauid when he was yet vnformed, Psal. 139.16. In the same booke, the number of the haires of our heads, and the falling of sparrowes to the ground, are recorded.
First, the book of his Providence, containing all particulars of things past, present and to come, in which the Lord saw the members of David when he was yet unformed, Psalm 139.16. In the same book, the number of the hairs of our Heads, and the falling of sparrows to the ground, Are recorded.
The third is the booke of life, in which are written the names of those who are to be saued. Phil. 4.3. Paul saith of Clement and other his fellowe labourers, that their names were written in the booke of life.
The third is the book of life, in which Are written the names of those who Are to be saved. Philip 4.3. Paul Says of Clement and other his fellow labourers, that their names were written in the book of life.
Further, where hee saith [ ordained of old to this condemnation ] we learne, that as God hath before all worlds decreed the electing of some to saluation:
Further, where he Says [ ordained of old to this condemnation ] we Learn, that as God hath before all world's decreed the electing of Some to salvation:
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so he hath decreed the refusall and reiecting of others to condemnation. 1. Pet. 2.8. Many were disobedient ▪ vnto the which they were euen ordained. 1. Thess. 5.9. God hath not ordained you to wrath, but to obtaine saluation through Christ:
so he hath decreed the refusal and rejecting of Others to condemnation. 1. Pet. 2.8. Many were disobedient ▪ unto the which they were even ordained. 1. Thess 5.9. God hath not ordained you to wrath, but to obtain salvation through christ:
Secondly, for sin God decreeth iudgement and condemnation, so as he doth not simply and absolutely ordaine his creature to hell, but in regard of sinne:
Secondly, for since God decreeth judgement and condemnation, so as he does not simply and absolutely ordain his creature to hell, but in regard of sin:
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Thirdly, many Diuines ouershoot themselues, that seeke to obscure or ouerthrow this doctrine of reprobation, teaching that God for his part electeth all,
Thirdly, many Divines overshoot themselves, that seek to Obscure or overthrow this Doctrine of reprobation, teaching that God for his part Electeth all,
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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:
The darkening of this Doctrine breeds security of Spirit, wherein grace is made so large, and salvation so easy, that if men will they may be saved:
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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.
That is, before he considered of their good or evil in his Decree, he decreed to love the one, and hate the other. So Ephesians 1.9. whom he chooseth, he chooseth in himself.
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.
Not informing his judgement, nor framing his Counsels as man does from outward respects, he Goes not out of himself for any motive to choose or refuse, but as Matthew 11.25. Because his good pleasure was such.
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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:
This confuteth the Popish error, which Affirmeth that God did Decree according to his foresight of faith or infidelity, the Saving of Some, and refusing of other:
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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.
Thirdly, Because it is a sin more spiritual against the First Commandment of the First table, directed against God himself, 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:
For the clear knowledge of which, Consider three main parts or properties of ungodliness: First, that it Denieth God the honour due unto him, and that three ways:
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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:
but in his heart he inwardly Denieth the providence, the presence, the Justice, mercy, power, and the other attributes of God. Psalm 14.1. The Thought of the heart of the fool, that is, of every ungodly 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.
not that in conscience he is not convinced of the contrary, but by reason of his wicked heart, upon occasion offered he is willing to acknowledge none.
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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 whēce his food falleth.
the property of the ungodly man is, that he calls not upon God, Psalm. 14.4. This point of Atheism makes a man like a beast, which looks not up from whence his food falls.
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:
By which we see the practice of the ungodly man, sundry ways robbing God of his due honour, which one sin entertained, breeds and Nourishes Sins 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;
and so much we Are given to understand in the placing of it Here, as the First sin 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.
neither can any other be looked for but that the life should be plentiful in all Sins, where the heart is possessed of this ungodliness. Rom. 1.26. The Gentiles acknowledged not God, and Therefore he gave them up to vile affections, and this was the ground of all those Sins reckoned there, above twentie in number.
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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 Abimilech• 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.
Abraham Thought not amiss that he might Easily be slain for Sarah his wife (whom Therefore he durst not confess) if the Fear of God were not in Abimilech• Court, Genesis. 20. giving us to know, that where the Fear of God is not in the heart, there is no bones made of any sin in the life, no not of murder it self.
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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 the power of godlinesse,
and seldom sorrowing for the same, and saying, What have we done? Secondly, many have the Form of godliness, whose hearts Are filled with the Cares of this life, which choke up the power of godliness,
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For which purpose, we must first prepare our selues thereunto (else wee shall faile in the whole exercise) by learning to acknowledge Gods prouidence, presence, mercie and iustice in euery thing. Gal. 4.8.
For which purpose, we must First prepare our selves thereunto (Else we shall fail in the Whole exercise) by learning to acknowledge God's providence, presence, mercy and Justice in every thing. Gal. 4.8.
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first, to Gods iudgement, that seeing hee passeth sentence against our sinnes, we also should call our selues to account for them, confesse them, condemne our selues for them, and intreate for mercie.
First, to God's judgement, that seeing he passes sentence against our Sins, we also should call our selves to account for them, confess them, condemn our selves for them, and entreat for mercy.
The second action of faith is, the eleuation or lifting vp of the heart vnto God incessantly, both in suing for his grace and aide in the seasonable supplie of our necessities:
The second actium of faith is, the elevation or lifting up of the heart unto God incessantly, both in suing for his grace and aid in the seasonable supply of our necessities:
first, because this godlinesse hath the promise of this life and the life to come, 1. Tim. 4. that is, the godly man hath title to all blessings of all kindes.
First, Because this godliness hath the promise of this life and the life to come, 1. Tim. 4. that is, the godly man hath title to all blessings of all Kinds.
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Seeing all these things shall be dissolued, what manner of persons ought we to be in holy co•••rsation and godlines? As though h• had said, seeing nothing else shall stand v• in stead but godlines,
Seeing all these things shall be dissolved, what manner of Persons ought we to be in holy co•••rsation and godliness? As though h• had said, seeing nothing Else shall stand v• in stead but godliness,
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If this be the end of the Gospels appearing, and we ha•e been they to whom 〈 ◊ 〉 hath appeared with peace and prosperitie aboue fourtie yeeres ▪ how can wee bee but vnexcuseable and speechlesse before God,
If this be the end of the Gospels appearing, and we ha•e been they to whom 〈 ◊ 〉 hath appeared with peace and Prosperity above fourtie Years ▪ how can we be but vnexcuseable and speechless before God,
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The fourth adiunct whereby the seducers are described, is their doctrine, in these words; They turne the grace of God to wantonnes. In which consider two points:
The fourth adjunct whereby the seducers Are described, is their Doctrine, in these words; They turn the grace of God to wantonness. In which Consider two points:
first, the sinne or vice here condemned. Secondly, the du•ie or contrarie vertue commanded. Before wee can know the former, we must search out the meaning of the words.
First, the sin or vice Here condemned. Secondly, the du•ie or contrary virtue commanded. Before we can know the former, we must search out the meaning of the words.
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As though hee had more plainly said, that whereas the doctrine of grace in the Gospell, teacheth men free iustification by faith in Christ without the workes of the law, these men peruert this gratious doctrine,
As though he had more plainly said, that whereas the Doctrine of grace in the Gospel, Teaches men free justification by faith in christ without the works of the law, these men pervert this gracious Doctrine,
and teach that therefore men may liue as they list, and so themselues doe also: by which same sinne such seducers are elsewhere noted in the Scripture. Rom. 3.8. Some gathered from Pauls doctrine the same libertie, saying, Why doe wee not then euill that good •ay come of it? And 2. Pet. 2.19. some such are mentioned, who beguiled diuers with wantonnes through th• lusts of the flesh, promising vnto them libertie. Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies ▪ 〈 ◊ 〉 the Libertines, Simon Magus and his disciples, who ••ught that men might lawfully commit fornication.
and teach that Therefore men may live as they list, and so themselves do also: by which same sin such seducers Are elsewhere noted in the Scripture. Rom. 3.8. some gathered from Paul's Doctrine the same liberty, saying, Why do we not then evil that good •ay come of it? And 2. Pet. 2.19. Some such Are mentioned, who beguiled diverse with wantonness through th• Lustiest of the Flesh, promising unto them liberty. Ecclesiastical histories mention in any such who sprung up After the Apostles days ▪ 〈 ◊ 〉 the Libertines, Simon Magus and his Disciples, who ••ught that men might lawfully commit fornication.
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So also the disciples of •a•ilides, Eu•omius: and the ••osticks. Heretikes who taught that men might liue as they list, seeing •ow such libertie was procured them, being freed from being vnder the Law any longer:
So also the Disciples of •a•ilides, Eu•omius: and the ••osticks. Heretics who taught that men might live as they list, seeing •ow such liberty was procured them, being freed from being under the Law any longer:
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Thirdly, another kind of Libertines are the Papists, and the Popish Church, with the whole Romane Religion, themselues being open enemies vnto the grace of God,
Thirdly, Another kind of Libertines Are the Papists, and the Popish Church, with the Whole Roman Religion, themselves being open enemies unto the grace of God,
Secondly, of iniustice: for by it they depose Kings and Princes, they free subiects from their alleageance, they stirre them vp and encourage them to conspiracies, rebellions;
Secondly, of injustice: for by it they depose Kings and Princes, they free Subjects from their allegiance, they stir them up and encourage them to conspiracies, rebellions;
Thirdly, of horrible couetousnes: for by it they sell pardons for thousands of yeeres, the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe:
Thirdly, of horrible covetousness: for by it they fell Pardons for thousands of Years, the which sales have brought to the Church of Rome the third part of the revenues of all Europe:
for first it maketh men hypocrites, requiring nothing but an externall, bodily and ceremoniall worship, without any inward power of it ▪ as in fasting, it requireth onely a shew of it,
for First it makes men Hypocrites, requiring nothing but an external, bodily and ceremonial worship, without any inward power of it ▪ as in fasting, it requires only a show of it,
who can hold these points and be humble? Thirdly, it maketh men secure, teaching that they may haue full pardon of all their sins by the power of their keyes for mony;
who can hold these points and be humble? Thirdly, it makes men secure, teaching that they may have full pardon of all their Sins by the power of their keys for money;
What shall any rich man now care how he liue or die, seeing all shall be well with him for a little mony? Fourthly, it maketh men in their distresse desperate, teaching that no man can be assured of his saluation without some reuelation.
What shall any rich man now care how he live or die, seeing all shall be well with him for a little money? Fourthly, it makes men in their distress desperate, teaching that no man can be assured of his salvation without Some Revelation.
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Thirdly, others vnder pretence of brotherly loue, mispend all that they haue in wantonnes, riot, excesse, companie keeping, gaming, to the beggering of themselues,
Thirdly, Others under pretence of brotherly love, misspend all that they have in wantonness, riot, excess, company keeping, gaming, to the beggaring of themselves,
Fourthly, others vnder pretext that the Iewish Sabbath is abrogated, and that Christ hath brought such libertie as hath abolished distinctions of times, take libertie to keepe no Sabbath at all:
Fourthly, Others under pretext that the Jewish Sabbath is abrogated, and that christ hath brought such liberty as hath abolished Distinctions of times, take liberty to keep no Sabbath At all:
Fiftly, some because they would humble themselues, commit diuers sins and continue in others; these say in themselues, Let vs continue in sinne that grace may abound:
Fifty, Some Because they would humble themselves, commit diverse Sins and continue in Others; these say in themselves, Let us continue in sin that grace may abound:
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and y• is to make a godly & holy vse of the grace of God, and to applie it to the right end for which God vouchsafeth it vnto vs, to wit, that wee might be thankful vnto him,
and y• is to make a godly & holy use of the grace of God, and to apply it to the right end for which God vouchsafeth it unto us, to wit, that we might be thankful unto him,
and testifie the same in obedience to all his lawes. Which appeareth, first, by testimonie of Scripture, Luk. 1.74.75. We are deliuered 〈 ◊ 〉 of the hands of our spirituall enemies, to serue him in holinesse and righteousnesse. Rom. 6.16. We are vnder grace, therefore let vs giue vp the members of our bodies, weapons of righteousnesse. Tit. 2.11. The grace of God hath appeared, teaching vs to denie vngodlines.
and testify the same in Obedience to all his laws. Which appears, First, by testimony of Scripture, Luk. 1.74.75. We Are Delivered 〈 ◊ 〉 of the hands of our spiritual enemies, to serve him in holiness and righteousness. Rom. 6.16. We Are under grace, Therefore let us give up the members of our bodies, weapons of righteousness. Tit. 2.11. The grace of God hath appeared, teaching us to deny ungodliness.
Iustification freeth from punishment of sinne; Sanctification from corruption and sinne it selfe; Faith purifieth the heart; Loue containeth vs in obedience;
Justification freeth from punishment of sin; Sanctification from corruption and sin it self; Faith Purifieth the heart; Love Containeth us in Obedience;
We haue in this land been many yeeres partakers of this grace of God, our dutie then is to make a holie vse of it, and walke thankfully before God. Rom. 12.1. I beseech you by the mercies of God (which he had in the former chapter mentioned) that ye giue vp your selues a holie sacrifice to God:
We have in this land been many Years partakers of this grace of God, our duty then is to make a holy use of it, and walk thankfully before God. Rom. 12.1. I beseech you by the Mercies of God (which he had in the former chapter mentioned) that you give up your selves a holy sacrifice to God:
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let the grace of our redemption mooue vs to walke as redeemed ones, rescued out of such captiuitie wherein wee were inthralled to sin and Satan, seeing it were a madnes to returne to such bondage againe.
let the grace of our redemption move us to walk as redeemed ones, rescued out of such captivity wherein we were enthralled to since and Satan, seeing it were a madness to return to such bondage again.
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This is called the new couenant which the Lord contracteth with his people, where writing his law in their inward parts, he becommeth their God, and they his people.
This is called the new Covenant which the Lord contracteth with his people, where writing his law in their inward parts, he becomes their God, and they his people.
but generally in the word, and more specially in the ministerie of the Gospell and administration of the Sacraments, annexed as seales vnto the Couenant:
but generally in the word, and more specially in the Ministry of the Gospel and administration of the Sacraments, annexed as Seals unto the Covenant:
in which God doth as surely couenant with vs, as if hee should from heauen speake vnto vs. Secondly, on our part is required consent, of which there be two degrees:
in which God does as surely Covenant with us, as if he should from heaven speak unto us Secondly, on our part is required consent, of which there be two Degrees:
first, when we make an outward profession of faith, heare the word, receiue the Sacraments, Baptisme and the Lords Supper, which serue to distinguish vs from Iewes, Turkes, &c. this is somewhat,
First, when we make an outward profession of faith, hear the word, receive the Sacraments, Baptism and the lords Supper, which serve to distinguish us from Iewes, Turkes, etc. this is somewhat,
Secondly, seeing hee is not a Iew which is one outwardly, but which is a Iew within, there is required in our consent a further degree, which standeth in an inward consent of the heart, whereby a man taketh God for his God;
Secondly, seeing he is not a Iew which is one outwardly, but which is a Iew within, there is required in our consent a further degree, which Stands in an inward consent of the heart, whereby a man Takes God for his God;
yea Christ being vpon the Crosse, hauing the pangs of hel vpon him, herein staied himselfe, My God, my God: so Dauid, Psalm. 22.1. and being readie to be stoned to death, comfort•d himselfe in the Lord his God, 1. Sam. 30.6.
yea christ being upon the Cross, having the pangs of hell upon him, herein stayed himself, My God, my God: so David, Psalm. 22.1. and being ready to be stoned to death, comfort•d himself in the Lord his God, 1. Sam. 30.6.
And not onely is it the foundation of all our comfort in this life, but of our happines after death it selfe, being the ground of those two maine Articles of our faith, the resurrection of the bodie, and the immortalitie of the soule:
And not only is it the Foundation of all our Comfort in this life, but of our happiness After death it self, being the ground of those two main Articles of our faith, the resurrection of the body, and the immortality of the soul:
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For I am the Lord thy God which brought thee out of the land of Egypt: see also Psal. 50.71. and whosoeuer is truly perswaded that God is his God, cannot but obey him.
For I am the Lord thy God which brought thee out of the land of Egypt: see also Psalm 50.71. and whosoever is truly persuaded that God is his God, cannot but obey him.
this question is to be cleered, how these men being reprobates, can be said to bee redeemed by Christ? Answ. Wee must not thinke that they were in Gods decree euer redeemed,
this question is to be cleared, how these men being Reprobates, can be said to be redeemed by christ? Answer we must not think that they were in God's Decree ever redeemed,
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for both in their owne conceit & iudgement they were redeemed, as also in the iudgement of others, who are to bee led by the rule of charitie in passing their iudgement vpon men,
for both in their own conceit & judgement they were redeemed, as also in the judgement of Others, who Are to be led by the Rule of charity in passing their judgement upon men,
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and earthlines, and mouthes filled with blasphemies and reproches against true obedience, which of them is counted too much nicenes, and precisenes.
and earthliness, and mouths filled with Blasphemies and Reproaches against true Obedience, which of them is counted too much niceness, and preciseness.
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namely, first in regard of his Godhead, by withstanding the meanes of that power of Christ, whereby (hauing redeemed them) he would sanctifie their hearts to obedience.
namely, First in regard of his Godhead, by withstanding the means of that power of christ, whereby (having redeemed them) he would sanctify their hearts to Obedience.
The merit of his redemption is welcome to them, but they will none of the efficacie of it, which sanctifieth and reneweth the inner man, subdueth sinne,
The merit of his redemption is welcome to them, but they will none of the efficacy of it, which Sanctifieth and Reneweth the inner man, subdueth sin,
Our part then is (if euer wee would finde comfort in Christ) to make him our Lord ▪ his counsell is, that those that are laden should come vnto him for ease;
Our part then is (if ever we would find Comfort in christ) to make him our Lord ▪ his counsel is, that those that Are laden should come unto him for ease;
THe Apostle hauing propounded his principall exhortation to contend and fight for the faith, vers. 3. with the reason thereof, vers. 4. doth here begin to answere a secret obiection which might bee made against that reason, thus:
THe Apostle having propounded his principal exhortation to contend and fight for the faith, vers. 3. with the reason thereof, vers. 4. does Here begin to answer a secret objection which might be made against that reason, thus:
But these seducers giue themselues libertie to sinne; and therefore shall be destroyed. The former part of which reason is contained in the 5.6.7. verses;
But these seducers give themselves liberty to sin; and Therefore shall be destroyed. The former part of which reason is contained in the 5.6.7. Verses;
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that Iude teacheth them nothing but things which they knew well enough before: to which he answereth, that his intent is not to teach them any new thing,
that Iude Teaches them nothing but things which they knew well enough before: to which he Answers, that his intent is not to teach them any new thing,
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but to repeate and to bring into remembrance things known before. This was Peters care, 2. Pet. 1.12. though they had knowledge to put them in remembrance: and chap. 3.1. to stirre vp and war•e their pure mindes ;
but to repeat and to bring into remembrance things known before. This was Peter's care, 2. Pet. 1.12. though they had knowledge to put them in remembrance: and chap. 3.1. to stir up and war•e their pure minds;
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Which admonisheth all hearers not to be offended if they heare the same thing often, seeing it is the dutie of Ministers to teach the same thing often.
Which Admonisheth all hearers not to be offended if they hear the same thing often, seeing it is the duty of Ministers to teach the same thing often.
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Yea hearers which haue vnderstanding in the Scriptures, must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before, seeing the Apostle thinketh it meet to teach nothing else.
Yea hearers which have understanding in the Scriptures, must be content if they hear nothing but that which they have been out of the Scriptures acquainted with before, seeing the Apostle Thinketh it meet to teach nothing Else.
Christ commanded his hearers to search the Scriptures: the Apostle wisheth that the Scriptures dwell plentiously in m•n: which exhortations (no doubt) stirred them vp to haue the scriptures familiar vnto them,
christ commanded his hearers to search the Scriptures: the Apostle wishes that the Scriptures dwell plenteously in m•n: which exhortations (no doubt) stirred them up to have the Scriptures familiar unto them,
but our people pleade and professe ignorance, yea that the knowledge of the scriptures belongeth not vnto them (they being not booke learned) but to schollers and Ministers that liue by it.
but our people plead and profess ignorance, yea that the knowledge of the Scriptures belongeth not unto them (they being not book learned) but to Scholars and Ministers that live by it.
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But wee ought to account it a propertie of euery Saint of God, who is iustified and sanctified, to know the Scriptures, which onely are able to make them wise vnto saluation.
But we ought to account it a property of every Saint of God, who is justified and sanctified, to know the Scriptures, which only Are able to make them wise unto salvation.
Secondly, it teacheth vs to hold our religion certainly, receiuing it once for all vnchangeably. In humane things wee may often without danger chaunge our mindes and deliberate;
Secondly, it Teaches us to hold our Religion Certainly, receiving it once for all unchangeably. In humane things we may often without danger change our minds and deliberate;
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but grounds of Religion must be out of al question, and admit no deliberation. Now followeth the first example, whereby the first part of the former reason is prooued,
but grounds of Religion must be out of all question, and admit no deliberation. Now follows the First Exampl, whereby the First part of the former reason is proved,
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and that is of the Israelites, who wittingly and willingly sinning against God were destroyed, as appeareth Numb. 14. In which example consider foure things:
and that is of the Israelites, who wittingly and willingly sinning against God were destroyed, as appears Numb. 14. In which Exampl Consider foure things:
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by which word is meant a speciall people, a peculiar and chosen people, the seede of Abraham, Isaac, and Iacob, a people priuiledged aboue all people of the earth;
by which word is meant a special people, a peculiar and chosen people, the seed of Abraham, Isaac, and Iacob, a people privileged above all people of the earth;
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to whom belonged the couenant, sacrifices, worshippe, of whom Christ came according to the fles•, Rom. 3.2. and 9.4. notwithstanding all which prerogatiues the Lord destroyed them.
to whom belonged the Covenant, Sacrifices, worship, of whom christ Come according to the fles•, Rom. 3.2. and 9.4. notwithstanding all which prerogatives the Lord destroyed them.
nor any o••ward meanes of saluation bee effectuall or fruitful to our good, out of their right vse in faith and repentance. Rom. 2.25. Circumcision is nothing, vnlesse thou keepe the law.
nor any o••ward means of salvation be effectual or fruitful to our good, out of their right use in faith and Repentance. Rom. 2.25. Circumcision is nothing, unless thou keep the law.
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and are forthwith left to Tyrants to bee afflicted for tenne, twentie, fourtie yeeres together. The same appeareth in the Common-wealth of Israel vnder the Kings:
and Are forthwith left to Tyrants to be afflicted for tenne, twentie, fourtie Years together. The same appears in the Commonwealth of Israel under the Kings:
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but Salomon once forgetting the Lord and his Commandements, and falling to the Idolatrie of his outlandish wiues, there followed most fearefull accidents;
but Solomon once forgetting the Lord and his commandments, and falling to the Idolatry of his outlandish wives, there followed most fearful accidents;
as the diuision and rent of the tenne Tribes from Iudah, a long dissention and hot warre between Reh•boam and Ieroboam, whose Idolatries brought much euill vpon their seuerall lands, and at last vtter desolation;
as the division and rend of the tenne Tribes from Iudah, a long dissension and hight war between Reh•boam and Jeroboam, whose Idolatries brought much evil upon their several Lands, and At last utter desolation;
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the tenne Tribes being carried into Syria captiues, and there ended their daies, the other two Tribes into Babylon, and there remained 70. yeeres, which iudgements ouertook them about 400. yeeres after.
the tenne Tribes being carried into Syria captives, and there ended their days, the other two Tribes into Babylon, and there remained 70. Years, which Judgments overtook them about 400. Years After.
and giue him but food and raiment, he would in way of thankfulnes returne to the Lord the tenth part of his goods, Gen. 28.22. God blesseth him so farre as hee became a mightie man, hauing the substance of a Prince;
and give him but food and raiment, he would in Way of thankfulness return to the Lord the tenth part of his goods, Gen. 28.22. God Blesses him so Far as he became a mighty man, having the substance of a Prince;
This doctrine concerneth vs neerely in this land, who by Gods mercie haue enioyed many of his best blessings in this our long peace, hauing bin deliuered from the Egypt of Rome,
This Doctrine concerns us nearly in this land, who by God's mercy have enjoyed many of his best blessings in this our long peace, having been Delivered from the Egypt of Rome,
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but as ou• blessings haue been and are many and great, so haue been and are our rebellions raging amongst vs, especially that sinne of falling from our first loue,
but as ou• blessings have been and Are many and great, so have been and Are our rebellions raging among us, especially that sin of falling from our First love,
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these sins vnrepented of, will bring vpon vs daies of affliction, wee hauing no more priuiledge than this people had, who after their deliuerance were destroyed.
these Sins unrepented of, will bring upon us days of affliction, we having no more privilege than this people had, who After their deliverance were destroyed.
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To the answere of which, we must know, that first God had promised to Abraham, that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance:
To the answer of which, we must know, that First God had promised to Abraham, that After 430. Years he would give to his posterity the land of Canaan for their inheritance:
and giue them inheritance in that eternall rest by meanes of the Messias. This vnbeleefe then of the promises of God was the cause of their destruction.
and give them inheritance in that Eternal rest by means of the Messias. This unbelief then of the promises of God was the cause of their destruction.
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Secondly, why are they destroyed for vnbeleefe, rather then for their murmuring, fornication, and diuerse other sinnes which we• reade of to haue been rise among them? Ans. Although they murmured, blasphemed, tempted God, reuiled their guides, &c. yet this sinne of vnbeleefe was the foundation and ground of them all;
Secondly, why Are they destroyed for unbelief, rather then for their murmuring, fornication, and diverse other Sins which we• read of to have been rise among them? Ans. Although they murmured, blasphemed, tempted God, reviled their guides, etc. yet this sin of unbelief was the Foundation and ground of them all;
and their soules haue their portion in the lake prepared for vnbeleeuers, Reuel. 21. For the fur•her hatred of this sinne, see 2. Kings 7.19. the Prince who would not beleeue the word of the Lord was troden to death:
and their Souls have their portion in the lake prepared for unbelievers, Revel. 21. For the fur•her hatred of this sin, see 2. Kings 7.19. the Prince who would not believe the word of the Lord was trodden to death:
Seeing destruction followeth vnbeleefe, we must labour to see our vnbele•fe, and take out that exhortation, Heb. 3.12. Take heede least there be in any of vs an euill heart of vnbeleefe, to depart away from the liuing God:
Seeing destruction follows unbelief, we must labour to see our vnbele•fe, and take out that exhortation, Hebrew 3.12. Take heed lest there be in any of us an evil heart of unbelief, to depart away from the living God:
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Fourthly, then followeth apostasie and departure from God: now wee must beware of the least and lowest of these degrees of this defection and departure from God.
Fourthly, then follows apostasy and departure from God: now we must beware of the least and lowest of these Degrees of this defection and departure from God.
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when as many shall not enter for vnbeleefes sake, Heb. 4.3. and 6. Euen as Caleb and Iosua only entred into that good land, because they beleeued that God could and would bring his people thither.
when as many shall not enter for unbeliefs sake, Hebrew 4.3. and 6. Eve as Caleb and Iosua only entered into that good land, Because they believed that God could and would bring his people thither.
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Thirdly, this must teach vs obedience ▪ for vpon this ground that they were destroyed for vnbeleefe ▪ Dauid inferreth this cōsequent ▪ Psal. 95. To day therefore if y• heare his voyce, harden not your hearts:
Thirdly, this must teach us Obedience ▪ for upon this ground that they were destroyed for unbelief ▪ David infers this consequent ▪ Psalm 95. To day Therefore if y• hear his voice, harden not your hearts:
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because 〈 … 〉 destroyed for vn•eleefe, Deut. 1. ••. &c. Fou••hly, in that destruction of bodie and soule followes of vnbeleefe, let such persons as (when iudgements are vpon themselues, wiues,
Because 〈 … 〉 destroyed for vn•eleefe, Deuteronomy 1. ••. etc. Fou••hly, in that destruction of body and soul follows of unbelief, let such Persons as (when Judgments Are upon themselves, wives,
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Art thou strangely diseased? the witch that hath brought it vpon thee, is thy owne wicked heart, which knoweth not to relie it selfe on Gods promises and protection.
Art thou strangely diseased? the witch that hath brought it upon thee, is thy own wicked heart, which Knoweth not to rely it self on God's promises and protection.
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whereas indeed it is special, for all that beleeued not were not destroyed, seeing that all vnder twentie yeeres were exempted and saued, Num. 14.29. who were reserued that God might still haue his Church among thē, and that there might be of them a people left to possesse the good land, according to the promise:
whereas indeed it is special, for all that believed not were not destroyed, seeing that all under twentie Years were exempted and saved, Num. 14.29. who were reserved that God might still have his Church among them, and that there might be of them a people left to possess the good land, according to the promise:
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neither in our temptations vtterly forsake vs, and giue vs ouer to Satans malice, seeing hee hath manifested such goodnes towards his Church, that in iudgements he h•th remembred his m•rcie.
neither in our temptations utterly forsake us, and give us over to Satan malice, seeing he hath manifested such Goodness towards his Church, that in Judgments he h•th remembered his m•rcie.
But here it may bee asked, 〈 ◊ 〉 this can stand with equitie that e•en th•se men should bee destroyed ▪ for it seemeth that they repented of this sin? Numb. 14.40.
But Here it may be asked, 〈 ◊ 〉 this can stand with equity that e•en th•se men should be destroyed ▪ for it seems that they repented of this since? Numb. 14.40.
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yea they confessed it and mourned for it, and offered to passe into Canaan ▪ yea and were very readie to hasten into the land? Ans. They repented indeed,
yea they confessed it and mourned for it, and offered to pass into Canaan ▪ yea and were very ready to hasten into the land? Ans. They repented indeed,
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for when he had passed sentence against their sin, commanding that they should returne into the wildernes of Arabia, vers. 25. and there abide fourtie yeeres and die there;
for when he had passed sentence against their since, commanding that they should return into the Wilderness of Arabia, vers. 25. and there abide fourtie Years and die there;
they would not submit themselues to that sentence, but in all haste they would goe forward to Canaan, according to the promise; although against a particular commandement:
they would not submit themselves to that sentence, but in all haste they would go forward to Canaan, according to the promise; although against a particular Commandment:
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Whence note the wicked nature of the deceitfull heart of man, which in distresse when Gods hand is stretched out against it, can faine a false repentance, and counterfeite humiliation:
Whence note the wicked nature of the deceitful heart of man, which in distress when God's hand is stretched out against it, can feign a false Repentance, and counterfeit humiliation:
namely, that wee should frame our selues to repentance for this particular sin of vnbeliefe, vpon which we behold such a fearefull destruction in Gods owne people.
namely, that we should frame our selves to Repentance for this particular since of unbelief, upon which we behold such a fearful destruction in God's own people.
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first, laying aside the common perswasion of the fulnes of perfection of our faith, we must come to the discerning of this sin in our selues, which is the first step to repent of it,
First, laying aside the Common persuasion of the fullness of perfection of our faith, we must come to the discerning of this since in our selves, which is the First step to Repent of it,
for we are ashamed to doe and speake many things in the presence of men, which in the presence of God (men not being by) wee make no bones of, either to speake or doe;
for we Are ashamed to do and speak many things in the presence of men, which in the presence of God (men not being by) we make no bones of, either to speak or do;
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so as mans presence keepeth vs in some awe, which Gods presence cannot doe. Secondly, wee beleeue not the particular prouidence of God, watching ouer vs;
so as men presence Keepeth us in Some awe, which God's presence cannot do. Secondly, we believe not the particular providence of God, watching over us;
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so men relying themselues on these pledges, trust neither God himselfe, nor for himselfe. Secondly, in any distresse let our friend promise vs helpe, wee are well cheered;
so men relying themselves on these pledges, trust neither God himself, nor for himself. Secondly, in any distress let our friend promise us help, we Are well cheered;
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what other is the reason hereof, but that hee esteemeth not the Lord to be his Lord? and accounteth of his commandements but as dreames, not serious or giuen in earnest? whereas if Gods Lordship were rightly acknowledged, sinne would not be so ripe and rife as it is.
what other is the reason hereof, but that he esteems not the Lord to be his Lord? and accounteth of his Commandments but as dreams, not serious or given in earnest? whereas if God's Lordship were rightly acknowledged, sin would not be so ripe and rife as it is.
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whereas the remembrance of them should make our hearts to bleede, and faith in the heart should cause vs die to sinne, seeing those who are Christs are crucified with him:
whereas the remembrance of them should make our hearts to bleed, and faith in the heart should cause us die to sin, seeing those who Are Christ Are Crucified with him:
whereas if we were risen with Christ, we would seeke the things that be aboue, Coloss. 3.1. Seuenthly, we doe not beleeue as we ought the last iudgement:
whereas if we were risen with christ, we would seek the things that be above, Coloss. 3.1. Seuenthly, we do not believe as we ought the last judgement:
because wee are not smitten with feare and reuerence in speaking and meditating of it. Paul speaking of it, calleth it, the terrors of the Lord, 2. Cor. 5.11. and this made him so forward in al good duties;
Because we Are not smitten with Fear and Reverence in speaking and meditating of it. Paul speaking of it, calls it, the terrors of the Lord, 2. Cor. 5.11. and this made him so forward in all good duties;
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as being the mother of all our sinnes, confesse it before God, and craue increase of faith, as the man in the Gospell, Lord I beleeue, helpe my vnbeleefe:
as being the mother of all our Sins, confess it before God, and crave increase of faith, as the man in the Gospel, Lord I believe, help my unbelief:
and others concerne afflictions, promising happie issue and deliuerance therefrom, with strength in temptation, to the which all promises may be referred:
and Others concern afflictions, promising happy issue and deliverance therefrom, with strength in temptation, to the which all promises may be referred:
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and when our vnbeleefe would vnloosen our hold, and make vs giue backe, let our faith in these promises make resistance: as Dauid, Psal. 42.5. My soule why art thou so disquieted within me? trust still in God:
and when our unbelief would unloosen our hold, and make us give back, let our faith in these promises make resistance: as David, Psalm 42.5. My soul why art thou so disquieted within me? trust still in God:
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namely, that whosoeuer giue themselues libertie to sinne, shall be destroyed; here prooued by this example of the Angels themselues. In which consider three points: first, the persons that sinned;
namely, that whosoever give themselves liberty to sin, shall be destroyed; Here proved by this Exampl of the Angels themselves. In which Consider three points: First, the Persons that sinned;
The Angels. ] Secondly, the sinne or fall of the Angels; which kept not their first estate, but left their owne habitation. ] Thirdly, their punishment;
The Angels. ] Secondly, the sin or fallen of the Angels; which kept not their First estate, but left their own habitation. ] Thirdly, their punishment;
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So Manna is called Angels foode: that is, a most excellent foode, that if those excellent creatures should neede foode, they could wish no better. 1. Cor. 13.1. Though I should speake with the tongue of men and Angels.
So Manna is called Angels food: that is, a most excellent food, that if those excellent creatures should need food, they could wish no better. 1. Cor. 13.1. Though I should speak with the tongue of men and Angels.
Dauid speaking of the glorie that man once had, and in admiration of it, being not able to containe himselfe, breaketh out into a speech full of passion:
David speaking of the glory that man once had, and in admiration of it, being not able to contain himself, breaks out into a speech full of passion:
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which may instruct those who are in these schooles of the Prophets, in which many men excell in rare gifts, of whom in regard of their wisedome and knowledge may bee said,
which may instruct those who Are in these Schools of the prophets, in which many men excel in rare Gifts, of whom in regard of their Wisdom and knowledge may be said,
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which signifieth that their office was to be the messengers of God, who were to stand round about him as attendants, readie to be sent foorth at his pleasure,
which signifies that their office was to be the messengers of God, who were to stand round about him as attendants, ready to be sent forth At his pleasure,
first, what their office was in the creation, vnto which they were fitted and deputed. Secondly, the iustice of their punishment for the neglect of the execution of the same.
First, what their office was in the creation, unto which they were fitted and deputed. Secondly, the Justice of their punishment for the neglect of the execution of the same.
Some therefore are elected, and (because election presupposeth a refusall) others are reiected; no other cause of this distinction is known to man, but the will of God, and his good pleasure.
some Therefore Are elected, and (Because election presupposeth a refusal) Others Are rejected; no other cause of this distinction is known to man, but the will of God, and his good pleasure.
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so as the cause shall euer rest in his good will, which willing the same maketh it most iust, not giuing vs any leaue otherwise to dispute of this doctrine,
so as the cause shall ever rest in his good will, which willing the same makes it most just, not giving us any leave otherwise to dispute of this Doctrine,
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and his waies past finding out! Now followeth the second point, namely, the fall of the Angels: in which obserue three points: first, the cause: secondly, the parts:
and his ways passed finding out! Now follows the second point, namely, the fallen of the Angels: in which observe three points: First, the cause: secondly, the parts:
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themselues were the cause of their own fall; which is thus prooued: Either God must be the cause of their sin, or man, or themselues; but neither God nor man: and therefore themselues.
themselves were the cause of their own fallen; which is thus proved: Either God must be the cause of their since, or man, or themselves; but neither God nor man: and Therefore themselves.
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Why would hee not? Ans. I answere with the Apostle, What art thou O man that disputest with God? Let vs without further reasoning stay our selues in these two conclusions:
Why would he not? Ans. I answer with the Apostle, What art thou Oh man that Disputes with God? Let us without further reasoning stay our selves in these two conclusions:
but that will being mutable, they might also will euill and so fall from God, this being the same will that Adam had in the state of innocencie. Obiect.
but that will being mutable, they might also will evil and so fallen from God, this being the same will that Adam had in the state of innocence. Object.
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By this truth is meant the image of God in righteousnes and true holines, Eph. 4.24. and this image is truly called [ truth ] because it neuer deceiueth men, as vnrighteousnes doth;
By this truth is meant the image of God in righteousness and true holiness, Ephesians 4.24. and this image is truly called [ truth ] Because it never deceiveth men, as unrighteousness does;
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since that time, the societies and congregations of the faithfull are these places appointed for man to set 〈 ◊ 〉 the speciall praises of the Creator in.
since that time, the societies and congregations of the faithful Are these places appointed for man to Set 〈 ◊ 〉 the special praises of the Creator in.
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but by this latter grace of regeneration, such feare of God is put into the hearts of the regenerate, that they shall not depart from God, Iere. 32.40. and this power of not falling is in them indeed, but not from themselues:
but by this latter grace of regeneration, such Fear of God is put into the hearts of the regenerate, that they shall not depart from God, Jeremiah 32.40. and this power of not falling is in them indeed, but not from themselves:
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Heere the Schoolemen deceiued themselues and others, in that they taught that in the conuersion of a sinner the will hath a freedome to receiue grace, or not to receiue it;
Here the Schoolmen deceived themselves and Others, in that they taught that in the conversion of a sinner the will hath a freedom to receive grace, or not to receive it;
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it is not the will it selfe, but the conuersion of it that frame•• i• 〈 ◊ 〉 willingnes, making it of vnwilling ▪ willing to ••tertaine that which i• truly good.
it is not the will it self, but the conversion of it that frame•• i• 〈 ◊ 〉 willingness, making it of unwilling ▪ willing to ••tertaine that which i• truly good.
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the same image of God 〈 … 〉 vpon 〈 ◊ 〉, which wee haue willingly departed 〈 … 〉 that remaineth for vs to doe, which belongeth not 〈 ◊ 〉 them ▪ to vs• all meanes to obtaine ou• first beginnings againe, that this image may be restored vnto vs, and renued vpon vs;
the same image of God 〈 … 〉 upon 〈 ◊ 〉, which we have willingly departed 〈 … 〉 that remains for us to do, which belongeth not 〈 ◊ 〉 them ▪ to vs• all means to obtain ou• First beginnings again, that this image may be restored unto us, and renewed upon us;
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vnto which three things are required: first, that our spirituall vnderstanding be cleered, and enlightened: secondly, that a good heart and conscience bee gotten and preserued:
unto which three things Are required: First, that our spiritual understanding be cleared, and enlightened: secondly, that a good heart and conscience be got and preserved:
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thirdly, a subiection in our whole conuersation vnto all the lawes and commandements of God. Secondly, though we haue the same beginning by creation, which is lost by our fall;
Thirdly, a subjection in our Whole Conversation unto all the laws and Commandments of God. Secondly, though we have the same beginning by creation, which is lost by our fallen;
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Thirdly, we see how farre the Scriptures may bee said to bee sufficient to cleere all doubtes and determine all controuersies, seeing here it onely propoundeth a generall sinne of Angels,
Thirdly, we see how Far the Scriptures may be said to be sufficient to clear all doubts and determine all controversies, seeing Here it only propoundeth a general sin of Angels,
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and determineth not that great question controuerted among Diuines, of whome some say it was a 〈 ◊ 〉 in thought: other•, that it was actuall: others, that it was enuie:
and determineth not that great question controverted among Divines, of whom Some say it was a 〈 ◊ 〉 in Thought: other•, that it was actual: Others, that it was envy:
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nay of purpose the holy Ghost •u•teth 〈 ◊ 〉 all cause of such curiositie by silence in such •nnecessarie matters, that 〈 … 〉 the rather 〈 ◊ 〉 to ••re ne••ssarie• yet is the Scripture a iudge sufficie•tly able to resol•e thy spirituall minded man in any case concerning conscience• or in any matter concerning saluation;
nay of purpose the holy Ghost •u•teth 〈 ◊ 〉 all cause of such curiosity by silence in such •nnecessarie matters, that 〈 … 〉 the rather 〈 ◊ 〉 to ••re ne••ssarie• yet is the Scripture a judge sufficie•tly able to resol•e thy spiritual minded man in any case Concerning conscience• or in any matter Concerning salvation;
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but seeing the Scripture concealeth it, it is a safe and learned ignorance to be rested in, without further desire to know that which the Lord hath hid in secret with himselfe.
but seeing the Scripture concealeth it, it is a safe and learned ignorance to be rested in, without further desire to know that which the Lord hath hid in secret with himself.
Fourthly, wee are hence taught to seeke to enter into our habitation and true resting place, which is not the earthly Paradise, for that was our dwelling place before the fall;
Fourthly, we Are hence taught to seek to enter into our habitation and true resting place, which is not the earthly Paradise, for that was our Dwelling place before the fallen;
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Christ telles his Disciples he goeth to prepare them these dwellings in heauen, Ioh. 14. which elsewhere he calleth euerlasting habitations. Make you friends of vnrighteous ma•man, &c. Now for our better practise hereof, this must be marked, that howsoeuer this our habitation be in heauen, yet the suburbes and the gate of it is here in earth;
christ tells his Disciples he Goes to prepare them these dwellings in heaven, John 14. which elsewhere he calls everlasting habitations. Make you Friends of unrighteous ma•man, etc. Now for our better practice hereof, this must be marked, that howsoever this our habitation be in heaven, yet the suburbs and the gate of it is Here in earth;
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and called it B•thel, and said it was the very gate of heauen, Gen. 28.17. and therefore we must while we li•e here seeke to enter, if we would be ad•i•ted within that glorie hereafter ▪ Qu. But what 〈 ◊ 〉 may wee vse to help vs forward herein? Ans. These fiue ▪ First, wee must alwaies endeuour to be found readie to enter into that heauenly habitation;
and called it B•thel, and said it was the very gate of heaven, Gen. 28.17. and Therefore we must while we li•e Here seek to enter, if we would be ad•i•ted within that glory hereafter ▪ Qu. But what 〈 ◊ 〉 may we use to help us forward herein? Ans. These fiue ▪ First, we must always endeavour to be found ready to enter into that heavenly habitation;
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for which purpose our hate• must be at this our ho•e, y•• our whole conuersation must be in heauen, w••lest our 〈 … 〉 are vpon earth, our walking must bee in the path of life euerlasting ▪ ••ll containing ourselues in the waies of repentance, obedience,
for which purpose our hate• must be At this our ho•e, y•• our Whole Conversation must be in heaven, w••lest our 〈 … 〉 Are upon earth, our walking must be in the path of life everlasting ▪ ••ll containing ourselves in the ways of Repentance, Obedience,
Secondly, 〈 … 〉 loue 〈 ◊ 〉 assemblie of Gods people, and •oy•e our selues vnto th•• i• th• holy vse of the Word and sacraments, whereby wee draw neere vnto heauen it selfe:
Secondly, 〈 … 〉 love 〈 ◊ 〉 assembly of God's people, and •oy•e our selves unto th•• i• th• holy use of the Word and Sacraments, whereby we draw near unto heaven it self:
yea and keepe at the gates of this Citie, and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God, Psal. 84. Moses chose rather to suffer with the people of God great affliction,
yea and keep At the gates of this city, and with David think it a special privilege to be a doorkeeper in the house of God, Psalm 84. Moses chosen rather to suffer with the people of God great affliction,
and which he most complained of, that hee was cast out from the face of God, that is, out of Adams familie, where Gods face was to be seene in his worship.
and which he most complained of, that he was cast out from the face of God, that is, out of Adams family, where God's face was to be seen in his worship.
and this will cause vs neither to feare our owne, nor excessiuely to sorrow at the departure of our faithfull friendes, seeing they haue passed these first things,
and this will cause us neither to Fear our own, nor excessively to sorrow At the departure of our faithful Friends, seeing they have passed these First things,
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and if we cannot finde the doores hereof in our owne countrie, wee must seeke them elsewhere, where we may enioy them, making light reckoning of all things for this one thing of highest account.
and if we cannot find the doors hereof in our own country, we must seek them elsewhere, where we may enjoy them, making Light reckoning of all things for this one thing of highest account.
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but this office they departed from ▪ we now being by adoption the sonnes and daughters of God, being called vnto holinesse, are to take heede of this sinne of forsaking our calling;
but this office they departed from ▪ we now being by adoption the Sons and daughters of God, being called unto holiness, Are to take heed of this sin of forsaking our calling;
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first, in that they are reserued in chaines. Secondly, vnder darkenes. By these chaines are signified first that mightie power of God ▪ which bridleth and restraineth the might and malice of the Diuels themselues;
First, in that they Are reserved in chains. Secondly, under darkness. By these chains Are signified First that mighty power of God ▪ which bridleth and restraineth the might and malice of the Devils themselves;
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where we are taught two things, first, to beware of guiltie and accusing consciences; for these are Gods chaines binding bodie and soule vnto euerlasting vengeance:
where we Are taught two things, First, to beware of guilty and accusing Consciences; for these Are God's chains binding body and soul unto everlasting vengeance:
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and therefore for time past, if thy conscience accuse thee, seek in due time to be loosed and freed by Christ, that thou maist be able to say with Paul; I knowe nothing by my selfe :
and Therefore for time past, if thy conscience accuse thee, seek in due time to be loosed and freed by christ, that thou Mayest be able to say with Paul; I know nothing by my self:
The libertie which is sweet vnto those who are freed by Christ is, that they can walke before God in the compasse of their callings, without those accusing consciences, which continually vexe and torment the wicked men and Angels themselues.
The liberty which is sweet unto those who Are freed by christ is, that they can walk before God in the compass of their callings, without those accusing Consciences, which continually vex and torment the wicked men and Angels themselves.
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The second degree of their punishment is, that they are reserued vnto the iudgement of the great day, wherein the fulnes and extremitie of their torment is expressed;
The second degree of their punishment is, that they Are reserved unto the judgement of the great day, wherein the fullness and extremity of their torment is expressed;
for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto, which abideth them, and is reserued for them.
for by judgement is meant that fearful and final condemnation and torment which they Are adjudged unto, which Abideth them, and is reserved for them.
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so as in regard of ou•ward gouernment and administration this his kingdome shall cease. Vse. Let the remembrance of this great day strike vs with feare and reuerence of it.
so as in regard of ou•ward government and administration this his Kingdom shall cease. Use. Let the remembrance of this great day strike us with Fear and Reverence of it.
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it is the vse that Salomon maketh, Eccles. 12. and considering those terrors of the Lord, what manner of men ought wee to bee in all holy conuersation? saith the Lord.
it is the use that Solomon makes, Eccles. 12. and considering those terrors of the Lord, what manner of men ought we to be in all holy Conversation? Says the Lord.
but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes, not fearing nor acknowledging the Scriptures, Heauen, Hell, God, Diuell,
but how many Atheists be there Worse than the Devils themselves that make a mock of these great works, not fearing nor acknowledging the Scriptures, Heaven, Hell, God, devil,
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nor this great iudgement day? but experience shall teach such fooles, who in the meane time might learne so much of the Diuell himselfe (but that God hath giuen them into his hand to bee led by his will) to tremble at the remembrance of this dreadfull day;
nor this great judgement day? but experience shall teach such Fools, who in the mean time might Learn so much of the devil himself (but that God hath given them into his hand to be led by his will) to tremble At the remembrance of this dreadful day;
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the which heaping vp of so many words, expressing the same thing, giueth vs likewise to vnderstand that place in 2. Pet. 2.6. he turned their cities into ashes, condemned them, and ouerthrew them.
the which heaping up of so many words, expressing the same thing, gives us likewise to understand that place in 2. Pet. 2.6. he turned their cities into Ashes, condemned them, and overthrew them.
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Whence we may note that there is a difference betweene the people of God, & those who will not be obedient to his word, these meet with vtter destruction.
Whence we may note that there is a difference between the people of God, & those who will not be obedient to his word, these meet with utter destruction.
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both of which must be often acknowleged of euery member of the Church, and euery man must confesse and say with the Church, Lam. 3. It is the Lords mercies that wee are not vtterly consumed.
both of which must be often acknowledged of every member of the Church, and every man must confess and say with the Church, Lam. 3. It is the lords Mercies that we Are not utterly consumed.
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but destroying euen the children with the parents, who sinned not in following strange flesh as their fathers did, which maketh this a strange and vnsearchable iudgement:
but destroying even the children with the Parents, who sinned not in following strange Flesh as their Father's did, which makes this a strange and unsearchable judgement:
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first, that the childe is Gods creature, and the life of it is Gods (hee being the Lorde of life) so as hee may take it away when he pleaseth, hauing power to doe with his owne as hee will.
First, that the child is God's creature, and the life of it is God's (he being the Lord of life) so as he may take it away when he Pleases, having power to do with his own as he will.
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Secondly, children are part• of the parents, and therefore the Lorde may iustly infold them in the punishment of their fathers sinne, to manifest his greater detestation of it.
Secondly, children Are part• of the Parents, and Therefore the Lord may justly enfold them in the punishment of their Father's sin, to manifest his greater detestation of it.
Thirdly, children are borne in originall sinne, and therefore God may iustly inroll them with their parents, not onely in temporall punishments, but in euerlasting condemnation also.
Thirdly, children Are born in original sin, and Therefore God may justly enrol them with their Parents, not only in temporal punishments, but in everlasting condemnation also.
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Thirdly, in this people who are made examples, note that as wicked a people as these haue had mercie offered them. Isai. 1.10. The Prophet calles the Iewes Princes, the Princes of Sodome, and their people the people of Gomorrha, that is;
Thirdly, in this people who Are made Examples, note that as wicked a people as these have had mercy offered them. Isaiah 1.10. The Prophet calls the Iewes Princes, the Princes of Sodom, and their people the people of Gomorrha, that is;
such Princes and people as matched Sodome and Gomorrha themselues in wickednes; and yet hee inuiteth them vnto repent•nce, with proffer of mercie and promise of pardon:
such Princes and people as matched Sodom and Gomorrha themselves in wickedness; and yet he Inviteth them unto repent•nce, with proffer of mercy and promise of pardon:
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yea though their sins were as red as scarlet, he would then make them white as snow, vers. 18. Whence we may learne, that the mercie of God euery way matcheth his iustice;
yea though their Sins were as read as scarlet, he would then make them white as snow, vers. 18. Whence we may Learn, that the mercy of God every Way Matches his Justice;
in iustice he ouerthroweth Sodome and Gomorrha, and in mercie saueth those who were euery whit as wicked as they, his free grace bringeth those to heauen, who by their sinne equalled themselues to those whom his iustice had detruded into hell.
in Justice he Overthroweth Sodom and Gomorrha, and in mercy Saveth those who were every whit as wicked as they, his free grace brings those to heaven, who by their sin equaled themselves to those whom his Justice had detruded into hell.
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and ruled at his will, 2. Tim. 2.25. Manasseh himselfe who broke off his couenant with God, by making league with the Diuell, found mercie with God vpon his repentance. Vse.
and ruled At his will, 2. Tim. 2.25. Manasses himself who broke off his Covenant with God, by making league with the devil, found mercy with God upon his Repentance. Use.
Our dutie hence is to learne in the middest of our afflictions, with quiet hearts to rest and relie our selues vpon God, waiting his time wherein hee will come in mercie vnto vs.
Our duty hence is to Learn in the midst of our afflictions, with quiet hearts to rest and rely our selves upon God, waiting his time wherein he will come in mercy unto us
Where we learne to auoide the wicked manners and fashions of the world, not imitating these lesser Cities, which imitated the greater in their wicked manners;
Where we Learn to avoid the wicked manners and fashions of the world, not imitating these lesser Cities, which imitated the greater in their wicked manners;
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when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha, our righteous hearts should be vexed within vs in the daily seeing and ••aring of such vncleannes.
when we see the Sins of our people break out as the Sins of Sodom and Gomorrha, our righteous hearts should be vexed within us in the daily seeing and ••aring of such uncleanness.
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So much of the people punished. Now followeth the second point in the example: namely, the sinnes for which Sodom and Gomorrha were destroyed, in these words:
So much of the people punished. Now follows the second point in the Exampl: namely, the Sins for which Sodom and Gomorrha were destroyed, in these words:
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This ground nourished foure bitter rootes, from which these sinnes of fornication and following strange flesh did spring, reckoned, vp by Ezechiel, chap. 16.49. The sins of thy sister Sodom were first Pride, by reason of prosperitie.
This ground nourished foure bitter roots, from which these Sins of fornication and following strange Flesh did spring, reckoned, up by Ezechiel, chap. 16.49. The Sins of thy sister Sodom were First Pride, by reason of Prosperity.
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and these must needs nourish all sinnes of vncleannes: vnto which adde a fifth sinne, mentioned Gen. 19.9. and 14. that is, contempt of heauenlie admonition and instruction;
and these must needs nourish all Sins of uncleanness: unto which add a fifth sin, mentioned Gen. 19.9. and 14. that is, contempt of heavenly admonition and instruction;
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both which may be gathered in Genesis 19. •. and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied:
both which may be gathered in Genesis 19. •. and 9. Doctrine 1. By these Sins we Are taught to take a view of the Sins of these last times unto which that of Ezechiel unto Ierusalem may be properly applied:
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Thou hast iustified thy Sisters (namely Samaria and Sodom) in all their abominations. So these last times iustifie Sodome in her abominations, which I prooue thus:
Thou hast justified thy Sisters (namely Samaria and Sodom) in all their abominations. So these last times justify Sodom in her abominations, which I prove thus:
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It is there so called because it matcheth Sodom in her sinnes, in that it teacheth the sins of Sodom, in making lawes to inhibite lawfull mariage in sundry sorts of men ▪ to tole•ate fornication, and such filthinesse;
It is there so called Because it Matches Sodom in her Sins, in that it Teaches the Sins of Sodom, in making laws to inhibit lawful marriage in sundry sorts of men ▪ to tole•ate fornication, and such filthiness;
Thirdly ▪ whoso•uer (saith Christ) shall not beleeue and obey the doctrine of the Gospell, it shall be easier for Sodome and Gomorrha in the day of iudgement, than for them.
Thirdly ▪ whoso•uer (Says christ) shall not believe and obey the Doctrine of the Gospel, it shall be Easier for Sodom and Gomorrha in the day of judgement, than for them.
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Which sentence might moue most men to tremble, who whilest they take themselues freed from Sodomes sins ▪ fornication ▪ and following strange flesh, they nourish a sinne within them, which maketh them as farre off their saluation as Sodom it selfe is,
Which sentence might move most men to tremble, who whilst they take themselves freed from Sodom's Sins ▪ fornication ▪ and following strange Flesh, they nourish a sin within them, which makes them as Far off their salvation as Sodom it self is,
but wh••esoeuer they be found they be sins that burne to destruction, Iob. 3•. 22. they set families on fire, and deuoure them vtterly, waste and consume them.
but wh••esoeuer they be found they be Sins that burn to destruction, Job 3•. 22. they Set families on fire, and devour them utterly, waste and consume them.
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Againe, no fornicators, adulterers, wantons, b•gga•ers, shall euen be admitted into the kingdome of heauen: and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication:
Again, no fornicators, Adulterers, wantons, b•gga•ers, shall even be admitted into the Kingdom of heaven: and in verse 13. the same Apostle propoundeth sixe Reasons why we should fly fornication:
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This grace alone preserued Ioseph, being daily inticed by Po•iphars wife. How should I doe this wickednes and sin against God? Gen. 39.9. The third point in this example is the punishment it selfe ▪ in which three things may bee noted: first, the matter of it;
This grace alone preserved Ioseph, being daily enticed by Po•iphars wife. How should I do this wickedness and since against God? Gen. 39.9. The third point in this Exampl is the punishment it self ▪ in which three things may be noted: First, the matter of it;
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but an eternall fire: that is, the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning, that is, alwaies terribly tormenting the sinner, called fire,
but an Eternal fire: that is, the endless and comfortless apprehension of God's wrath for sin eternally burning, that is, always terribly tormenting the sinner, called fire,
because as burning of fire is the most horrible and sensible torment vnto nature, so much more terrible is this torment ▪ which elsewhere is called by other names,
Because as burning of fire is the most horrible and sensible torment unto nature, so much more terrible is this torment ▪ which elsewhere is called by other names,
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Which 〈 … 〉 that 〈 … 〉 so 〈 … 〉 all 〈 … 〉 of the son 〈 … 〉 for God teacheth not •nely 〈 ◊ 〉 by his word 〈 … 〉 of it, but really also by his workes in the execution of his iudgements.
Which 〈 … 〉 that 〈 … 〉 so 〈 … 〉 all 〈 … 〉 of the son 〈 … 〉 for God Teaches not •nely 〈 ◊ 〉 by his word 〈 … 〉 of it, but really also by his works in the execution of his Judgments.
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Iob saith that God speaketh to men once or twice, therein teaching that corrections are the speeches of God in mens 〈 ◊ 〉 so as no person or people can go cleere away with that plea, that they wanted all meanes of instruction, seeing the whole earth is filled with the iudgements of God.
Job Says that God speaks to men once or twice, therein teaching that corrections Are the Speeches of God in men's 〈 ◊ 〉 so as no person or people can go clear away with that plea, that they wanted all means of instruction, seeing the Whole earth is filled with the Judgments of God.
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Secondly, they did not only sinne as they of Sodome did ▪ but notwithstanding they knew what had befallen Sodom and Gomorrha, they not being afraide of these iudgements rush into these sinnes:
Secondly, they did not only sin as they of Sodom did ▪ but notwithstanding they knew what had befallen Sodom and Gomorrha, they not being afraid of these Judgments rush into these Sins:
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first, that they are sleepers made 〈 ◊ 〉 with sleepe ▪ and secondly, in this sleepe of theirs they are deluded with dreames ▪ We are then to vnderstand first what th•• sleepe is:
First, that they Are sleepers made 〈 ◊ 〉 with sleep ▪ and secondly, in this sleep of theirs they Are deluded with dreams ▪ We Are then to understand First what th•• sleep is:
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when as the heart is made past feeling, and altogether senselesse through continuance in sinne, Ephes. 4.19. This last kind is that which is attributed here to these deceiuers, for so the word [ notwithstanding ] importeth:
when as the heart is made passed feeling, and altogether senseless through Continuance in sin, Ephesians 4.19. This last kind is that which is attributed Here to these deceivers, for so the word [ notwithstanding ] imports:
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and conceiued in a corrupted mind, which in the end deceiue and delude men no otherwise than a dreame, which while a man sleepeth seemeth to haue some truth in it,
and conceived in a corrupted mind, which in the end deceive and delude men not otherwise than a dream, which while a man Sleepeth seems to have Some truth in it,
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An example whereof wee haue in the rich man, Luk. 12.19. who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres: when that night his soule was taken away.
an Exampl whereof we have in the rich man, Luk. 12.19. who in his fullness and increase of riches dreamed of an happiness and a Continuance in it many Years: when that night his soul was taken away.
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Lastly, it is a common dreame amongst men that the promise of life eternal is but a dreame, and so many make but a dreame of the whole word of God, and all religion:
Lastly, it is a Common dream among men that the promise of life Eternal is but a dream, and so many make but a dream of the Whole word of God, and all Religion:
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and as those who were reduced from ye captiuity of Babylon, entertained the promise of their returne but as a dreame, by their own confession, Psal. 126. and Peter whē he was deliuered by the Angel out of prison, could not bee perswaded that it was so,
and as those who were reduced from you captivity of Babylon, entertained the promise of their return but as a dream, by their own Confessi, Psalm 126. and Peter when he was Delivered by the Angel out of prison, could not be persuaded that it was so,
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Secondly ▪ in that these dreames are made the causes of all sinnes, we are taught to learne the lesson of the Apostle, Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead. And 1. Thess. 5.6. Let vs not sleepe as others doe:
Secondly ▪ in that these dreams Are made the Causes of all Sins, we Are taught to Learn the Lesson of the Apostle, Ephesians 5.14. Awake thou that Sleepest, and stand up from the dead. And 1. Thess 5.6. Let us not sleep as Others doe:
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For the former, consider first the infinite iustice and wrath of God against the least sin, which made the Apostle say, It is a fearfull thing to fall into the hands of God.
For the former, Consider First the infinite Justice and wrath of God against the least since, which made the Apostle say, It is a fearful thing to fallen into the hands of God.
Thirdly, if dreaming be the fountain of all sinne, we must learne the contrary vertue, namely, that being once awakened, wee striue to watch and be sober, 1. Thess. 5.6.
Thirdly, if dreaming be the fountain of all sin, we must Learn the contrary virtue, namely, that being once awakened, we strive to watch and be Sobrium, 1. Thess 5.6.
Secondly, we must daily looke for an euill day, so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession:
Secondly, we must daily look for an evil day, so as we forecast every day to endure the worst that it can bring forth against us and our profession:
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for then commonly sudden desolation commeth vpon vs. Thirdly, wee must esteeme of euerie day as our last day, that so wee may be 〈 … 〉 did, of which wee haue spoken in the seuenth verse,
for then commonly sudden desolation comes upon us Thirdly, we must esteem of every day as our last day, that so we may be 〈 … 〉 did, of which we have spoken in the Seventh verse,
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Onely let this one thing bee here remembred, that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement, our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour ▪ 2. Thess. 4.3.4. This is the will of God ▪ The bodie must be giuen vp as an holy sacrifice to God, else it shall not be acceptable, Rom. 12.1. Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day? then let thy •are bee to lay it downe in the grant in honour, by preseruing i• a pure member of Christ:
Only let this one thing be Here remembered, that seeing it is a sin of Sodom to defile the body with the Sins of the Seventh Commandment, our duty is to reserve within us that special care whereby our bodies may be preserved in holiness and honour ▪ 2. Thess 4.3.4. This is the will of God ▪ The body must be given up as an holy sacrifice to God, Else it shall not be acceptable, Rom. 12.1. Wouldst thou have thy body rise up unto glory and fellowship with God and christ At the last day? then let thy •are be to lay it down in the grant in honour, by preserving i• a pure member of christ:
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First, in their iudge•••• they put downe gouernment, by •eaching (for otherwise they could not) and maintaining that after men were conuerted to the faith, being now become Christians and beleeuers, they were no longer to be vnder Magistracie or authoritie;
First, in their iudge•••• they put down government, by •eaching (for otherwise they could not) and maintaining that After men were converted to the faith, being now become Christians and believers, they were no longer to be under Magistracy or Authority;
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and this errour was dangerously sowne by the malitious m•n in the Primitiue Church, and called some trouble and labour vpon the Apostles themselues in their 〈 ◊ 〉; as appeareth 1. Cor. 7.11. where the Apostle answereth this case, which seruants themselues were hold to call in question being conuerted.
and this error was dangerously sown by the malicious m•n in the Primitive Church, and called Some trouble and labour upon the Apostles themselves in their 〈 ◊ 〉; as appears 1. Cor. 7.11. where the Apostle Answers this case, which Servants themselves were hold to call in question being converted.
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The Apostle Peter acknowledgeth this distinction, 1. Pet. 2.13, Submit your selues to euery humane ordinance. Diuine gouernment is the absolute power of God, whereby he maketh lawes to binde the conscience,
The Apostle Peter acknowledgeth this distinction, 1. Pet. 2.13, Submit your selves to every humane Ordinance. Divine government is the absolute power of God, whereby he makes laws to bind the conscience,
The Ministrie hath power onely to pronounce what God commandeth, and that in his name. Secondly, the authoritie of the Ciuill Magistrate is in himselfe;
The Ministry hath power only to pronounce what God commands, and that in his name. Secondly, the Authority of the Civil Magistrate is in himself;
Thirdly, the Ciuill gouernment hath an absolute power to compell, and enforce the outward man; but the Ministrie hath power only to counsell, perswade, exhort.
Thirdly, the Civil government hath an absolute power to compel, and enforce the outward man; but the Ministry hath power only to counsel, persuade, exhort.
Secondly, this power of the Sword is added to distinguish it from all priuate power, as in Schooles, families, which haue a power of commanding, but not of the Sword.
Secondly, this power of the Sword is added to distinguish it from all private power, as in Schools, families, which have a power of commanding, but not of the Sword.
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Lastly, I adde for the common good of mankind, Rom. 13.4. The Magistrate is the minister of God, for thy wealth, that is, procuring the welfare of soule and body: which standeth in two things: first, true Religion: secondly, ciuill iustice;
Lastly, I add for the Common good of mankind, Rom. 13.4. The Magistrate is the minister of God, for thy wealth, that is, procuring the welfare of soul and body: which Stands in two things: First, true Religion: secondly, civil Justice;
It may be here demanded ▪ 〈 … 〉 Church appeareth, in that the 〈 … 〉 preparation and performance of the same, 2. Chron. 35. and 〈 … 〉 here two differences in this authoritie must be marked.
It may be Here demanded ▪ 〈 … 〉 Church appears, in that the 〈 … 〉 preparation and performance of the same, 2. Chronicles 35. and 〈 … 〉 Here two differences in this Authority must be marked.
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Secondly ▪ that ciuill authoritie hath power ouer all the things of men, but not ouer the things of 〈 ◊ 〉 ▪ as the Wo•d and Sacrament•, faith, conscience, the graces of God in 〈 ◊ 〉 Ci•ill power hath no rule ouer these;
Secondly ▪ that civil Authority hath power over all the things of men, but not over the things of 〈 ◊ 〉 ▪ as the Wo•d and Sacrament•, faith, conscience, the graces of God in 〈 ◊ 〉 Ci•ill power hath no Rule over these;
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concerning which Christ comm•nded to giue vnto God the things of God and vnto Caesar Caesars. Secondly, this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill,
Concerning which christ comm•nded to give unto God the things of God and unto Caesar Caesars. Secondly, this Authority extendeth it self to all Persons as well Ecclesiastical as Civil,
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secondly in moe, when the gouernment is in a few states and 〈 ◊ 〉 ▪ thirdly, in the bodie of the people, which is a popular gouernment by one of these three is euery Common-wealth gouerned.
secondly in more, when the government is in a few states and 〈 ◊ 〉 ▪ Thirdly, in the body of the people, which is a popular government by one of these three is every Commonwealth governed.
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The second point followeth, 〈 ◊ 〉 vpon what grounds they despised gouernment? Ans. Their grounds may be knowne by the Heretikes of th•• time the Anabaptists, who are giuen vp to the same 〈 ◊ 〉;
The second point follows, 〈 ◊ 〉 upon what grounds they despised government? Ans. Their grounds may be known by the Heretics of th•• time the Anabaptists, who Are given up to the same 〈 ◊ 〉;
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and therefore Christ hauing taken away sinne, hath taken away subiection also. The former part they prooue out of Gen. 1.26. Man in innocencie was to rule ouer the fish of the sea, the fowles of heauen, ouer the beasts, the earth, and all creeping things; but not ouer man:
and Therefore christ having taken away sin, hath taken away subjection also. The former part they prove out of Gen. 1.26. Man in innocence was to Rule over the Fish of the sea, the fowls of heaven, over the beasts, the earth, and all creeping things; but not over man:
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the first Seruile, the second Ciuill. The former is the subiection of a slaue or vassall, who is onely to seeke the proper good of his Lord and Master.
the First Servile, the second Civil. The former is the subjection of a slave or vassal, who is only to seek the proper good of his Lord and Master.
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the latter was before sinne in innocencie. Eue was subiect to Adam in innocencie: thus the Apostle reasoneth 1. Tim. 2.12. Let the woman be subiect to the man:
the latter was before sin in innocence. Eue was Subject to Adam in innocence: thus the Apostle reasoneth 1. Tim. 2.12. Let the woman be Subject to the man:
for then it was a pleasure, and this makes subiection a curse in some respect; but is not so (no not since the fall) in it selfe considered. Secondly, they reason thus:
for then it was a pleasure, and this makes subjection a curse in Some respect; but is not so (not not since the fallen) in it self considered. Secondly, they reason thus:
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as some must bee Princes, some subiects, some fathers, some children, some Masters, some seruants. Whence it is that euery man susteines vpon him two persons:
as Some must be Princes, Some Subjects, Some Father's, Some children, Some Masters, Some Servants. Whence it is that every man sustains upon him two Persons:
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Thirdly, Ciuill gouernment is full of crueltie, which hauing the power of the sword destroyeth the bodies and soules of offenders, in not giuing them time of repentance:
Thirdly, Civil government is full of cruelty, which having the power of the sword Destroyeth the bodies and Souls of offenders, in not giving them time of Repentance:
Secondly, the malefactor that is not moued to repentance at the sentence of present death, there is little hope that euer hee would repent after if hee had longer time.
Secondly, the Malefactor that is not moved to Repentance At the sentence of present death, there is little hope that ever he would Repent After if he had longer time.
Thirdly, Gods wisedome and commaundement must take place of mans reason; he commaundeth that the Malefactor should die, and thereby that the euill be taken away;
Thirdly, God's Wisdom and Commandment must take place of men reason; he commandeth that the Malefactor should die, and thereby that the evil be taken away;
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Ans. The libertie which Christ hath procured vs is libertie of conscience, freedome from the power of sin, Satan, death, hell, and condemnation; and therefore spirituall:
Ans. The liberty which christ hath procured us is liberty of conscience, freedom from the power of since, Satan, death, hell, and condemnation; and Therefore spiritual:
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but wee are bound still to obedience and subiection by the latter. Ob. Matth. 17.26. The Kings sonnes are free from tribute ; and therefore from subiection.
but we Are bound still to Obedience and subjection by the latter. Ob. Matthew 17.26. The Kings Sons Are free from tribute; and Therefore from subjection.
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Yea the Church lying open to the malice of Satan and the wicked, standeth euer in neede of Magistracie to protect it by force and warre, or otherwise. The third generall point is;
Yea the Church lying open to the malice of Satan and the wicked, Stands ever in need of Magistracy to Pact it by force and war, or otherwise. The third general point is;
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called therefore by Peter a creation or creature, which bindeth euery soule vnto subiection to the higher power, Rom. 13.1. and that for conscience sake, which respecteth not so much the rule it selfe as Gods commandement, subiecting not only ciuill but all ecclesiasticall persons thereunto.
called Therefore by Peter a creation or creature, which binds every soul unto subjection to the higher power, Rom. 13.1. and that for conscience sake, which respecteth not so much the Rule it self as God's Commandment, subjecting not only civil but all ecclesiastical Persons thereunto.
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Christ himselfe taking vpon him mans nature, was subiect vnto authoritie, submitting himselfe vnto Caiphas, and Pilate, yea to apprehension, arraignment, condemnation,
christ himself taking upon him men nature, was Subject unto Authority, submitting himself unto Caiaphas, and Pilate, yea to apprehension, arraignment, condemnation,
and he is to plant and plucke vp kingdomes no otherwise, than by declaring that God would plant or pluck them vp. Ob. Esay 60.10. Kings shall come and serue the Church in the new Testament;
and he is to plant and pluck up kingdoms not otherwise, than by declaring that God would plant or pluck them up. Ob. Isaiah 60.10. Kings shall come and serve the Church in the new Testament;
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and therefore the Church is not to be subiect vnto Princes, but they vnto it. Ans. In the Church are two things: first, the persons of men: secondly the things of God.
and Therefore the Church is not to be Subject unto Princes, but they unto it. Ans. In the Church Are two things: First, the Persons of men: secondly the things of God.
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therefore they are vnder the Ministers, as the flocks vnder the shepheards. Ans. In the Prophets, Pastors, and Ministers, consider two things: first their persons: secondly, their ministerie.
Therefore they Are under the Ministers, as the flocks under the shepherds. Ans. In the prophets, Pastors, and Ministers, Consider two things: First their Persons: secondly, their Ministry.
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For this also must be marked, that Magistrates are not simply subiects to the Ministerie, but so farre as the word is rightly taught, and Sacraments du•ie administred:
For this also must be marked, that Magistrates Are not simply Subjects to the Ministry, but so Far as the word is rightly taught, and Sacraments du•ie administered:
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for euen in this regard themselues are shepheards. As Isai. 44.1. Cyrus is called a shepheard, though otherwise he be a sheepe, so far as he is truly taught and directed by the Minister. So much of the ground. Vse.
for even in this regard themselves Are shepherds. As Isaiah 44.1. Cyrus is called a shepherd, though otherwise he be a sheep, so Far as he is truly taught and directed by the Minister. So much of the ground. Use.
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First of the Bishop of Rome that most ancient Rebell, who hath for many hundred yeeres taken vpon him an vsurped supremacie ouer all ciuill gouernment in the earth;
First of the Bishop of Rome that most ancient Rebel, who hath for many hundred Years taken upon him an usurped supremacy over all civil government in the earth;
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who deposed her not alone, but by the common consent of all the states and Peeres of the land; as chap. 23.1.2. He indeede is chiefly named, because he was the chiefe of them in blood;
who deposed her not alone, but by the Common consent of all the states and Peers of the land; as chap. 23.1.2. He indeed is chiefly nam, Because he was the chief of them in blood;
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Vse. 2. Hence also may be obserued that the exemptiō or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked, and a kinde of rebellion:
Use. 2. Hence also may be observed that the exemption or immunity of the Clergy from the Authority of the Civil Magistrate is wicked, and a kind of rebellion:
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Thirdly, the Pope vsurping a power to free subiects from their alleageance, and their oath of obedience, hath been for many hundred yeeres a most wicked instrument of rebellion,
Thirdly, the Pope usurping a power to free Subjects from their allegiance, and their oath of Obedience, hath been for many hundred Years a most wicked Instrument of rebellion,
I answere, were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces, (which is grosse vsurpation) yet with what face dare he challenge to dispense with the lawes of God and nature?
I answer, were it so that he could dispense with humane laws of Kings and Princes in their Countries and Provinces, (which is gross usurpation) yet with what face Dare he challenge to dispense with the laws of God and nature?
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and seeing a most excellent law is prouided to restraine them, it is the part of euery good subiect or Christian to set themselues for the executing, strengthening and vpholding of the same.
and seeing a most excellent law is provided to restrain them, it is the part of every good Subject or Christian to Set themselves for the executing, strengthening and upholding of the same.
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Which sinne wee should be so farre from, as that wee should not receiue any accusation against any Elder, vnder two or three witnesses, 1. Timoth. 5 If we may not receiue slanders against Rulers, much lesse may we raise them.
Which sin we should be so Far from, as that we should not receive any accusation against any Elder, under two or three Witnesses, 1. Timothy 5 If we may not receive slanders against Rulers, much less may we raise them.
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Secondly, if a man may not speake euill of a Ruler, then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate.
Secondly, if a man may not speak evil of a Ruler, then much less may any private man take a sword in hand to take away the life of a Prince or Magistrate.
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the ground of his griefe was, because hee was the Lords annointed. Where take notice of the spirit that leadeth and ruleth those Romish vassals, who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones, who will not stoope vnto that Antichristian tyranny.
the ground of his grief was, Because he was the lords anointed. Where take notice of the Spirit that leads and Ruleth those Romish vassals, who Are sent out into Christian Lands with Commission to take away the lives of the lords anointed ones, who will not stoop unto that Antichristian tyranny.
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Hence is that good order commended vnto vs, wherby in our publike prayers we make solemne mention of our lawfull Magistrates, testifying both our desire of their good,
Hence is that good order commended unto us, whereby in our public Prayers we make solemn mention of our lawful Magistrates, testifying both our desire of their good,
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Secondly, the amplification of their sinne standeth partly herein, that they speake euill of Dignities, Glories, Maiesties, that is, of those whom God hath adorned with these:
Secondly, the amplification of their sin Stands partly herein, that they speak evil of Dignities, Glories, Majesties, that is, of those whom God hath adorned with these:
first, because the Lord hath set them in his owne roome and place, and accordingly honoureth them with titles befitting the same. Psal. 82.1. God standeth in the assemblie of Gods, that is, of Magistrates;
First, Because the Lord hath Set them in his own room and place, and accordingly Honoureth them with titles befitting the same. Psalm 82.1. God Stands in the assembly of God's, that is, of Magistrates;
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but also because they haue receiued a particular charge and commandement, and therwith a power of executing his own iudgements amongst men vpon earth as his deputies. 2. Chro. 19.6. They execute not the iudgements of man, but of the Lord.
but also Because they have received a particular charge and Commandment, and therewith a power of executing his own Judgments among men upon earth as his deputies. 2. Chro 19.6. They execute not the Judgments of man, but of the Lord.
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Secondly, these titles are giuen them, because the Lord doth vsually furnish them with worthie and peculiar gifts (though not alwaies of sanctification) yet of regiment and gouernment to bee answerable to their former designement,
Secondly, these titles Are given them, Because the Lord does usually furnish them with worthy and peculiar Gifts (though not always of sanctification) yet of regiment and government to be answerable to their former designment,
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as of wisedome, courage, zeale, &c. 1. Sam. 10.9. when Saul was made King, the Lord gaue him such princely gifts, as it is said, God gaue him another heart, his heart was changed in regard of other gifts than formerly he had:
as of Wisdom, courage, zeal, etc. 1. Sam. 10.9. when Saul was made King, the Lord gave him such princely Gifts, as it is said, God gave him Another heart, his heart was changed in regard of other Gifts than formerly he had:
so when Dauid was annoynted King, and when Samuel had powred the horne of oyle vpon his head, it is said, 1. Sam. 16.13. that the spirit of the Lord came vpon him, which furnished him with gifts and graces both of regeneration and regiment also.
so when David was anointed King, and when Samuel had poured the horn of oil upon his head, it is said, 1. Sam. 16.13. that the Spirit of the Lord Come upon him, which furnished him with Gifts and graces both of regeneration and regiment also.
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In like manner the Lord tooke of the spirit of Moses, and put it on the seuenty Elders, Numb. 11.17. whereby they were furnished with gifts of gouernment, and enabled to beare rule ▪ and iudge iustly as Moses was:
In like manner the Lord took of the Spirit of Moses, and put it on the seuenty Elders, Numb. 11.17. whereby they were furnished with Gifts of government, and enabled to bear Rule ▪ and judge justly as Moses was:
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and troopes of men, for they are dignities, and their dignitie being outward in regard of men, they may maintaine it by outward pompe, to procure more reuerence and awe of men thereunto.
and troops of men, for they Are dignities, and their dignity being outward in regard of men, they may maintain it by outward pomp, to procure more Reverence and awe of men thereunto.
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Thirdly, being in Gods place they are to execute iustice, without corruption or partialitie, in the face and feare of God. 2. Chro. 9.7. Seeing the iudgement is the Lords, let the feare of God bee vpon you, take heede and doe it. Deut. 1.17. Ye shall haue no respect of persons in iudgement, but shall heare the small as well as the great:
Thirdly, being in God's place they Are to execute Justice, without corruption or partiality, in the face and Fear of God. 2. Chro 9.7. Seeing the judgement is the lords, let the Fear of God be upon you, take heed and do it. Deuteronomy 1.17. You shall have no respect of Persons in judgement, but shall hear the small as well as the great:
Vers. 9. Yet Michael the Archangell when he stroue against the Diuell, and disputed about the bodie of Moses, durst not blame him with cursed speaking, but said: The Lord rebuke thee.
Vers. 9. Yet Michael the Archangel when he strove against the devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but said: The Lord rebuke thee.
IN this verse is laid downe another reason, amplifying their sin of these seducers, by a comparison from the greater to the lesse: and thus it standeth:
IN this verse is laid down Another reason, amplifying their since of these seducers, by a comparison from the greater to the less: and thus it Stands:
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whence the Apostle had this historie of the disputation betweene Michael and the Diuell, concerning the bodie of Moses, seeing it is not to bee found in the Scriptures? I answere, the substance of it is in the Scripture, although though not the circumstances. For in Deut. 34.6. is said, that the Lord buried Moses, but no man knoweth of his sepulchre till this day.
whence the Apostle had this history of the disputation between Michael and the devil, Concerning the body of Moses, seeing it is not to be found in the Scriptures? I answer, the substance of it is in the Scripture, although though not the Circumstances. For in Deuteronomy 34.6. is said, that the Lord buried Moses, but no man Knoweth of his Sepulchre till this day.
the other particular concerning the contention of the Archangell and the Diuell, wi•h this manner of rebuking, is not found in the old Testament. Quest.
the other particular Concerning the contention of the Archangel and the devil, wi•h this manner of rebuking, is not found in the old Testament. Quest.
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or else from some tradition which passed amōg the Iewes from hand to hand, as many things did: as that 2. Timot. 3.8. where the Apostle saith, that Iannes and Iambres withstood Moses ;
or Else from Some tradition which passed among the Iewes from hand to hand, as many things did: as that 2. Timothy 3.8. where the Apostle Says, that Jannes and Jambres withstood Moses;
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and giueth perfect direction concerning faith and manners. Ioh. 20.31. These things are written that they might beleeue, and beleeuing might haue life thorough his name. Rom. 15.4. Whatsoeuer things are written, are written for our learning, that wee through patience and comfort of the Scriptures might haue hope:
and gives perfect direction Concerning faith and manners. John 20.31. These things Are written that they might believe, and believing might have life through his name. Rom. 15.4. Whatsoever things Are written, Are written for our learning, that we through patience and Comfort of the Scriptures might have hope:
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Ob. But some traditions are necessarie to saluation, which are not contained in the written word, and they alleage two: first, in Rom. 12.6. that Gods word must be tried by the rule of faith, and so also by the same rule expounded.
Ob. But Some traditions Are necessary to salvation, which Are not contained in the written word, and they allege two: First, in Rom. 12.6. that God's word must be tried by the Rule of faith, and so also by the same Rule expounded.
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but the right rule of faith is the plaine word of God, euery way absolutely directing in all points of faith and loue, 2. Tim. •. 5. Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue:
but the right Rule of faith is the plain word of God, every Way absolutely directing in all points of faith and love, 2. Tim. •. 5. Paul wishes Timothy to keep the true pattern of wholesome words in faith and love:
which truth is absolutely necessarie to saluation to be beleeued, but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church.
which truth is absolutely necessary to salvation to be believed, but cannot otherwise be known or believed but only by the tradition of the Church.
for although faith hath his knowledge, yet experimentall knowledge followeth faith. Abraham beleeued aboue hope, here faith went before knowledge. Ioh. 7.27.
for although faith hath his knowledge, yet experimental knowledge follows faith. Abraham believed above hope, Here faith went before knowledge. John 7.27.
but herein we are first to yeeld assent vnto God, and then after this experimentall knowledge will follow, that Canonicall Scripture is the word of God.
but herein we Are First to yield assent unto God, and then After this experimental knowledge will follow, that Canonical Scripture is the word of God.
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out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing, the end the glorie of God, and our owne saluation;
out of which being in humility taught and acquainted with the excellent matter of it and manner of writing, the end the glory of God, and our own salvation;
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Thus notwithstanding the allegations of the aduersaries, the written word retaineth that perfection, which needeth no tradition to strengthen or further it in that end to which it is appointed.
Thus notwithstanding the allegations of the Adversaries, the written word retaineth that perfection, which needs no tradition to strengthen or further it in that end to which it is appointed.
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for he durst not reuile the Diuell. Secondly, in 1. Thess. 4.16. The Lord Christ shall come to iudgement with the sound of a Trumpet, and the voyce of an Archangell;
for he durst not revile the devil. Secondly, in 1. Thess 4.16. The Lord christ shall come to judgement with the found of a Trumpet, and the voice of an Archangel;
Thirdly, Peter explaineth it, speaking the same thing, and saith: The Angels giue not railing iudgement against them, 2. Pet. 2.11. It is more probable then that by Michael was meant a principall Angell, rather than Christ.
Thirdly, Peter Explaineth it, speaking the same thing, and Says: The Angels give not railing judgement against them, 2. Pet. 2.11. It is more probable then that by Michael was meant a principal Angel, rather than christ.
Put them in remembrance that they bee subiect to principalitie, and speake euill of no man ▪ but shew all meeknes vnto all 〈 ◊ 〉 ▪ the contrarie practise of railing, slandering,
Put them in remembrance that they be Subject to principality, and speak evil of no man ▪ but show all meekness unto all 〈 ◊ 〉 ▪ the contrary practice of railing, slandering,
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It was the wil of God that Moses body should be buried in a secret place vnknown to any man, to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes.
It was the will of God that Moses body should be buried in a secret place unknown to any man, to prevent and avoid all occasion of Superstition and Idolatry among the Iewes.
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in which the good Angels labour to defend all that are in Christ, against the rage and furie of the Diuell and his angels. As Psal. 34.8. The Angels of the Lord pitch their tents round about those that feare him.
in which the good Angels labour to defend all that Are in christ, against the rage and fury of the devil and his Angels. As Psalm 34.8. The Angels of the Lord pitch their tents round about those that Fear him.
And on the contrarie, the Diuell and wicked spirits cast about how to destroy the bodies and soules of men. 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure.
And on the contrary, the devil and wicked spirits cast about how to destroy the bodies and Souls of men. 1. Pet. 5. Our adversary the devil Goes about continually seeking whom he can devour.
First, for infants the Diuell seeketh how to spoyle and destroy them (especially those of elect and faithfull parents) in regard of their weaknes and tendernes both of minde and bodie:
First, for Infants the devil seeks how to spoil and destroy them (especially those of elect and faithful Parents) in regard of their weakness and tenderness both of mind and body:
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but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan. As Psal. 91.12. They shall beare thee vp in their armes, that is, they shall bee as nurces to beare them in their armes, preseruing them from danger. Mat. 18.10. Despise not one of these little ones:
but the Angels of the Lord have charge given them to defend them against this malice of Satan. As Psalm 91.12. They shall bear thee up in their arms, that is, they shall be as Nurses to bear them in their arms, preserving them from danger. Mathew 18.10. Despise not one of these little ones:
First, the Diuels endeuour is vtterly to ouerthrow all families, of Christian men especially: he robbed Iob of all his substance, slew his seruants, and children:
First, the Devils endeavour is utterly to overthrow all families, of Christian men especially: he robbed Job of all his substance, slew his Servants, and children:
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Iacob had the Angels of God defending him and his familie from the furie of Esau, Gen. 31.1. Psal. 91.10. when the plague and pestilence preuaileth against the vngodly, the good Angels keepe it off from comming neere the tabernacles of the righteous.
Iacob had the Angels of God defending him and his family from the fury of Esau, Gen. 31.1. Psalm 91.10. when the plague and pestilence prevaileth against the ungodly, the good Angels keep it off from coming near the Tabernacles of the righteous.
The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets. Zach. 3.1. He standeth at Iehoshuah his right hand, to withstand him in his office.
The devil Offereth himself to be a lying Spirit in the Mouth of all Ahabs prophets. Zach 3.1. He Stands At Joshua his right hand, to withstand him in his office.
He seweth tares in the field where the good seede of the word is sowne, Mat. 13. Hence are those false doctrines of forbidding meates, and marriages, called the doctrine of diuels, 1. Tim. 4.1. He hindred Paul once or twice from his iourney to the Thessal.
He seweth tares in the field where the good seed of the word is sown, Mathew 13. Hence Are those false doctrines of forbidding Meats, and marriages, called the Doctrine of Devils, 1. Tim. 4.1. He hindered Paul once or twice from his journey to the Thessal.
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The Law was giuen by their ministrie, Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels, Luk. 2.9. The Angell brought Philip to instruct the Eunuch, Act. 8.26. as also to baptise him, vers. 38. deliuered Peter out of prison, Act. 12.11.
The Law was given by their Ministry, Galatians 3. The tidings of salvation and the Doctrine of the Gospel was First preached by Angels, Luk. 2.9. The Angel brought Philip to instruct the Eunuch, Act. 8.26. as also to baptise him, vers. 38. Delivered Peter out of prison, Act. 12.11.
The Angell smote of Zenacheribs armie in one night, an hundred fourescore and fiue thousand, who were enemies to the Church, 2. King. 19. Ob. How can the Diuell thus furiously fight against persons and societies, seeing he was neuer seene,
The Angel smote of Sennacherib's army in one night, an hundred fourescore and fiue thousand, who were enemies to the Church, 2. King. 19. Ob. How can the devil thus furiously fight against Persons and societies, seeing he was never seen,
First, note hence the dignitie of euery beleeuer, who haue the Angels, yea and as here the Archangels, to put themselues in garrison for their defence ▪ for from Christ it is.
First, note hence the dignity of every believer, who have the Angels, yea and as Here the Archangels, to put themselves in garrison for their defence ▪ for from christ it is.
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Secondly, we are with all thankfulnes to acknowledge Gods prouidence and protectiō especially in this land ▪ whose peace and prosperitie hath bin so long established vnto our persons and societies, our families, Church and Common-wealth ▪ wheras if Satā had might to his malice, no• one of these should stand a moment.
Secondly, we Are with all thankfulness to acknowledge God's providence and protection especially in this land ▪ whose peace and Prosperity hath been so long established unto our Persons and societies, our families, Church and Commonwealth ▪ whereas if Satā had might to his malice, no• one of these should stand a moment.
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Thirdly, in all dangers our comfort must hence bee raised, that though Satans crueltie bee neuer so great ▪ yet we haue the guard and defence of the good Angels to keep vs in al our waies ▪ and these are too many,
Thirdly, in all dangers our Comfort must hence be raised, that though Satan cruelty be never so great ▪ yet we have the guard and defence of the good Angels to keep us in all our ways ▪ and these Are too many,
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There be more with vs than against vs ▪ the good Angels are more powerfull for our good ▪ than the wicked are to harme and hurt vs. Fourthly, ••nce learne to make conscience of euery sinne in thought, word, and deed:
There be more with us than against us ▪ the good Angels Are more powerful for our good ▪ than the wicked Are to harm and hurt us Fourthly, ••nce Learn to make conscience of every sin in Thought, word, and deed:
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Michael would not suffer the Diuell to reueile where Moses bodie was laid, so to sow the seedes of Idolatrie, whereby Gods true worship might be ouerturned:
Michael would not suffer the devil to reveil where Moses body was laid, so to sow the seeds of Idolatry, whereby God's true worship might be overturned:
The 〈 ◊ 〉 of the diuell is to blinde the mindes of Infidels, that the light of the glorious Gospell of Christ should not shine vnto them. 2. Cor. 4.4. This same Serpent that be guiled Eue thorough his subtiltie ▪ seeketh how to corrupt mens minde• from that simplicitie which is in Christ ▪ 2. Cor. 11.3. Vse.
The 〈 ◊ 〉 of the Devil is to blind the minds of Infidels, that the Light of the glorious Gospel of christ should not shine unto them. 2. Cor. 4.4. This same Serpent that be guiled Eue through his subtlety ▪ seeks how to corrupt men's minde• from that simplicity which is in christ ▪ 2. Cor. 11.3. Use.
First, we must keepe that which is committed vnto vs. 1. Tim. 6.20. The treasure which God hath put into our hands is his true worship ▪ sound doctrine, right vse of Sacraments:
First, we must keep that which is committed unto us 1. Tim. 6.20. The treasure which God hath put into our hands is his true worship ▪ found Doctrine, right use of Sacraments:
but hath now obtained in that Idolatrous Church of Rome, namely, in worshipping of Images, stocks and stones, relikes of Saints, and of the woodden Crosse;
but hath now obtained in that Idolatrous Church of Rome, namely, in worshipping of Images, stocks and stones, Relics of Saints, and of the wooden Cross;
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whence is al this but from the diuell himselfe, who for the same purpose would haue reueiled where Moses bodie was buried by God? Yea so farre haue they gone on in this delusion, that they are become spectacles of follie to the whole world:
whence is all this but from the Devil himself, who for the same purpose would have revealed where Moses body was buried by God? Yea so Far have they gone on in this delusion, that they Are become spectacles of folly to the Whole world:
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First of this cause, as being first in nature, which is s••d to bee feare. Now to know what kinde of feare it was, consider that the 〈 ◊ 〉 is a three-fold feare: first, from entire nature:
First of this cause, as being First in nature, which is s••d to be Fear. Now to know what kind of Fear it was, Consider that the 〈 ◊ 〉 is a threefold Fear: First, from entire nature:
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The second feare proceeding from corruption of nature in men and Angels, is that seruile feare when the creature feareth nothing but due and deserued punishment, the conscience being guiltie vnto it selfe and accusing for sinne,
The second Fear proceeding from corruption of nature in men and Angels, is that servile Fear when the creature fears nothing but due and deserved punishment, the conscience being guilty unto it self and accusing for sin,
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The third feare is from grace, and it is a gift of the spirit of God (who therefore is called the spirit of feare) working in men and Angels a care to please,
The third Fear is from grace, and it is a gift of the Spirit of God (who Therefore is called the Spirit of Fear) working in men and Angels a care to please,
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Secon••y, the propertie of 〈 … 〉 is to make the subiect of it to feare the offence of God 〈 … 〉 euill of the world, to 〈 … 〉 properly ▪ 〈 ◊ 〉 of all ▪ because by it God is displeased:
Secon••y, the property of 〈 … 〉 is to make the Subject of it to Fear the offence of God 〈 … 〉 evil of the world, to 〈 … 〉 properly ▪ 〈 ◊ 〉 of all ▪ Because by it God is displeased:
and in the next 〈 … 〉 of iudgement consequently, but 〈 … 〉 the first place. Psal. 119.12. 〈 … 〉 trembleth for feare of thee, and I 〈 … 〉 stand of thy iudgements.
and in the next 〈 … 〉 of judgement consequently, but 〈 … 〉 the First place. Psalm 119.12. 〈 … 〉 Trembleth for Fear of thee, and I 〈 … 〉 stand of thy Judgments.
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The feare of God (saith Salomon ) causeth to 〈 ◊ 〉 euery 〈 ◊ 〉 way ▪ yea it frameth to obedience, and i• 〈 ◊ 〉, because it keepeth the heart from defiling it selfe.
The Fear of God (Says Solomon) Causes to 〈 ◊ 〉 every 〈 ◊ 〉 Way ▪ yea it frameth to Obedience, and i• 〈 ◊ 〉, Because it Keepeth the heart from defiling it self.
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Secondly, wee must auoide the sinne which the Angell was 〈 ◊ 〉 of, namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame.
Secondly, we must avoid the sin which the Angel was 〈 ◊ 〉 of, namely the boldness of sinning especially in these days wherein then adventure and rush upon sin without Fear or shame.
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The Magistrate is called by God to seeke out the misdemeanours of men, and according to the offence is to pronounce a righteous sentence, 〈 ◊ 〉 to the taking away (if the cause 〈 ◊ 〉) of the temporall life it selfe.
The Magistrate is called by God to seek out the misdemeanours of men, and according to the offence is to pronounce a righteous sentence, 〈 ◊ 〉 to the taking away (if the cause 〈 ◊ 〉) of the temporal life it self.
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and the promise of the Gospell vnto the penit•nt. Secondly, priuate iudgement is, when the creature passeth iudgement against ••other, without calling from God,
and the promise of the Gospel unto the penit•nt. Secondly, private judgement is, when the creature passes judgement against ••other, without calling from God,
Hence we learne to make conscience of this sinne of slandering, reproching, and reuiling others, from which the Archangell abstained dealing euen with the Diuell himselfe:
Hence we Learn to make conscience of this sin of slandering, reproaching, and reviling Others, from which the Archangel abstained dealing even with the devil himself:
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The Lord rebuke thee. Which words are a forme of prayer, in which he commendeth and remitteth reuenge vnto God, desiring that the Lord, to whom iudgement belongeth, would restraine, correct and repay the Diuell for his malice. Here it may bee asked:
The Lord rebuke thee. Which words Are a Form of prayer, in which he commends and remitteth revenge unto God, desiring that the Lord, to whom judgement belongeth, would restrain, correct and repay the devil for his malice. Here it may be asked:
and when he died he prayed for those who crucified him, 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;
and when he died he prayed for those who Crucified him, Matthew 17. Again, when a man will needs revenge himself of a wrong done against him, he Takes upon him the person of the accuser, witness, Judge, and executioner;
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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;
Scholars and learned men that Are to defend God's cause and the truth of Religion, yea even against very Heretics, must abstain from reviling Speeches;
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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.
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 revenge is to be left unto God, let the wrong bee never so great.
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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;
for let a man make conscience of his ways and endeavour to please God, he is presently branded with names of reproach, by those whose tongues Are nimble to speak evil of things they never knew;
] 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:
] In the rest of this verse is Set down the third sin of these deceivers, which is the sin of intemperance, standing in the immoderate use of meat and drink, apparel, etc. Touching this sin two things Are propounded:
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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:
First, the proper cause of it, that is natural knowledge, in these words: Whatsoever they know naturally. ] Secondly, the sin it self, or the property of it:
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;
First, natural knowledge, arising from the instinct of nature Common to man and beast, and consisting in the Senses of sighed, taste, touching, etc. by the benefit whereof the beast it self can discern what is food fit for it self, and what is not;
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:
This knowledge is in all men, for even the Gentiles themselves do by nature the things contained in the law, Rom. 2.14. that is, civilly and outwardly:
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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.
The third is spiritual knowledge, not proceeding either from natural instinct, or reason it self; but from the enlightening of the Spirit of God: and it hath sundry fruits.
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Secondly, this knowledge causeth men to know them in the due measure of their goodnes and excellencie, rightly discerning them from spirituall blessings:
Secondly, this knowledge Causes men to know them in the due measure of their Goodness and excellency, rightly discerning them from spiritual blessings:
Thirdly, it instructeth men in the right vse of them, namely when it worketh this perswasion in their hearts, that til their persons please God they can neuer vse them well;
Thirdly, it Instructeth men in the right use of them, namely when it works this persuasion in their hearts, that till their Persons please God they can never use them well;
Qu. What is the thing then condemned in these seducers? Ans. The very sin condemned is, that in the vse of the creatures of God they are not guided by reasonable, much lesse this spirituall knowledge;
Qu. What is the thing then condemned in these seducers? Ans. The very since condemned is, that in the use of the creatures of God they Are not guided by reasonable, much less this spiritual knowledge;
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for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs (as the beasts cannot) and shall hardly be drawne to their abuse in riot and intemperance, as these seducers were.
for then and not before shall we use them as pledges of God's mercy in christ unto us (as the beasts cannot) and shall hardly be drawn to their abuse in riot and intemperance, as these seducers were.
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first, in excesse, whē men vse them beyond their calling, habilitie, or that which nature requireth; this maketh the heart heauie: forbidden by Christ, Luk. 21.34.
First, in excess, when men use them beyond their calling, hability, or that which nature requires; this makes the heart heavy: forbidden by christ, Luk. 21.34.
yet this very affection is a sinne. Fourthly, in time, when these good creatures are vsed vnseasonably. Eccles. 10.16. Wee be to the land whose Princes rise early to eate.
yet this very affection is a sin. Fourthly, in time, when these good creatures Are used unseasonably. Eccles. 10.16. we be to the land whose Princes rise early to eat.
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The rich man for that he was clad in purple, and fared deliciously euery day, is branded with a note of intemperance, in not obseruing this distinction of times.
The rich man for that he was clad in purple, and fared deliciously every day, is branded with a note of intemperance, in not observing this distinction of times.
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These bee the waies whereby the creatures are abused. The second point is, how intemperate persons in these things corrupt thēselues: namely foure waies:
These be the ways whereby the creatures Are abused. The second point is, how intemperate Persons in these things corrupt themselves: namely foure ways:
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for no drunkard, or riotous person shal inherit heauen, 1. Cor. 3. Fourthly, they ouerthrow their families in wasting th•ir substance, to the maintaining of their intemperance,
for no drunkard, or riotous person shall inherit heaven, 1. Cor. 3. Fourthly, they overthrow their families in wasting th•ir substance, to the maintaining of their intemperance,
also by the bell, the die, the douzen, the yard, and other measures, & then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues.
also by the bell, the die, the douzen, the yard, and other measures, & then use Tobacco or other means to sharpen appetite still an horrible since exceeding this since of these seducers themselves.
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Secondly, seeing intemperance bringeth iust corruption, and in the end destructiō vpon the offenders, we must make conscience of sobrietie and temperance:
Secondly, seeing intemperance brings just corruption, and in the end destruction upon the offenders, we must make conscience of sobriety and temperance:
Ioseph and his brethren did eate & drink, and were drunke together. Hagge 1.6. The people are threatned to drinke, but not to drunkennes: wherfore drunkennes is not vnlawfull;
Ioseph and his brothers did eat & drink, and were drunk together. Hag 1.6. The people Are threatened to drink, but not to Drunkenness: Wherefore Drunkenness is not unlawful;
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Secondly, for liberall or plentifull drinking, and this may bee done in a holie manner. So Ioseph with his brethren eat and dranke liberally and plentifully; but not excessiuely:
Secondly, for liberal or plentiful drinking, and this may be done in a holy manner. So Ioseph with his brothers eat and drank liberally and plentifully; but not excessively:
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first, for necessitie to preserue life and health: secondly, for our lawful and honest delight. Psal. 104.14. God giueth bread to strengthen the heart, and oyle also to make his countenance glad.
First, for necessity to preserve life and health: secondly, for our lawful and honest delight. Psalm 104.14. God gives bred to strengthen the heart, and oil also to make his countenance glad.
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Secondly, for the manner and measure we must knowe that one man cannot herein be a rule to another, one mans stomack and health craueth more, another lesse.
Secondly, for the manner and measure we must know that one man cannot herein be a Rule to Another, one men stomach and health craveth more, Another less.
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W•e vnto them. ] Here first it may bee demaunded, why or how the Apostle dare pronounce such a peremptorie sentence against them, and that of euerlasting condemnation;
W•e unto them. ] Here First it may be demanded, why or how the Apostle Dare pronounce such a peremptory sentence against them, and that of everlasting condemnation;
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Secondly, God gaue yet a further power vnto Prophets and Apostles (which is denied now to ordinarie Ministers) whereby reuealing vnto them his speciall iudgements against particular persons, hee made them his instruments to pronounce these his iudgements against men, euen in particular.
Secondly, God gave yet a further power unto prophets and Apostles (which is denied now to ordinary Ministers) whereby revealing unto them his special Judgments against particular Persons, he made them his Instruments to pronounce these his Judgments against men, even in particular.
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Thus Dauid, Psal. 109. cursed particular persons. Paul curseth Alexander the Coppersmith, 2. Tim. 4. and Gal. 5.12. Would to God they were euen cut off that trouble you:
Thus David, Psalm 109. cursed particular Persons. Paul Curseth Alexander the Coppersmith, 2. Tim. 4. and Gal. 5.12. Would to God they were even Cut off that trouble you:
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for it argueth such a power ouer the soule as may saue or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict;
for it argue such a power over the soul as may save or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict;
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Our rule left vs by Christ is to blesse, and not curse, Mat. 5.44. Rom. 12.14. which must be vnderstood of particular persons, for otherwise the Minister hath authoritie to accurse impenitent sinners in generall;
Our Rule left us by christ is to bless, and not curse, Mathew 5.44. Rom. 12.14. which must be understood of particular Persons, for otherwise the Minister hath Authority to accurse impenitent Sinners in general;
which condemneth their wicked practise, who in their anger and impatience breake out into cursing of their childrē, seruants, friends, yea or enemies;
which Condemneth their wicked practice, who in their anger and impatience break out into cursing of their children, Servants, Friends, yea or enemies;
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they were themselues most meek in dealing with men, who called others vnto meeknes; their own patient minds were knowne vnto all men in all the matters of men:
they were themselves most meek in dealing with men, who called Others unto meekness; their own patient minds were known unto all men in all the matters of men:
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Moses the meekest man vpon the earth, when he saw the Israelites worship the golden Calfe, was so incensed with wrath, that hee brake the Tables which were in his hands,
Moses the Meekest man upon the earth, when he saw the Israelites worship the golden Calf, was so incensed with wrath, that he brake the Tables which were in his hands,
and tooke his sword, and together with the Leuites slew three thousand of them the same day, Exod. 32.27. Christ himselfe though hee would not breake a brused reede;
and took his sword, and together with the Levites slew three thousand of them the same day, Exod 32.27. christ himself though he would not break a Bruised reed;
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yet dealing with the Scribes and Pharisies, who had corrupted the whole lawe, laded them with woes and curses, Matth. 23. Paul, who otherwise was all things to all men;
yet dealing with the Scribes and Pharisees, who had corrupted the Whole law, jaded them with woes and curses, Matthew 23. Paul, who otherwise was all things to all men;
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when mans saluation is likely to be hindred, our meeknes must be for the time set aside, that the zeale of Gods house may euen consume vs, Psalm. 69.9.
when men salvation is likely to be hindered, our meekness must be for the time Set aside, that the zeal of God's house may even consume us, Psalm. 69.9.
] In these words the Apostle returneth to the former part of the reason, whereby he hath alreadie by three forenamed sinnes proued, that these seducers are they which take libertie to sinne;
] In these words the Apostle returns to the former part of the reason, whereby he hath already by three forenamed Sins proved, that these seducers Are they which take liberty to sin;
and vnto them addeth this fourth: That they haue followed the way of Caine. In which, first we will shew the meaning of the words; and then obserue the doctrines.
and unto them adds this fourth: That they have followed the Way of Cain. In which, First we will show the meaning of the words; and then observe the doctrines.
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first, what is the way of Caine: secondly, why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself, in following the lusts of his owne heart against the will of God.
First, what is the Way of Cain: secondly, why they Are said to walk in this Way of Cain. The Way of Cain is that course of life which Cain took up to himself, in following the Lustiest of his own heart against the will of God.
The second, his hatred of his owne, onely, and naturall brother, prosecuting him with wrath and indignation, testified by the casting downe of his countenance vpon him:
The second, his hatred of his own, only, and natural brother, prosecuting him with wrath and Indignation, testified by the casting down of his countenance upon him:
for thus much is signified in these words, Genes. 4.7. that if he did well, Abels affection should bee subiect vnto him, and he should hold his rule ouer him.
for thus much is signified in these words, Genesis. 4.7. that if he did well, Abel's affection should be Subject unto him, and he should hold his Rule over him.
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and extenuating his sinne, denied himselfe to be his brothers keeper. The fifth, his desperation, after that God had conuicted him and pronounced sentence against him:
and extenuating his sin, denied himself to be his Brother's keeper. The fifth, his desperation, After that God had convicted him and pronounced sentence against him:
for from thencefoorth he cast off, and contemned all the care and practise of Gods worship: which appeareth Gen. 4.26. Then men began to call vpon the name of the Lord.
for from thenceforth he cast off, and contemned all the care and practice of God's worship: which appears Gen. 4.26. Then men began to call upon the name of the Lord.
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for as he was bloodily, and maliciously minded towards his brother, though he gaue him good words, till he saw his time conuenient to execute his conceiued malice:
for as he was bloodily, and maliciously minded towards his brother, though he gave him good words, till he saw his time convenient to execute his conceived malice:
The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes, in that they denie and despise the Messias the Sonne of God,
The Turks and Iews follow Caines footsteps in the profession and practice of all profaneness, in that they deny and despise the Messias the Son of God,
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Besides, the doctrine of the Romish Church teacheth the way of Caine, for it stādeth wholy in outward Ceremonies, borrowed partly from the Iewes, partly from the Heathen;
Beside, the Doctrine of the Romish Church Teaches the Way of Cain, for it Stands wholly in outward Ceremonies, borrowed partly from the Iewes, partly from the Heathen;
Againe, it teacheth desperation, in that by it no man ought to be assured of his saluation (for that were presumption) as also that a man must satisfie the iustice of God for his sinnes,
Again, it Teaches desperation, in that by it no man ought to be assured of his salvation (for that were presumption) as also that a man must satisfy the Justice of God for his Sins,
than it hath been heretofore? Is that wholsome doctrine not lesse respected now, than it was twentie yeeres agoe? and much lesse therfore obeyed? which is a manifest argument that Caines way is generally the beaten way of this age.
than it hath been heretofore? Is that wholesome Doctrine not less respected now, than it was twentie Years ago? and much less Therefore obeyed? which is a manifest argument that Caines Way is generally the beaten Way of this age.
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Qu. Which is the way of God that wee may walke in it? Ans. It is altogether contrarie to the way of Caine: for first in Gods way is sinceritie. God is worshipped in the spirit, and not in hypocrisie.
Qu. Which is the Way of God that we may walk in it? Ans. It is altogether contrary to the Way of Cain: for First in God's Way is sincerity. God is worshipped in the Spirit, and not in hypocrisy.
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Thirdly, in Gods way is faith, which resteth vpon Gods mercie and prouidence, euen against feeling, both in life and death; opposed to Caines desperation.
Thirdly, in God's Way is faith, which rests upon God's mercy and providence, even against feeling, both in life and death; opposed to Caines desperation.
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which meanes the very Pharisie himselfe could acknowledge when he said to Christ, Master thou teachest the way of God truly. So the Prophet Esay saith:
which means the very Pharisee himself could acknowledge when he said to christ, Master thou Teachest the Way of God truly. So the Prophet Isaiah Says:
as stand in the way of sinners, Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine, if at any time we shall be misled into it:
as stand in the Way of Sinners, Psalm 1. We on the contrary must preserve a care to recover our selves out of the Way of Cain, if At any time we shall be misled into it:
and euen carried headlong to commit their wickednesse. By the deceit of Balaams wages : that is, they are thus forcibly carried to doe euill vpon hope of wages;
and even carried headlong to commit their wickedness. By the deceit of Balaams wages: that is, they Are thus forcibly carried to do evil upon hope of wages;
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where is foretold that false teachers should come in the latter times, who through couetousnes, with fained words should make merchandise of mens soules. Quest.
where is foretold that false Teachers should come in the latter times, who through covetousness, with feigned words should make merchandise of men's Souls. Quest.
The Bishop of Rome and the guides of that Church are the Archseducers, who through couetousnes make merchandise of mens soules, teaching first that a man must confesse all his sinnes,
The Bishop of Rome and the guides of that Church Are the Archseducers, who through covetousness make merchandise of men's Souls, teaching First that a man must confess all his Sins,
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Thirdly, through couetousnes they forbid many degrees of men from marriage, which God forbiddeth not, that so they may the oftner dispense with those degrees which themselues haue forbidden:
Thirdly, through covetousness they forbid many Degrees of men from marriage, which God forbiddeth not, that so they may the oftener dispense with those Degrees which themselves have forbidden:
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for these be the last daies and perilous times, wherein men shall be louers of themselues, couetous, &c. 2. Tim. 3.2. Such as Ieremy complained of, Iere. 6.13. From the least to the greatest euery one is giuen to couetousnes;
for these be the last days and perilous times, wherein men shall be lovers of themselves, covetous, etc. 2. Tim. 3.2. Such as Ieremy complained of, Jeremiah 6.13. From the least to the greatest every one is given to covetousness;
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First, in that he saith they are powred out, we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection, carrying a man headlong to sinne euen against conscience,
First, in that he Says they Are poured out, we Are given to understand that the affection of covetousness is a most violent headstrong affection, carrying a man headlong to sin even against conscience,
Secondly, the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne, seeing such a sinner is powred out and cast away by the deceit of it:
Secondly, the Apostle would have us Consider how hard a thing it is to be recovered from this sin, seeing such a sinner is poured out and cast away by the deceit of it:
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and indeede little hope is there of the repentance of a couetous man, of whom Christ was bold to say, that as easie it is for a Camell to goe thorough the eye of a needle,
and indeed little hope is there of the Repentance of a covetous man, of whom christ was bold to say, that as easy it is for a Camel to go through the eye of a needle,
Thirdly, obserue that in Gods iust iudgement the couetous man is disappointed of his hope, his wages are the wages of deceitfulnes: for either he atchieueth not, or retaineth not the things expected, as in the former examples:
Thirdly, observe that in God's just judgement the covetous man is disappointed of his hope, his wages Are the wages of deceitfulness: for either he atchieueth not, or retaineth not the things expected, as in the former Examples:
It becommeth Saints not to haue couetousnes once named among them, Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie,
It becomes Saints not to have covetousness once nam among them, Ephesians 6. Our practice is to varnish it over with terms of thriftiness and good Husbandry,
But let vs consider first that it easily draweth a man vnto perdition, and enwrappeth him in the Diuels snare. 1. Tim. 6.9. Those that will be rich fall into many temptations and snares.
But let us Consider First that it Easily draws a man unto perdition, and enwrappeth him in the Devils snare. 1. Tim. 6.9. Those that will be rich fallen into many temptations and snares.
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what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still po•ing on earth and earthly things? whose hearts and affections should be raised vp higher,
what a base folly were it for us that hope to be Heirs of the Kingdom of glory to be still po•ing on earth and earthly things? whose hearts and affections should be raised up higher,
Qu. But what shall we doe then? doe not all men thus, and may not wee seeke wealth as others doe? Ans. The rule of the word must bee our direction herein,
Qu. But what shall we do then? do not all men thus, and may not we seek wealth as Others do? Ans. The Rule of the word must be our direction herein,
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when both of them are found in the same sinne, but the one powreth out himselfe to wickednes, giueth himselfe leaue to sin with full consent, without restraint, yea with greedines:
when both of them Are found in the same sin, but the one poureth out himself to wickedness, gives himself leave to sin with full consent, without restraint, yea with greediness:
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Secondly, we must beware of powring out our selues to wickednes, but rather with Annah powre out our soules before the Lord in humble confession of sinne,
Secondly, we must beware of Pouring out our selves to wickedness, but rather with Hannah pour out our Souls before the Lord in humble Confessi of sin,
Thirdly, we may not content our selues with a few or some good things; for the hart may notwithstanding be powred foorth to sinne, as Balaam and Iudas ;
Thirdly, we may not content our selves with a few or Some good things; for the heart may notwithstanding be poured forth to sin, as balaam and Iudas;
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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;
but seek carefully to have our hearts truly seasoned with grace, with the love and Fear of God, which for the present will cause us to decline every evil Way;
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;
The history is recorded in Numb. 16. wherein Moses mentioneth three things Concerning Corah: First, the cause of his sin, 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.
for Core (being a Levite) affected the Priesthood of Aaron: and Dathan and Abiram (being Heads of the tribe of Reuben) strove to take the government of the people out of Moses his hand, who was appointed by God as King over the Israelites, Deuteronomy 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;
Secondly, the sin it self, namely in this their discontentment, they enterprised an insurrection against Moses and Aaron: they stood up against them, contradicted and gainsaid them in their Offices;
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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 charged them First that they usurped Authority, and took too much upon them, and lifted up themselves above the congregation without the Lord, vers. 3. and Therefore they would not obey Moses Commandment, vers. 12. and secondly, that Moses had dealt deceitfully with the people;
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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;
Thirdly, their punishment for their since, which was an horrible destruction upon them, and their company, being all of them partly swallowed up of the earth;
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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:
First, the Bishop of Rome is the next follower of Core: for look as Core gainsaid Moses and Aaron, in regard of their lawful Authority ▪ so does the Pope gainsay Christian Kings and Princes, in striving to take out of their hands all their power and Authority in Causes Ecclesiastical within their own Dominions:
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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;
and so (being invested in their own Persons) most rightfully belongeth unto themselves. Secondly, his shavelings, and Mass priests, not only gainsay and contradict christ in his Doctrine;
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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,
yea, and (wherein they strip Core) they take upon them to become mediators between christ and the Father, in praying the Father that he would accept the sacrifice of his Son,
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.
and stand out in denial or resistance of their lawful and natural Prince, whom he same punishment shall assuredly find out, which consumed Corah and his company in the end of their Conspiracy.
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Fourthly, many amongst vs who professe the Gospel, yet walke in the gainsaying of Core, of whō some wil openly say they 〈 ◊ 〉 not what the Ministers speake;
Fourthly, many among us who profess the Gospel, yet walk in the gainsaying of Core, of whom Some will openly say they 〈 ◊ 〉 not what the Ministers speak;
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which argueth them to bee abetter• 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,
which argue them to be abetter• in the wicked Conspiracy of Gore. Lastly it were to be wished that Some of our Students even of Divinity, had not a spice of this sin of Core: for within this sixe or seuen Years, diverse have addicted themselves to study Popish writers,
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and Monkish discourses, despising in the meane time the writing• of •hose famous instruments and cleere lights, whom the Lord raised vp for the raising and restoring of true religion;
and Monkish discourses, despising in the mean time the writing• of •hose famous Instruments and clear lights, whom the Lord raised up for the raising and restoring of true Religion;
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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.
2. Doctrine Secondly, hence we Are taught to beware of ambition, and study to be contented with that condition of life wherein God hath placed us, not seeking things beyond our estate.
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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.
David would not meddle with things beyond his reach, Psalm 131.1. Paul had learned in every estate to be conted, to be abased as well as to be exalted.
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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 the rather, Because that within these few Years diverse of them (not possessing the benefit of this virtue) being frustrated Here of their expected preferments, which they Thought were due to their Gifts, have departed away discontented,
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and all this is 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.
and all this is Because the Lord so Ordereth and Disposeth unto every man out of his wise providence, which we for our parts must in all our thoughts be submitted unto.
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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;
3. Doct. Thirdly, it may seem strange that Core & his company should gainsay Moses and Aaron, and their Authority, especially beholding all the Miracles whereby their calling was confirmed, the one to be Prince, the other the high Priest;
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for let them bee neuer so learned, graue, and wise, yet their wicked heart• and ambitious affections ouercast their iudgement and knowledge, and ouercarrie them against conscience:
for let them be never so learned, graven, and wise, yet their wicked heart• and ambitious affections overcast their judgement and knowledge, and overcarry them against conscience:
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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,
Whence we may Learn, that if At any time we would with fruit hear, read, study of Learn the word of God, we must bring with us not only quick understandings, sharp conceits,
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;
Fourthly, Here Magistrates and Ministers must Learn, not to be discouraged if they be gainsaid and contradicted by such as Core, Datha•, and Abiram, who were great men in their Tribes;
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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:
Fifthly, Students especially of Divinity, must take heed of this Spirit of contradiction and gainsaying, whereby no wholesome Doctrine can Easily please them; which was Cores sin:
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;
and content themselves with that truth of Doctrine, and those found grounds of Divinity, which Are propounded in the writings of those famous and excellent Instruments aforenamed, who were the restorers of pure Religion;
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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,
preferring them before all Popish writers and corrupt Postillers (in whom a man shall meet with nothing sooner than error and unsoundness) and reading seriously their works and writings,
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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:
the servant or Subject must not be a gainsaier, nay not an answerer again, Tit. 3. This cutteth off all disputation between the Master and servant, father and child, Prince and Subject:
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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,
Eighth, it may be Here demanded, whither have 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,
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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 have departed from them, as the Israelites by God's Commandment from the Tents of Core• they have First a long time gainsaid christ, and Therefore we have well done to gainsay them:
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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:
Wherein he became a fit president for us in this land, who have been above fourtie Years assaulted by Popish Cores, enemies and rebels, without and within us:
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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.
for the Direct Way to discover conspiracies, to subdue treasons, and rebels, and to purchase tranquillity to a Church and land, is to commend the safety thereof unto the lords favourable protection, whose eyes Are ever watchful over his people.
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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 that Core himself was burned with fire from heaven, with the 250 ▪ men that offered incense, vers. 35. for in the history, Numb. 16.27.32. it is said that Dathan and Abiram and the men of Core were swallowed up;
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 Core himself is not mentioned: so Deuteronomy 11.6. and Psalm 106.17. In both which places Dathan and Abiram Are said to be swallowed up with their Households;
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when the earth opened and swallowed them, vers. 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors, fire and incense,
when the earth opened and swallowed them, vers. 17. But Corah and the two hundred and fiftie men were At the door of the Tabernacle with their Censors, fire and incense,
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The earth opened her mouth and swallowed them (that is, Dathan and Abiram) with Core. Ans. The learned expound that place not of Cores person, but his substance & retinue.
The earth opened her Mouth and swallowed them (that is, Dathan and Abiram) with Core. Ans. The learned expound that place not of Cores person, but his substance & retinue.
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so men glorie in abusing the creatures of God, as meats, wine, and strong drink, the Lord in the meane time secretly turneth the same to their owne destruction;
so men glory in abusing the creatures of God, as Meats, wine, and strong drink, the Lord in the mean time secretly turns the same to their own destruction;
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that those which are his good gifts and ordained for the preseruation of nature, being by• men abused, through Gods iust iudgement are turned to the choking and ouerturning of nature.
that those which Are his good Gifts and ordained for the preservation of nature, being by• men abused, through God's just judgement Are turned to the choking and overturning of nature.
they are rocks, because as rocks are perceiued a farre off by the seafaring men: euen so the infection of these wicked men spreads it selfe very farre:
they Are Rocks, Because as Rocks Are perceived a Far off by the seafaring men: even so the infection of these wicked men spreads it self very Far:
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for laying aside all care of the poore, & of the Ministrie, for whose sake this contribution was made, they pampered and fed themselues, riotously wasting the goods of the Church.
for laying aside all care of the poor, & of the Ministry, for whose sake this contribution was made, they pampered and fed themselves, riotously wasting the goods of the Church.
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That which is spoken of these mē, may be applied to these last times, wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore:
That which is spoken of these men, may be applied to these last times, wherein diverse men riotously abuse the goods specially provided for the maintenance of the Ministry and poor:
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yet feede themselues without feare, so as their eyes are swollen with fatnes: wealth they want not, hauing craftily conueied vnto themselues the third part of the reuenewes of Europe;
yet feed themselves without Fear, so as their eyes Are swollen with fatness: wealth they want not, having craftily conveyed unto themselves the third part of the revenues of Europe;
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so as they may of the rest feede themselues without feare, or else (as some doe) serue their lusts, in mispending the Churches reuenewes vpon Hawkes, Hounds, and other improfitable rauenous creatures.
so as they may of the rest feed themselves without Fear, or Else (as Some do) serve their Lustiest, in misspending the Churches revenues upon Hawks, Hounds, and other improfitable ravenous creatures.
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or other improfitable exercises, come also within the compasse of the Apostles reprehension, as feeders of themselues with that salarie or liuing which was giuē for the maintenance of the Ministerie.
or other improfitable exercises, come also within the compass of the Apostles reprehension, as feeders of themselves with that salary or living which was given for the maintenance of the Ministry.
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namely, whether those whom wee call lay men, hauing Church lands & liuings impropriate vnto them, may bee said with these seducers to feede themselues without feare;
namely, whither those whom we call lay men, having Church Lands & livings impropriate unto them, may be said with these seducers to feed themselves without Fear;
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so as when the Church hath too much and excesse (as the Romish Church & these Churches of Europe gotten by Masses, Purgatorie, Dirge•, Sacrament of Penance, &c.) there may be admitted alienation and impropriation of Church goods and l•nds;
so as when the Church hath too much and excess (as the Romish Church & these Churches of Europe got by Masses, Purgatory, Dirge•, Sacrament of Penance, etc.) there may be admitted alienation and impropriation of Church goods and l•nds;
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for Kings and Princes that are the Patrons & protectors of the Church may alienate Church lands (where there are excesse) vnto such as haue bin faithfull in the defence of Church or Common-wealth ▪ and that in way of requitall and reward of their seruice.
for Kings and Princes that Are the Patrons & Protectors of the Church may alienate Church Lands (where there Are excess) unto such as have been faithful in the defence of Church or Commonwealth ▪ and that in Way of requital and reward of their service.
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for so it was among the Iewes while they stood in force by Gods law. Secondly, they obiect that in the Prouerbs, chap. 20.25. It is a snare to deuoure tenths.
for so it was among the Iewes while they stood in force by God's law. Secondly, they Object that in the Proverbs, chap. 20.25. It is a snare to devour tenths.
as also they debarred the taking away of necessaries from the Church, for then the Church was farre from that superfluitie which sithence it hath obtained:
as also they debarred the taking away of necessaries from the Church, for then the Church was Far from that superfluity which since it hath obtained:
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and this seemeth a sufficient cause of reseruing vnto them this maintenance, so as ca•e be had of the people and poore for their reliefe & instruction.
and this seems a sufficient cause of reserving unto them this maintenance, so as ca•e be had of the people and poor for their relief & instruction.
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so as the poore be regarded, superfluitie and riot auoided, and the right end intended, which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings.
so as the poor be regarded, superfluity and riot avoided, and the right end intended, which is the praise and glory of God expressed in thankfulness for the abundance of his good blessings.
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as well as our vnion with God ▪ and that wee are to come together in loue and Christian vnitie ▪ for the testifying of which charitable affection, the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table.
as well as our Union with God ▪ and that we Are to come together in love and Christian unity ▪ for the testifying of which charitable affection, the ancient believers in the Apostles days had these feasts of love before they Come to the lords table.
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Further, in that these seducers are called [ spots in these feasts ] I note first that open offenders should be hindred and repelled from the Sacraments, being as spots in the face;
Further, in that these seducers Are called [ spots in these feasts ] I note First that open offenders should be hindered and repelled from the Sacraments, being as spots in the face;
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The men of Israel feasted before the Lord. Iobes feare was, lest his sonnes should cast this feare of God out of their hearts in their feasting, and so offend God.
The men of Israel feasted before the Lord. Job's Fear was, lest his Sons should cast this Fear of God out of their hearts in their feasting, and so offend God.
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which because the Corinths wanted, Paul complaineth that one came hungrie, another drunke, and so prophaned that holy institution, 1. Cor. 11.21. Ob. But in that place it seemeth Paul condemneth these Loue-feasts, which Iude here dispraiseth not, where hee saith, euery man eateth his supper before, vers. 21.22. Ans. These Loue-feasts were indifferent, and might bee vsed or not;
which Because the Corinths wanted, Paul Complaineth that one Come hungry, Another drunk, and so Profaned that holy Institution, 1. Cor. 11.21. Ob. But in that place it seems Paul Condemneth these Love-feasts, which Iude Here dispraiseth not, where he Says, every man Eateth his supper before, vers. 21.22. Ans. These Love-feasts were indifferent, and might be used or not;
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and vnfit for the Lords Supper, and the rich deceiued the poore: but Iude commendeth them, because they were in other Churches rightly and religiously vsed.
and unfit for the lords Supper, and the rich deceived the poor: but Iude commends them, Because they were in other Churches rightly and religiously used.
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So the Prophet Ezechiel is commaunded to set his face towards the way of Teman, and drop his word toward the South, and his prophecie towards the forrest. Deut. 32.2.
So the Prophet Ezechiel is commanded to Set his face towards the Way of Teman, and drop his word towards the South, and his prophecy towards the forest. Deuteronomy 32.2.
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so these are altogether variable and vnconstant, carried about with euery blast of strange doctrine. The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse:
so these Are altogether variable and unconstant, carried about with every blast of strange Doctrine. The former of these Similitudes Condemneth their sin of Barrenness and unfruitfulness:
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for euen the windes themselues (being by many degrees lighter than they) haue their weight, Iob. 28.25. No man therefore by wit or reason can resolue this doubt, but onely from the word of God:
for even the winds themselves (being by many Degrees lighter than they) have their weight, Job 28.25. No man Therefore by wit or reason can resolve this doubt, but only from the word of God:
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which teacheth that it is by vertue of Gods commandement giuen in the creation, that the clowdes fall not. Gen. 1.6. Let the firmament separate the waters from the waters:
which Teaches that it is by virtue of God's Commandment given in the creation, that the Clouds fallen not. Gen. 1.6. Let the firmament separate the waters from the waters:
vnto which he speaketh the word and they obey. Secondly, hence wee learne to conceiue the right meaning of that place, Gen. 1.7. Let the firmament separate the waters that be beneath, from the waters that be aboue.
unto which he speaks the word and they obey. Secondly, hence we Learn to conceive the right meaning of that place, Gen. 1.7. Let the firmament separate the waters that be beneath, from the waters that be above.
wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine, 1. Tim. 3.2. Malach. 2.7. The Priests lips should preserue knowledge:
we Learn First that Ministers ought to be such as Are able to teach wholesome and found Doctrine, 1. Tim. 3.2. Malachi 2.7. The Priests lips should preserve knowledge:
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otherwise they are as clowdes without water, keeping the field of God barren & fruitlesse: which abilitie supposeth, yea and imposeth the performance of diligence herein;
otherwise they Are as Clouds without water, keeping the field of God barren & fruitless: which ability Supposeth, yea and Imposes the performance of diligence herein;
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This was Pauls desire to see the Romanes, that he might bestow some spirituall grace vpon them, Rom. 1.11. This is the right handling and diuiding of the word, when men shew not words but power, 1. Cor 4.14. That Teacher sheweth learning that sheweth men Christ, and can bee a meanes to distill Gods graces into their soules:
This was Paul's desire to see the Romans, that he might bestow Some spiritual grace upon them, Rom. 1.11. This is the right handling and dividing of the word, when men show not words but power, 1. Cor 4.14. That Teacher shows learning that shows men christ, and can be a means to distil God's graces into their Souls:
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then must the people be as drie ground, not in regard of barrennes, but of thirst and desire after these drops & dewes of grace distilling from the Ministerie. Psal. 143.6. My soule desireth after thee, euen as the thirstie land:
then must the people be as dry ground, not in regard of Barrenness, but of thirst and desire After these drops & dews of grace distilling from the Ministry. Psalm 143.6. My soul Desires After thee, even as the thirsty land:
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vntill these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith, that God filleth the hungrie with good things:
until these sweet waters flowing from under the threshold of the Sanctuary have graciously refreshed us Marry Says, that God fills the hungry with good things:
for if wee bee once at the point, that wee are out of all conceit of our owne goodnes, we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes:
for if we be once At the point, that we Are out of all conceit of our own Goodness, we will seek earnestly for it At the hands of him who is the fountain of all Goodness:
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people also must not reuolt or depart from it, nay not bee vnstable, or soone remoued to another Gospell. Eph. 4.14. Be no more children wauering and carried aboue with euery wind of doctrine:
people also must not revolt or depart from it, nay not be unstable, or soon removed to Another Gospel. Ephesians 4.14. Be no more children wavering and carried above with every wind of Doctrine:
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but both Teachers and hearers must beware least we (being by Gods blessing freed from the spiritual Egypt, where we were many hundred yeeres detained) now after fourtie yeeres and moe, looke backe again,
but both Teachers and hearers must beware lest we (being by God's blessing freed from the spiritual Egypt, where we were many hundred Years detained) now After fourtie Years and more, look back again,
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illustrated and amplified by a comparison or similitude, from bad and barren trees: containing foure steps or degrees of naughtines, euery one worse than other.
illustrated and amplified by a comparison or similitude, from bad and barren trees: containing foure steps or Degrees of naughtiness, every one Worse than other.
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for the word translated corrupt, properly is applied to trees that beare no fruite, but in the fall of the leafe, which with the leaues fall off, being neglected and wither away, neuer comming to any good or gathering.
for the word translated corrupt, properly is applied to trees that bear no fruit, but in the fallen of the leaf, which with the leaves fallen off, being neglected and wither away, never coming to any good or gathering.
Secondly, that they are vtterly destitute of all good workes, which truly are good. Thirdly, that they haue no heauēly and spirituall life or sappe in them.
Secondly, that they Are utterly destitute of all good works, which truly Are good. Thirdly, that they have no heavenly and spiritual life or sap in them.
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and therfore they are most hopelesse of euer bearing fruite vnto life ▪ being proceeded so farre in the high way vnto perdition. So much of the meaning.
and Therefore they Are most hopeless of ever bearing fruit unto life ▪ being proceeded so Far in the high Way unto perdition. So much of the meaning.
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Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite: wee on the contrarie must striue to become good trees of Gods delight; Isai. 5.7. Iudah is the plant of my delight: trees of righteousnes; Isai. 60.21. The planting of the Lord, laden with the fruites of righteousnesse:
Doct. In that these false Teachers Are justly condemned for this sin of being corrupt trees without fruit: we on the contrary must strive to become good trees of God's delight; Isaiah 5.7. Iudah is the plant of my delight: trees of righteousness; Isaiah 60.21. The planting of the Lord, laden with the fruits of righteousness:
as an Immanuel, God with vs, euen our Mediatour and Redeemer. Thus he is our roote, in whom are hid the treasures of graces, Col. 2.3. and of whose fulnes we all receiue grace for grace, Ioh. 1.16. The second thing in this rooting is ingrafting:
as an Immanuel, God with us, even our Mediator and Redeemer. Thus he is our root, in whom Are hid the treasures of graces, Col. 2.3. and of whose fullness we all receive grace for grace, John 1.16. The second thing in this rooting is engrafting:
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and then wrought in vs, when the same minde which was in Christ whilest hee was vpon earth is also in vs, Philip. 2.5. for hee conueyeth his owne disposition into his members in part, who are daily made conformable vnto him:
and then wrought in us, when the same mind which was in christ whilst he was upon earth is also in us, Philip. 2.5. for he conveyeth his own disposition into his members in part, who Are daily made conformable unto him:
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Thirdly, the tree of righteousnesse must bring foorth fruites, to testifie the life of it, called Galath. 5.22. fruites of the spirit, and there reckoned vp;
Thirdly, the tree of righteousness must bring forth fruits, to testify the life of it, called Galatians. 5.22. fruits of the Spirit, and there reckoned up;
Loue, peace, ioy, long suffering, gentlenes, goodnes, faith, meekenes, temperance. Phil. 1.11. Paul prayeth that the Philippians might be filled with the fruites of righteousnes, that is, the duties of the Morall law contained in the first and second Table.
Love, peace, joy, long suffering, gentleness, Goodness, faith, meekness, temperance. Philip 1.11. Paul Prayeth that the Philippians might be filled with the fruits of righteousness, that is, the duties of the Moral law contained in the First and second Table.
Thirdly, the end of this fruite must be the glorie of God, not seeking our selues but Gods honour. In Leuit. 19.23. God requireth that the trees should bee circumcised, which was thus performed:
Thirdly, the end of this fruit must be the glory of God, not seeking our selves but God's honour. In Levites 19.23. God requires that the trees should be circumcised, which was thus performed:
Doct. 2. Seeing the faithfull are not such corrupt trees, but of Gods owne planting, they haue here first a ground of comfort in the middest of sorrow, sicknes, yea and death it selfe;
Doct. 2. Seeing the faithful Are not such corrupt trees, but of God's own planting, they have Here First a ground of Comfort in the midst of sorrow, sickness, yea and death it self;
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euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant, putting off mortalitie and corruption, no more to be subiected thereunto againe,
even so the rotten body At the time of refreshing shall revive again and become a glorious plant, putting off mortality and corruption, no more to be subjected thereunto again,
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what will be (thinke we) the end hereof? Surely the axe being alreadie laid to the roote of the tree, shall cut downe whatsoeuer branches beare not foorth good fruite,
what will be (think we) the end hereof? Surely the axe being already laid to the root of the tree, shall Cut down whatsoever branches bear not forth good fruit,
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Fourthly, hence let euery man learne subiection vnto God in all his crosses and afflictions; wee are trees or branches at least, of the Vine, the Father is the husbandman,
Fourthly, hence let every man Learn subjection unto God in all his Crosses and afflictions; we Are trees or branches At least, of the Vine, the Father is the husbandman,
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and looke a• the husbandman loppeth, cutteth 〈 ◊ 〉 pruneth, yea and almost cutteth downe his trees to make them more fruitfull? so dealeth the Lord with his children, who therein are to rest well contented;
and look a• the husbandman loppeth, cutteth 〈 ◊ 〉 pruneth, yea and almost cutteth down his trees to make them more fruitful? so deals the Lord with his children, who therein Are to rest well contented;
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that although no chastisement seemeth ioyous for the present, yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby. Twice dead and plucked vp.
that although no chastisement seems joyous for the present, yet it brings afterwards the pleasant fruit of righteousness to those that Are exercised thereby. Twice dead and plucked up.
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and hence conclude that a man regenerate may die againe, and fall from grace: vrging for their purpose that in Rom. 11.20. Through vnbeleefe they were broken off, and thou standest by faith;
and hence conclude that a man regenerate may die again, and fallen from grace: urging for their purpose that in Rom. 11.20. Through unbelief they were broken off, and thou Standest by faith;
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for if they had been of vs, they should haue continued with vs. Further, where it is said, Plucked vp: ] hence is gathered by some that they were once in the roote,
for if they had been of us, they should have continued with us Further, where it is said, Plucked up: ] hence is gathered by Some that they were once in the root,
Looke as the waues of the sea rage and swell, rising vp towards the heauens, as though they would swallow and ouerflow the earth, which they seeme to threatē;
Look as the waves of the sea rage and swell, rising up towards the heavens, as though they would swallow and overflow the earth, which they seem to threaten;
but what is this but to foame out dirt and mire, and to teach men that for a little mony they may breake al Gods Commandements? The third exposition is this:
but what is this but to foam out dirt and mire, and to teach men that for a little money they may break all God's commandments? The third exposition is this:
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but rather vnder the same, discouer the wickednes and vnbeliefe of their hearts: which is the most agreeable and fittest exposition; explained in Isai. 57.20. The wicked are like the raging sea that cannot rest, whose waters cast vp mire and dirt.
but rather under the same, discover the wickedness and unbelief of their hearts: which is the most agreeable and Fittest exposition; explained in Isaiah 57.20. The wicked Are like the raging sea that cannot rest, whose waters cast up mire and dirt.
as is the sea whē it is troubled with boisterous windes and tempests. Iere. 49.23. The Lord shall trouble Damascus, so she shall become as a fearfull sea that cannot rest.
as is the sea when it is troubled with boisterous winds and tempests. Jeremiah 49.23. The Lord shall trouble Damascus, so she shall become as a fearful sea that cannot rest.
Sometimes a mans own heart and conscience will rage against him, as Baltazar seeing the hand writing vpon the wall, was troubled, and there was no life in him, Dan. 5. What then wil some say, is there no difference betweene the godly and the wicked herein? Ans. Yes:
Sometime a men own heart and conscience will rage against him, as Balthazar seeing the hand writing upon the wall, was troubled, and there was no life in him, Dan. 5. What then will Some say, is there no difference between the godly and the wicked herein? Ans. Yes:
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vnder which they quietly content thēselues, because God is in that still voice, namely, by his grace and presence supporting and sustaining them euen in the middest of their troubles.
under which they quietly content themselves, Because God is in that still voice, namely, by his grace and presence supporting and sustaining them even in the midst of their Troubles.
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Seeing this is the propertie of a wicked man being troubled, to foame out his owne shame, let the childe of God in his trouble quiet himselfe, restraine and bridle his corruptions;
Seeing this is the property of a wicked man being troubled, to foam out his own shame, let the child of God in his trouble quiet himself, restrain and bridle his corruptions;
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The sinne then is, that which was before mentioned, namely their false and instable doctrine, which can neuer direct men to heauē, no more than these shooting starres can direct either sailers by sea, or trauellers by land. Hence learne two things:
The sin then is, that which was before mentioned, namely their false and instable Doctrine, which can never Direct men to heaven, no more than these shooting Stars can Direct either sailors by sea, or travellers by land. Hence Learn two things:
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Againe, they may bee fit instruments to carrie light vnto others (which is their office) although they haue none of their own, saue that onely which is conueied from Christ vnto them:
Again, they may be fit Instruments to carry Light unto Others (which is their office) although they have none of their own, save that only which is conveyed from christ unto them:
but the heart with light, comfort, and refreshing. This was the scope of Pauls preaching, 2. Cor. 4.2. in the declaration of the truth to approoue himselfe to euery mans conscience in the sight of God:
but the heart with Light, Comfort, and refreshing. This was the scope of Paul's preaching, 2. Cor. 4.2. in the declaration of the truth to approve himself to every men conscience in the sighed of God:
We neede not to go farre to proue this truth, for euen our owne countrey witnesseth that in the daies of former Princes, our forefathers wanting this light and these stars, sowed and reaped their fields, brought home their corne, baked their bread:
We need not to go Far to prove this truth, for even our own country Witnesseth that in the days of former Princes, our Forefathers wanting this Light and these Stars, sowed and reaped their fields, brought home their corn, baked their bred:
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Secondly, seeing that darknes is chased away, and wee haue the light, and many bright starres to direct vs, take the exhortation Ephes. 5.8. Ye are now light, walk as children of light, namely by accepting, entertaining and embracing of the light.
Secondly, seeing that darkness is chased away, and we have the Light, and many bright Stars to Direct us, take the exhortation Ephesians 5.8. You Are now Light, walk as children of Light, namely by accepting, entertaining and embracing of the Light.
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when the Sunne is vp and shineth euery man walketh in his calling, and whilest our Sunne of grace is ouer our heads, wee are to walke as becommeth the calling of Christianitie, to make conscience of all sinne;
when the Sun is up and shines every man walks in his calling, and whilst our Sun of grace is over our Heads, we Are to walk as becomes the calling of Christianity, to make conscience of all sin;
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for if the starres and Sea markes should chaunge their places, and remoue to & fro, the poore passengers that looke for constant direction from them, are likely to be carried and cast vpon quicke sands and rockes,
for if the Stars and Sea marks should change their places, and remove to & from, the poor passengers that look for constant direction from them, Are likely to be carried and cast upon quick sands and Rocks,
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in like manner if Teachers bee variable, and changelings in their doctrines, the soules of their hearers (not knowing where to haue sure direction) are as likely to suffer shipwracke and sinke into the pit of hell. Vse.
in like manner if Teachers be variable, and changelings in their doctrines, the Souls of their hearers (not knowing where to have sure direction) Are as likely to suffer shipwreck and sink into the pit of hell. Use.
THe Apostle hauing in the latter part of the former verse repeated the conclusion of the reason, which is, that these seducers shall be destroyed, (the blacknes of darknes being reserued for them) hee confirmeth that conclusion by a worthie testimonie of Enoch ;
THe Apostle having in the latter part of the former verse repeated the conclusion of the reason, which is, that these seducers shall be destroyed, (the blackness of darkness being reserved for them) he confirmeth that conclusion by a worthy testimony of Enoch;
first, he either had it and learned it to bee his by some tradition which went from hand to hand: (or else written by some Iew) or secondly, he learned it out of some booke which went vnder Enochs name:
First, he either had it and learned it to be his by Some tradition which went from hand to hand: (or Else written by Some Iew) or secondly, he learned it out of Some book which went under Enochs name:
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but wee renounce and denie all those traditions which are made articles of faith, & rules of Gods worship, necessarie to saluation, (for all such doctrines are written in the books of the Prophets and Apostles, which containe perfect direction and rules concerning faith & manners) of which kind the Romane Church holdeth their traditions to be:
but we renounce and deny all those traditions which Are made Articles of faith, & rules of God's worship, necessary to salvation, (for all such doctrines Are written in the books of the prophets and Apostles, which contain perfect direction and rules Concerning faith & manners) of which kind the Roman Church holds their traditions to be:
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Againe, from the second answere, others who are no Papists, conclude, that some bookes of Canonicall Scripture are perished and lost. But this is vntrue;
Again, from the second answer, Others who Are no Papists, conclude, that Some books of Canonical Scripture Are perished and lost. But this is untrue;
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Ans. They were politique histories, as are the Chronicles of England, or other Countries. Ob. The bookes of Nathan, Gad, Idd•, Shemaiah, and other Prophets are perished.
Ans. They were politic histories, as Are the Chronicles of England, or other Countries. Ob. The books of Nathan, Gad, Idd•, Shemaiah, and other prophets Are perished.
Secondly, if it was a booke, it was no part of Scripture: for Moses was the first penman of Scripture, who liued long after Enoch. The second question:
Secondly, if it was a book, it was no part of Scripture: for Moses was the First penman of Scripture, who lived long After Enoch. The second question:
namely ▪ when a doctrine of religion can bee prooued from some Prophet or Apostle: (for this testimonie was a prophecie) and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit;
namely ▪ when a Doctrine of Religion can be proved from Some Prophet or Apostle: (for this testimony was a prophecy) and Therefore that antiquity which the Church of Rome Challengeth to her Religion and Doctrine is but counterfeit;
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Concerning which certaintie, it may be demaunded first, whence commeth this comming of Christ to be so certaine? Ans. From the vnchangeable will of God, which hath certainly decreed the same.
Concerning which certainty, it may be demanded First, whence comes this coming of christ to be so certain? Ans. From the unchangeable will of God, which hath Certainly decreed the same.
wherein the euidence of the spirit plainly appeareth, saying peremptorily; the Lord commeth: euidently expressing the certaintie as if it were now present.
wherein the evidence of the Spirit plainly appears, saying peremptorily; the Lord comes: evidently expressing the certainty as if it were now present.
but how do we know it so to be will some say? I answere, by the euidence of the spirit, the authoritie, puritie, maiestie, effect, and ends of the doctrine:
but how do we know it so to be will Some say? I answer, by the evidence of the Spirit, the Authority, purity, majesty, Effect, and ends of the Doctrine:
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Secondly, the Apostle speaking in this forme, he commeth, for he will come: wee learne to set before our eyes the comming of the Lord Iesus to iudgement,
Secondly, the Apostle speaking in this Form, he comes, for he will come: we Learn to Set before our eyes the coming of the Lord Iesus to judgement,
For as this shall leaue vs, so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies, wherein euery man almost putteth off the euill day,
For as this shall leave us, so that shall find us A necessary Doctrine and duty to be Enforced in these drowsy days, wherein every man almost putteth off the evil day,
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which must be vnderstood not only of Angels, but men also, 1. Thess. 3.13 ▪ at the comming of the Lord Iesus Christ with all his Saints. Qu. How can this be,
which must be understood not only of Angels, but men also, 1. Thess 3.13 ▪ At the coming of the Lord Iesus christ with all his Saints. Qu. How can this be,
Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ, they shall not need to be dismaied at that day,
Which affordeth a most special Comfort unto all them who know themselves to be the members of christ, they shall not need to be dismayed At that day,
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Vers. 15. To giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vngodlily committed:
Vers. 15. To give judgement against all men, and to rebuke all the ungodly among them, of all their wicked Deeds, which they have ungodlily committed:
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Secondly, seeing there is a day of vniuersall iudgment, seeke in the meane time to stop the mouth of thy conscience, that it may then stand with thee to excuse and acquite thee,
Secondly, seeing there is a day of universal judgement, seek in the mean time to stop the Mouth of thy conscience, that it may then stand with thee to excuse and acquit thee,
Thirdly, hence in all actions our care should be to approoue our hearts vnto God, especially in hearing and speaking the word, prayer, vse of the Sacraments,
Thirdly, hence in all actions our care should be to approve our hearts unto God, especially in hearing and speaking the word, prayer, use of the Sacraments,
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So Peter 2. Epist. 3.11 seeing all these things shall be dissolued, what manner of men ought we to be in holy conuersation and godlines, looking for the hasting vnto the comming of the day of the Lord?
So Peter 2. Epistle 3.11 seeing all these things shall be dissolved, what manner of men ought we to be in holy Conversation and godliness, looking for the hasting unto the coming of the day of the Lord?
The speciall iudgement is laid down in the next words, and they containe two things: first, the persons who shall be iudged; All the vngodly among them.
The special judgement is laid down in the next words, and they contain two things: First, the Persons who shall be judged; All the ungodly among them.
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Secondly, the manner of their iudgement in the word rebuke or conuince. The persons are set out by their propertie of vngodlinesse, which is a sinne directly against God:
Secondly, the manner of their judgement in the word rebuke or convince. The Persons Are Set out by their property of ungodliness, which is a sin directly against God:
but taketh libertie to liue as hee list. Iob. 21.14. They say to the Almightie, Depart from vs, we will none of thy waies. Psalm. 50.16. They hate to be reformed.
but Takes liberty to live as he list. Job 21.14. They say to the Almighty, Depart from us, we will none of thy ways. Psalm. 50.16. They hate to be reformed.
but on something out of God in himself, or some other creature; Abac. 2.4. whereas the iust man liueth by faith, the wicked man exalteth himselfe, and is puffed vp as bearing himself vpon something besides the Creator.
but on something out of God in himself, or Some other creature; Abac. 2.4. whereas the just man lives by faith, the wicked man Exalteth himself, and is puffed up as bearing himself upon something beside the Creator.
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but as a beast receiueth blessings contenting himselfe within himselfe, neuer looking higher to the hand reaching them out vnto him. Iob. 21.15. Who is the Almightie that wee should serue him, and what profit is it to call vpon him? Psal. 14. He neuer calleth vpon God.
but as a beast receiveth blessings contenting himself within himself, never looking higher to the hand reaching them out unto him. Job 21.15. Who is the Almighty that we should serve him, and what profit is it to call upon him? Psalm 14. He never calls upon God.
For he that loueth not God, loueth not his adherents. Psa. 44.5. They smite downe thy people O Lord, and trouble thine heritage. These be the notes of them against whom sentence shall passe when they shall be iudged:
For he that loves not God, loves not his adherents. Psa. 44.5. They smite down thy people Oh Lord, and trouble thine heritage. These be the notes of them against whom sentence shall pass when they shall be judged:
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as first to learne to know God aright, both in his owne attributes, and also in his affection to vs ward, neuer quieting our selues till wee know him to be our Father, our Redeemer, our Sanctifier:
as First to Learn to know God aright, both in his own attributes, and also in his affection to us ward, never quieting our selves till we know him to be our Father, our Redeemer, our Sanctifier:
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first in mercie, when as in iustice he remēbreth mercie, Hab. 3. Secondly in iustice, yea in anger and wrath: Psal. 6.1. O Lord rebuke me not in thy wrath:
First in mercy, when as in Justice he Remember mercy, Hab. 3. Secondly in Justice, yea in anger and wrath: Psalm 6.1. Oh Lord rebuke me not in thy wrath:
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Doct. Hence we learne that al things are fully and perfectly knowne vnto God; and all things are open before him: Heb. 4.13. yea they are naked, and as it were vnquartered before his eyes:
Doct. Hence we Learn that all things Are Fully and perfectly known unto God; and all things Are open before him: Hebrew 4.13. yea they Are naked, and as it were unquartered before his eyes:
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the deedes are distributed, first, by the propertie of them, being workes of vngodlines. Secondly, by the manner of performing them, they are vngodlily cōmitted. By vngodly works are meant all sinnes against any part of the law of God,
the Deeds Are distributed, First, by the property of them, being works of ungodliness. Secondly, by the manner of performing them, they Are ungodlily committed. By ungodly works Are meant all Sins against any part of the law of God,
and that worke is done vngodlily which proceedeth from an vnrepentant heart, and a minde addicted and deuoted to vngodlines, which is knowne and discerned to be such a one by three notes:
and that work is done ungodlily which Proceedeth from an unrepentant heart, and a mind addicted and devoted to ungodliness, which is known and discerned to be such a one by three notes:
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and this clause seemeth to be added to put a difference between the godly and wicked, who both of them may commit vngodlines and be found in vngodly actions;
and this clause seems to be added to put a difference between the godly and wicked, who both of them may commit ungodliness and be found in ungodly actions;
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For there is no condemnation to them that are in Christ Iesus, Rom. 8.1. The second cause of the iudgement is the speeches of the wicked, set out by two properties:
For there is no condemnation to them that Are in christ Iesus, Rom. 8.1. The second cause of the judgement is the Speeches of the wicked, Set out by two properties:
but whosoeuer offendeth me, I wil reuenge my selfe seuentie times seuen fold ; a cruell and bloodie speech vanting it selfe euen against God himselfe. Vse.
but whosoever offends me, I will revenge my self seuentie times seuen fold; a cruel and bloody speech vaunting it self even against God himself. Use.
My teares (saith Dauid ) haue bin my meate day and night, while they daily say vnto me, where is thy God? Fourthly, our dutie is to auoide euery wicked way and word,
My tears (Says David) have been my meat day and night, while they daily say unto me, where is thy God? Fourthly, our duty is to avoid every wicked Way and word,
And such like most wretched and vngodly speeches, iustly deseruing fearefull iudgements: The wickednes of inhabitants ouerturne whole kingdomes, Prou. 28.2. It behoues vs then to betake our selues to speedie repentance;
And such like most wretched and ungodly Speeches, justly deserving fearful Judgments: The wickedness of inhabitants overturn Whole kingdoms, Prou. 28.2. It behooves us then to betake our selves to speedy Repentance;
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IN this verse the Apostle returneth againe to his former purpose, and still continueth the rehearsall of the sinnes and vices of these false teachers, against whom he writeth;
IN this verse the Apostle returns again to his former purpose, and still Continueth the rehearsal of the Sins and vices of these false Teachers, against whom he Writeth;
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These are murmurers, ] By murmuring wee are to vnderstand a certaine fruite of impatience, whereby men shew themselues displeased with the worke of Gods prouidence, especially when his hand is vpon them,
These Are murmurers, ] By murmuring we Are to understand a certain fruit of impatience, whereby men show themselves displeased with the work of God's providence, especially when his hand is upon them,
Example whereof wee haue in the Israelites, who when Moses had brought them out of Egypt, they murmured and repined that they were fed with Manna only,
Exampl whereof we have in the Israelites, who when Moses had brought them out of Egypt, they murmured and repined that they were fed with Manna only,
Herein our strength must be exercised, not in resisting, but enduring the hand of God. Secondly, wee must shew our selues truly thankfull to God in all things befalling vs:
Herein our strength must be exercised, not in resisting, but enduring the hand of God. Secondly, we must show our selves truly thankful to God in all things befalling us:
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Secondly, because vpon the frowardnes of their dispositiō they are easily displeased, and hard to please again, soone incensed, and not so soone satisfied;
Secondly, Because upon the forwardness of their disposition they Are Easily displeased, and hard to please again, soon incensed, and not so soon satisfied;
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We on the contrarie are hence to learne, first, to thinke well and speake well of that estate in which God in his prouidence hath setled vs, bee it better or worse. Phil. 4.11. In what estate soeuer, I haue learned therewith to be contented. Heb. 13.5. Be content with that you haue.
We on the contrary Are hence to Learn, First, to think well and speak well of that estate in which God in his providence hath settled us, be it better or Worse. Philip 4.11. In what estate soever, I have learned therewith to be contented. Hebrew 13.5. Be content with that you have.
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First, carrie not couetous, aspiring, and malicious mindes and affections: but if thou must needes bee desiring, satisfie thy selfe with Iacobs desire:
First, carry not covetous, aspiring, and malicious minds and affections: but if thou must needs be desiring, satisfy thy self with Iacobs desire:
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Secondly, our hearts must be set to obey God euen in pouertie and affliction, and beare aduersitie with an equall and moderate minde, our obedience must not onely be actiue in doing;
Secondly, our hearts must be Set to obey God even in poverty and affliction, and bear adversity with an equal and moderate mind, our Obedience must not only be active in doing;
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but passiue also in suffering his wil. Phil. 4.12. I can want and abound, I can doe all things through Christ that strengtheneth me. Hebr. 10.34. The faithfull could with ioy suffer the spoyling of their goods.
but passive also in suffering his will. Philip 4.12. I can want and abound, I can do all things through christ that strengtheneth me. Hebrew 10.34. The faithful could with joy suffer the spoiling 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.
Thirdly, we must endeavour to show all meekness to all men upon all occasions, putting off all morosity, waiwardnes and difficulty to be satisfied and appeased.
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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;
and become Kids, Lambs, little children, easy to be handled, hardly offended, and quickly pleased: which disposition we must put upon us The third sin;
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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.
It is noted also to be the property of Antichrist, as to whom was given a Mouth which spoke great things and Blasphemies, Reu. 13.5. which was meant of the Emperor indeed, but so as the second beast, which is that Antichrist, should do all things which the First beast could do before him, ver. 12. It is also the noted vice of all Heretics and seducers, 2. Cor. 10.12.
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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.
Secondly, when in speech we compare our selves with Others our equals, we must ever think and speak better of them than our selves. Philip 2.3. Let every man esteem other better than himself.
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:
wherein is also included the contempt of the religious poor, yea and also of the rich themselves, if they truly Fear God. Iam. 2.1. My brothers, have not the faith of our Lord Iesus christ in respect of Persons:
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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.
he magnifieth the great man, and is servilely addicted unto him even for outward respects, not esteeming him for that which is indeed worthy to be respected.
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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:
it being a note of a child of God to contemn a vile person that is a wretched sinner, but to honour them that Fear the Lord, be they never so base:
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:
But, ye Beloved, Remember etc. ] First, the Apostle Iude sets out his own duty and practice, in that whatsoever he speaks it Proceedeth of love:
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and therefore he calleth them Beloued. This ought to be ye practise of al Teachers, who out of their inward loue to Gods people committed vnto them, are to vtter whatsoeuer they teach:
and Therefore he calls them beloved. This ought to be the practice of all Teachers, who out of their inward love to God's people committed unto them, Are to utter whatsoever they teach:
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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.
In the second word Remember ] is laid down the duty of the Church & faithful 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 ;
Which we also in this age Are to be exhorted unto for very weighty Reasons: First, it is a notable remedy against all sin, and especially the forenamed Sins: Psalm 116.11. In my haste I said all men Are liars;
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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;
and is of much use in these our days, wherein we Are in danger to be seduced, partly by Atheists, partly by Papists, and partly by carnal Evangelists;
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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.
But if these were diligent in the words of the prophets and Apostles in reading, searching and sifting out the truth in humility, they should find wherein to settle themselves.
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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 the rather Because in former ages Religion was destroyed, and Superstition prevailed, Because that men laid away the Scriptures out of their hands,
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in regard of which manner of the•• sending they are aboue euen the Angel• 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.
in regard of which manner of the•• sending they Are above even the Angel• themselves, nay the Angels were as it were but their Scholars. Ephesians 3.10. Now unto principalities and Powers in heavenly places is made known by the Church the manifold Wisdom of God, that is, by the Ministry of the Apostles, the Mysteres of God Concerning men redemption, have been revealed to the Angels themselves.
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.
Secondly, Consider their authority, which was most authentical, seeing that neither in teaching or writing they could err, being specially privileged therefrom: Matthew 10.19. It shall be given you in that hour what you shall say.
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:
in which regard they were bold to join themselves with the holy Ghost. It seems good to the holy Ghost and us, namely in ordering the Church affairs:
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.
yea founders thereof, both by teaching doctrines, and informing the manners of men: Far passing all Evangelists, Pastors, Teachers, or ordinary Ministers since their days. 1. Cor. 3.10. As a skilful Master builder ▪ I have laid the Foundation, and Another builds thereon.
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for that authoriti• ceased with that office, and seru• onely to lay the foundations of the Church withall, being both extraordinarie as 〈 ◊ 〉 calling was:
for that authoriti• ceased with that office, and seru• only to lay the foundations of the Church withal, being both extraordinary as 〈 ◊ 〉 calling was:
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first, because it goeth next before the end of the world, and shall be closed vp of the last day: 1. Corin. 10.11. To admonish vs vpon whom the ends of the world are come.
First, Because it Goes next before the end of the world, and shall be closed up of the last day: 1. Corin. 10.11. To admonish us upon whom the ends of the world Are come.
But now Christ being come, and that fulnes of time wherein the former prophecies are fulfilled and accomplished, the shadows & ceremonies are abolished,
But now christ being come, and that fullness of time wherein the former prophecies Are fulfilled and accomplished, the shadows & ceremonies Are abolished,
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Secondly, concerning the persons of the vngodly mē they are described, first to bee mockers. These are described by Peter, 2. Epist. 3.3. In the last times shall come mockers, which will walke after their lusts, and say, Where is the promise of his comming:
Secondly, Concerning the Persons of the ungodly men they Are described, First to be mockers. These Are described by Peter, 2. Epistle 3.3. In the last times shall come mockers, which will walk After their Lustiest, and say, Where is the promise of his coming:
and his Mother, whom they intitle the Queene of Heauen, must commaund her sonne by the right of a Mother, to heare their prayers, and forgiue their sinnes;
and his Mother, whom they entitle the Queen of Heaven, must command her son by the right of a Mother, to hear their Prayers, and forgive their Sins;
Secondly, if wee come home to our selues, we shall finde this scripture verified among the swarmes of Atheists, which make but a scorne of the word and Religion:
Secondly, if we come home to our selves, we shall find this scripture verified among the swarms of Atheists, which make but a scorn of the word and Religion:
if he refuse such companie as he conuersed with before, or will not doe as others doe, hee is presently condemned for a precise foole, or with such reprochfull tearmes;
if he refuse such company as he conversed with before, or will not do as Others do, he is presently condemned for a precise fool, or with such reproachful terms;
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as a blemish? When scorners are so rife, and bold euen in the face of the Church? when where God hath his little flocke, the diuell hath a large kingdome? let vs not be offended too much,
as a blemish? When Scorner's Are so rife, and bold even in the face of the Church? when where God hath his little flock, the Devil hath a large Kingdom? let us not be offended too much,
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The latter is actuall lust, that is, euery inordinate and euill motion of the inner man against the law of God, which proceedeth as a branch or fruite from the fromer roote. Rom. 6.12. Let not sinne raigne in your mortall bodies, that ye should obey it in the lusts of it:
The latter is actual lust, that is, every inordinate and evil motion of the inner man against the law of God, which Proceedeth as a branch or fruit from the fromer root. Rom. 6.12. Let not sin Reign in your Mortal bodies, that you should obey it in the Lustiest of it:
of which there be two degrees: for sometime it is sudden, and sometimes voluntarie: the former is the first motion of the minde conceiued, but without consent.
of which there be two Degrees: for sometime it is sudden, and sometime voluntary: the former is the First motion of the mind conceived, but without consent.
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Ob. But they say, there can be no sinne properly produced without consent of will. Ans. In ciuill matters the reason is good, that none can be accessarie vnto sinne,
Ob. But they say, there can be no sin properly produced without consent of will. Ans. In civil matters the reason is good, that none can be accessary unto sin,
first, lust tempteth, and that two waies: first, by withdrawing the heart from God: secondly, by intising, and intangling the minde with some delight of sinne.
First, lust tempts, and that two ways: First, by withdrawing the heart from God: secondly, by enticing, and intangling the mind with Some delight of sin.
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Fourthly, it perfecteth the birth of sinne, vrging a man to adde sinne vnto sinne, vntill he come to a custome, which is a ripenes and perfection in sinning.
Fourthly, it perfecteth the birth of sin, urging a man to add sin unto sin, until he come to a custom, which is a ripeness and perfection in sinning.
Fiftly, it bringeth forth death, that is, euerlasting vengeance and destruction: in all which hee alludeth vnto the beginnings, proceedings and end of a man;
Fifty, it brings forth death, that is, everlasting vengeance and destruction: in all which he alludeth unto the beginnings, proceedings and end of a man;
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by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man, where grace ouercommeth not nature.
by these Degrees the Lustiest of the heart rise unto this Reign and regiment in the heart of every wicked and natural man, where grace Overcometh not nature.
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which is then done, when men first suffer their hearts to be withdrawne from God by euill lusts and motions: secondly, giue assent thereunto: thirdly, practise them:
which is then done, when men First suffer their hearts to be withdrawn from God by evil Lustiest and motions: secondly, give assent thereunto: Thirdly, practise them:
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he hath the roote of grace, which shall not vtterly die in him, the seede abideth in him, which at last shall sproute vp to repentance and amendement of life:
he hath the root of grace, which shall not utterly die in him, the seed Abideth in him, which At last shall sprout up to Repentance and amendment of life:
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First, whereas all men good and bad haue innumerable lusts in them, we are to take notice of the vilenes and vncleannes of our nature, which is common to the good and bad, betweene whom there is no difference but by grace:
First, whereas all men good and bad have innumerable Lustiest in them, we Are to take notice of the vileness and uncleanness of our nature, which is Common to the good and bad, between whom there is no difference but by grace:
How shall we keepe vnder the lusts of the heart from raigning ouer vs? Ans. Seeing sinne raigneth in the minde by euill thoughts, our thoughts on the contrarie must bee framed according to the word,
How shall we keep under the Lustiest of the heart from reigning over us? Ans. Seeing sin Reigneth in the mind by evil thoughts, our thoughts on the contrary must be framed according to the word,
and ordered by the counsell thereof: according to the Apostles aduice, Phil. 4.8. If any thing be honest, vertuous, of good report, we must thinke of these things. Coloss. 3.16. Let the word of God dwell plentiously in you.
and ordered by the counsel thereof: according to the Apostles Advice, Philip 4.8. If any thing be honest, virtuous, of good report, we must think of these things. Coloss. 3.16. Let the word of God dwell plenteously in you.
wee must therfore remember our sinnes, the number and greatnes of them, the curse of the law against them, the day of our owne death, and the generall iudgement;
we must Therefore Remember our Sins, the number and greatness of them, the curse of the law against them, the day of our own death, and the general judgement;
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Further, seeing it raigneth in the affections of pride, reuenge, hatred, &c. wee must learne the exhortation, Phil. 2.5. Let the same minde be in you that was in Iesus Christ:
Further, seeing it Reigneth in the affections of pride, revenge, hatred, etc. we must Learn the exhortation, Philip 2.5. Let the same mind be in you that was in Iesus christ:
And lastly, seeing it raigneth in the bodie by idlenes, ease, sleepe in excesse, which make the bodie an instrument of sinne, wee must alwaies diligently inure our selues to the duties of our callings; vsing fasting, watching, and prayer:
And lastly, seeing it Reigneth in the body by idleness, ease, sleep in excess, which make the body an Instrument of sin, we must always diligently inure our selves to the duties of our callings; using fasting, watching, and prayer:
but they shall not rule and raigne ouer vs. Vse. 3. If it be the propertie of a wicked man to follow after vngodly lusts, wee ought to purge our selues from all the lusts of the flesh and spirit, 2. Cor. 7.1. lest these defile our bodies and soules in the powers and parts of them:
but they shall not Rule and Reign over us Use. 3. If it be the property of a wicked man to follow After ungodly Lustiest, we ought to purge our selves from all the Lustiest of the Flesh and Spirit, 2. Cor. 7.1. lest these defile our bodies and Souls in the Powers and parts of them:
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setting downe who they be that are scorners and followers of their lusts: namely, scorners are they that make sects, separating themselues from the people of God:
setting down who they be that Are Scorner's and followers of their Lustiest: namely, Scorner's Are they that make Sects, separating themselves from the people of God:
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and followers of their lusts be those who are fleshly, and without the spirit: which words being applied to these seducers, fasten two sinnes more vpon them.
and followers of their Lustiest be those who Are fleshly, and without the Spirit: which words being applied to these seducers, fasten two Sins more upon them.
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and euery vngodly man withdraweth himselfe vnto perdition, Heb. 10.38. Doct. First, it is a great sinne for a man to separate himselfe from the assemblies of Gods people:
and every ungodly man withdraweth himself unto perdition, Hebrew 10.38. Doct. First, it is a great sin for a man to separate himself from the assemblies of God's people:
seeing he presenteth himselfe in the Word and Sacraments, and wheresoeuer two or three are assembled in his name, &c. Secondly, it is a contempt of Gods ordinance, which whosoeuer despiseth, despiseth God himselfe.
seeing he presents himself in the Word and Sacraments, and wheresoever two or three Are assembled in his name, etc. Secondly, it is a contempt of God's Ordinance, which whosoever despises, despises God himself.
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whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here, shall neuer enter into the gates of the kingdome of glorie hereafter. Vse.
whosoever Therefore shutteth the gates of this Kingdom of grace against himself Here, shall never enter into the gates of the Kingdom of glory hereafter. Use.
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Our dutie hence is to ioyne our selues to the assemblies of the faithfull, not forsaking the fellowship that we haue among our selues, Heb. 10.25. but keeping the vnitie of the spirit in the bond of peace, Ephes. 4.3. being like minded one towards another, Rom. 15.5. speaking one thing as those that are knit together in one minde and one iudgement, 1. Cor. 1.10.
Our duty hence is to join our selves to the assemblies of the faithful, not forsaking the fellowship that we have among our selves, Hebrew 10.25. but keeping the unity of the Spirit in the bound of peace, Ephesians 4.3. being like minded one towards Another, Rom. 15.5. speaking one thing as those that Are knit together in one mind and one judgement, 1. Cor. 1.10.
vnto which a man may safely ioyne himselfe. Diuers notes there be, but the infallible notes of the true Church are, knowledge, faith, and obedience vnto that doctrine;
unto which a man may safely join himself. Diverse notes there be, but the infallible notes of the true Church Are, knowledge, faith, and Obedience unto that Doctrine;
In that Commission of the Apostles giuen for the gathering together of the Church of God, they are enioyned first to teach all Nations: that is, to make them Disciples,
In that Commission of the Apostles given for the gathering together of the Church of God, they Are enjoined First to teach all nations: that is, to make them Disciples,
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Thirdly, to teach them to performe all things which they were commanded. In which Commission two of these notes are expressed. Ephes. 2.19. The Church is founded vpon the doctrine of the Prophets and Apostles. Ioh. 8.31. If ye abide in my word, ye are truly my Disciples. Ioh. 10.27. My sheepe heare my voyce and followe mee. Psal. 147.19. He sheweth his lawes to Iacob, and his statutes to Israel, he dealeth not so with euery nation.
Thirdly, to teach them to perform all things which they were commanded. In which Commission two of these notes Are expressed. Ephesians 2.19. The Church is founded upon the Doctrine of the prophets and Apostles. John 8.31. If you abide in my word, you Are truly my Disciples. John 10.27. My sheep hear my voice and follow me. Psalm 147.19. He shows his laws to Iacob, and his statutes to Israel, he deals not so with every Nation.
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Hence we note, that wee may not ioyne our selues with the Iewes or Turkes, who renounce the words of the Prophets and Apostles: neither yet with the Papists;
Hence we note, that we may not join our selves with the Iewes or Turkes, who renounce the words of the prophets and Apostles: neither yet with the Papists;
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The Scribes and Pharisies sitting in Moses chaire, teaching Moses his doctrine must bee heard, howsoeuer the corruptions of their manners be such as they may not bee imitated, Matth. 23.1.
The Scribes and Pharisees sitting in Moses chair, teaching Moses his Doctrine must be herd, howsoever the corruptions of their manners be such as they may not be imitated, Matthew 23.1.
If any that is called a brother be a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat• not: that is, eate not priuately.
If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat• not: that is, eat not privately.
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If it be in smaller points (the foundation being kept) wee may not separate our selues. 1. Cor. 3.15. If any mans worke burne, he shall lose, but himselfe shall be safe, yet as if it were by fire.
If it be in smaller points (the Foundation being kept) we may not separate our selves. 1. Cor. 3.15. If any men work burn, he shall loose, but himself shall be safe, yet as if it were by fire.
But if the Church erre in the substance of religion obstinately, then with good conscience separation may be made. 1. Tim. 4.5. If any man teach otherwise, and consent not to the wholesome doctrine, from such separate thy selfe.
But if the Church err in the substance of Religion obstinately, then with good conscience separation may be made. 1. Tim. 4.5. If any man teach otherwise, and consent not to the wholesome Doctrine, from such separate thy self.
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seeing it teacheth, beleeueth, and obeyeth the doctrine of the Prophets and Apostles. Further, consider the manner of the separation of these wicked men:
seeing it Teaches, Believeth, and Obeyeth the Doctrine of the prophets and Apostles. Further, Consider the manner of the separation of these wicked men:
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Here obserue that euen in the Apostles time and daies were many heretikes; among whom was Hymeneus and Philetus, 2. Tim. 2.17. and many wolues entred euen in their daies which spared not the flocke.
Here observe that even in the Apostles time and days were many Heretics; among whom was Hymenaeus and Philetus, 2. Tim. 2.17. and many wolves entered even in their days which spared not the flock.
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for in the first hundred yeeres after Christ the Church swarmed with heresies, sowen by Sathans instruments, to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church:
for in the First hundred Years After christ the Church swarmed with heresies, sown by Satan's Instruments, to the choking of that holy Doctrine which was sown by the Apostles and their Successors in the field of the Church:
which signifieth such a man, as in whom the best thing is nature, and in whom there is nothing more excellent than his reasonable soule, though corrupted.
which signifies such a man, as in whom the best thing is nature, and in whom there is nothing more excellent than his reasonable soul, though corrupted.
Further, that yet wee may know this matter the better, there be three things to be found in a naturall man: 1. He hath a bodie and soule vnited together in one person. 2. In his soule he hath excellent powers and faculties,
Further, that yet we may know this matter the better, there be three things to be found in a natural man: 1. He hath a body and soul united together in one person. 2. In his soul he hath excellent Powers and faculties,
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and containe men in order, for the preseruation of humane societie. Now he that hath these three and nothing else, is but a meere naturall man. The second point is:
and contain men in order, for the preservation of humane society. Now he that hath these three and nothing Else, is but a mere natural man. The second point is:
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Here it may bee asked, how it commeth to passe that a naturall man, because he is a naturall man offendeth God? Ans. There bee two things in euery naturall man to bee distinguished: first, there is nature: secondly, the corruption of nature: the former is from God: the latter from mans fall:
Here it may be asked, how it comes to pass that a natural man, Because he is a natural man offends God? Ans. There be two things in every natural man to be distinguished: First, there is nature: secondly, the corruption of nature: the former is from God: the latter from men fallen:
this corruption is that sinne which presseth vs down, and hangeth so fast on, Heb. 12.1. which hath corrupted the whole mā, so as the whole frame of man, that is, his whole disposition and inclination is corrupted and euill from his youth, Genes. 8.21. his wisedome is enmitie to God, that is, euen the best thing that is, or can be in the flesh, is hateful to God, Rom. 8.5. himselfe is dead in sinnes and trespasses, Ephes. 2.1. hauing no more abilitie to mooue to any thing truly good, than hath a dead man to bestirre himself in and about the actions of life.
this corruption is that sin which Presseth us down, and hangs so fast on, Hebrew 12.1. which hath corrupted the Whole man, so as the Whole frame of man, that is, his Whole disposition and inclination is corrupted and evil from his youth, Genesis. 8.21. his Wisdom is enmity to God, that is, even the best thing that is, or can be in the Flesh, is hateful to God, Rom. 8.5. himself is dead in Sins and Trespasses, Ephesians 2.1. having no more ability to move to any thing truly good, than hath a dead man to Bestir himself in and about the actions of life.
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For first, in the minde is such an impotencie, as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5. Wee are not sufficient of our selues to thinke of any good, but all our sufficiencie is of God. 1. Cor. 2.15. The naturall mā perceiueth not the things of God; which is most manifest thus:
For First, in the mind is such an impotency, as whereby it is unable to think or approve of any thing that is truly good 2. Corin. 3.5. we Are not sufficient of our selves to think of any good, but all our sufficiency is of God. 1. Cor. 2.15. The natural man perceives not the things of God; which is most manifest thus:
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Secondly, hee knoweth not, neither conceiueth the corruption of his owne nature, nor his sinnes originall and actuall in the staine and danger of them.
Secondly, he Knoweth not, neither conceiveth the corruption of his own nature, nor his Sins original and actual in the stain and danger of them.
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Secondly, as his mind is blind, so a naturall mans will is rebellious, and is not subiect vnto the will of God, neither indeed can be. Ioh. 6.44. No man can come to Christ, vnlesse the Father draw him:
Secondly, as his mind is blind, so a natural men will is rebellious, and is not Subject unto the will of God, neither indeed can be. John 6.44. No man can come to christ, unless the Father draw him:
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insinuating our withdrawing of our selues, and resistance of his call, vntill he turne vs & make our wils, of vnwilling, willing wils to will that which is truly good:
insinuating our withdrawing of our selves, and resistance of his call, until he turn us & make our wills, of unwilling, willing wills to will that which is truly good:
The Gentiles who were without the law, doe the things of the law by nature, Rom. 2.24. and yet many that professe the name of Christ, and liue vnder the Gospell, goe not so farre as those naturall men in doing the things of the law:
The Gentiles who were without the law, do the things of the law by nature, Rom. 2.24. and yet many that profess the name of christ, and live under the Gospel, go not so Far as those natural men in doing the things of the law:
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Let a mans outward and ciuill righteousnes be neuer so great, yea if it could be equall to the righteousnes of the Scribes and Pharisies, which for outward appearance was without all exception;
Let a men outward and civil righteousness be never so great, yea if it could be equal to the righteousness of the Scribes and Pharisees, which for outward appearance was without all exception;
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But I feare I haue not the spirit, how shall I obtaine it? Ans. By vsing the meanes of reading the Word, meditation, and prayer especially. Luk. 11.13. Your heauenly father giueth the holy Ghost to th•• that desire him. Psal. 143.5.6. I meditate in all thy workes;
But I Fear I have not the Spirit, how shall I obtain it? Ans. By using the means of reading the Word, meditation, and prayer especially. Luk. 11.13. Your heavenly father gives the holy Ghost to th•• that desire him. Psalm 143.5.6. I meditate in all thy works;
first, concerning Faith: secondly, Loue: thirdly, Hope: fourthly, Meekenes: fifthly, Christian seueritie: the first of which is contained in this twentith verse, which is, that they should build themselues vpon their faith;
First, Concerning Faith: secondly, Love: Thirdly, Hope: fourthly, Meekness: fifthly, Christian severity: the First of which is contained in this Twentieth verse, which is, that they should built themselves upon their faith;
] In the rule note two things: first, that faith is a foundation: secondly, that the dutie of beleeuers is to build vp themselues vpon this foundation. Concerning the former:
] In the Rule note two things: First, that faith is a Foundation: secondly, that the duty of believers is to built up themselves upon this Foundation. Concerning the former:
in which sense it is said, that the Ephesians were built vpon the foundation of the Prophets and Apostles, that is, vpon their doctrine, Ephes. 2. The same was the rocke confessed by Peter, vpon which Christ promised to build his Church ;
in which sense it is said, that the Ephesians were built upon the Foundation of the prophets and Apostles, that is, upon their Doctrine, Ephesians 2. The same was the rock confessed by Peter, upon which christ promised to built his Church;
Secondly, seeing faith is the foundation of the Church, and not the Church the foundation of faith, beware hence of a damnable doctrine of the Popish Church, which teacheth that there can be no certainty of the points of religion, no nor of the Scriptures themselues,
Secondly, seeing faith is the Foundation of the Church, and not the Church the Foundation of faith, beware hence of a damnable Doctrine of the Popish Church, which Teaches that there can be no certainty of the points of Religion, no nor of the Scriptures themselves,
but onely by the iudgement of the present Church of Rome, and that Church must giue what sense soeuer she pleaseth to the Scriptures, else hath it none:
but only by the judgement of the present Church of Rome, and that Church must give what sense soever she Pleases to the Scriptures, Else hath it none:
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Thirdly, it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men? Answ. Properly to speake, God and Christ is our foundation and rock, Psal. 18.1. but because God reueileth himselfe and the meanes of our saluation in the word, it becommeth hence a foundation:
Thirdly, it may be demanded how any Doctrine becomes a Foundation unto the salvation of men? Answer Properly to speak, God and christ is our Foundation and rock, Psalm 18.1. but Because God reveileth himself and thee means of our salvation in the word, it becomes hence a Foundation:
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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.
this knits us unto the Foundation, without which the word shall be no more profitable unto us than the Iewes, who mingled it not with faith, Hebrew 4.2. for this only Applieth it unto our hearts, Iam. 1.21.
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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.
Secondly, Repentance, whereby he truly turns from all sin unto God. Thirdly, new Obedience, whereby he endeavoureth to obey God in all his commandments. Use.
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,
unless they be founded upon this rock? how Else should not their fallen be great? but this sure Foundation Establisheth the heart against all calamities of this present life,
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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:
yea in the hour of death also, which otherwise is the downfall to hell, yea and in the day of judgement the sentence shall pass 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.
they shall be found worthy to stand before the Lamb, when the Devil and his Angels, with all Sinners and sin it self shall be cast into the bottomless lake.
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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;
Would we now know the Way to have this peace and security continued to us and ours? the Way is to continue and abide upon this Foundation, not looking back to Popery or Superstition;
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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.
for although by nature men want this power (for the natural man cannot of himself so much as think one good Thought) yet the regenerate whom the Lord by his Spirit hath moved, have a power given them to move themselves, and built themselves, that which was before to nature impossible, is made possible by grace.
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 cōtent themselues to goe backe,
A duty which nearly concerns men in these days, wherein men decline to Atheism, and Popery, (which also is but a painted Atheism) when men can content themselves to go back,
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:
The motive whereby this Rule is enforced upon the Church, is drawn from a property of faith, which is that it is most holy. Wherein (to understand it) we will show First what holiness is properly:
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first, a freedome from all fault and blame: secondly, an excellencie or perfection consisting of many diuine vertues. Holinesse thus vnderstood is two-fold:
First, a freedom from all fault and blame: secondly, an excellency or perfection consisting of many divine Virtues. Holiness thus understood is twofold:
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the subiect whereof are Angels, man, and Gods ordinances, especially the written word: so as this holines of faith is this deriued holines, and not the former.
the Subject whereof Are Angels, man, and God's ordinances, especially the written word: so as this holiness of faith is this derived holiness, and not the former.
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and hauing sundrie excellencies, being full of diuine wisedome and truth, and the onely instrument whereby Gods infinite wisedome and goodnes is made knowne vnto vs. Secondly, in regard of the effect and operation, which is to make the creature, but especially man holy: Ioh. 17.17. Sanctifie them in thy truth, thy word is truth.
and having sundry excellencies, being full of divine Wisdom and truth, and the only Instrument whereby God's infinite Wisdom and Goodness is made known unto us Secondly, in regard of the Effect and operation, which is to make the creature, but especially man holy: John 17.17. Sanctify them in thy truth, thy word is truth.
by this Dauid became wiser than his Teachers, Psal. 129. and so resembled God in wisedome, Iam. 3.17. This wisedome which is frō aboue (of which the word is the instrument) is pure, peaceable, easie to be intreated, full of mercie and good fruites, without iudging, and without hypocrisie.
by this David became Wiser than his Teachers, Psalm 129. and so resembled God in Wisdom, Iam. 3.17. This Wisdom which is from above (of which the word is the Instrument) is pure, peaceable, easy to be entreated, full of mercy and good fruits, without judging, and without hypocrisy.
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Where (by the way) may be noted the superstition of the Romish Church, which halloweth Bread, Salt, Water, Palmes, &c. for the curing of diseases, casting out of diuels, & working wonders:
Where (by the Way) may be noted the Superstition of the Romish Church, which halloweth Bred, Salt, Water, Palms, etc. for the curing of diseases, casting out of Devils, & working wonders:
which practise of theirs is nothing but the defiling and prophaning of the creatures, by superstitious prayer seeming to hallow them, yet without any word or warrant, either of promise or commandement:
which practice of theirs is nothing but the defiling and profaning of the creatures, by superstitious prayer seeming to hallow them, yet without any word or warrant, either of promise or Commandment:
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which is the principall instrument of sanctifying the creatures vnto their lawfull ends and vses. Hence learne first, that the doctrine of the Prophets and Apostles is from God;
which is the principal Instrument of sanctifying the creatures unto their lawful ends and uses. Hence Learn First, that the Doctrine of the prophets and Apostles is from God;
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Secondly, the word being most holy, it must dwel in our hearts plentifully, and our care must be that it may be written in the tables thereof, that it may bee an ingrafted word, bearing rule ouer our wils and affections, yea ouer our whole liues:
Secondly, the word being most holy, it must dwell in our hearts plentifully, and our care must be that it may be written in the tables thereof, that it may be an ingrafted word, bearing Rule over our wills and affections, yea over our Whole lives:
Secondly, faithfull prayer hath a faithfull promise made vnto it, Ask• and ye shall haue, seeke and yee shall finde, knocke and it shall be opened vnto you:
Secondly, faithful prayer hath a faithful promise made unto it, Ask• and you shall have, seek and ye shall find, knock and it shall be opened unto you:
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and strengthening of grace, especiallie in time of temptatiō, and in sense of frailtie, and then God will be good in hearing and helping, as his promise is.
and strengthening of grace, especially in time of temptation, and in sense of frailty, and then God will be good in hearing and helping, as his promise is.
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for that is true euen of the regenerate, without me yee can doe nothing, Ioh. 15. God giueth first the will, and then the deede, Phil. 2.13. yea and the continuance of the doing of that which is truly good:
for that is true even of the regenerate, without me ye can do nothing, John 15. God gives First the will, and then the deed, Philip 2.13. yea and the Continuance of the doing of that which is truly good:
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who stirreth vp in vs these grones and sighes which we cannot expresse, Rom. 8. and maketh vs crie Abba Father, Zach. 12.10. this spirit of grace and compassion is promised to bee powred out vpon the house of Dauid and inhabitants of Ierusalem:
who stirs up in us these groans and sighs which we cannot express, Rom. 8. and makes us cry Abba Father, Zach 12.10. this Spirit of grace and compassion is promised to be poured out upon the house of David and inhabitants of Ierusalem:
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where the Apostle expresseth a reason why prayer should proceed from the heart, because prayer is of the same nature with faith and the spirituall worship of God,
where the Apostle Expresses a reason why prayer should proceed from the heart, Because prayer is of the same nature with faith and the spiritual worship of God,
How doth the holy Ghost direct the heart? Answ. By fiue waies or meanes: first, by illumination, whereby hee reueileth God to man, as also his owne estate; both of them in part.
How does the holy Ghost Direct the heart? Answer By fiue ways or means: First, by illumination, whereby he reveileth God to man, as also his own estate; both of them in part.
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Whether may we not pray to the holy Ghost, seeing here it is said, praying in or by the holy Ghost? Ans. We may not onely pray in or by him, but vnto him:
Whither may we not pray to the holy Ghost, seeing Here it is said, praying in or by the holy Ghost? Ans. We may not only pray in or by him, but unto him:
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herein then wee must renounce our selues, magnifie the grace of God within vs, and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God.
herein then we must renounce our selves, magnify the grace of God within us, and show our selves thankful by entertaining carefully such holy motions of this most holy Spirit of God.
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This caused Paul to keep faith & good conscience: 2. Cor. 5.14. The loue of Christ constraineth vs. Now for the better informing of our vnderstandings, and our furtherance in obseruing this rule, fiue things are to be considered:
This caused Paul to keep faith & good conscience: 2. Cor. 5.14. The love of christ constrains us Now for the better informing of our understandings, and our furtherance in observing this Rule, fiue things Are to be considered:
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first, what is meant by the loue of God? Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers, whereby they loue God and Christ, properly and simply for himselfe, rest in him,
First, what is meant by the love of God? Ans. we Are to understand by the love of God a divine virtue in the hearts of the believers, whereby they love God and christ, properly and simply for himself, rest in him,
Why doth the Apostle here omit the loue of man? Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it:
Why does the Apostle Here omit the love of man? Ans. Because the love of man to man is included and to be understood in the other as a fruit necessarily flowing from it:
Now if the loue of man be the fulfilling of the law, how much more is the loue of God, which by the same reason must include the other? Thirdly, it is a true rule in Diuinitie, that the first Commandement must bee included and practised in all the nine following,
Now if the love of man be the fulfilling of the law, how much more is the love of God, which by the same reason must include the other? Thirdly, it is a true Rule in Divinity, that the First Commandment must be included and practised in all the nine following,
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Now the maine dutie of the first Commandement is the loue of God, which must goe with the practise of all the other, so as al the duties of the other Cōmandements are included in ye same.
Now the main duty of the First Commandment is the love of God, which must go with the practice of all the other, so as all the duties of the other commandments Are included in you same.
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as no man then can by nature keepe the Commandements, so no man can by nature loue God aright. Rom. 8.5. The wisedome of the flesh (that is mans best things, his best thoughts and affections) is enmitie to God, therefore can there be no true loue of God in nature. 1. Tim. 1.5. The end of the commandement is loue out of a pure heart, and of a good conscience and faith vnfained.
as no man then can by nature keep the commandments, so no man can by nature love God aright. Rom. 8.5. The Wisdom of the Flesh (that is men best things, his best thoughts and affections) is enmity to God, Therefore can there be no true love of God in nature. 1. Tim. 1.5. The end of the Commandment is love out of a pure heart, and of a good conscience and faith unfeigned.
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It will bee obiected here, Luk. 7.47. Many sinnes are forgiuen her, for she loued much: where it seemeth that loue is the cause of forgiuenes of sinnes.
It will be objected Here, Luk. 7.47. Many Sins Are forgiven her, for she loved much: where it seems that love is the cause of forgiveness of Sins.
Note hence first that doctrine of the Church of Rome to bee false, whereby they teach that before iustificatiō there must be a disposition and aptitude in a man thereunto, standing in a feare of hell, loue of God, &c. for by this doctrine ye loue of God in man should go before iustification, which is a fruit and follower thereof.
Note hence First that Doctrine of the Church of Room to be false, whereby they teach that before justification there must be a disposition and aptitude in a man thereunto, standing in a Fear of hell, love of God, etc. for by this Doctrine you love of God in man should go before justification, which is a fruit and follower thereof.
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and constantly proceede in the same, and then I will account and accept of it ▪ for the full measure of loue that my law requireth ▪ which distinction is the rather to bee considered, because the Papists teach ▪ that the loue which the Lord requireth of Christians, is the same for substance and measure which the law prescribeth:
and constantly proceed in the same, and then I will account and accept of it ▪ for the full measure of love that my law requires ▪ which distinction is the rather to be considered, Because the Papists teach ▪ that the love which the Lord requires of Christians, is the same for substance and measure which the law prescribeth:
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but he taketh the former for granted, for else his argument could not hold; and therefore that none can performe the loue which the law enioyneth is true.
but he Takes the former for granted, for Else his argument could not hold; and Therefore that none can perform the love which the law enjoineth is true.
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The fourth point is, wherein standeth the loue of God? Ans. 1. Epist. Ioh. 5.3. This is the loue of God, that ye keepe his Commandements. Ioh. 14.13. He that keepeth my Commandements is he that loueth me:
The fourth point is, wherein Stands the love of God? Ans. 1. Epistle John 5.3. This is the love of God, that you keep his commandments. John 14.13. He that Keepeth my commandments is he that loves me:
the reason whereof is this, he that loueth God, loueth his word, and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto;
the reason whereof is this, he that loves God, loves his word, and he that loves his word will bewray his love in yielding answerable Obedience thereunto;
and in one word this keeping of the Commandements standeth in these three things: first, in faith, for it must bee the worke of a true beleeuer: secondly, in conuersion vnto God:
and in one word this keeping of the commandments Stands in these three things: First, in faith, for it must be the work of a true believer: secondly, in conversion unto God:
thirdly, in new obedience: which sheweth many a man how miserably he hath been heretofore deluded by Satan ▪ for euery m•n professeth and pretendeth the keeping of the Commandements,
Thirdly, in new Obedience: which shows many a man how miserably he hath been heretofore deluded by Satan ▪ for every m•n Professes and pretendeth the keeping of the commandments,
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The fifth point is, how a man should preserue in him the loue of God and of m•n? Ans. First, the meanes whereby man may preserue himselfe in the loue of God is two-fold:
The fifth point is, how a man should preserve in him the love of God and of m•n? Ans. First, the means whereby man may preserve himself in the love of God is twofold:
Secondly, wee must keepe a daily obseruation of Gods blessings spirituall and temporall, which is a speciall meanes not onely to confirme and augment our loue,
Secondly, we must keep a daily observation of God's blessings spiritual and temporal, which is a special means not only to confirm and augment our love,
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The Lorde is my rocke, my fortresse, my strength, and hee that deliuereth mee. Secondly, men must vse the meanes whereby they may preserue their loue to men;
The Lord is my rock, my fortress, my strength, and he that Delivereth me. Secondly, men must use the means whereby they may preserve their love to men;
The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers, of which number wee professe our selues all to be, who haue all one Father, God:
The First is the consideration of the spiritual and near conjunction of all those that Are true believers, of which number we profess our selves all to be, who have all one Father, God:
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and all are heires of eternall life and glorie. This was Pauls motiue perswading him hereto: Ephes. 4.3.4. There is one Lord, one faith, one baptisme, one God and Father of all: see Phil. 2.1.2. The second meditation is, that the duties of loue which man sheweth to man, especially the faithfull, God accepteth as done to himselfe ▪ so saith the Wiseman:
and all Are Heirs of Eternal life and glory. This was Paul's motive persuading him hereto: Ephesians 4.3.4. There is one Lord, one faith, one Baptism, one God and Father of all: see Philip 2.1.2. The second meditation is, that the duties of love which man shows to man, especially the faithful, God Accepteth as done to himself ▪ so Says the Wiseman:
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to auoide this curse, we must embrace the Apostles counsell, to walke in loue. The fourth is, to consider that the loue of man to man is a grace of God, which leadeth a man by the hand to the first degree of happines: 1. Ioh. 4.16. He that dwelleth in loue, dwelleth in God, and God in him ;
to avoid this curse, we must embrace the Apostles counsel, to walk in love. The fourth is, to Consider that the love of man to man is a grace of God, which leads a man by the hand to the First degree of happiness: 1. John 4.16. He that dwells in love, dwells in God, and God in him;
Secondly, we are placed in the world that here we might serue God indeed, not in speculation onely, but also in our whole practise in our standings and callings, he will be serued of vs in our seruing of man,
Secondly, we Are placed in the world that Here we might serve God indeed, not in speculation only, but also in our Whole practice in our standings and callings, he will be served of us in our serving of man,
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Whosoeuer therefore imploy their callings principally for the purchasing of their profits, pleasures, honours, and not for the good of men, they abuse their callings, prophane their liues,
Whosoever Therefore employ their callings principally for the purchasing of their profits, pleasures, honours, and not for the good of men, they abuse their callings, profane their lives,
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Wherein is commended that meeknes of minde, whereby wee can with moderation and equitie beare with men for the preseruation of loue: see Phil. 2.3. This moderation standeth in foure actions:
Wherein is commended that meekness of mind, whereby we can with moderation and equity bear with men for the preservation of love: see Philip 2.3. This moderation Stands in foure actions:
and how may we attaine vnto it? Ans. Whosoeuer iudgeth this so hard a lesson, let him enter into the serious examination of his owne heart, without partialitie, let him looke narrowly into himselfe,
and how may we attain unto it? Ans. Whosoever Judgeth this so hard a Lesson, let him enter into the serious examination of his own heart, without partiality, let him look narrowly into himself,
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so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe, whereby he shall come to iudge euery man worthie to bee preferred and honoured before himselfe.
so as in the true sense of his estate he can never abase any man so Far as he can himself, whereby he shall come to judge every man worthy to be preferred and honoured before himself.
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Some will say, how can this be, for some will neuer be pleased, if wee condiscend not to their corrupt and wicked desires? Ans. The next words expound the Apostles meaning;
some will say, how can this be, for Some will never be pleased, if we condescend not to their corrupt and wicked Desires? Ans. The next words expound the Apostles meaning;
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thus shall we testifie our selues to be admitted into Gods kingdome, wherein the lion and lambe play together, and the yong childe with the Cockatrice, Isai. 11. Whereby thus much is signified, that men once conuerted shall be so changed and altered, that if they were neuer so fierce and cruell against the Church,
thus shall we testify our selves to be admitted into God's Kingdom, wherein the Lion and lamb play together, and the young child with the Cockatrice, Isaiah 11. Whereby thus much is signified, that men once converted shall be so changed and altered, that if they were never so fierce and cruel against the Church,
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Thirdly, the office and action of loue is most excellent, for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth, are all hereby made profitable thereunto, all ordered hereunto aright,
Thirdly, the office and actium of love is most excellent, for the manifold Gifts and graces which God bestoweth on men for the use of the Church and Commonwealth, Are all hereby made profitable thereunto, all ordered hereunto aright,
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the gifts of knowledge, tongues, artes, wisedome and such like, without loue they puffe vp, but it is loue that edifieth, 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man.
the Gifts of knowledge, tongues, arts, Wisdom and such like, without love they puff up, but it is love that Edifieth, 1. Cor. 13. and which Causes man to apply and use these Gifts to the good of man.
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for the Apostle ascribeth a full perswasion and assurance vnto our hope, as wel as vnto our faith, Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for, Rom. 5.5.
for the Apostle ascribeth a full persuasion and assurance unto our hope, as well as unto our faith, Hebrew 6.11 neither does hope make a man ashamed by disappointing him of the thing hoped for, Rom. 5.5.
Thus Abraham beleeued against hope, Rom. 4.18. Thirdly, it must be a patient waiting on Christ: Rom. 8.15. If we hope for that we see not, we doe with patience abide for it:
Thus Abraham believed against hope, Rom. 4.18. Thirdly, it must be a patient waiting on christ: Rom. 8.15. If we hope for that we see not, we do with patience abide for it:
for otherwise the thing hoped for deferred, maketh our waiting painfull and tedious. Fourthly, it must be grounded vpon the word and promises of life. Psal. 130.5. My soule hath waited, and I haue trusted in his word: Heb. 6.18.
for otherwise the thing hoped for deferred, makes our waiting painful and tedious. Fourthly, it must be grounded upon the word and promises of life. Psalm 130.5. My soul hath waited, and I have trusted in his word: Hebrew 6.18.
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and accomplishment of Gods mercies hereafter to be enioyed. The like manner of speech hath Paul, Rom. 8.20. We waite for our adoption and redemption, not that wee are not alreadie adopted and redeemed;
and accomplishment of God's Mercies hereafter to be enjoyed. The like manner of speech hath Paul, Rom. 8.20. We wait for our adoption and redemption, not that we Are not already adopted and redeemed;
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Secondly, hope is of things to come, and confidence of things present, at least made present by faith. Matth. 9.2. Haue confidence, and thy sinnes are forgiuen thee.
Secondly, hope is of things to come, and confidence of things present, At least made present by faith. Matthew 9.2. Have confidence, and thy Sins Are forgiven thee.
hope they graunt hath the certaintie of will, but not of iudgement and vnderstanding: but this is false, seeing the Apostle Heb. 12. commandeth to reioyce in hope ;
hope they grant hath the certainty of will, but not of judgement and understanding: but this is false, seeing the Apostle Hebrew 12. commands to rejoice in hope;
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Thirdly, wee learne hence to waite by our hope in Christ for life euerlasting euen to the death, that must be the white which must euer be in our eye, at which wee must continually direct our aime.
Thirdly, we Learn hence to wait by our hope in christ for life everlasting even to the death, that must be the white which must ever be in our eye, At which we must continually Direct our aim.
We haue many examples of holy men who haue gone before vs in this dutie: Iacob when hee was making his will, inserteth and as it were interlaceth this speech:
We have many Examples of holy men who have gone before us in this duty: Iacob when he was making his will, inserteth and as it were interlaceth this speech:
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O Lord, I haue waited for thy saluation, Gen. 49.18. Moses had his eye euer vpon the recompence of reward, Heb. 11.26. Iob would trust in the Lord, yea although he should kill him, Iob. 13.15. Dauid was much and often in this expectation of the Lords mercie, Psal. 40.1. In waiting I haue waited on the Lord, that is, I haue instantly waited:
Oh Lord, I have waited for thy salvation, Gen. 49.18. Moses had his eye ever upon the recompense of reward, Hebrew 11.26. Job would trust in the Lord, yea although he should kill him, Job 13.15. David was much and often in this expectation of the lords mercy, Psalm 40.1. In waiting I have waited on the Lord, that is, I have instantly waited:
But how cā we nourish this hope (will some man say) seeing we are so tossed & perplexed with so many miseries and grieuances in this life? Ans. Paul meeteth with this obiection, Rom. 1.3.
But how can we nourish this hope (will Some man say) seeing we Are so tossed & perplexed with so many misery's and grievances in this life? Ans. Paul meeteth with this objection, Rom. 1.3.
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We reioyce in tribulation. Qu. How can we doe so? Ans. When wee subiect our selues vnto God in afflictions, he sheddeth abroad his loue in our hearts, and this breedeth patience, which bringeth foorth experience,
We rejoice in tribulation. Qu. How can we do so? Ans. When we Subject our selves unto God in afflictions, he sheds abroad his love in our hearts, and this breeds patience, which brings forth experience,
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I answere, if wee keepe the condition of our selues wee may merit indeed; but this is impossible, for euen our keeping of the condition were of mercie;
I answer, if we keep the condition of our selves we may merit indeed; but this is impossible, for even our keeping of the condition were of mercy;
If wee must waite for the greater, wee may for the lesse. Hab. 2.3. At last the vision shall speake, and not lie; though it tarrie, waite. And Isai. 28.16. He that beleeueth maketh not haste.
If we must wait for the greater, we may for the less. Hab. 2.3. At last the vision shall speak, and not lie; though it tarry, wait. And Isaiah 28.16. He that Believeth makes not haste.
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This meeteth with mans corruptiō, who in present trouble will haue present help, or else he wil fetch it from hell it selfe, from Satan and Sorcerers:
This meeteth with men corruption, who in present trouble will have present help, or Else he will fetch it from hell it self, from Satan and Sorcerers:
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note first a difference betweene humane or carnall, and religious or Christian hope. The former often deceiueth men, at least when death commeth all such hopes perish:
note First a difference between humane or carnal, and religious or Christian hope. The former often deceiveth men, At lest when death comes all such hope's perish:
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and whosoeuer hath true hope, hee is thereby stirred vp vnto daily repentance and reformation of life: 1. Ioh. 3.3. He that hath this hope, purgeth himselfe, euen as he is pure.
and whosoever hath true hope, he is thereby stirred up unto daily Repentance and Reformation of life: 1. John 3.3. He that hath this hope, Purgeth himself, even as he is pure.
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for if we hope to be like him after this life, we must labour to resemble him euen in this life, by being in some measure pure, holy, innocent, meeke, louing, &c. euen as hee was:
for if we hope to be like him After this life, we must labour to resemble him even in this life, by being in Some measure pure, holy, innocent, meek, loving, etc. even as he was:
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for otherwise if our liues be not in some reformation of our selues, and conformitie to our head sutable to the profession of our hope, it is but pretence of hope,
for otherwise if our lives be not in Some Reformation of our selves, and conformity to our head suitable to the profession of our hope, it is but pretence of hope,
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first, the way to begin this recouerie, which is in the end of vers. 22. By putting difference. Secondly, the manner how they are to be recouered; expressed in both the rules: the former concerneth Christian meeknes:
First, the Way to begin this recovery, which is in the end of vers. 22. By putting difference. Secondly, the manner how they Are to be recovered; expressed in both the rules: the former concerns Christian meekness:
for some erre in the foundation of religion, and matters of greatest importance, as the Papists at this day when they teach inuocation of Saints, iustification by workes, a reall sacrifice for the quicke and dead in the Supper, with other false doctrines racing the foundation:
for Some err in the Foundation of Religion, and matters of greatest importance, as the Papists At this day when they teach invocation of Saints, justification by works, a real sacrifice for the quick and dead in the Supper, with other false doctrines racing the Foundation:
and another to plucke vp the foundation, for this destroieth al. Which difference if it had been made and minded, many which haue separated themselues frō the Church of England had still remained members of it.
and Another to pluck up the Foundation, for this Destroyeth all Which difference if it had been made and minded, many which have separated themselves from the Church of England had still remained members of it.
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lest they should lose their credit, as Heretikes. Now betweene these also a difference is to be put: Tit. 3.10. An heretike after once or twice admonition reiect;
lest they should loose their credit, as Heretics. Now between these also a difference is to be put: Tit. 3.10. an heretic After once or twice admonition reject;
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But here we must alwaies remember, that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice, wee are euer to condemne their error,
But Here we must always Remember, that seeing we can hardly discern the ground of men's errors whither they proceed of ignorance or malice, we Are ever to condemn their error,
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As aboue fourtie yeeres agoe the people of this land erred of simple ignorance, because they had not the meanes (which yet did not excuse thē) but now their ignorance is wilfull,
As above fourtie Years ago the people of this land erred of simple ignorance, Because they had not the means (which yet did not excuse them) but now their ignorance is wilful,
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and those who are by them seduced. The Sect-masters and leaders are to bee vsed with more seueritie, and sin more grieuously: Rom. 16.17. Obserue them which cause diuisions among you:
and those who Are by them seduced. The Sect-masters and leaders Are to be used with more severity, and since more grievously: Rom. 16.17. Observe them which cause divisions among you:
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For of these, first some sin of ignorance, not knowing what they doe; as Paul persecuted the Church of God ignorantly, & through a blinde zeale. Now ignorance is two-fold:
For of these, First Some since of ignorance, not knowing what they do; as Paul persecuted the Church of God ignorantly, & through a blind zeal. Now ignorance is twofold:
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first, generall ignorance, when the thing is vtterly vnknowne: secondly speciall, when the equitie of a particular fact or some speciall action is vnknowne;
First, general ignorance, when the thing is utterly unknown: secondly special, when the equity of a particular fact or Some special actium is unknown;
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Secondly, some sinne of infirmitie, who know what they doe, but yet are ouercarried by sudden and violent passions of anger, feare, sorrow, or such like vnto euill.
Secondly, Some sin of infirmity, who know what they do, but yet Are overcarried by sudden and violent passion of anger, Fear, sorrow, or such like unto evil.
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or passion as the former, of this the Apostle s•••keth, Heb. 10.26. If we sinne willingly, ••ter we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sins.
or passion as the former, of this the Apostle s•••keth, Hebrew 10.26. If we sin willingly, ••ter we have received the knowledge of the truth, there remains no more sacrifice for Sins.
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Now of this malice of the will there be two degrees: first particular, when a man wittingly and willingly sinneth against some particular Commandement; as Acts 7.51. The Iewes were stiffenecked and alwaies resisted the holy Ghost:
Now of this malice of the will there be two Degrees: First particular, when a man wittingly and willingly Sinneth against Some particular Commandment; as Acts 7.51. The Iewes were Stiffnecked and always resisted the holy Ghost:
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By these differences obserued, a notable way is made for the recouerie of those that are sliding or fallen from the faith, in matter either of doctrine, or practise.
By these differences observed, a notable Way is made for the recovery of those that Are sliding or fallen from the faith, in matter either of Doctrine, or practise.
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Secondly, for the making of this difference betweene offenders, we ought to haue in vs a christian wisedome, whereby wee may discerne aright of persons and things,
Secondly, for the making of this difference between offenders, we ought to have in us a christian Wisdom, whereby we may discern aright of Persons and things,
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for though many professed him, and beleeued in him, yet would hee not commit himselfe vnto them, because he knew what was in man, Ioh. 2.24. Loue indeed must hope all things, beleeue all things, suffer all things, 1. Cor. 8.7. but yet this Christian loue must be ordered by Christian wisedome.
for though many professed him, and believed in him, yet would he not commit himself unto them, Because he knew what was in man, John 2.24. Love indeed must hope all things, believe all things, suffer all things, 1. Cor. 8.7. but yet this Christian love must be ordered by Christian Wisdom.
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In the former consider two things: first, on whom compassion is to bee shewed: the Apostle saith, on some, that is, on those that erre of ignorance, or infirmitie:
In the former Consider two things: First, on whom compassion is to be showed: the Apostle Says, on Some, that is, on those that err of ignorance, or infirmity:
but by admonitions and exhortations seasoned with compassion: Matth. 18.15. If thy brother trespasse against thee, goe and tell him his fault betweene thee and him:
but by admonitions and exhortations seasoned with compassion: Matthew 18.15. If thy brother trespass against thee, go and tell him his fault between thee and him:
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Thus God himselfe dealt with Adam, first conuinced him, and then in much mercie made that gratious promise, that the seede of the woman should bruise the Serpents head.
Thus God himself dealt with Adam, First convinced him, and then in much mercy made that gracious promise, that the seed of the woman should bruise the Serpents head.
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for they may take such admonitions for slanders, and vse them as witness•• thereof against vs. Ans. If therefore the fault bee secret, we must onely admonish our brother alone;
for they may take such admonitions for slanders, and use them as witness•• thereof against us Ans. If Therefore the fault be secret, we must only admonish our brother alone;
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and if it be priuate, that is, known to some few, it is Christian wisedome to admonish him before some two of those that can testifie of this sinne, that so the partie admonished may be conuinced,
and if it be private, that is, known to Some few, it is Christian Wisdom to admonish him before Some two of those that can testify of this sin, that so the party admonished may be convinced,
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This is the sinne also of those that are departed from our Church, condemning vs (for some wants) vtterly as no Church nor people of God, refusing to heare the word of God, to pray,
This is the sin also of those that Are departed from our Church, condemning us (for Some Wants) utterly as no Church nor people of God, refusing to hear the word of God, to pray,
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and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans, who because wee dissent from them in some opinions, condemne vs and our Churches to hell;
and to join in other religious duties with us It is also the since of many of the Lutherans, who Because we dissent from them in Some opinions, condemn us and our Churches to hell;
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and would not depart from God till he was intreated of him in their behalfe. Men cannot but be compassionate towards sicke, and dangerously diseased, or wounded bodies;
and would not depart from God till he was entreated of him in their behalf. Men cannot but be compassionate towards sick, and dangerously diseased, or wounded bodies;
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first, who are to be saued by feare? namely those who otherwise are incurable, which is manifest in the opposition of these words with the former, some are to bee cured with mercie and compassion,
First, who Are to be saved by Fear? namely those who otherwise Are incurable, which is manifest in the opposition of these words with the former, Some Are to be cured with mercy and compassion,
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first, admonition, with denunciation of Gods iudgements against the party not repenting. Secondly, suspension, whereby offenders are debarred from the Lords Table.
First, admonition, with denunciation of God's Judgments against the party not repenting. Secondly, suspension, whereby offenders Are debarred from the lords Table.
What will mooue a man if this will not, that the whole Church should account of him as a Pagan or Heathen? The incestuous person, 1. Corinth. 5.5. thus censured, is giuen vp to Sathan, and deliuered into the diuels power:
What will move a man if this will not, that the Whole Church should account of him as a Pagan or Heathen? The incestuous person, 1. Corinth. 5.5. thus censured, is given up to Sathan, and Delivered into the Devils power:
For the other place 1. Corin. 5. they expound it of an extraordinarie punishment, which might be executed in those daies by Satan vpon the bodies of such offenders:
For the other place 1. Corin. 5. they expound it of an extraordinary punishment, which might be executed in those days by Satan upon the bodies of such offenders:
Thirdly, they must bee separated from in regard of societie, in the next words: all which three things cannot agree to any thing but only to excommunication.
Thirdly, they must be separated from in regard of society, in the next words: all which three things cannot agree to any thing but only to excommunication.
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The Surgeon cutteth not off armes and legges, vntill the life bee disparaged; neither the Physition prescribeth ranke poyson, but in most desperate diseases.
The Surgeon cutteth not off arms and legs, until the life be disparaged; neither the physician prescribeth rank poison, but in most desperate diseases.
And thirdly, if there be such a necessarie end and vse of it, it were to bee wished that in this end it were more vsed against open and notorious sinner•;
And Thirdly, if there be such a necessary end and use of it, it were to be wished that in this end it were more used against open and notorious sinner•;
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Thirdly, hence we learne that many bee so wedded and addicted to their wicked waies, that although they be in the mouth of hell, yet they feare nothing; neither God nor Diuel:
Thirdly, hence we Learn that many be so wedded and addicted to their wicked ways, that although they be in the Mouth of hell, yet they Fear nothing; neither God nor devil:
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and thus the Lord vsed to deale with his owne people of the Iewes, proceeding with them according to that order in Rom. 2.4. first by patience by long suffering calling them to repentance:
and thus the Lord used to deal with his own people of the Iewes, proceeding with them according to that order in Rom. 2.4. First by patience by long suffering calling them to Repentance:
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for these fourtie yeeres and more he hath hedged vs in with peace and prosperitie, together with the liberties of his glorious Gospell, still expecting our further fruitfulnes, answerable to such meanes:
for these fourtie Years and more he hath hedged us in with peace and Prosperity, together with the Liberties of his glorious Gospel, still expecting our further fruitfulness, answerable to such means:
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and other his iudgements, and yet behold we abound with bitter fruites of blasphemies, iniustice, prophanenes, contempt of the Gospel, which was more embraced and esteemed of twentie yeeres agoe,
and other his Judgments, and yet behold we abound with bitter fruits of Blasphemies, injustice, profaneness, contempt of the Gospel, which was more embraced and esteemed of twentie Years ago,
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for that is it which maketh the breaches of our land, & strengtheneth our enemies against vs. Secondly, the practise of Iehosaphat, 2. Chro. 20.12. We kn•w not what to doe, but our eyes are towards thee O Lord.
for that is it which makes the Breaches of our land, & strengtheneth our enemies against us Secondly, the practice of Jehoshaphat, 2. Chro 20.12. We kn•w not what to do, but our eyes Are towards thee Oh Lord.
but also by touching (though it was vnware•) their houses, vessels, and garments, as appeareth Leu. 15.4. and Numb. 9. and therefore did not onely auoide such persons, but hated euen their garments:
but also by touching (though it was vnware•) their houses, vessels, and garments, as appears Leu. 15.4. and Numb. 9. and Therefore did not only avoid such Persons, but hated even their garments:
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Why should any mans flesh bee vncleane, or his garments spotted, and so detestable and to be hated, seeing they are the good creatures of God? Answ. There bee three kindes of vncleannes: 1. Naturall, 2. Morall, 3. Ceremoniall.
Why should any men Flesh be unclean, or his garments spotted, and so detestable and to be hated, seeing they Are the good creatures of God? Answer There be three Kinds of uncleanness: 1. Natural, 2. Moral, 3. Ceremonial.
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Naturall vncleannes is, whereby the creature becommeth by his corrupted nature vncleane for mans vse, I say by corrupted nature, because this vncleannes cannot rise from created nature,
Natural uncleanness is, whereby the creature becomes by his corrupted nature unclean for men use, I say by corrupted nature, Because this uncleanness cannot rise from created nature,
Thus were certaine beasts, and fowles, and dead bodies vncleane, not in their nature, but in some respects, which especially were three: first, in regard of touching: secondly, of tasting: thirdly, of sacrificing;
Thus were certain beasts, and fowls, and dead bodies unclean, not in their nature, but in Some respects, which especially were three: First, in regard of touching: secondly, of tasting: Thirdly, of sacrificing;
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But why should any m•n hate the flesh, or garments of another, seeing this ceremoniall vncleanne• was no sinne ▪ yea to burie the dead corpes was a dutie to be performed necessarily:
But why should any m•n hate the Flesh, or garments of Another, seeing this ceremonial vncleanne• was no sin ▪ yea to bury the dead corpses was a duty to be performed necessarily:
Secondly, out of the second part of the similitude, in that we are to 〈 ◊ 〉 the company of obstinate offenders, it may be demanded whether wee may keepe any companie,
Secondly, out of the second part of the similitude, in that we Are to 〈 ◊ 〉 the company of obstinate offenders, it may be demanded whither we may keep any company,
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as for example, if a man ••re by the Church excommunicated, y•t a wife must performe the dutie of a wife; the childe of a childe; the seruant of a seruant:
as for Exampl, if a man ••re by the Church excommunicated, y•t a wife must perform the duty of a wife; the child of a child; the servant of a servant:
First we see here what was the end of ceremoniall vncleannes ▪ and that was •o represent that spirituall vncleannes in the whole man, by originall and actuall sinne in thought, word, and deede ▪ Z•ch. 13.1. In that day shal •h•re be a fountain• opened to the ho•se of Dauid, and to the inhabitants of Ierusalem, for sinne and for vncleannes:
First we see Here what was the end of ceremonial uncleanness ▪ and that was •o represent that spiritual uncleanness in the Whole man, by original and actual sin in Thought, word, and deed ▪ Z•ch. 13.1. In that day shall •h•re be a fountain• opened to the ho•se of David, and to the inhabitants of Ierusalem, for sin and for uncleanness:
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whereby is signified such an vncleannes, wherby not only our selues are defiled wholy, but whatsoeuer we touch & meddle withall, which is infected by reason of that dwelling sinne in vs, e•en as it was which in the law was •ouched by a polluted and vncleane person.
whereby is signified such an uncleanness, whereby not only our selves Are defiled wholly, but whatsoever we touch & meddle withal, which is infected by reason of that Dwelling sin in us, e•en as it was which in the law was •ouched by a polluted and unclean person.
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which if we could, or did see, as it is both in it selfe, and in the vile 〈 ◊ 〉 which without intermissiō it sendeth out, it would make vs humble our selues,
which if we could, or did see, as it is both in it self, and in the vile 〈 ◊ 〉 which without intermission it sends out, it would make us humble our selves,
Secondly, all their sinnes, not communicating with any man in his sinne, we must haue no fellowship (as with the workers so) wi•h the vnfruitfull workes of darknesse.
Secondly, all their Sins, not communicating with any man in his sin, we must have no fellowship (as with the workers so) wi•h the unfruitful works of darkness.
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Thirdly, all occasions and inducements vnto these sinnes. Fourthly, all apparances of wickednes, 1. Thess. 5.22. that is, which men in common iudgement account euill;
Thirdly, all occasions and inducements unto these Sins. Fourthly, all appearances of wickedness, 1. Thess 5.22. that is, which men in Common judgement account evil;
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but wee must attaine to the hatred of all, before wee can come to the practise of this precept ▪ besides that all sinnes are hateful euen in themselues.
but we must attain to the hatred of all, before we can come to the practice of this precept ▪ beside that all Sins Are hateful even in themselves.
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and for that cause must wash their bodies and chaunge their garments, yea if they did but suspect that they had defiled themselues, they were presently to bee purified:
and for that cause must wash their bodies and change their garments, yea if they did but suspect that they had defiled themselves, they were presently to be purified:
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wee must put off our garments, that is, the olde man with his lusts, and put on the wedding garment, that is, Christ Iesus with his righteousnes, daily proceeding in the duties of sanctification;
we must put off our garments, that is, the old man with his Lustiest, and put on the wedding garment, that is, christ Iesus with his righteousness, daily proceeding in the duties of sanctification;
wherein three things are to bee noted ▪ first the person praised, which is Christ the second person in the Trinitie, the Sonne of the eternall Father ▪ this appeareth by two reasons in the words:
wherein three things Are to be noted ▪ First the person praised, which is christ the second person in the Trinity, the Son of the Eternal Father ▪ this appears by two Reasons in the words:
Secondly, because he is called our Sauiour, which is the title of Christ, according to the name Iesus ▪ And yet here must be noted that in this praising of the Sonne, the Father and the holie Ghost are not excluded:
Secondly, Because he is called our Saviour, which is the title of christ, according to the name Iesus ▪ And yet Here must be noted that in this praising of the Son, the Father and the holy Ghost Are not excluded:
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but they in heauen continually doe cast downe their Crownes at the feet of the Lambe, Reu. 5.11. as worthie to receiue all honor ▪ and glorie, and praise, and power ;
but they in heaven continually do cast down their Crowns At the feet of the Lamb, Reu. 5.11. as worthy to receive all honour ▪ and glory, and praise, and power;
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and aduance his honour? But in stead hereof many euen of those that professe Christ dishonour him, vsing him as a packhorse to lay vpon him all their sinnes,
and advance his honour? But in stead hereof many even of those that profess christ dishonour him, using him as a packhorse to lay upon him all their Sins,
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The first of which is takē from the power of Christ, vnto him who i• able &c. That wee may know the force of this reason, wee will first consider what this power of Christ is.
The First of which is taken from the power of christ, unto him who i• able etc. That we may know the force of this reason, we will First Consider what this power of christ is.
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first, his generall power which tendeth on his prouidence, whereby he ordereth all things both in heauen and earth: Psal. 115.3. Our God is in heauen, and doth whatsoeuer he will.
First, his general power which tendeth on his providence, whereby he Ordereth all things both in heaven and earth: Psalm 115.3. Our God is in heaven, and does whatsoever he will.
Secondly, a more speciall power which accompanieth his grace, and alwaies goeth with it: of which Paul speaketh Ephes. 1.19. That we may know what is the exceeding greatnes of his power towards vs that beleeue, according to the working of his mightie power.
Secondly, a more special power which accompanieth his grace, and always Goes with it: of which Paul speaks Ephesians 1.19. That we may know what is the exceeding greatness of his power towards us that believe, according to the working of his mighty power.
First, that this power is giuen to Christ in time, Matth. 28. All power is giuen me in heauen and in earth. Acts 2.36. He is of God made Lord and Christ, importing that this power is giuen him to bee a Lord.
First, that this power is given to christ in time, Matthew 28. All power is given me in heaven and in earth. Acts 2.36. He is of God made Lord and christ, importing that this power is given him to be a Lord.
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thus this power may bee said to bee giuen him againe, namely when by his rising from the dead and ascending into heauen, hee was mightely declared to bee the Sonne of God:
thus this power may be said to be given him again, namely when by his rising from the dead and ascending into heaven, he was mightily declared to be the Son of God:
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That this power conueyeth it selfe from Christ the head to all his members, Ephes. 3.20. To him that is able to doe abundantly aboue all that we aske or thinke, according to the power that worketh in vs. Coloss. 1.29. I also labour and striue according to his working, which worketh in me mightely.
That this power conveyeth it self from christ the head to all his members, Ephesians 3.20. To him that is able to do abundantly above all that we ask or think, according to the power that works in us Coloss. 1.29. I also labour and strive according to his working, which works in me mightily.
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Vse. 1. In that Christ is able to keepe them that beleeue, wee may note that this his power doth order the wils of beleeuers both in and after their conuersion.
Use. 1. In that christ is able to keep them that believe, we may note that this his power does order the wills of believers both in and After their conversion.
Againe, after conuersion it is not an idle power in them: 1. Ioh. 3.9. He that is borne of God sinneth not, that is, addicteth not himselfe, nor setteth himselfe to the practise of sinne;
Again, After conversion it is not an idle power in them: 1. John 3.9. He that is born of God Sinneth not, that is, addicteth not himself, nor sets himself to the practice of sin;
Whereby that Popish error is detected, namely that in the conuersion of a sinner it is in mans power and will, either to receiue or resist the grace of God:
Whereby that Popish error is detected, namely that in the conversion of a sinner it is in men power and will, either to receive or resist the grace of God:
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for it keepeth them in this life that they fall not into presumptuous sinnes. Secondly, it iustifieth them and sanctifieth them imperfectly in life, and perfectly in death.
for it Keepeth them in this life that they fallen not into presumptuous Sins. Secondly, it Justifieth them and Sanctifieth them imperfectly in life, and perfectly in death.
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Fourthly, after the last iudgement, it possesseth them with vnspeakable ioy. Thus the righteous man by vertue of this power, becomes like a tree whose leafe neuer faileth nor fadeth, Psal. 1.3.
Fourthly, After the last judgement, it Possesses them with unspeakable joy. Thus the righteous man by virtue of this power, becomes like a tree whose leaf never Faileth nor fades, Psalm 1.3.
And hence is it that hope is said to be a sure anchor, Hebr. 6. vers. 19. for this propertie hath it, not from it selfe (as also loue and faith in themselues are changeable,
And hence is it that hope is said to be a sure anchor, Hebrew 6. vers. 19. for this property hath it, not from it self (as also love and faith in themselves Are changeable,
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By which consideration, those two vncomfortable errors are confuted: first, that the childe of God being regenerate may fall maliciously, and euen wholy away.
By which consideration, those two uncomfortable errors Are confuted: First, that the child of God being regenerate may fallen maliciously, and even wholly away.
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seeing God putteth his hand vnder, and this power of Christ is able to keep them that they fall not (though fearefully they may) yet neither wholy nor finally.
seeing God putteth his hand under, and this power of christ is able to keep them that they fallen not (though fearfully they may) yet neither wholly nor finally.
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Paul prayed that the Ephesians might feele in themselues this proportionall power to Christ his power in his death and resurrection, Ephes. 1.19. himselfe counted all things ••ng in comparison of the knowledge of this power ▪ Phil. 3. •0.
Paul prayed that the Ephesians might feel in themselves this proportional power to christ his power in his death and resurrection, Ephesians 1.19. himself counted all things ••ng in comparison of the knowledge of this power ▪ Philip 3. •0.
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And what will this power be profitable vnto vs (be it neuer so powerfull in it selfe) vnlesse we finde our selues thus strengthened in grace and godlines by it?
And what will this power be profitable unto us (be it never so powerful in it self) unless we find our selves thus strengthened in grace and godliness by it?
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Fourthly, wee may not content our selues with a forme and shew of godlines, but stri•• to attaine the power of it ▪ or else let vs neuer professe Christ,
Fourthly, we may not content our selves with a Form and show of godliness, but stri•• to attain the power of it ▪ or Else let us never profess christ,
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for whosoeuer is truly Christs, in him this power worketh mightely in subduing 〈 ◊ 〉, in striuing against temptations, in stirring vp zeale of Gods glorie,
for whosoever is truly Christ, in him this power works mightily in subduing 〈 ◊ 〉, in striving against temptations, in stirring up zeal of God's glory,
Fifthly, th• doctrine ministreth a stay and prop to our faith and hope, seeing that Christ ••th such a working power as this is, whereby hee is able to make good,
Fifthly, th• Doctrine Ministereth a stay and prop to our faith and hope, seeing that christ ••th such a working power as this is, whereby he is able to make good,
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and accomplish whatsoeuer hee hath promised concerning our salua•ion• thus he strēgthened his Disciples, Ioh. 17. But be of good comfort, I haue 〈 ◊ 〉 the world:
and accomplish whatsoever he hath promised Concerning our salua•ion• thus he strengthened his Disciples, John 17. But be of good Comfort, I have 〈 ◊ 〉 the world:
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and thus Abraham beleeued aboue hope, because he kn•w that God was able to performe what hee had promised, Rom ▪ 4 21. teaching all the sonne• of •a•thfull Abraham vp•• what prop they are to 〈 ◊ 〉,
and thus Abraham believed above hope, Because he kn•w that God was able to perform what he had promised, Rom ▪ 4 21. teaching all the sonne• of •a•thfull Abraham vp•• what prop they Are to 〈 ◊ 〉,
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Answ. But this is false, for wee must not doubt in regard of our own indisposition ▪ but must certainly by faith lay hold on our own saluation, seeing that Christ by his power correcteth,
Answer But this is false, for we must not doubt in regard of our own indisposition ▪ but must Certainly by faith lay hold on our own salvation, seeing that christ by his power Correcteth,
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Sixthly and lastly, we must striue to become like vnto Christ, seeing ye same power that was in him is conueied and deriued from him into euery one of his members, that as hee liued in obedience vnto his Father, both doing and suffering whatsoeuer his Father enioyned and willed; euen so ought we:
Sixthly and lastly, we must strive to become like unto christ, seeing you same power that was in him is conveyed and derived from him into every one of his members, that as he lived in Obedience unto his Father, both doing and suffering whatsoever his Father enjoined and willed; even so ought we:
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look what was his disposition and conuersation whilest hee conuersed here vpon earth, so ought wee to be disposed and conuerse, resembling him in meekenes, humilitie, patience, loue towards our Father,
look what was his disposition and Conversation whilst he conversed Here upon earth, so ought we to be disposed and converse, resembling him in meekness, humility, patience, love towards our Father,
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first, that Christ is God: secondly, that he is wise: thirdly, that he is only wise. For the first, this is a notable testimonie and to bee obserued against the Arrians & Atheists, to confirme the Diuinitie of Christ, who like dogs most blasphemously with blacke mouthes barke against their Creator, affirming him to bee one of the great seducers of the world:
First, that christ is God: secondly, that he is wise: Thirdly, that he is only wise. For the First, this is a notable testimony and to be observed against the Arians & Atheists, to confirm the Divinity of christ, who like Dogs most blasphemously with black mouths bark against their Creator, affirming him to be one of the great seducers of the world:
against whom (that we may bee the better armed) I will first propound one or two euident reasons, and then answere their allegations. The first argument:
against whom (that we may be the better armed) I will First propound one or two evident Reasons, and then answer their allegations. The First argument:
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nay he proued manifestly by his doctrine, and miracles, by his death and glorious resurrection, that he spoke true when he said he was God and the Sonne of God. The second reason:
nay he proved manifestly by his Doctrine, and Miracles, by his death and glorious resurrection, that he spoke true when he said he was God and the Son of God. The second reason:
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Christ wrought miracles, which could not be done either by naturall or Satanicall power ▪ as to raise the dead, to make them which were borne blind to see;
christ wrought Miracles, which could not be done either by natural or Satanical power ▪ as to raise the dead, to make them which were born blind to see;
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Ob. But they alleage against the Diuinitie of Christ, that Christ is inferiour vnto God: Ioh. 14.18. The Father is greater than I: 1. Cor. 11.3. God is the head of Christ, as the man is the womans head: and chap. 15.28. The Sonne shall be subiect vnto him that subdued all things vnder him.
Ob. But they allege against the Divinity of christ, that christ is inferior unto God: John 14.18. The Father is greater than I: 1. Cor. 11.3. God is the head of christ, as the man is the woman's head: and chap. 15.28. The Son shall be Subject unto him that subdued all things under him.
and of the inferioritie of his Manhood to the Godhead: which shall bee especially reuelled at the day of iudgement. The second obiection: Acts the 20.35. It is a more blessed thing to giue, than to receiue:
and of the inferiority of his Manhood to the Godhead: which shall be especially revealed At the day of judgement. The second objection: Acts the 20.35. It is a more blessed thing to give, than to receive:
but Christ receiueth wisedome, life, yea and his substance from his Father, and so the Father is more blessed than he? Ans. That place speaketh of such a receiuing,
but christ receiveth Wisdom, life, yea and his substance from his Father, and so the Father is more blessed than he? Ans. That place speaks of such a receiving,
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Let vs bee still armed against these wicked •ellbounds, and detest their Satanicall delusions and such damnable doctrine•, derogatorie to the honour of the Son of God.
Let us be still armed against these wicked •ellbounds, and detest their Satanical delusions and such damnable doctrine•, derogatory to the honour of the Son of God.
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The second point in this second reason is, that Christ is wise. This wisdome of Christ is a propertie common to him with the Father and holy Ghost, wherby he perfectly knoweth all things as they are.
The second point in this second reason is, that christ is wise. This Wisdom of christ is a property Common to him with the Father and holy Ghost, whereby he perfectly Knoweth all things as they Are.
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but Christ he knoweth all things by the things themselues, and not by any representations thereof ▪ he needeth no helpe from the thing it selfe to conceiue of it as we doe.
but christ he Knoweth all things by the things themselves, and not by any representations thereof ▪ he needs no help from the thing it self to conceive of it as we do.
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Fifthly, this wisedome is infinite, for hereby God knoweth both himselfe and all other things past, present, or to come; things good and bad; things that are; and things which are not;
Fifthly, this Wisdom is infinite, for hereby God Knoweth both himself and all other things passed, present, or to come; things good and bad; things that Are; and things which Are not;
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But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne? Ans. The person that died being God, the dignitie of the person counteruaileth the eternitie of the punishment:
But how can this be that a short death of so few hours should countervail the Eternal torment due to sin? Ans. The person that died being God, the dignity of the person countervaileth the eternity of the punishment:
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Seeing Christ hath such an absolute wisedome distinctly knowing all things, wee are taught to feare & tremble before him, doing all things as in his presence;
Seeing christ hath such an absolute Wisdom distinctly knowing all things, we Are taught to Fear & tremble before him, doing all things as in his presence;
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he beholdeth vs with all our actions, there is not a word in our tongue but hee knoweth it wholy, yea he vnderstandeth our thoughts, and that a farre off. See Psal. 139.2.3. 3. Vse.
he beholdeth us with all our actions, there is not a word in our tongue but he Knoweth it wholly, yea he understandeth our thoughts, and that a Far off. See Psalm 139.2.3. 3. Use.
Such as are in distresse, resting themselues vpon Gods mercie in Christ, may herein stay and vphold themselues with this comfort, that Christ is God and able to relieue them,
Such as Are in distress, resting themselves upon God's mercy in christ, may herein stay and uphold themselves with this Comfort, that christ is God and able to relieve them,
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Learne of me. If it be asked, how shal we learne of him seeing he is in heauen? I answere, hee hath left his word with vs in the Scriptures, there we may learne his wisedom, there we may haue his directions.
Learn of me. If it be asked, how shall we Learn of him seeing he is in heaven? I answer, he hath left his word with us in the Scriptures, there we may Learn his Wisdom, there we may have his directions.
If it bee asked, what is the summe of that counsell there contained? I answere, it standeth in the hearing and doing of his Commandements, to which three things are required:
If it be asked, what is the sum of that counsel there contained? I answer, it Stands in the hearing and doing of his commandments, to which three things Are required:
for the teaching of which, Wisedome her selfe vttereth her voyce, and calleth to the children of men, Prouerbs 8. vers. 4. The third reason is taken from the worke of our redemption, in the words Our Sauiour. ] The which reason that we may rightly vnderstand, foure points are to be propounded.
for the teaching of which, Wisdom her self uttereth her voice, and calls to the children of men, Proverbs 8. vers. 4. The third reason is taken from the work of our redemption, in the words Our Saviour. ] The which reason that we may rightly understand, foure points Are to be propounded.
First, what kind of Sauiour Christ is? Ans. He must bee conceiued, first a perfect Sauiour, sauing perfectly all that are saued. Heb. 7.25. He is able to saue perfectly all that come vnto him ;
First, what kind of Saviour christ is? Ans. He must be conceived, First a perfect Saviour, Saving perfectly all that Are saved. Hebrew 7.25. He is able to save perfectly all that come unto him;
for this also is required vnto his perfection: Rom. 3.25. Whom God hath set out to be a reconciliation through faith in his blood. Hebr. 1.3. By himselfe hee hath purged our sinnes.
for this also is required unto his perfection: Rom. 3.25. Whom God hath Set out to be a reconciliation through faith in his blood. Hebrew 1.3. By himself he hath purged our Sins.
Hence wee see that the Romane Religion, although in word it honour Christ, yet in deede it denieth him, in ioyning to Christs all-sufficient satisfaction, others satisfactions:
Hence we see that the Roman Religion, although in word it honour christ, yet in deed it Denieth him, in joining to Christ All-sufficient satisfaction, Others satisfactions:
so saluation by Christ implieth endlesse destruction, which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it, that is our sins;
so salvation by christ Implies endless destruction, which is the thing from which he does save us In which endless perdition note First the Foundation of it, that is our Sins;
Of whom is Christ a Sauiour? Answ. Our Sauiour, ] that is, a Sauiour of the Catholique Church: Eph. 5.23. The Sauiour of his bodie: that is, his Church.
Of whom is christ a Saviour? Answer Our Saviour, ] that is, a Saviour of the Catholic Church: Ephesians 5.23. The Saviour of his body: that is, his Church.
if hee bee of yeeres (for with infants it is otherwise) for ma•ke the order prescribed to be obserued in the Word and Sacraments, in which God requireth in the first place repentance and faith,
if he be of Years (for with Infants it is otherwise) for ma•ke the order prescribed to be observed in the Word and Sacraments, in which God requires in the First place Repentance and faith,
Secondly, those who bring the beginnings of faith and repentance (if so be the beginning be true) constant and still increasing, to these Christ becommeth a Sauiour:
Secondly, those who bring the beginnings of faith and Repentance (if so be the beginning be true) constant and still increasing, to these christ becomes a Saviour:
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or of his righteousnesse, but set vp themselues for their owne Sauiours, and know not any other way to life then their owne which carrieth them from Christ.
or of his righteousness, but Set up themselves for their own Saviour's, and know not any other Way to life then their own which Carrieth them from christ.
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Secondly, whomsoeuer Christ saueth from hell, he first saueth them from their sinnes: he redeemeth men not only from deserued condemnation, but also their vaine conuersation.
Secondly, whomsoever christ Saveth from hell, he First Saveth them from their Sins: he Redeemeth men not only from deserved condemnation, but also their vain Conversation.
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first, Glorie: by which wee are to vnderstand an infinit and incomprehensible excellēcie, wherby Christ excelleth all things that euer were, are, or euer shall be.
First, Glory: by which we Are to understand an infinite and incomprehensible excellency, whereby christ excels all things that ever were, Are, or ever shall be.
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Secondly, person, as Father, Sonne, holy Ghost: so accordingly the glorie of God is two-fold: first, the glorie of essence: secondly, the glorie of person.
Secondly, person, as Father, Son, holy Ghost: so accordingly the glory of God is twofold: First, the glory of essence: secondly, the glory of person.
or the excellencie of the diuine attributes is the glorie of God: Rom. 1.19. That which may be knowne of God is his wisedome, glorie, power, iustice, and mercie.
or the excellency of the divine attributes is the glory of God: Rom. 1.19. That which may be known of God is his Wisdom, glory, power, Justice, and mercy.
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And vers. 23. They turned the glorie of the incorruptible God &c. Whatsoeuer therefore that may be knowne of God is a part of his glorie: Exodus 33.19. Moses desireth the Lord that he would let him see his glorie;
And vers. 23. They turned the glory of the incorruptible God etc. Whatsoever Therefore that may be known of God is a part of his glory: Exodus 33.19. Moses Desires the Lord that he would let him see his glory;
as the Fathers glorie is to beget the Sonne, the Sonnes glory is to be begotten of the Father, the holy Ghosts is to proceed from them both. Thus Heb. 1.3. Christ is called the brightnes of the glorie, and the ingrauen forme of his Fathers person. Ioh. 1.14. We saw the glorie thereof as the glorie of the onely begotten Sonne of the Father.
as the Father's glory is to beget the Son, the Sons glory is to be begotten of the Father, the holy Ghosts is to proceed from them both. Thus Hebrew 1.3. christ is called the brightness of the glory, and the engraved Form of his Father's person. John 1.14. We saw the glory thereof as the glory of the only begotten Son of the Father.
both which are incomprehensible, and therefore our care must be to walke by faith, whereby wee may attaine vnto it, rather than more curiously to seeke to comprehend the knowledge of it.
both which Are incomprehensible, and Therefore our care must be to walk by faith, whereby we may attain unto it, rather than more curiously to seek to comprehend the knowledge of it.
The second thing attributed to Christ is Maiestie. Whereby we are to vnderstand that highnes & greatnes of God and Christ, whereby he is in himselfe, in his workes,
The second thing attributed to christ is Majesty. Whereby we Are to understand that highness & greatness of God and christ, whereby he is in himself, in his works,
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and euery way wonderfull, Luk. 9.43. Whē Christ had wrought a famous miracle of casting out a Diuell, it is said they were all amazed at the mightie power of God. The third thing is dominion ;
and every Way wonderful, Luk. 9.43. When christ had wrought a famous miracle of casting out a devil, it is said they were all amazed At the mighty power of God. The third thing is dominion;
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but it commeth all to one. By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures. The fourth thing is power ;
but it comes all to one. By dominion is meant an absolute power and sovereignty in governing and commanding all creatures. The fourth thing is power;
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Secondly, for that glorie of his which is in, and from vs, the which is nothing else but the acknowledging, confessing and praising of this his glory, in which sense we may bee said to giue him glorie, or not to giue it.
Secondly, for that glory of his which is in, and from us, the which is nothing Else but the acknowledging, confessing and praising of this his glory, in which sense we may be said to give him glory, or not to give it.
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Thus are we to take knowledge of our maine dutie, and on the contrarie of our maine sinne who herein haue so often failed, dishonouring the Lord by our wicked thoughts, speeches and actions,
Thus Are we to take knowledge of our main duty, and on the contrary of our main sin who herein have so often failed, Dishonoring the Lord by our wicked thoughts, Speeches and actions,
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for it followeth well if God be full of Maiestie and glorie, then wee must adore him, wee must submit our selues before him, wee must subiect our consciences to his lawes, wee must beleeue all his promises,
for it follows well if God be full of Majesty and glory, then we must adore him, we must submit our selves before him, we must Subject our Consciences to his laws, we must believe all his promises,
If God therefore loue Iacob, and hate Esau, for nothing seene in themselues, but because he will so doe, which might seeme to the eye of flesh a thing vniust and partiall, let vs stop our mouthes at this most righteous iudgement of God;
If God Therefore love Iacob, and hate Esau, for nothing seen in themselves, but Because he will so do, which might seem to the eye of Flesh a thing unjust and partial, let us stop our mouths At this most righteous judgement of God;
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for he is all power and dominion, hauing soueraigntie and absolute Lordship ouer al his creatures, to make some vessels of honour, and some of dishonour;
for he is all power and dominion, having sovereignty and absolute Lordship over all his creatures, to make Some vessels of honour, and Some of dishonour;
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& therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example, to shut the mouthes of men, which otherwise would haue been opened against this iust and incomprehensible proceeding of God, he brought them presently to the consideration of the power and soueraigntie of God, vers. 17.19. We our selues think it no iniustice to kill the creatures, because God hath giuen vs a Lordship and dominion ouer them;
& Therefore the Apostle Rom. 9. so soon as he had propounded this famous and memorial Exampl, to shut the mouths of men, which otherwise would have been opened against this just and incomprehensible proceeding of God, he brought them presently to the consideration of the power and sovereignty of God, vers. 17.19. We our selves think it no injustice to kill the creatures, Because God hath given us a Lordship and dominion over them;
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and shall we denie it to bee iust in God to destroy likewise his creature, ouer which hee hath infinitely more soueraigntie than man hath ouer them? 4. Vse.
and shall we deny it to be just in God to destroy likewise his creature, over which he hath infinitely more sovereignty than man hath over them? 4. Use.
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we must resigne our will vnto his whatsoeuer it is, and simplie subiect our selues vnto the obedience of the same, fearing in the least thing to offend him;
we must resign our will unto his whatsoever it is, and simply Subject our selves unto the Obedience of the same, fearing in the least thing to offend him;
Further, whereas all these are to bee giuen to God alone, note first, that the wicked Astrologer with his Arte is here condemned, seeing all glorie is properly belonging vnto God:
Further, whereas all these Are to be given to God alone, note First, that the wicked Astrologer with his Art is Here condemned, seeing all glory is properly belonging unto God:
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but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come, in that by erecting of a figure and the aspect of the starres, he takes vpon him to foretel things meerely casuall and contingent,
but the Astrologer arrogateth to himself that part of God's glory which Consisteth in the foreknowledge of things to come, in that by erecting of a figure and the aspect of the Stars, he Takes upon him to foretell things merely casual and contingent,
as of life and death, woe, or wealth, peace or warre; wherein he entreth vpon Gods possessions. Isai. 41.23. Besides that the starres neither by creation, nor by any ordinance of God, can bee any meanes to foretell things to come.
as of life and death, woe, or wealth, peace or war; wherein he entereth upon God's possessions. Isaiah 41.23. Beside that the Stars neither by creation, nor by any Ordinance of God, can be any means to foretell things to come.
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as of hearing the prayers of all men in all places, and knowing the hearts. Secondly, it giueth to the Pope power to make lawes and to binde the conscience.
as of hearing the Prayers of all men in all places, and knowing the hearts. Secondly, it gives to the Pope power to make laws and to bind the conscience.
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Now for the time for euer. ] Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God, and that continually, Psal. 119.117.
Now for the time for ever. ] Learn that it is the duty of every child of God to dedicate himself unto the praise of God, and that continually, Psalm 119.117.
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so wee in like manner in our conuersion to God, in our prayers, praise•, or whatsoeuer holy worship and seruice we tender vnto him, must beware lest in drawing neere him with our lips, wee withd••w our hearts from him:
so we in like manner in our conversion to God, in our Prayers, praise•, or whatsoever holy worship and service we tender unto him, must beware lest in drawing near him with our lips, we withd••w our hearts from him:
Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins: and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great, Anno 1534.
Beza writ two Homilies Concerning the sacrament under the title of Nathaniel Nesekins: and Caluins Institutions printed under the name of Alcninus the Master of Charles the Great, Anno 1534.
