A GODLY AND LEARNED EXPOSITION UPON THE WHOLE EPISTLE OF IVDE, CONTAINING THREESCORE AND SIX SERMONS: PREACHED IN CAMBRIDGE BY THAT REVEREND AND FAITHFUL MAN OF GOD, Master WILLIAM PERKINS, AND NOW, AT THE REQVEST OF HIS EXECUTORS, published by THOMAS TAYLOR, Preacher of God's Word. WHEREUNTO IS PREFIXED A LARGE ANALYSIS, CONTAINING the sum and order of the whole book, according to the Authors own method. TO WHICH ARE FURTHER ADDED FOUR BRIEF TABLES, to direct the Reader in the finding, of either; 

1. Common places of Religion.  
2. More general doctrines.  
3. Questions determined.  
4. Places of Scripture, either expounded, or cleared from corruption.    REVEL. 3.11. Behold, I come shortly: hold that which thou hast, that no man take away thy crown. 
LONDON, Printed by FELIX KYNGSTON for THOMAS MAN, dwelling in Pater noster row, at the sign of the Talbot. 1606.   

TO THE RIGHT HONOURABLE WILLIAM LORD RUSSEL, BARON OF THORNEHAUGH: Grace and all good blessings from God our Father, and our Lord jesus Christ.  
RIght Honourable, as it cannot be but true, which Truth itself hath uttered: 
a 1. Sam. 2.30.  Him that honoureth me, I will honour; no more can it be but sure payment which such a creditor hath undertaken, and not by any surety, but by himself to be performed. bootlessly had the world been betrusted with such a charge; which by suffering some to walk through dishonour, and by pouring out contempt upon others, unwittingly suiteth the condition of the servants to the case of the Son, who said: 
b joh. 8.49.  I honour the Father, but ye dishonour me. Well then is it with us, that he whose bare word is above all bonds, hath said, I will honour: not those who by treading down his honour, honour themselves, neither whom men honour, nor who honour men; but those who honour him: by 
c Mal. 1.6.  loving him as a Father, and ●eaing him as a Lord. Not that any man can enlarge his honour; the 
d job. 11.7.  infinite perfection whereof is in itself uncapable of any accession: nor ●hat any can of himself express this honour; seeing himself 
e Philip. 2.13.  worketh ●●th such wills and deeds also, of his own good pleasure: neither that if any ●ould, he might merit the return of honour; for all that 
f Luk. 17.10  were but his duty: nor that if any could and would, he should thereby profit God, ●o whom 
g Psal. 16. ●  man's goodness is not extended: nor lastly, if any could, and ●ould not; God should thereby be disprofited; for 
h job. 35.6.7.  if one be wicked he ●●●teth not him: but because the Lord, who delighteth to be the portion ●f jacob, is pleased to accept the broken and homely service of his children, as an high honour done unto himself; and themselves as honorers●f ●f him, and such as he (by crowning his own work in them) cannot ●ut honour.  
But 
i Ester 6.6.  what shall be done to the man whom this King will honour? Ans. If Baltazer King of Babel were to promise his highest honours: 
k Dan. 5.7.  if 
l Ester 6.8.  Ha●an were to advise Ahashuerosh King of 27. Provinces, in the bestowing 〈◊〉 what honours himself could wish or hope: if 
m Gen. 41.43.  Pharaoh should call again his Nobles to consultation, how to enlarge Joseph's advancements: no more could be either promised, expected or performed, than ●●at such a one should be arrayed with royal attire, as clothe of purple, 〈◊〉 fine linen; with a golden chain about his neck, the King's Ring 〈◊〉 his hand, his princely Diadem set upon his head, and withal by proclamation published the third man or Viceroy in the kingdom. Which   

infinite in recital: and partly for that these have most valiantly like David's worthies broken through these Philistims forces, and brought unto us in despite of them the pure water of the well of life; among whom this our Author last named was not the least, nor of so small note through the Christian world, that I can think by my pen to add any moment unto his: whose writings so savoury and so innocent have sufficiently proclaimed his profound knowledge in all learning, his prudent zeal, his mature judgement, with an admirable dexterity and facility, yea I may say felicity, (for herein he reigned, that I may use the phrase of the reverend Dean of his majesties Chapel, properly applied unto him at his funerals, which with singular approbation he performed) in the direct resolving the obscurest doubts of Divinity, and the acute losing and dissolving the hardest knots of Papists, so briefly and yet so perspicuously, as that his most polemical writings, 
Reformed Catholic.  being first by himself in our vulgar tongue published, could scarce meet even amongst our common people, with such an uncapable reader (if any whit catechized) into whom they might not convey some competent conceit and understanding of the deepest and darkest differences between the Papists, those patrons and defenders of darkness, and ourselves. But besides these, such a tongue of the learned had the Lord God given him, that he knew to minister, and ministered according to knowledge a word in due time to him that was weary: 
Isa. 50.4.  the which most weighty duty of the Ministry was so familiar unto him, that he made it his holidays exercise (as his recreation) to resolve cases of conscience. In his ordinary Ministry how powerful was he? Which of his hearers cannot confess that he spoke as one having authority? Add now unto these his labours, an holy and harmless life: for why should I disjoin them, seeing they were so happily combined in him? between which two (both of them conspiring to the glory of God, and his cause) was such a sweet harmony and consent, that in reading his writings any man might see the manner of his life, and in seeing his life, he might also therein read his writings: for his life spak● what his pen writ, and his person was the precedent of his written precepts. Bu● when these unweariable labours had quickly worn out such a candle, who so free●ly spent himself to give others light; such a life was not shut up, but by a propor●tionall, even a religious and christian death: of the which when God made (wit● some others) myself a beholder, I could not but conceive him a messenger on● of a thousand, singled out by God to give directions to others, both how to live and that well, as also in the right manner of dying well, who himself wa● so trained to a blessed death by a holy life, whereby he became both in life an● death a most happy and blessed man, for whose written precepts concerning both the whole Church is bound to bless God with us: but especially we his ordinary hearers in Cambridge, who beside were also the beholders of both, cannot be 〈◊〉 so much the more strengthened and confirmed (our own heedless ingratitude 〈◊〉 resisting or withstanding us) by how much the eye is quicker than the ear, an● the sight a more certain sense then can be the hearing. But we will leave hi● with God, and omit those worthy works which himself whilst he lived (acco●●ding as the relaxation both from the weekly labours of his calling, and the day● weakness of his body would permit) did publish, not only for the watering of th● famous Seminary where he lived, but even out of his abundance and full bucke●● to the refreshing of all the heritage of God, and come to our own purpose. It is 〈◊〉 now to be wished; but bewailed rather, that all his works were not finished by hi●●selfe before his own course, seeing the orphan writings of the learned publish●● by others are commonly less polished: for sometimes the Author's mind is not ●●●ken, and sometimes his matter is mistaken, otherwhiles his form is inuert●● and not seldom either his own elegances and proprieties which are like goads we neglected, or something besides his own is injuriously inserted: but yet the Lord having loosed him from his labours, the christian care of his executors commendeth itself to the Church herein, that before it should be deprived of any part of his pains so profitably employed, desirous they are to communicate them, ●f not altogether in such exact manner as they would, yet as perfectly as they can, contented rather to hazard the due regard of the author himself, by committing unto his scholars hands the publishing of his labours, then that the Church should want them by their holding and hiding them with themselves. As for myself, my wish was to have been spared in these pains, both because of my own weekly employments, and that in this place wherein the business might have been committed to divers others far better furnished with gifts, and fitted with opportunity than myself: but especially seeing how safe and wise a thing it is to sit silent where a man need not speak, and that in these days wherein every man's 〈◊〉 is in every man's boat, and most men are become lefthanded in receiving things which are reached unto them with the right; 
judg. 20.16  too like the 700. lefthanded Beniamites, whose sole commendation seemeth to stand in this, that they can throw stones and darts against others at a hair-breadth and not fail: yet notwithstanding considering my calling hereunto, as also being after a sort reared 〈◊〉 by the Poet's rule, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid.  not doubting but that the matter following is far better than silence, I was contented at the instant entreaty of the Author's executors to ●ndertake the publishing of this Epistle, which himself had in his heart (if God had given him longer time) to have with his own hand set and sent out in it 〈◊〉 native beauty and perfection: wherein what my pains have been, they only 〈◊〉 who have fathered other men's posthumous writings. I have not trodden in their steps who make the grounds of the authors serve their own discourses (for so should I have made this exposition containing in it the sum of 66. Sermons, exceed the measure even of a tedious Commentary) but in the Authors own, who was wont to transcribe out of the notes of some of his hearers, the heads, and ●●rrow of things more largely in public delivered, explaining the points which ●ere more obscure, and with a second hand polishing and perfecting things so explained. Yea herein imitating not only the Author of the Commentary, but 〈◊〉 of the text and Epistle, the Apostle Jude himself: who perceiving the men ●f his days quickly waxing weary of hearing or reading Sermons or Epistles, if ●●tended to any length or prolixity, condescended so far to their infirmity as 〈◊〉 contract, and abridge much matter into a very short and summary Epistle. Upon the same consideration also have I studied brevity, so far as in such multiplicity of matter I might avoid obscurity: having herein employed my best p●●●es, that it might appear that though I may have failed in other compliments, yet so far as my endeavour could erect me, not in faithfulness to the Author either of the text or Commentary. The fitness and seasonableness of this exposition may seem to plead for the more gracious acceptance of it: which being ●●eathed out by the Apostolical spirit against the heretics, and heresies which ●ere to infect, and infest the last ages of the world, may by God's blessing in the due 〈◊〉 hereof, strengthen the people of God in the land, in the discerning and 〈◊〉 both the wicked seducers themselves daily sent in amongst us: those Popish instruments (I mean) who (like so many devils compassing the earth) 〈◊〉 so diligent to compass sea and land to make carnal Protestants Popish Prose●●●es, and so sevenfold more the children of the devil than they were before; as 〈◊〉 their diabolical doctrines which every where it meeteth withal. Let them out of their malice (as that foul mouthed Franciscane Feverdentius, 
Out of ●elsa●●us a runagate Friar.  who hath not throughout his book passed many lines without some egregious lie or other) apply the scope of the Epistle to black the doctrines and lives of those most excellent instruments of God the restorers of true religion, Luther, Calvin, Beza, etc. yet as a millstone rolled up a mountain, or as a ball tossed against a brazen wall; so returneth and recoileth it upon themselves, as this grave Divine hath through this Exposition in particular divinely proved. Read it (Christian Reader) with diligence, faithfully consider and remember what thou readest, and the Lord give thee understanding in all things, and build thee up further upon thy most holy faith.  
From my house in Cambridge, May 24. Anno 1606. Thine in the Lord jesus, THO. TAYLOR.   

A brief view of the whole Epistle, drawn according to the Authors own method.  
The Epistle containeth three parts: 

1. Salutation, wherein are considered the 

Person saluting described by his 

Name: Jude.  
Office: a servant of jesus Christ.  
Alliance: brother of James.    
Persons saluted, members of the militant Church, which are 

Called,  
Sanctified of God the Father,  
Reserved to jesus Christ.    
Form of salutation, uz. a prayer for 

Blessings, 

Mercy.  
Peace,  
love.    
Increase of blessings: be multiplied.      
2. Exhortation, wherein are considered th● 

Motives exciting the Apostle, uz. 

1. His love. Beloved.  
2. His Ready mind: Gave diligence, enlarged by three arguments. 

1. All diligence.  
2. To write unto you (when he could not speak●.)  
3. Of most weighty matters: Of the common salvation.    
3. The present necessity: It was needful for me.    
Matter. 

Propounded, uz. to maintain the faith: wherein are considered the 

1. Parties 

Maintaining: Saints.  
Oppugning: Seducers.    
2. Means of maintenance, uz. By fight: the 

1. Kind: Spiritual.  
2. Weapons. 

1. Doctrine.  
2. Confession.  
3. Example.  
4. Prayer.        
Confirmed by 

1. The state of the Church in his time pestered with enemies, described by their 

1. Hypocrisy: Crept in.  
2. State before God: Ordained of old to this condemnation.  
3. Religion: ungodly men they are.  
4. Doctrine: which turn the grace of our God into wantonness.  
5. lives: and deny God the only Lord, and our Lord Jesus Christ.    
2. A prolepsis answered in a perfect form of syllogism, consisting of a 

1. Proposition, uz. Whosoever taketh liberty to sin shall be destroyed: proved by example of 

Men. Here consider the 

Persons destroyed: the people, uz. Israelites.  
Time: after he (God) had delivered them out of Egypt.  
Cause: which believed not.    
Angels, here consider the 

1. Persons sinning: the Angels.  
2. Sin itself, and in it the 

1. Author set down 

Negatively: not God.  
Affirmatively: but themselves▪ 〈◊〉    
2. Parts 

Negative: which kept not their first 〈◊〉.  
Affirmative: but left their own habitation.    
3. Measure of their fall: A total defection.    
3. Punishment in two degrees. 

1. Custody: Reserved in chains under darken.  
2. Full punishment: unto the judgement of the 〈…〉▪      
Cities with their 

1. Names: Sodom and Gomorrha, and the cities about them.  
2. Sins 

1. According to Nature 

1. Committed fornication.  
2. Followed strange flesh.    
2. Against Nature 

1. Committed fornication.  
2. Followed strange flesh.      
3. Punishment: wherein 

Use, set forth for example.  
Matter, suffered vengeance of eternal fire.        
2. Assumption, uz. But these seducers take liberty to sin: proved by enumeration of their sins in their 

1. Ground or fountain Dreamers.  
2. Kind●. 

1. Uncleanness: They defile the flesh.  
2. Contempt of Magistracy. 

1. Proved from their 

Affection or judgement: They despise government.  
Speech or practice: speak evil of them that are in authority.    
2. Amplified three ways. 

1. They blaspheme glories and dignities  
2. By comparison from the greater, thus: Michael durst not raile● enlarged by the 

1. Persons contending 

1. Michael 〈…〉  
2. 〈◊〉.    
2. Cause: about the body of Moses.  
3. Speech of Michael: The Lord rebuke 〈◊〉    
3. They speak evil of a thing they know not.      
3. Intemperance in it, the 

Cause: natural knowledge.  
Work: corrupt themselves as beasts without reason.    
4. Cruelty against God's people, comparatively called cain's way.  
5. Covetousness by similitude from Balaam with the 

Measure: they are powered out, or cast away.  
Ground: Hope of reward, or wages.    
6. Ambitious gainsaying of the truth, illustrated by 

Comparison: with that of Core.  
The end of that: Perished in it as he did.    
7. Riotousness; proved by example and instance from Love-feasts, in which. 

1. Sin: Fed themselves with neglect of the 

〈◊〉  
〈◊〉    
2. Ground of it: without fear, uz. of God.  
3. Fruit of it: makes them spots in the●● 〈…〉    
8. Vnprofitablenes in their places: Clouds without water.  
9 Unconstancy: Carried about with every wind, as light clouds.  
10. Barrenness in themselves, illustrated by a comparison, and described by four degrees of naughtiness, uz. 

1. Corrupt trees, that is, without good fruit,  
2. Altogether fruitless, that is, without any fruit.  
3 Hopeless of fruit: twice dead, that is, certainly.  
4. Hopeless of life itself: Plucked up by the 〈◊〉.    
11. Impatience: raging waves of the Sea, foaming out their own shame.  
12. unstableness in doctrine: wandering stars.  
13. Murmuring.  
14. Complaining, which proceeds from 

Discontentment with their outward present estate.  
The frowardness of their own disposition.    
15. Walking after their own lusts.  
16. Proud boasting.  
17. Admiration of men's persons.  
18. Covetousness: for advantage.      
3. Conclusion, inserted in verses 13.14.15. vz Therefore these seducers shall be destroyed. This conclusion is 

Propounded vers. 13. For whom is reserved black darkness.  
Confirmed vers. 14.15. and that by an ancient testimony, in it consider the 

1. Author. Enoch not the fourth, but the seventh from Adam cain's son▪ of Seth.  
2. Preface. He prophesied of such, saying.  
3. The testimony itself, wherein 

1. The Lords coming to judgement.  
2. His judgement being come, which is 

General, to judge all 〈◊〉  
Special 

Persons all 〈◊〉  
Manner, 〈◊〉 convince.      
3. cause of this judgement 2. fold. 

Deeds described by 

Quality: 〈◊〉  
Manner of 〈◊〉 ungodly.    
Words set out by 2. properties. 

Cruel.  
Uttered 〈◊〉 him. i. 〈◊〉              
3. An Apostolical testimony that such there should be in it. 

1. A preface: But ye beloved remember, etc. vers. 17.  
2. The testimony itself, and in it are two things. 

1. The time when these wicked men shall abound: in the last times.  
2. What manner of persons they shall be, described by two properties. 

1. Mockers.  
2. Fleshly, walking after their own lusts.      
3. The application of it to these persons, who are indeed 

1. Mockers, common to makers of Sects.  
2. Fleshly, having not the spirit.      
4. A direction in some means tending to this maintenance of faith in 5. rules concerning 

1. Faith, on which as upon a foundation they must build up themselves, enforced by 

A motive: most holy faith.  
The means: praying in the Holy Ghost.    
2 Love of God, in which they must keep themselves.  
3. Hope: looking for the mercy of God, etc. and in it three things, the 

1. Person on whom the Saints must wait by hope, uz. our Lord jesus Chri●●  
2. Thing for which they must wait, uz. God's mercy in Christ.  
3. End of their hope: Eternal life.    
4. Christian meekness in recovering weak offenders, in which consider the 

1. Way to begin this recovery: in putting difference.  
2. Manner of performance: Have compassion of some.    
5. Christian severity in gaining of obstinate sinners: in it the 

1. Rule itself: Others save with fear.  
2. Manner of it: Pulling them out of the fire.  
3. Caveat for better observation of it: and hate even the garment which is spotted by the flesh.            
3. Epilogue or conclusion, consisting on a praising of God: wherein three things. 

1. Person praised: Christ jesus.  
2. Inducements moving to praise him, drawn from 

1. His power. 

Propounded here: To him which is able, etc.  
Amplified by four effects. 

1. Keeping the Saints that they fall not.  
2. Presenting them faultless, that is, justifying them.  
3. Presenting them in the judgement day before the presence of his glory.  
4. Possessing them with joy everlasting.      
2. His wisdom: To God only wise.  
3. The work of our redemption: our Saviour.    
3. Form of praise, wherein four things. 

1 What things are ascribed to God, vz Glory, majesty, dominion, power.  
2. That these belong to Christ only.  
3. The circumstance of time, now and for ever.  
4. The affection of the heart ever needful in the worship of God: in the word, Amen.         
A GODLY AND LEARNED EXPOSITION UPON THE EPISTLE OF IVDE, EXPLAINED IN PUBLIC LECTURES BY that reverend man of God, M. WILLIAM PERKINS, and now published for the use of the Church of God.  

Vers. 1. Jude (or judas) a servant of jesus Christ, and brother of james, to them which are called and sanctified of God the father, and reserved to jesus Christ.  
THe general aim and scope of this Epistle, is partly to declare the duty of all Christians, and partly to set out the corruptions of those, and these days and times; in both which every one may receive edification, who are desirous either to follow the former, or avoid the latter. In which general consideration, we are to note three things concerning this Epistle, before we come to show the parts of it in particular.  
First the Authority, Secondly the Superscription, Thirdly the Argument or substance of it.  
First concerning the Authority, two questions are to be answered.  
The first question, whether this Epistle be canonical scripture.  
And secondly, how we may know the certainty of it.  
Concerning the former: Luther and others, who acknowledge it to be a profitable w●iting, deny it to be Canonical scripture, and allege four reasons.  

object 1.  First they say, Jude calleth himself a servant of jesus Christ, and not an Apostle, but all the new Testament was penned or approved by some Apostle.  

 This hindereth not but that he was one of the Apostles, who also called themselves servants of jesus Christ, as Paul Rom. 1.1. and Peter, 2. Pet. 1.1. Secondly, by this reason the Epistles to the Philip. and Philemon, as also of james, john &c. might be rejected.  
Thirdly he calleth himself as much as an Apostle.  
Jude writeth of such things as the Apostles themselves had formerly foretold, 
object 2.  vers. 17. Therefore he was no Apostle.  
Jude lived after the Apostles Paul and Peter, 
Answer.  who with john were the last of the Apostles, and living after their decease (who were the principal) might very well put them in mind of those things they had foretold.  
In the ninth verse, 
object 3.  he bringeth 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; as also of Enoch the seventh from Adam, out of profane writers.  
By this reason, 
Answer.  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 Corinth's, where is brought in the speech of Menander, 1. Cor. 15.33. nor the Acts of the Apostles: where Aratus the Poet is cited. Acts 17.21.  
This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner. 
object 4.  Therefore this Jude was no Apostle, but some scholar of theirs.  
If this were sufficient to prove this Epistle not authentical, 
Answer.  than the whole books of Samuel, the Kings, and Chronicles should be cast out of the Canon by the same reason: which take the matter from Civil Chronicles: 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, and the eternal word of God, as our Church, and the Church in all ages hath received it. And now in the second place see how we may come to be resolved that it is so to be allowed: 
Quest. 2.  which we may in this resemblance. An Indenture between man and man is known to be sufficient two ways. First by the matter and contents therein, which plainly shows an act passed, and done: 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: the first is good in itself (though not so confirmed to the parties) without the second: but the second is nothing without the first: but if both th●se shall concur and be specified in the Indenture, than it is absolutely authentical, both in itself, and unto the parties. If this be applied to the scripture, it shall be apparent to be no less ratified than such an Indenture. For first consider but the Contents and matter itself of it, it will speak the certainty and truth of it: read over the Epistle, you shall find the whole matter agreed upon by the Prophets and Apostles: 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 than other books of the Canon: which assent of the church, though it cannot make us, yet may move us accordingly to entertain it. Besides, 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 man's salvation. So much of the authority of this Epistle.  
The second point is the Superscription, which is in these words: The Catholic Epistle of jude. This title seems to be prefixed rather by some Scribe afterwards, then by Jude himself: first because this title (Catholic) was not heard of in the Church whilst the Apostles lived; so as it is not so ancient as the Epistle.  
Secondly the title seems to be unfit for this and other Epistles entitled after the same manner, and may be well forborn; as the Epistles of Peter are called Canonical, which are no more Canonical than others.  
Thirdly, most of the Postscripts are uncertain, if not false: 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. Timoth. 4.5. 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. This title than was not added by the Apostle, but by some Scribe that copied out the Epistle: it is not therefore holy Scripture as the Epistle is.  
The third point concerning the Epistle in general, is the argument: which doth exhort all Christians to constancy and perseverance in their profession of the Gospel. Secondly, to beware and take heed of false teachers, and deceivers which craftily creep in amongst them: And thirdly these deceivers are lively set out in their colours; and with them their destruction.  
Now concerning the Epistle itself, and the special parts of it.  
Of it there be three parts: first a Salutation in the 1. and 2. verses: secondly an Exhortation, from the 3. verse, to the end of the 23. Thirdly, a Conclusion, from that to the end of the Chapter. In the Salutation consider three things.  
First the person that wrote this Epistle: jude.  
Secondly, the persons to whom he wrote: to those which were called, sanctified of God the father, and reserved to jesus 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, Jude, secondly his office, a servant of jesus Christ. Thirdly his Alliance, and brotherhood, being of the kindred of Christ himself.  
First of his name, Jude or judas, which was the name of two of the Disciples of Christ: the first was judas the son of Alpheus, the brother of james, and so near allied unto Christ; who was the writer of this Epistle. The other was judas Iscariot, or judas the traitor the son of Simon who could not write this Epistle because he died before Christ.  
In this name consider two things. First the occasion of it, and secondly the variety of his name. The occasion of this name is set down with the reason of it in the 29. of Gen. 35. When Leah had borne three sons unto jacob, she conceived again and bore a fourth son, saying, Now I will praise the Lord, therefore she called his name judah, which signifieth praise or confession: so no doubt did Alpheus the father of this Jude at his birth give him such a name as might move not only himself but his child after him to thankfulness and confession of God's goodness. 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, yea, and stirred up to good duties, even so often as they shall hear or remember their own names. The second point in this name is the variety of the names of Jude, he was called Thaddeus, Mark. 3.18: and Lebbeus, Matth. 10.3: all which signify the same thin, gand all put in mind of the same duty. Here two Questions may be asked. 
〈◊〉▪ 1. 〈◊〉.  First why was he called by so many names? Some think he had all these names given him by the people and multitude, as signifying all one thing: 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 judas in betraying his Master should be utterly with his name forgotten.  

〈◊〉. 2.  A second question is, whether may a man change his name, or no?  

 If the change thereof be no preividce to any man; much less hurtful to the Church or commonwealth, nor offendeth the faithful, but wholly tendeth to the glory of God, and good of men, it may be altered and changed: 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. Yet hence the too common practice of the world cannot be warranted, who for fraud and deceit do alter their names: which when it is not intended may warrantably be done: as in time of persecution in the reign of King Edward the 6. Bucer changed his name, 
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.  and both called himself, and suffered others to call him Aretius Felinus: so did diverse other worthy men in those days seeking no other than the glory of God, and good of the Church in their own safety: and that the Papists not knowing their names might read their writings without prejudice.  
The second thing in the person writing, is his office: being called [a servant of jesus 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 jesus: but of a special service, namely of Apostleship, to which he was deputed.  
Wherein consider two things. First, that he was called to be an Apostle and servant of Christ to plant the Church of the Gentiles: Secondly, that he did faithfully execute his function, and performed his service.  
First he pleads his calling; for two causes: first in regard of others, and secondly in respect of himself. 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; and therefore he spoke not of himself, but wholly and immediately directed by God.  
Secondly for the confirming and comforting of himself, that the Lord who had called him would stand by him, both in protecting his person, and prospering his work in his hand.  
Use. Seeing the Apostle Jude before he writeth layeth down his calling; so ought all Ministers to make their calling the foundation of all their proceedings, containing themselves within the compass thereof, even as they are to teach the same duty unto all sorts of men, that they tempt not the Lord, by passing the bonds and limits of their calling.  
Secondly, in that Jude, though he was of the same Tribe, yea of near alliance unto Christ, yet he passeth by all these respects which he might have stood upon, and contenteth himself with the title of a [servant of Christ:] We learn to make more account, and esteem it a greater privilege to be a servant of jesus Christ, than to be of the kindred of Kings, and allied to the greatest Monarches of the world: Christ himself shows us what kindred should take up our chief delight, when he turned himself from his Mother, and Brethren, and beholding his hearers said, those were his mother, sisters and brethren that hear the word of God, and keep it: this alliance in the faith was nearer and dearer unto him then that in the flesh. 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 Chest, is more than to go before the Rulers of the earth. But if thou ask how shall I come to this preferment? Himself answereth thee, thou must give up thyself to hear his word and do it, that is, learn to know, 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, and art admitted a servant of Christ.  
Thirdly: If we be admitted the servants and followers of Christ, we must serve no other Master, but keep ourselves from being entangled either with the offences, or affairs of the world, as to be vassals thereto: no man can serve two, much less more Masters of such contrary commands. Let none pretend to be the servant of Christ, who by loving pleasure more than God, or seeking earth more than heaven, disgrace such a profession.  
The third thing in the person writing, is the alliance [Brother of james] of which name there were two, first, james the son of Zebedeus, whose death is mentioned in the 12. of the Acts by Herod: the second was the son of Alpheus, here mentioned:  
First, that he might distinguish himself from the other judas the traitor. Secondly, that he might win further credit and attention to his doctrine, seeing he was no unknown person, but one that came of the worthiest stock that was upon the face of the earth; and for this cause he mentioneth his brother james, who was better known, as being the Precedent of the Council at jerusalem and a choice pillar of the Church in his time, Act. 15.13: not to credit himself, but this Scripture (which otherwise is in itself sufficiently powerful) by the mention of him.  
Now follows the second thing in the Salutation: that is, the person to whom Jude wrote, in these words [unto those who are called, and sanctified by God the father, 
The Scrip●tures written proper●ly for the Church, that it might be gathered and streng●thened thereby.  and preserved by jesus 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; who are effectually called, and sanctified and preserved unto life everlasting: Out of which description note:  
First, who and what they be that are members of this Church: namely no wicked or profane persons, but only the elect, such as are chosen unto life everlasting, who after receive their calling unto holiness, and therein are assuredly preserved unto life▪ which privileges no wicked person, no unrepentant sinner can be partaker of, but only the Church of the first borne, as in Heb. the 12; whose names are written in the book of life, and who receive daily spiritual increase: for howsoever in the Catholic Church there be two sorts of men professing religion: the one, of them that do unfeignedly believe, and are sanctified; the other, of them who make a show of faith, but indeed believe not, but remain in their sins: of the former doth the Catholic Church consist, and not of the latter, who are no members s●t into the head of this body, though they may seem so to be.  
Secondly, this confuteth the Romish Church, who teach and hold that a reprobate may be a member of this Church.  
Thirdly, that none can be the head of this Church and Catholic congregation but only Christ, for he only knoweth them, who and where they be through the face of the whole earth: not the Pope or any other creature hath any headship over this company who are given and properly appertain unto the Son of God.  
Fourthly, that this Catholic Church is invisible and cannot by the eye of flesh be discerned; 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, an Article of our belief, not the object of our sight, seeing faith is an evidence of things not seen: which again overthroweth that Romish doctrine, which teacheth that the Catholic Church is visible and apparent upon earth, and so destroy that Article of our faith.  
Fiftly, that this Catholic Church being preserved by God the Father to life everlasting, cannot utterly perish and be dissolved: all other congregations and particular Churches being mixed, and the greatest part not predestinate may fail, yet this cannot be overcome, Rom. 11.7. this election of God shall obtain, though the rest be hardened. The gates of hell shall not prevail against the faith of the Church, because faithful and true is he that hath spoken, and who will preserve in this Church a succession of wholesome and sound doctrine, and heaven and earth shall be sooner dissolved, than on jot of the same shall fail and perish.  

Object.  But though that fail not, the Church may fall from that, and so fail.  

 That particular Churches, and of them the most famous, have been ruined, yea and fallen away, and so may do, is evident by the Churches of Ephesus, Corinth, Galatia, etc. and no marvel, seeing these consisted ever of mixed persons, 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: yet being preserved by God to life, cannot possibly fail in the main and foundation.  
This doctrine affordeth 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; as also in regard of the manifold assaults, and bicker, which in the world they do and shall endure, whereby they might seem to the outward view to perish: 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.  
Sixtly, here are better notes of a true Church than the Papists Antiquity, Succession, Multitude, etc. which can be no notes. Frst for Antiquity: 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: for if there be a calling and sanctification of men, there is a Church, be there many or few: 
The church 〈…〉 to persons or places, but 〈◊〉 Christ's 〈◊〉.  But the true notes are the means of calling to the faith by the doctrine of the Prophets and Apostles, and obedience thereunto, proceeding forward in sanctification, even until death; 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, joh. 8.31.  
Now to proceed, we are in the next place to entreat of the order which God observeth in bringing men by degrees to life everlasting: And first of the calling mentioned; which is a work of God, who of his mere favour and grace calleth vile and miserable men out of the world, and inviteth them to life everlasting: to understand which we must know that the calling of God is two fold. The first is general, when God calls a whole Nation, kingdom, and country, that is, when he offers them salvation in the means; as when he sends his word amongst them, affords them the Sacraments to seal the Covenant, given leave to approach him in prayer, and all this in the Ministry of men, that man might call man▪ yea when he vouchsafeth private means far inferior to the former, yet often serving for a general calling, a● is the reading of the Scriptures, yea of men's writings, and some time reports, as in Rahab● example, and the woman of Samaria; by these means the Lord generally calleth men, offering, but often not giving grace offered, in great judgement turning away from a froward people.  
If God offer, but give not grace, 
Object.  it is a deluding of men:  
No, 
Answer.  for first a man was once able to receive it: secondly, hereby he maketh them without execuse whom he will destroy: thirdly, hereby he keeps the wicked in outward order.  
Use: 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.  
How shall this be done? 
Question.   
Frame thy heart to answer God, 
Answer.  as David did when God bade him seek his face: Thy face O Lord will I seek: see also Mark 9.23.24. of the father of the possessed child, and Psal. 40.6.7. when David's ear was pierced, he answered: Lord I come: this aught to be the Answer of our hearts to the Lords voice sounding in the Ministry.  
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: which is the beginning of grace in us, he himself laying the first foundation of it: by giving power to receive the word, to mingle it with faith, and bring forth the fruits of new obedience; for the better conceiving of the nature of it consider six points.  
First the ground and foundation of it, namely God's eternal free election of us unto life everlasting, as 2. Tim. 1.9. when I say free, I exclude not only whatsoever man can imagine within himself as vain in procuring such good unto himself, as not of works, saith Paul, lest any should boast; but also placing the ground of all our good out of ourselves in the counsel of God, which the Apostle calls his good purpose, Rom. 8.28: yea to show the freeness of this grace, it is thence denominated and called the election of grace.  
Secondly the means of this calling, which in the Lords hands are divers; whereof some prepare to calling, othersome are instruments of it: as first the reading of the Scriptures, serving to bege●● general historical faith. Secondly, afflictions in body, goods, name, friends or otherwise tending to humble a man and prepare his heart as soft ground. Thirdly, the denouncing of God's judgements, and threats of the law which sends to hell, but gives no grace: these are general preparatives: 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: and to this Paul ascribes it, as 2. Thess. 2.14. whereunto he called you by our Gospel: that this is true, consider a two fold work of this ministery, when it is powerfully applied to the hearts of men. 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 man's: 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.  
Thirdly, the persons that are called: those are mentioned, Rom. 30. namely those whom he had before predestinate, those he 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.  
It pleaseth some to teach another doctrine, namely that God for his part calls all men effectually, and gives them a power to believe if they will; but the difference, say they, is in the will of man; to prove which they bring this comparison: The Sun shines on wax and clay equally, the wax is softened, but the clay is hardened. But this is not true out of the Scriptures: for it is not given to all to understand the mysteries of the kingdom, Matth. 13.11. these things are hid from most of the wise of the world, and revealed unto babes, Matth. 11.25. Knowledge is given to some, not to others, and consequently faith: for they which have not known cannot believe.  
Fourthly, the time of this calling. The particular time of any man's calling is not revealed, but laid up in the secret counsel of God, in whose hands times and seasons are: yet the extent of the time is large enough though stinted, even the time of this life, some at the sixth hour, some at the ninth, and others at the eleventh, etc. but not after, because that then all means of calling men cease. Now because men know not the date of their days, it behoves them out of hand to strive to enter, not to defer from day to day, alleging that some are called at the twelfth hour, but accept of the Lords call while it is yet the acceptable time. 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 O Lord I will seek, Psalm. 27.8. such a pleasant harmony God is delighted with. If he say (as the Prophet speaketh) Behold now my people, they are presently ready to answer: Behold now our God; and the rather because the Lord will be free, and not stinted by thee, that either he should call thee in thy crooked years, or not at all: he will not be prescribed unto extraordinarily to call thee at the twelfth hour, as he did the thief on the cross, when thou howlest upon the bed of thy sorrow, and gaspest upon thy deathbed. Therefore while it is called to day let us hear the voice, and harden our hearts no more.  
Fiftly, wherein doth this effectual calling stand?  

Answ.  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: but the second being secret and inward, whereby the Lord makes a man's heart inwardly answer the outward calling, possesseth him with a willing mind steadfastly to believe in the Lord jesus, and with an endeavour to please the Lord in all things: thus is the heart pierced, Psal. 40.6. the heart of stone changed into an heart of flesh, that is, made tractable and pliable, Ezech. 11.19. and an heart which is a sacrifice accepted of God; such an heart was Lydia●, Act. 16.15. when God had opened it, it was heedful and attentive to the words of Paul: this heart can relish the sweet promises of the Gospel, and no other.  
Sixtly, the excellency of this calling: which we shall perceive by these considerations. 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 darkness, the same hath shined in our hearts, etc. that as God calls the first time and dead creatures come forth to life: so with no less powerful voice the Lord calls the second time the heart of man dead in sin, and it is quickened with the life of God.  
Secondly, this effectual calling goes beyond the work of our creation: for here a man is taken out of the first Adam, and set into the second, and at the same instant power is given to believe, being in time both together, though in order faith is first, and then engrafting, wherein is not only a bare privation as in the creation when God called things that were not, as though they were: but here is a plain resistance and rebellion, God calling not only things that are not, but things that would not and refuse to be. Thus to raise a man out of the blood of Christ, is more than to raise Eve out of Adam's side▪ to raise a dead soul from the death of sin far more glorious and powerful, than to raise a dead body from bodily death; to raise a man to supernatural life, far greater than to a natural only.  
Thirdly, this calling ratifies all our covenants with God. Men in their Baptism enter covenant with God, but often start from it, and will not stand to it, so as the covenant is only made: but when as a man is effectually called, the covenant is not only made but truly accomplished, and that on man's part.  
Use. Seeing we are called of God himself in the ministery of the word, (for Paul calls it, Phil. 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: fourthly, a sorrow because we believe no more, and fail so much in the service of God; which if we want we must labour for them; and if we have them, be thankful unto God for them.  
2. Use. Learn the duty laid down by the Apostle, Ephes. 4.1. that we should walk worthy of our calling. To do which, first we must look that we frame our lives holily, being holy in our whole conversation, as he that hath called us is holy. Secondly, there must be the same end of our lives which is of God's calling, that is, to bring us to heaven. The end of our being in the world is to be called out of the world, and (as Abraham) to obey God, as looking for a city in heaven not made with hands.  
Now we proceed to the second step of life eternal, which is sanctification: 
Sanctification followeth effectual calling.  this name is taken from the Latins, and by it is understood Regeneration, renovation, new creation, and to be sanctified is to be made holy and be borne anew. That we the better know this grace consider sundry points.  
First, what sanctification is: It is an inward change of a man justified, whereby the image of God is restored in him. 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; because this only restraineth the corruption of the heart, whereas sanctification reneweth the heart: and thus the gifts of God are of two sorts: first, restraining, which do keep in the wickedness of the heart, such as are all civil virtues. Secondly, renewing or altering the mind, which not only represseth but abolisheth corruption; of this kind is sanctification.  
Secondly, I call it an inward change, namely in the mind, will, affections, as working upon the inward corruptions and lusts of the heart: to distinguish it from outward sanctification which a wicked man may have, whereby he reformeth his outward man and carriage by the ministery of the word, such are they whom the Apostle speaks of, Heb. 10.27. which tread under their feet the blood of Christ, whereby they were sanctified, namely externally: this is of another kind working the inward change of the heart.  
Thirdly, I add of a man justified: for two causes: first, to show that justification and sanctification are two divers gifts of God, and their difference may appear in three things: first, in that justification is out of a man; sanctification is within him. Secondly, justification absolves a sinner, and makes him stand righteous at the bar of God's judgement; sanctification cannot do this. Thirdly, justification 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 justified and sanctified: as also 1. Cor. 1.30. Christ is made to us righteousness and sanctification. Secondly, because justification goes with sanctification, though justification be before in nature, yet they are wrought at the same time. For when God accepts a man's person, then is he made just, who is also sanctified. Fourthly, I say the image of God is hereby restored, the which that we may know wherein it consisteth, consider the threefold estate of man; the first of innocency, the second after the fall, and the third under Christ. First, in innocency man had three things: first, substance of body & soul: secondly, the faculties of soul, as reason and understanding: thirdly, the image of God standing in the conformity of the whole man, to the will of God. Secondly, in the state after the fall man hath two of these: first, substance of body and soul: secondly, faculties as before. 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, and carrieth him against the will of God. In the third condition under Christ we have three things: first, substance of body and soul: secondly, faculties of the reasonable soul: thirdly, a new created holiness and righteousness, before lost, but now restored by grace above nature; and this is a renewed conformity to the will of God, and the image of God again restored.  
Where note that sanctification is such a gift of God, as changeth the man, not the substance of the body, or the faculties of the soul, but the corruption, 
Religion rectifieth affection's but abolisheth th●● not.  disorder and sinfulness of man; it rectifieth, but abolisheth not affections: if a man be of sad disposition, it neither increaseth nor taketh away, but moderates his sorrow, and keeps it in order: so if a man be of a merry disposition, it deprives him not of his mirth, but corrects it, that it exceed not: so in Choler and other complexions. Then those that fear to labour in their sanctification, because than they must be solitary, sad, 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 becometh holiness.  
The second point is: 
Question  Whence have we our sanctification? whether from our parents, or from what original?  
No, it cannot flow from the parents, 
Answer.  no although they be holy; 
* Who ca● bring a clean thing out of filthiness there is n● one.  job. 1.13. the new birth is not of blood, nor the will of flesh, nor of man: for parents must be considered two ways: 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.  
Holy parents have no sin, 
Object.  for it is mortified in them, therefore they cannot derive it to their children?  
Notwithstanding their sanctification they convey the nature and sin of Adam: which comes thus to pass. 
Answer.  God in the beginning gave this law, that whatsoever Adam received, he should receive it for himself and his posterity; and whatsoever he lost, he should lose from himself and all his posterity: by virtue of which law parents sanctified bring forth children unsanctified, which may appear by this comparison. Take wheat, make it as clean as you can, sow it, and it will come up not as it was sown, but in stalk blade and ear, and it brings up as much chaff as ever it did, though none were sown with it; 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.  
Secondly, parents must be considered as holy men, sons of the second Adam by a second birth: 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.  
Whence note that the soul of the child is not derived from the soul of the father, as the body is from his body, for than should they have the same properties with the soul of the parents: so every regenerate man should derive a regenerate soul unto the infant, which is false not only in many examples, but in that original sin infecteth every infant's soul, aswell of the believing as unbelieving parent.  
But if sanctification be not from the parent, 
Question.  whence is it?  
From Christ, who is made of God unto us sanctification, 
Answer.  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. joh. 16. wherein two further points are to be known: first, what thing in Christ is the root of our sanctification: namely Christ his holiness as he is man, even as Adam's unrighteousness is the root of our corruption.  
Secondly, that seeing he is the root of our sanctification, it is necessary there be a conjunction and union between him and us, before we can partake of his holiness, and it is the bond of faith which knits us as members unto him the head: in which regard the Apostle saith, he is made of God our sanctification, 1. Cor. 1.30. that is, the root and author of it.  
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: Take a vessel full of water, let a portion be taken out and an equal portion of hot water put in, it become● lukewarm all of it, partly hot and partly cold: even so every man is a vessel of water filled with corruption to the brim, if a part of his corruption be taken away, and a proportional part of holiness put in stead of it, the whole man becomes partly holy, partly unholy: of which we have 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 unbelief in the same action; he takes the staff, therein he obeyed God; but he strikes the Rock twice, being commanded only to speak to it, and therein he disobeyed, for which the Lord was angry.  
A fourth point is, touching the parts of sanctification, which may be divided two ways: first it is divided into mortification and vivification.  
Mortification is a part of sanctification, whereby the power, 
The first division of sanctification.  tyranny and strength of original sin is weakened, and also by little and little abolished, which be considered to be not in one part only, but throughout; so as when one part of original sin decayeth, so doth also the rest, the ground of which is the virtue and efficacy of Christ's death: which if any ask what it is, and what power it can have since it is ended: I answer, it is that power of his Godhead whereby on the cross he sustained his Manhood, and so made his death a satisfaction to the justice of God for man's sin.  
It will be further asked, 
Question.  how come we to be partakers of this virtue of Christ's death, and to feel the power of it in our hearts?  
So soon as any man by faith begins to be united unto Christ, 
Answer.  his death is applied unto him, so that by means of our conjunction with Christ, we as truly partake of that power of his, as he himself was on the cross sustained by it: then he feels sin wounded in him and dying daily, to which he cannot live as before.  
The second part of sanctification, is vivification, or quickening, and it is when Christ dwells and reigns in our hearts by his spirit; so as we can say, we henceforth live not, but Christ in us: the foundation of which is the virtue of Christ's resurrection: which is nothing else but the power of his Godhead raising his Manhood, and freeing him from the punishment and tyranny of our sins: this power is conveyed from him unto all his members, who being mystically conjoined with him, are thereby raised from the grave of their sins.  

The second division.  The second division is taken from the faculties of man: which are seven in number: 1. The Mind: 2. Memory: 3. Conscience: 4. Will: 5. Affections: 6. Appetite: 7. The life itself. In all which this grace of God must appear.  

Mind.  1 The Mind is that part of man which frameth the reason: this Paul calleth Ephes. 4.5. the spirit of our mind, which must be renewed; the sanctification of which is called, Reu. 3. the eye salve; it is a grace cleared the dark mind and dim understanding: containing in it these three things. First, saving knowledge, 1. Cor. 2.12. whereby we know the things given us of God. Some will say, what be they? Ans. This knowledge may be referred to two heads. The first is the knowledge of God. The second is the knowledge of ourselves. The former of these hath two branches: first, that knowledge of the true God, which is life everlasting, joh. 17.3. Secondly, to know the mercy of God in Christ to myself in particular, Ephes. 3.18. This is to know the height, length, and depth of the love of God to me in special; as that God the Father is my father; God the Son my Saviour; God the holy Ghost my Sanctifier: this is the saving knogledge of God.  
The second head of this saving knowledge is to know a man's 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, and an argument of an heavenly light enlightening the soul.  
The second thing in the sanctification of the mind is (after the knowledge of these) to approve the things of God: that is, to mind and meditate on things spiritual, Rom. 8.5. to savour the things of the spirit, namely things pertaining to the kingdom of God. Contrary to the practice of them whose glory is their shame, yea whose end is damnation, Phil. 3.19. who mind earthly things.  
The third thing is a settled purpose in the mind, not to offend God in any thing, but to endeavour the doing of his will, and the pleasing of him in all things▪ this is called the turning of the mind, and is the substance of true repentance.  

Memory.  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, Psal. 119.11: and Mary 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 man's sins are pardoned, 
Conscience  and that he preserveth in his heart a care to please God, 2. Cor. 1.12. This testimony was Paul's rejoicing: and Hezekias comfort on his deathbed was the testimony of his conscience of his upright walking before God: yea this conscience is apt also to check and curb us when we incline to evil: so David saith, Psal. 16. his r●ines did correct him in the night season: and to stir us up to good, as the voice behind us saying; Here is the way, walk in it, Esay 30.21.  
4 The Will is sanctified when God gives grace truly to will good; 
Will.  as to believe, fear, obey God; when a man can say, that though he find not to perform that which is good, yet to will good is present with him, Rom. 7.18. This is much accepted of God: for where the mind and other faculties fail in their duty, then comes this will and supplies their want; which being willing to do much more than it can, the Lord of his mercy accepts it for the deed itself.  
5 For the Affections, some of them concern God, some our Neighbour, 
Affectio●●  and some ourselves. Sanctified affections concerning God are first fe●re of God, when a man stands in awe of God's presence, and in regard of his Commandments. 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, Psal. 39.2. I held my tongue and said nothing, because thou Lord didst it. Thirdly, love to God in Christ, and to Christ in man, 2. Cor. 5.14. Rom. 9.3. Fourthly, an high estimation of Christ and his blood above all things in the world: Philip. 3.8. I count all things d●ng for Christ.  
Secondly, the affections towards our Neighbour is to love him, because he is God's child in my judgement, 1. Epist. joh. 3.14. and in Christ my brother.  
Thirdly, concerning ourselves, to have a base estimation of ourselves in regard of our known sins and corruptions: Paul cried out that he was the head of all sinners: so the prodigal son; I am not worthy to call thee father: David, Have mercy on me according to the multitude of thy mercy.  

 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: by which the appetite must be governed.  

 7 Sanctification of life stands principally in three things: first, in an endeavour to do the will of God, that herein we may testify our thankfulness. Secondly, in testifying our love to God in man. Thirdly, in denial of ourselves: which is, first, when we hold God to be wiser than we a●●, that so we should be both directed and disposed of by him. Secondly, when we account him more careful for us, than we ourselves can be, and so rest well satisfied with what condition of life so ever he sets us in. Thus are we to practise this grace through our whole conversation: for we may not measure it, nor judge of it by one action good or bad; but look to the whole course of life, if that be good, the heart is sanctified.  
The fifth point is, how sanctification is here ascribed to God the Father, seeing all outward works are common to the whole Trinity. Ans. Sanctification is attributed and that truly to all the three persons, who have all stroke in the work of it, but diversly. The Son sanctifieth by meriting sanctification; the holy Spirit sanctifieth by working it, and by creating the new heart; the Father sanctifieth, by sending his son to merit, and giving his spirit to work it. And here the work is thus ascribed unto him, as being the ground and first author of it.  
Use. Labour for the special grace of God. The means we are to use is laid down in Rom. 6.1. to the 14 verse, namely, to believe that we were crucified with Christ, buried with him, yea and rose again with him; because he was upon the cross, in the grave, as also in rising from thence in our stead and room, sustaining our persons upon him: this is the foundation of our holiness. Some will ask how this can be a ground of our holiness? I make it plain in this comparison: As a Traitor arraigned, and hanged according to law, is then freed from his fact, the judge ceaseth to punish him, and he ceaseth to be a Traitor, committeth no more misdemeanour: 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's condemnation and execution, is now as a dead man unto sin, and cannot thenceforth live thereunto any more.  
Now follows the third degree of life eternal, in these words [and reserved to jesus Christ] The meaning of which words is plain in the 1. Epist. of Peter, the 1.5: where he saith, that the elect are kept by the power of God unto salvation: 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: of which truth we will consider four main grounds. 
4. Grounds to prove the perseverance of the elect.   
The first ground is, the election of God: that is, his decree whereby he setteth some apart to life. This decree is as unchangeable as God himself is; and as election is unchangeable, so is the fruit of it in us, in respect of the ground: and hence followeth it that faith and sanctification are unchangeable, Rom. 8.3: the predestinate are glorified, Matth. 24.24. the exception showeth it impossible the elect should be deceived.  
The second ground is the promise of God in the evangelical covenant, which is largely propounded in jerem. 32.40. where is promise made of two things: first, the Lord promiseth 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. Secondly, that he will put his fear into their hearts, there is promised continuance of faith and sanctification, for they shall not depart from it.  
The third ground, is the office of Christ: in it consider first his Priesthood, secondly his kingly office. First, he was a Priest, partly to offer sacrifice▪ partly to make intercession for every believer: so he did for Peter, Luk. 22.32. that his faith might not fa●●●, and not only for him, but as appears in that worthy prayer recommended in joh. 17. for all the Disciples, and not for them only, but for all believers through their word. The same request is in that Chapter repeated thrice. Secondly for his kingdom; as he is the head of his Church, his office is 1. to keep all that are given him unto life, joh. 10.28. I give unto them life: and none can pluck them out of my hands. 2. To give spiritual life to his members, Rom. 6.8.9. If Christ the head died but once, and liveth for ever, than all his members die but once to sin, and after always live to righteousness: for this life admits of no corruption neither in nor out of temptation.  
The fourth ground is the quality of grace, as of faith, sanctification, etc. whose nature is to endure to life everlasting: for he that once believes, remains ever a believer, 1. joh. 3.9. He that is borne of God sinneth not, because the seed● remaineth in him. Now if that remain whereby he is borne of God, himself must also still remain borne of God: upon which four grounds we may persuade ourselves of the gift of perseverance.  

Object.  It is alleged, nothing is unchangeable but God, and therefore grace is changeable.  

Answer.  Every gift is changeable in itself, so man in himself considered may fall away: but God hath promised a second grace confirming the first, by virtue whereof a man cannot fall away.  

Object.  It will be further said, that the child of God when he falleth into a grievous sin, (as David did) is guilty of death, and therefore is not justified, and consequently falleth away.  

Answer.  When David fell he was guilty of death but only in regard of that sin into which he was now fallen, all his former sins being pardoned: yea that sin also was pardoned (though not actually to him before his repentance) yet in God's counsel; so as that sin being on God's part pardoned, he remains still in the favour of God.  

Object.  But in time of persecution many fall away.  

Answer.  If any fall quite away they never had true faith: which stands in three things: 1. Knowledge: 2. Assent: 3. Apprehension of Christ. The two former they might have, but the third was wanting unto them. Again, those that fall off in persecution, if they have true faith they fall not wholly, because the seed of God remains in them; nor finally, because in time they shall return unto the Lord again.  

Object.  But this doctrine leads men to security.  
No, 
Answere●  it leads a man from security unto a new life and watchfulness: seeing grace is added unto grace to keep us in the state of grace.  
Use. First, in that the gift of perseverance is joined with true faith; I gather that the doctrine of the Papists is not of God but a doctrine of devils, which teacheth that he which is chosen of God, who hath true faith and is justified, may in regard of his present right fall away: for how can that be if he that be chosen be called, sanctified, and preserved unto life?  
Secondly, it is false that a man truly justified may lose his grace, seeing with justification is joined preservation: neither that which teacheth, that a true believer may fall wholly, though not finally, is true.  
Thirdly, those also are deceived who think that man's salvation is pinned upon his own sleeve, and hangeth upon his own will; for God would have all saved, Christ died for all, the holy Ghost gives grace to all: why then are some saved, some not? It is (say they) from their own will, grace in some prevails against flesh, and they are saved; but flesh against grace in the other, who therefore are damned: but this scripture shows that to be but a device of man, seeing whosoever are once elected are called, sanctified and preserved to life; and what malice is able to resist this will of God?  
2. Use. Note here the unspeakable goodness of God in the work of Regeneration; in that he not only gives a new life, but preserves it in us. Adam once had this life of grace betrusted unto him and had it in keeping, but he quickly lost it from himself and his posterity. Now God hath restored this life again to believers; but that they might be sure of it he will now keep it for them himself.  
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, Ephes. 5.27. Whence note: first, believers need not fear the day of death or judgement; nay rather they may rejoice in it, as the day of their redemption, yea and of triumph. What an honour was it for Pharaohs daughter to be presented to Solomon, and Hester to become the spouse of A●asuerus? much more glory is it for the faithful thus to stand before Christ at that day.  
Secondly, we must all our life long prepare and fit ourselves to be presented as pure spouses to our Bridegroom: both these duties are laid down Revel. 19.7. Be glad and rejoice, for the marriage of the Lamb is come, and his wife hath made herself ready. This preparation stands in two things: first, we must betrothe our souls to Christ; this is done when God gives Christ, and we receive him by faith, cleave unto him alone, depend on him as the spouse upon whom her soul loveth. Secondly, we must beautify our souls having given them to Christ: this is done when the holy Ghost sanctifieth the same, and we daily labour in the renewing of our own hearts.  
Thirdly, we must hence be stirred up to prayer for this gift of preservation to life everlasting, & 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.  
Vers. 2. Mercy unto you, and peace, and love be multiplied.] In these words is laid down the third point in the salutation; namely, the prayer usually observed in Apostolical salutations. In which first he prayeth for three things; mercy, peace, and love. Secondly, that these may be multiplied; that is, continued and increased in and upon them. First, of the multiplying of mercy: The mercy of God towards the creature is taken in Scripture two ways; generally, and specially: Gods general mercy is that, whereby he is inclined to help the creature in misery, Luk. 6.36. God's special mercy (called riches of mercy, whereby he will have mercy on whom he will, Rom. 9 15.) is that, by which is granted pardon of sin, and acceptance in Christ to life everlasting: and for this he prayeth in this place. Now because this special mercy cannot be multiplied in itself, being infinite in God, 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.  

〈…〉 christ 〈◊〉 in the 〈◊〉 place, 〈◊〉 be 〈◊〉 for above all things in the world.  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. Psal. 4.6. Many say, who will show us any good I but Lord lift th●● up the light of thy countenance upon us. Psal. 119.77. Let thy tender mercy come upon me, that I may live. This is the foundation of all blessing.  
Secondly, note the persons for whom he thus prayeth. To you]: that is, as in the first verse, to those who were called, sanctified, and reserved to Christ; not for unbelievers, unrepentant, and Apostatates: whence we learn, first, that a man justified, sanctified, and made heir of life, cannot merit any thing at God's hands: for merit and mercy cannot stand together, & he that still stands in need of mercy can never merit; which doctrine must be maintained against the Roman Church, which teacheth, 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 need of mercy, must be in their own eyes still vile and miserable. Abraham being to speak to God, terms himself dust and ashes. jacob acknowledged that he was less than the least mercy. 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.  
Thirdly, note the measure of mercy asked; he prays for continuance and increase of mercy to those who had already the riches of mercy. Whence we learn, first, that all the good we have, or can do, is of mere mercy; not only for the beginning and continuance, but also for the increase thereof: as grace is no grace unless it be every way grace; so also of mercy. Which takes away all conceit of merit, seeing mercy filleth up all the room, and leaves no place for merit. 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: so the Lord dealeth, not giving over when he hath given one grace: for first, he gives his servant power to believe: secondly, he gives an execution of this power. Neither there gives over, but by a third grace gives continuance of that power: yea and adds a fourth, which is an execution of that continuance. Thus he deals with all true believers, not only 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 work in you, will perform i● until the day of Christ. 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. Secondly, he had the act of obedience; so they also have. Thirdly, he had power to persevere; which they likewise have: but he had not the act of perseverance; which they having, therein far excel him.  
The second thing desired in the prayer is peace; namely the peace of God, whereof he is the author; and it is the unity and concord of man with God, and with the creatures. Touching this peace, note three things; the foundation of it, which is Christ the second Adam; even as the first Adam was the author of discord and enmity, Ephes. 2.14. Secondly, the manifestation of it; 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. Thirdly, the kinds of this peace, it is twofold: first, between person and persons: secondly, between person and things. The former hath six 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, and man through Christ at one with God, of which when man is once persuaded in his heart, then comes this peace, Rom. 5.1. from which springs another, namely tranquillity of mind, when the mind is quieted in all things that befall, without grudging or impatience, and that because it is the revealed 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 servants and ministering Spirits unto them, Hebr. 1.14. III. Peace with a man's self, consisting in two things: first, when the conscience sanctified ceaseth to accuse, and in assurance of God's favour beginneth to take his part, to excuse, and speak for him before God. Secondly, when the will, affections, and inclinations submit themselves to the enlightened mind: 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●, Esai. 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. 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: for often the Lord restraineth the malice and rage of his enemies, and inclines them to peace. Thus jacob 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; promised Psal. 13. Whatsoever the righteous man doth, it shall prosper.  
Use. First, in that mercy is first asked and then peace, we are by the order taught that peace and good success are grounded on mercy: 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 sin; whereas this ground must first be laid as the foundation of all blessing and good success.  
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 brethren, quietness and contentedness in all conditions of life, etc. This peace shall preserve our hearts in all things, Philip. 4▪ 7. This was David's security in the midst of his enemies, and danger of death, he would now lie down in peace, because the Lord did sustain him, Psal. 4. vers. 8. This grace preserveth the heart undaunted in many afflictions, even as a soldier that takes the enemy's Ensign, cares for no blows or wounds so he may carry away the Ensign; so he that preserves the peace of God in his heart, makes light of afflictions, seeing he holdeth that which countervaileth all of them.  
The third grace desired in the prayer is love, which is a most excellent virtue, preferred 
a 1. Cor. 13.  before faith and hope, in some respects, and made 
b 1. Tim. 1.5  the end of the Commandment. Love is diversly taken in the Scripture; sometime it signifieth the love of God to the creature; and sometime, the love of man to God and man; and so it is taken in this place, being set after mercy and peace as a fruit of them.  
In the handling of this virtue consider three points in general, before we come to the special parts of it: 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: in these two consists the nature of true love to God and man.  
Secondly, Whence hath love his beginning? A. Not from nature, for the 
c 〈◊〉. 8.7.  wisdom of the flesh is enmity with God: yea there is in every man's nature a disposition to hate God and man when occasion is offered; let the natural man say never so often he loveth God, herein he lieth and deceiveth himself: for urge him to frame and conform himself unto the word wherein he should testify his love, here his wicked heart hating to be reform, resisteth plainly; saying, I will not have this man to rue over me, I desire none of his ways. This love than comes from grace, 1. joh. 4.7. Love cometh from God, 1. Tim. 1.5. it hath his beginning from a pure heart, true faith and good conscience. Which must be maintained against the Papists, who say that nature affordeth the inclination, but grace the practice; whereas indeed grace giveth both.  
Thirdly, consider the use of love; It is the instrument and companion of true faith, which worketh by love, Galath. 5.6. The proper work of faith is to lay hold on Christ, this faith as a hand can of itself do; but when it cometh to the practice of moral duties, it can no more work without the grace of love, than a hand (which can lay hold alone and of itself receive and retain) can cut any thing without an instrument. Whence it appeareth, that faith in justification is alone, but in the life of man it worketh by love: and whereas it hath been taught for many hundred years that love is the life of faith▪ that is untrue, for it only testifieth that faith hath life. It is alleged, that as the body without the spirit is dead, 
jam. 2.26.  even so faith without works is dead: therefore works are the soul, and give life to faith. But this consequence from this comparison is not good, because the soul is not properly the soul of the body but of the man, and so it proveth not that love is the soul of faith. Again, the word Spirit there betokeneth the breath, without which the body is dead, and thus is the comparison to be returned; that as breath maketh not a man living, but showeth him to be alive, so love maketh not faith living, but testifieth it so to be; yea indeed is the fruit and effect of faith, as breath is of life.  
More particularly this grace of love is twofold: first, that whereby man loveth God: secondly, that whereby man loveth man. In the former note two points: first, what it is; namely, a motion of the heart, whereby it is affected to God, causing it to be well pleased in God, and his works for himself; as also to seek fellowship with God so much as it can. Secondly, note the measure of this love, which in Scripture is double: first, that which the law requireth, and that is the full measure of love, love in the highest degree, when man loveth God with all his soul, with all his strength, and all the powers of the whole man, so as in man no love can be above it; unto this all men are bound, yet no man since the fall can attain. 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; which is a smaller measure than the former, yea and a qualification and moderation of it, yet to none but those that are in Christ. Whereby we come to the right understanding of divers places of scripture; as 2. King. 23.25. of josiah: 2. Chron. 15.15. all judah sought the Lord with their whole heart. 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; 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.  
The second kind of this love is that whereby man loveth his neighbour: which is a certain divine and spiritual motion, causing the heart (as the former) both to be well pleased in man for God, (that is, because he is God's image and his own flesh) as also to power out itself and communicate goodness to his neighbour, in wishing, speaking, and hoping the best of him. Wherein by the way observe a plain difference between faith and love: faith is a hand, but to pull Christ to ourselves: love is a hand also, but opening itself and giving forth unto others.  
In this love of the neighbour consider these three things: first, the order of it: The order that hath been taught for many hundred years is, that first we must love ourselves, and then others, from this ground, Thou shalt love thy neighbour as thyself; for the rule (say they) must go before the thing ruled. But this is not found, seeing worthy then have been commended in Scriptures for loving others as well, yea and better than their own selves; so David loved jonathan, 1. Sam. 20.17. Christ loved his enemies better than himself; these began not with themselves: 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 ourselves. Thus every man is bound to love and prefer the life of his Prince above his own; see the perfect rule of direction herein, joh. 13.34. Secondly, note the manner of it, set down in that precept: Thou shalt love thy neighbour as thyself: that is, as we are cheerful, and free to practise the duty of love to ourselves, so must we do it to others: for this precept aimeth at the manner, rather than the rule of our love to man; for that is, as Christ hath loved us. Thirdly, the kinds of it: it is twofold: first single, when men love others, but are not repaid with love again; yea when a man loves his enemy, but is not loved again. The second is mutual love, that is, when love is requited with love, called in Scripture brotherly love; see Philip. 2.2. 1. Cor. 1.10▪ when men are of one judgement, like minded, speak● one thing; and one soul is as it were in many bodies.  
The second point is the multiplication of love, which the Apostle prayeth for upon good ground, because it joineth man to God, and man to man, and so becometh as it is called the bond of perfection, the bond of the Church, Commonwealth, & of all societies. 1. Cor. 13. Love ed●fieth, that is, it helpeth to build the kingdom of God, yea it constraineth men to all good duties in their particular callings. Qu. But how shall this love be multiplied? Ans. By certain meditations, and practices. The meditations are many; first on God's commandment: Be servants one to another in love, Gal. 5.13. Secondly, of God's image, which all men should bear in love, 1. joh. 3.16. Thirdly, of the fellowship of the faithful, having all one father, one brother, one salvation, all linked by one spirit, Ephes. 4.4. Fourthly, of the love of God, joh. 13.35. which hereby we shall be assured of, 1. joh. 3.14. The practices also are divers: first, we must labour to be assured of God's love to us, and increased upon us, Ephes. 5.2. Secondly, the law of nature must teach us to do as we would be done unto. Thirdly, our care must be more to love, than be loved: for to love is a virtue in ourselves, to be loved i● the virtue of another. Fourthly, pray daily for multiplication of love towards God and man, yea towards our enemies; seeing the more this is multiplied the happier is our estate, yea and the condition of the Church upon earth.  
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 ye should earnestly contend, for the faith which was once given unto the Saints.]  
Here begins the second part of this Epistle, which is the Exhortation, reaching to the end of the 23. verse. In this verse two things are contained. First, the causes which moved the Apostle to write the Epistle. Secondly, the matter of his exhortation. The causes of his writing are three. First his love, noted in the word Beloved. Secondly, his ready and willing mind of himself, noted in the word diligence, which signifieth a careful endeavour and study to do the Church good, and it is enlarged by three arguments: first, in that he gave all diligence, and not some part only, to further the Church. Secondly, when he could not speak to the Catholic church, he gave diligence to write. Thirdly, he writeth not of small matters, but of things most weighty, such as concerns 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, as also to show that it is common to himself and the whole Church, of which therefore having a share therein he is not ignorant.  
The third cause in the word [needful] a necessity was laid upon him in that he was called to be an Apostle, and so bound to further the salvation of the Catholic Church.  
Out of these three motives which caused the Apostle to write, observe; First, that every Minister that would deliver the word faithfully, must have three things to excite him thereto: first, love towards the Church to which he is called. Secondly, a ready mind to further the salvation of their souls. Thirdly, the bond 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 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: first, a love to the word delivered: This caused David often to muse thereupon, Psal. 119.97. Secondly, a ready and diligent mind to receive and retain it: this was in the Bereans, Act. 17.11. and in the Galathians, when they received Paul as an Angel of God, Gal. 4.14. Thirdly, a consideration of the great necessity of hearing and reading the word; Prou. 29.18. Where vision fails, people perish.  
Thirdly, in this example of the Apostle, all Pastors must learn diligence in all good means for the furtherance of the salvation of their flock: for which cause they are called Watchmen, because they are to watch over their souls. Yea saviours, Obadiah 21. to put them in mind, that they are to both means of saving men. They had no● need then be entangled with many charges, and other businesses.  
Fourthly, as the Apostle writeth of the [common salvation] of which he hath good experience; so every Minister must see that he have experience in himself of that he teacheth others; and have a taste of that in his own heart which he would have others seasoned withal, else his teaching shall be cold.  
The second part of this verse is the exhortation: the whole matter and substance may be reduced to three heads. First, that faith is a notable treasure, which hath many enemies. Secondly, that the Saints are the keepers of it. Thirdly, that the office of every member of the Catholic Church is to hold and maintain this treasure. For the first, that faith is a treasure, appeareth 2. Pet. 1.1. where it is called precious faith: 2. Cor. 4.7. a treasure in earthly vessels; and by this, that a fight is here enjoined against the enemies of it. For the cleared of which, consider two things: first, what it is. Secondly, who be the enemies of it, against whom we must fight; and them we shall jointly observe with the several grounds of faith. 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. Now for our more orderly proceeding, we must consider that this doctrine of faith admitteth a distinction, which Paul himself maketh 1. Cor. 3.11.12. Some doctrines are of the foundation, without which religion cannot stand, such as are set down Hebr. 6.1. Others pertain to the foundation, but are not of it, as gold and silver built upon the foundation. 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. 
2. Tim. 1.13  The wholesome doctrine of faith, contains things needful to be believed. The wholesome doctrine of love contains things necessarily to be practised. And both these are expressly set down in Scripture, as we shall s●ew in their order.  

Grounds of doctrine to be believed.  
First, 
1. Ground.  That all the doctrine of the Prophets and Apostles 〈◊〉 given by divine inspiration: 2. Tim. 3.16. All Scripture is given by divine inspiration: that is, all the doctrine both for matter, style, and words of Scripture is delivered by the inspiration of the holy Ghost. Hence it followeth that all Scripture is authentical, as having the authority from God, yea and must be believed as if God from heaven should speak; without disputation, or calling any part of it into question. This ground must first be laid. If it be said, 
Object.  the Scripture may be proved by reason, and by the general consent of the Church. 
Answer.  Ans. That is untrue, for reason cannot settle the conscience to believe, 
Object.  in any point. But scripture telleth there is a God, which reason proveth. 
Answer.  Ans. Reason out of nature teacheth there is a God, but by the word of God only I do believe it: inducements to faith may be brought out of nature, but God's word only causeth true belief. Secondly, for the authority of the Church; I believe not because the Church saith so, but because the Scripture saith it; and the Church I believe so far as she consents with the word and speaketh out of it.   

The adversaries of this ground against whom we must fight.  
First the Turks, and Turkish religion, who deny scripture to be given by inspiration, and deny the books of the Prophets and Apostles, and in stead of them stand to their Alcaran. Secondly the jews, who refuse the books of the new Testament. Thirdly the Atheist, who will believe nothing of all this. Fourthly, 
Papists enemies to Hebrew and Greek.  the painted adversary the Papist, who undermines this ground; first, saying that the Hebrew and Greek text is corrupted, so as we may not build upon it, that thereby they might bring their Latin Bible into credit as most authentical; 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; so indeed they covertly renounce all scripture that the sentence of the Church may obtain the chief stroke. Secondly, in teaching that the authority of the Church in regard of us, is above the Scriptures, because we know not the sense thereof, but by the Church: Thus putting down the true and principal ground of Scripture, that they might more easily set up their own dotages.  

2. Ground.  The second ground concerneth the sufficiency of scripture, and is this: The Scripture of the Prophets and Apostles is a perfect rule of faith and manners: It is of all things to be believed or done to salvation. 2. Tim. 3.16. The Scripture is profitable to teach, improve, correct, instruct in righteousness, to make the man of God absolute, yea perfect in every good work. If it make him perfect in all kind of teaching, it is also able much more to make every man perfect to all the duties of his calling; Gal. 1.8. If an Angel should teach otherwise, that is, diverse or beside, though not contrary to that which is taught, he shall be accursed; many doctrines indeed of Arts and other things are divers and besides it; but the meaning is, that no doctrine of salvation must be brought, no not besides it, therefore the books of the Prophets and Apostles contain a perfect rule. 
Object.  Many things which cannot be found in scripture may be supplied by tradition? 
Answer.  Ans. Traditions can never settle the conscience, for though diverse of them are found in the writings of the fathers, yet they were subject to error, and so might and did err in them.   

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: yea our common Protestants▪ who in judgement acknowledge this rule, yet in their life they leave it, and take the leaden rule of natural reason; sense, sight, and feeling, and few there be that live by faith.  
Secondly, the Romish Church, for first, they make the written word a thing ruled by setting up another Rule; saying, that there are two kinds of Scripture: The first is inward, 
The myst●●rie of iniquity sup●ported by mystical Scripture.  written in the heart of all Catholics, which is the universal consent of the Church: The second is outward, written by the Prophets and Apostles, an inken scripture (say they) and a dead letter without the former. Whereas the clean contrary is true, the true rule being the scripture of the Prophets and Apostles; and the other in the heart in this life, but an imperfect pattern drawn according to the former. Secondly, they overturn the ground, in joining to the written word unwritten traditions; so making it but half a rule, and indeed as good no rule: but where are these traditions? In the writings of Fathers they say: But how shall we know them to be scripture? Because the Fathers say so: 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 Church's determination, and so indeed make it no rule, because a right rule both ruleth itself, and is plain to rule other things also.  

● Ground.  The third ground is: There is one true God. By one, I mean one in number, not two: 1. Cor. 8.6. To us there is but one God, that is, to the Church, to us that look to be saved: which is plain by this reason, for there can be but one infinite, and if there were two or more Gods, there should be two or more infinites, which is impossible.   

Adversaries to this ground.  
First, the common Protestant, who in judgement holdeth one God, yet in heart and life he setteth up two or more: some riches, some pleasure, some one sin or other: for where a man's heart is, there is his God. Paul saith, some make their belly their God: and that the Devil is the God of the world.  
Secondly, the main Enemy is the Popish Church, 
Popery a ●onster 〈…〉 heads, 〈…〉 many Gods.  which in word holdeth one God, but divers ways set up divers gods. As first the Pope himself, who (by their reformed Canon law) is to judge all, and to be judged of none. Who maketh himself a forgiver of sins and that properly: yea, a maker of laws to bind conscience aswell as God's laws, which is horrible blasphemy. Secondly, the Virgin Mary, whom they make a Goddess as Christ a God: as Christ a King, so her a Queen; as he a Lord, so her a Lady: yea they set Christ below her, whom they desire to command her son by the right of a mother: yea and in some of their reformed Service books, they trust in her for salvation.  
Thirdly, the Saints whom they pray unto; wherein they attribute unto them the knowledge of the secrets of men's hearts, and omnipresence, for they must also be in all places; which are things proper unto God alone.  

4. Ground.  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: for first, he taketh being from none, but giveth being to all. Secondly, for substance he is a Spirit of perfect nature. Thirdly, every way infinite, in regard of time, place, attributes. This may well be called a ground, for whosoever placeth any want or imperfection in God, denieth God, and maketh him no God.   

adversaries hereof.  
First, the common people, who conceive a God made all of mercy without his justice.  
Secondly the Papist, 
Papists rob God of his mercy and justice.  who robbeth God of his perfection two ways: first, they attribute an imperfect justice unto him, namely, such a one as may be satisfied by man's satisfaction. Secondly, an imperfect mercy, whereof our own merits must make a supply: teaching that indeed Christ must make us just: but we must make ourselves more just and merit salvation.  
The fifth ground is: 
5. Ground.  There be three in heaven, the Father, Son, and holy Ghost, and th●se three are one God, 1. joh. 5.7. How can it be that three are one God? 
Quest.  Ans. It is a mystery, 
Answer.  which the ancient Church answered thus: They be three in person and one in substance; 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, nor the holy Ghost, and so in the other persons, 3. subsistences in one nature. joh. 17.2. This is life everlasting, etc. This is a ground because we must worship one God in three persons, neither can we aright think of God out of the Trinity.   

Adversaries of this ground.  
First, Heretics innumerable whose memory is accursed; as Arians of former and later times, denying the Godhead of Christ. Secondly, the Turk and jew, who hold an absolute God out of the persons. Thirdly, our common people, who pray to such a God in their own names out of the Son and holy Ghost. Fourthly, the Popish Church, 
Papists become An●itrinitaries  which denieth by their doctrine the three persons: for he that denieth the Son, denieth the Father and holy Ghost. 1. joh. 2.23. Now they deny the Son both in his nature's abolishing his Manhood in their doctrine of the Sacrament, as also his offices of King, Priest and Prophet, for which we must utterly separate from them.  

6. Ground.  The sixth ground is: That nothing cometh to pass without the special decree, will and providence of God: Matth. 10.23. A sparrow falleth not to the ground without his will. 
Object.  Ob. Sin is against God's will, and therefore cometh to pass without his will. 
Answer.  Ans. That which is against the will of God is not without his will. Quest. How can this be? 
Question.  Ans. No sin cometh to pass but God decreeth the permitting and being of it: 
Answer.  now to permit sin and the being of it, is neither the causing of sin, nor the doing of it, but the not hindering of it, to which he is not bound. This ground being denied chance will be brought in, and God himself denied.  

7. Ground.  The seventh ground is: That God hath chosen some men before the world was, to be partakers of the riches of his mercies, and passed by others because it was his will, Roman. 9.18. He will have mercy on whom he will, Ephes. 1.4. 1. Pet. 2.9. Some are a chosen generation, and therefore some are not chosen. Again, whom he will he hardeneth: he hideth the mysteries of the kingdom from some: why? because his pleasure was such, Matth. 11.25. And of this there is good reason, for in nature the first cause ordereth the second causes, and not the second the first. Now Gods will is cause of all causes; which therefore must rule all as the supreme, and not be ruled by any other. That this is a ground appeareth, 2. Tim. 2.19. The foundation of God remaineth sure, the Lord knoweth who are his: 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.   

adversaries hereof.  
First, our common people that thus abuse this doctrine: If I be chosen to salvation I shall be saved, therefore I may live as I list. They might as well reason thus: The term of my life is stinted, none can lengthen or shorten it, I will therefore neither eat nor drink, nor use Physic, nor other means of prolonging my days: which what were it else but to murder the body? So these from the same ground become murderers of their souls; whereas men chosen to the end, will press after the means and conclude otherwise, and say, I will use means that I may come to life. Secondly, others more learned are adversaries to this ground, who teach that God for his part hath chosen all men to life; and for his part would have all saved, and that Christ for his part hath redeemed all, and the holy Ghost giveth or offereth grace to all. If we ask, why then are not all saved? They answer, because God foresaw those who would believe, whom he appointed to salvation: he foresaw also others who would not believe, and adjudged them to damnation. But by this doctrine shall Gods will hang on the will of man, and be ruled by it, seeing he would have men saved, but man will not; and so this ground is in part razed.  
The eighth ground is: 
8. Ground.  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: for if creatures had no beginning, then are they become Gods; which would overthrow the Godhead. But all things were not made besides God. 
Object.  For the highest heaven the Throne of God is eternal as God himself is. Ans. The Throne of God is a creature as well as the rest: 
Answer.  Heb. 11.10. He looked for a city having a foundation, whose builder and maker is God. 
Object.  In the world are many evils which could not be from God, the foundation of all goodness. Ans. Evil is of three sorts: first natural, 
Answer.  which cometh by nature corrupted, as sickness, diseases, plagues, and death itself. Secondly, material evils, as hurtful beasts, poisons in trees, plants, beasts; these are created, and the very poison of them is a creature. Thirdly, morali evils, which be transgressions against the Moral law and Commandment of God. Of the two former God is the author and cause: Esai. 45.7. I create evil: that is, natural and material: but of the third, that is, moral evils which be sin, God is no cause. 
Object.  Ob. But God is the cause of all things, and sin is some thing. Ans. Sin is no creature, 
Answers.  but the destruction of God's image which is a creature, effected by the creature: for though the creature cannot make a creature, yet it can destroy a creature.  
The adversary to this ground is the Atheist, who holdeth the creatures to have been from everlasting, and so by denying one God, he maketh many thousands.  

● Ground.  The 9 ground is, that God made man according to his own image, Gen. 1.27. For by creation man had three things: first, the substance of body and soul. Secondly, in them the powers and faculties of mind, will, affections, etc. Thirdly, an excellent conformity of all these to the will of God: This is the image of God, called in the Scripture righteousness and holiness. This is a ground: for the image of God is the substance and body of the law; he therefore that denieth this, denieth the law, the fall from it, and restoring unto it by Christ.  

●● Ground  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; the next was, the putting out of God's image, in stead of which corruption of heart took place so far, as (the seed of all sin being within him) he was prone and ready to every sin. Now Adam being a public person, and having received whatsoever he had for himself and his posterity either to hold for, or lose from both; hence is it that both those sins are become the two first sins in our conception, he sinning we sinned, and with him have the seeds of all sin within us by nature, no sin excepted, no not the sin against the holy Ghost. Yea no otherwise is it with us than with a noble man practising treason, whose whole blood is thereby stained. Ob. But Christ came of Adam, therefore he in Adam sinned. Ans. God made this law with Adam, that all who came of him by ordinary generation should be guilty of his sin: but Christ was extraordinarily conceived by the holy Ghost, and took of Mary Adam's nature; but not Adam's sin. Again, Christ came of Adam, but from him as a beginning, and not by him as by a father; whereas all other men are both from Adam and by him. This is a main ground of our religion, without which there could be no redemption.   

adversaries hereof are:  
First, our common people, who say they ever kept God's law, and loved him with all their heart, and their neighbours as themselves, and think hence all is well: but were it so as they dream, they had never fallen in Adam, and so Adam's sin had not gone over all men.  
Secondly, the Popish Church: first, in teaching that the Virgin Mary (who came of Adam by ordinary generation) was conceived without sin: 
Papists control the Apostle where he saith, that sin entered by one over all.  notwithstanding she was saved, not by her bearing of Christ in her womb, but by believing on him with her heart. Secondly, in that they teach that men are not wholly dead in sin, but in part, or half dead, yea that being a little holpen they can keep the law; as though by sin men had not been wholly deprived of the glory of God.  
The 11. ground is, 
11. Ground  that the Law and Gospel are two parts of the word of God, and are divers kinds of doctrine. By the law I understand that part of God's word which promiseth life to the obeyer. By the Gospel that part which promiseth it to the believer. These I say are divers kinds of doctrine; to the cleared of which consider first, their consent and agreement. Secondly, their dissent and difference. 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. Thirdly, in their end, namely the glory of God. Secondly, they descent in six things: First, the Moral law is written in nature by creation; yea and since the fall we have some remainder of it in us. Rom. 2.15. The Gentiles show the effect of the law written in their hearts: but the Gospel is not in nature, but above the reach of nature created, much more corrupted. The ground of the law is the image of God; but the ground of the Gospel is jesus Christ. Secondly, the Law will have us do something that we may be saved by it, and that is to fulfil it. The Gospel requireth no doing of us, but only believing in Christ. 
Object.  Ob. But believing is a work to be done. 
Answer.  Ans. The Gospel requireth 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. Hence is it that the Law requireth righteousness inherent; but the Gospel, imputed. Thirdly, the Law is propounded to the unrepentant sinner to bring him to faith: but the Gospel to the believer to the begetting and increase of faith. Fourthly, the Law showeth sin, accuseth and revealeth justice without mercy; but the Gospel covereth sin, and is a qualification of the rigour of the Law. The Law saith, Cursed is every one etc. The Gospel qualifieth that and saith, Except he believe and repent, every man is accursed. Thus the Law which only manifesteth justice is moderated by the Gospel, which mingleth mercy and justice together: justice upon Christ, mercy unto us. Fiftly, the law telleth us what good works must be done; the Gospel, how they must be done: the former declareth the matter of our obedience, the latter directeth us in the manner of obeying: the former is pleased with nothing but the deed, the latter signifieth that God is pleased to accept the will and unfeigned endeavour for the deed itself. Sixtly, the Law is no worker of grace and salvation, no not instrumentally, for it is the ministery of death; the Gospel preached worketh grace only, though the Law may be a hammer to break the heart and prepare the way to faith and repentance.   

adversaries hereof are▪  
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; that is as the root of a tree, this as the body & branches: by which premises they would conclude Christ to be no Saviour, but an instrument rather for us to save ourselves by, he giving us grace to keep the Law: for a sinner must needs be saved by works, if there be no difference between the Law and the Gospel, and if the Law which requireth works were not moderated by the Gospel, which requireth not works but faith.  
The 12. ground is, The word was made flesh, 
12. Ground  joh. 1.14. This is a main ground, as in 1. joh. 4.3. Every spirit that doth 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. Now by [word] I understand the eternal son of God, the second person in Trinity, the very substantial word of the Father. 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 Heb. 2.16. in that he took not the seed of Angels, but of Abraham. The meaning than is, that the Son of God 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abiding still the word took (that is) received into his person our nature; Phil. 2.7. He took upon him the form of a servant. The word [flesh] signifieth first man's nature which Christ took unto him, namely a true nature of man, not fantastical or apparent only. Secondly, the whole nature of man consisting of true and perfect soul and body, with all things that belong to the entire nature of man; for if he had taken man's nature only in part, he had redeemed it but in part. Thirdly, the properties of man in soul, mind, will, affections, in body, breadth, length, circumscription, etc. Fourthly, the infirmities and frailties of man's nature without sin; where must be noted, that Christ took not all infirmities of man's nature, as sin and corruption, neither every personal infirmity of every person, as blindness, Gout, or this and that particular disease. Here by the way it may be asked, whether Christ had oblivion in his agony, as some have thought? To which may be answered: 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, for thus we should draw sin upon him: but rather to ascribe it to suspending of the memory: which is when a man neither forgetteth nor remembreth. For as in the will be three things, 1. willing, 2. nilling, 3. suspending of the will, which is neither of the former; so also is it in memory, which remembreth, forgetteth, and suspendeth memory for a time. Now the sum of the whole ground is; 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: for the further cleared of which, consider these four conclusions: first, The Son of God made man is not two persons distinct, but one alone. Quest. How can this be? 
Quest.  for as he is the Son of God he is a person; and as he is a man he is a particular person, as every several man is, and therefore he is two persons. 
Answer.  Ans. Every particular man is a person, because he subsisteth of himself; but the manhood of Christ subsisteth not in itself, but in the second person only, so that Christ God and man is but one person: for even as body and soul make one man, so Godhead and Manhood make but one Christ. Secondly, this one person consisteth of two distinct natures, the Godhead, and the Manhood standing of body and soul. Thirdly, these two natures are united and joined into one person, for the Godhead doth take the Manhood and support it. Fourthly, these two natures after conjunction remain distinct, the Godhead is not the Manhood, neither on the contrary: 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; for the actions of the Godhead are not communicated to the Manhood, neither is the work of one nature the work of another.   

adversaries hereof are;  
First, Heretics innumerable which are not known to all; but known enemies are: first, Jews, who deny Christ to come in the flesh. Secondly, some Jewish Arrians compounded heretics, who have withstood Christ's incarnation; some of which have suffered amongst us. Thirdly, the Papists, the substance of whose doctrine robbeth Christ of his human nature, 
 though they confess him incarnate: for since his death (they teach) his body is become invisible, and in innumerable places at once; so they abolish the Manhood of Christ, and turn it into the Godhead, seeing it is become infinite and uncircumscribed. Ob. They allege, 
Object.  God can make it to be in many places at once. 
Answer.  Ans. We may not dispute what God can do, but what he will do; so far as he hath revealed. Secondly, it stands not with the power of God to do some things, as those which employ contradictions to be true at the same time. Of which nature this is to make a true body to be in many places at once▪ yea to be in heaven, and also every where on earth. But his body is glorified, 
Object.  and therefore may be in many places at once. 
Answer.  Ans. The words [this is my body] were spoken before his glorification. Secondly, glorification taketh away the corruption; 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, 
Object.  and cannot be severed; and therefore his Manhood being joined to his Godhead, must needs be every where. Ans. The antecedent is false: 
Answer.  for things joined together may be the one in one place, the other in another; as the body of the Sun is joined with his beams and light, and yet the body of the Sun is in heaven, but the beams and light in the earth also.  
The 13. ground is, that jesus is Christ. 
13. Ground  1. Ioh.▪ 2.22. Who is a liar but he that denieth that jesus is Christ, the same is the Antichrist: From which place we may gather two things. First, That jesus is Christ. Secondly, That it is a ground sustaining our whole salvation. For whosoever denieth it is Antichrist; see 1. Cor. 3.10. The meaning of the ground by Christ I understand the anointed Saviour and Redeemer; who is a King, Priest, and Prophet. First, as he is a king his power manifesteth itself in three things; First, in saving and destroying not the body only as other kings, but the soul also. Secondly, in pardoning sins or retaining them. Thirdly, in making laws to bind consciences. Secondly, his Priestly office standeth in two things: First, in a power to offer sacrifice propitiatory for the sins of whole mankind. Secondly, in making intercession to God for mankind: Thirdly, his Prophetical office consisteth in three things: First, in revealing to man the will of his father. Secondly, in enlightining of the mind to understand that will revealed. Thirdly, in framing of the heart to perform obedience unto it, together with the settling of it in the truth. Thus he is the Christ, that is the anointed of God.  
But we must yet here go further and understand by Christ a perfect Christ, a perfect Redeemer, without any partner, fellow, or deputy: for if he have a partner, he is but half a redeemer, and if he have a fellow or deputy, 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. There is one Mediator, that is but one, 1. Tim. 2.3. yea by himself he purged our sins, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 1.3. without fellow or deputy: whose Priesthood is such as cannot pass from himself to another. Heb. 7.24. Object. But Ministers have power to remit and retain sin, having the keys given them. Answ. The keys are not given to Ministers to pardon men properly, but Ministerially to pronounce and declare that God in heaven doth pardon them. Ob. The Saints shall judge the world, 
Object.  and therefore not Christ only. 
Answer.  Answ. They shall not judge by pronouncing a sovereign sentence of absolution or condemnation, which is proper to Christ the judge; but by assisting him (as justices upon the bench) both by witnessing and assenting unto that righteous judgement. Object. Psal. 45.7. He is anointed with oil of gladness above his fellows: 
Object.  therefore he hath fellows. 
Answer.  Answ. All that believe in Christ are the fellows of Christ: but in his anointing, that is in grace, though not in office. 
Object.  Object. But Ministers are Christ's deputies. 
Answer.  An. Ministers are properly no deputies, but instruments to declare the will of God, 
Ministris utitur Christus non Vicarijs. ●ucer de regno Christ. cap. 2.  and can go no further then to teach the ear: for it is Christ himself that enlighteneth the mind. But it will be said that Kings are Christ's deputies on earth. Answ. 
Object.  
Answer.  They are his deputies as he is God equal to his father, not as he is Mediator.   

Adversaries of this main ground are;  
The Romish Church, who rob Christ of all these three offices. 
Papists wor●. than the soldiers in pa●ting Christ's garments.  For first, his kingly office they give part of it to the Pope, in making him to remit sins properly; to make laws to bind conscience properly, as God's laws do, which is a power equal to Christ's, & so they make him checkmate with Christ. Secondly, his Priestly office is given to the masspriest, who by their doctrine hath power to offer a propitiatory sacrifice for the sins of the quick and dead; ye● every Papist hath a piece of it, because every one of them may satisfy the justice of God for hi● sins by his own merit. And for his intercession, the second work of his Priesthood, that is dealt among the Saints (among whom the Virgin Mary hath the greatest part) who are invocated as intercessors, not only by their prayers, but by their merits in heaven. 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 Council of Trent, is an heretical and Antichristian doctrine, making God an Idol God, which is concluded out of the place alleged, thus: He that denieth jesus to be Christ, is Antichrist. And again, He that hath not the Son, hath not the Father. 
The 〈◊〉 Church 〈◊〉 jesus 〈◊〉 be Christ.  But the Romish Church deny jesus to be Christ, and hath not the Son, because it overturneth his person and oppugneth all his offices: and therefore neither have they the Father, but an Idol God, and so consequently their doctrine is Antichristian and heretical. For which cause the reformed Churches have justly separated from them, and aught ever, so long as they deny this ground, so to do.  
The 14. ground is: 
14. Grou●●  He that believeth in Christ shall not perish, but have life everlasting▪ joh. 3.16. God so loved the world, etc. For the better handling of it consider first for the meaning, what this faith is. Secondly, that it is a main ground of true religion. Thirdly, the enemies of it. For the first: In this faith are two things: first, knowledge. Secondly, application of the thing known. The knowledge is, of Christ and his benefits; of which some measure must be had, or else there can be no faith. Esay 53.11. By his knowledge shall my righteous servant justify many. joh. 17.3. This is life eternal, etc. And this stands with reason, that the thing to be believed must first be known: for faith without knowledge is fancy. The Roman Church hath then erred, 
The cast●● of Romish faith hang●eth in the air without foundation.  which teach that there is a faith to salvation whereto knowledge is not required, such a one as standeth only in an assent to the faith of the Church. The second thing in faith (which is the more principal) is an application of things known: namely of Christ and his benefits unto ourselves in particular. And herein standeth the very substance of true faith, which is not caused by any natural affection of heart, or action of will, but by the supernatural action of the mind enlightened by the spirit of God, resolving us that Christ and his merits belong unto us in particular. 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: but in prayer we lawfully ask the pardon of our sins in particular, and life everlasting by Christ; therefore we must believe the pardon of our sins and life everlasting by Christ. The adversaries can deny nothing but the first part of this reason, which is the very word of God itself. Mark. 11.24. Whatsoever ye desire when you pray, believe ye shall have it, and it shall be done unto you. Where in every petition of prayer our Saviour requireth two things: first, a desire of things promised. Secondly, a particular faith of things desired, standing in assurance that they shall be granted. Secondly, whatsoever the holy Ghost doth infallibly testify to us particularly, that we must believe particularly: but the holy Ghost doth particularly testify by infallible testimony to every believers conscience, his own adoption and pardon of sin, and acceptance to life everlasting; and therefore it must be particularly believed. 
Object.  Here the Papist excepteth and saith, that this testimony of the spirit of God, is not certain but probable only, and a man may be deceived in it. 
Answer.  But the Apostle Rom. 8.16. answereth this allegation: 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: where he saith, it is not the spirit of fear which we have received but such a spirit as maketh us cri● Abba, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  father, and with a strong voice: yea and for the further assuring us in this testimony, it is called the 
* 1▪ Cor. 1. 〈◊〉.  s●ale, and earnest penny of the spirit in our hearts, than which things what are more sure and certain ratifications among men, whose testimony (though it be but of two men, but much more of three) seal or earnest if it be sufficient confirmation unto men, how much more sure is the testimony▪ seal, and earnest, of the spirit of God unto us? Thirdly, that which God offereth and giveth us particularly, we must particularly receive: but God offereth and giveth us Christ and all his benefits particularly in the Word & Sacraments, and therefore we must have particular faith to receive him. It will here be said, 
Object.  we grant all this, we must receive Christ and his benefits in special; but we do it by hope; as the Papists reach to hope well. Ans. It is a work of faith alone: 
Answer.  joh. 1.12. As many as received him, etc. Who were they? The next words show, even they that believed on his name. Again, in the Sacrament of the Supper, Christ is offered as the bread and water of life to every one in particular: and therefore every believer must have something in his soul proportional to a hand and mouth, for the receiving and feeding upon him; which is nothing else but faith specially applying Christ and his benefits: see joh. 6.35. Fourthly, the example 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, Galat. 2.20. I live by the faith of the Son of God, who loved me, and hath given himself for me. Now both these are patterns and precedents for us to follow, that as they believed, and particularly applied Christ to themselves, so must we: see Rom. 4.14. 1. Timoth. 1.16. Now from these two, namely knowledge and application, followeth Confidence, whereby we trust and rely ourselves upon Christ and his merits thus known and applied unto salvation; which because it inseparably followeth faith, is often in the Scripture put for faith itself: 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 Ephes. 3.12. doth manifestly distinguish them; By whom we have boldness and entrance with confidence by faith in him.  
The second point in this ground is the weight of it. That it is a main ground of Religion, appeareth thus: If the inheritance of life (saith Paul) be not by faith, it is not s●re, Rom. 4.15. For if we were entitled by works, the promise should not be certain: he than that oppugneth this ground of particular faith, overthroweth the Gospel, as which cannot assure a man of salvation. Secondly, in the Catechism of the Primitive church, faith in God is made one ground, Heb. 6.1. Thirdly, this ground being the most main promise of the Gospel, whosoever overthroweth it, he depriveth men of all comfort of religion.  

Adversaries.  The adversaries of this ground are, first the common people, who for the most part profess that they are not certain of the pardon of their sins; 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: but special hope always presupposeth special faith. Secondly the Papists, for they condemn special faith for these reasons: First, where is no word, there (say they) can be no particular faith; but there is no word that saith, 
Indeed no word 〈◊〉 thou 〈…〉 Pope john the 2● shalt be saved.  thou Cornelius, Peter, john, etc. shalt be saved. Ans. It is true indeed, there is no particular faith where there is no particular word, or which is proportional: but the Minister truly applying the general promise to this & that particular man, it is as much as if a man's name were registered in the scripture. 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. joh. 2.23. This is his commandment, that we believe in the name of his son jesus Christ, which is equivalent to a particular word. As a King gives a pardon to a thousand men, but nameth never one of them: yet every of them truly applying the pardon, according to the King's intention have the benefit of it, as surely as if all their names had been set therein.  

Object.  II. Object. Many that apply the general promise to themselves are deceived and fail; yea every wicked man saith he believeth in the son of God, wherein he is deceived.  

Answer.  Ans. Many indeed fail in their special application, but it is only unbelievers: but they must prove that none truly can apply the promise specially, which all true believers do.  

Object.  III. Object. They say: In regard of God we must believe, but in regard of ourselves we must doubt.  
Ans. Yea in regard of ourselves we must not only doubt but despair: 
Answer.  yet believers being found not in themselves but in Christ, may prove themselves whether they are in the faith or no, 2. Cor. 13.5. For whosoever repenteth, knoweth that he doth repent: We know we are of God, 1. joh. 5.19. 
Object.  Ob. But all men in the world are full of doubting, and how can doubting stand with certainty of salvation? 
Answer.  Ans. Consider faith first as it is in itself, so it is certain. Secondly, as it is in us, & so it is mingled with much doubting, which is not of the nature of faith, but contrary unto it; and yet these may and must stand together in the believer, for doubtings may disturb, but not destroy true faith: for the Lord (notwithstanding them) accepteth our weak faith as perfect, and our will to believe for belief itself, where he seeth grief conceived for doubtings, strife against them, and endeavour to have our faith increased. 
Object.  Ob. But to believe pardon of our sins, is to enter into God's counsel. Ans. That is false, because pardon of our sins is revealed. 
Answer  
Object.  Ob. But your Church (say they) abhorreth revelation. Answ. Neither the scripture nor our Church condemneth Revelations contained in the scripture, 
Answer.  but those that are without, beside, or against scripture: Ephes. 1.7. The spirit is called the spirit of Revelation: see also 1. Cor. 2.12. As for this revelation of pardon of sin to the believer it is contained in the scripture, and is no more a prying into God's counsel, than it is for a Traitor to believe that he is pardoned, when certain news of his pardon is brought unto him from the King, of whom none can say he entereth into the King's counsel. Hence we conclude, that seeing the doctrine of the Papists overthrow this main ground, we must take heed of joining ourselves unto them.  
The 15. ground is: That a sinner is justified by faith, 
15. Grou●●.  without the works of the Law, Rom. 3.28. Wherein consider first the meaning; secondly the weight; thirdly the adversaries. For the meaning three things must be known. First, what it is to be justified. Secondly, what it is to be justified by faith. Thirdly, what works are to be excluded from justification. Concerning the first. In justification there be three distinct actions of God: first, the freeing of a sinner from his sins for the merits of Christ: Act. 13.39. From all things from which they could not be justified by the law of Moses, by him every one that believeth is justified: that is, acquitted from them. Paul opposeth it thus to condemnation, Rom. 8.33. which is nothing else, but a binding of a man to just punishment. The second action is, the reputing and the accepting of a sinner as just for the merit of Christ. Esay 5.23. Woe unto him that justifieth a wicked man: that is, not to make but accept him just; and in the Gospel, Wisdom is justified of her children, that is, approved and acknowledged. The third is, the acceptation of a sinner to life everlasting in Christ. 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, 
〈◊〉. 5.18.  with the reason rendered in the same place: for that like as Adam's sin is imputed unto all, by which death entered; so Christ's obedience imputed to believers, bringeth life and justification. Out of which three actions we may gather a true description of justification, to wit, It is an action of God the Father, absolving a sinner from all his sins, for the merit of Christ, accounting him as just, and accepting him to life everlasting.  
II. Point. What it is to be justified by faith. For the clear understanding of this weighty point, we must answer 2. questions. First, what is the very thing for which a sinner is justified? Ans. It is the obedience of Christ the Redeemer and Mediator, passive and active: the former standing in suffering the death of his body, and the pains of the second death in his soul; the latter, in fulfilling the law. The truth of this answer appeareth thus: Since our fall we owe to God a double debt: we break the law, and are bound to make satisfaction. Secondly, being creatures we must fulfil the rigour of the law, and perform what it requireth: neither parcel of which debt, seeing we (being bankcrupts) are able to pay, we fly to our surety who must pay both for us: the former he doth by his death, being made a curse for us, and so redeemed us from the curse, Galath. 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: Seeing the obedience of Christ is the matter of our justification, and is out of ourselves; how cometh it to be made ours? Ans. To make it ours, first God must give it us: secondly we must receive it. First, God giveth it unto us, when he giveth us Christ himself, for it is given with him, and it is made ours when God in mercy esteemeth, judgeth, and accounteth it to be ours, for it is ours by imputation: which appeareth by these two reasons: 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. Secondly, as the first Adam's disobedience is made ours, so Christ's the second Adam's obedience is ours, Rom. 5.17.18. but that is ours by imputation, and therefore Christ's obedience also. 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: where note by the way, 
Note.  that a sinner is not justified by the dignity of his faith, but as it is an instrument whereby Christ's obedience is applied unto the soul.  
III. Point. What works are excluded from justification. Ans. The works of Moral and Ceremonial law, works of nature and grace. That even works of grace are excluded, appeareth by these reasons. First, a sinner must so be justified, that all cause of boasting may be cut off, Rom. 3.27. But if a man were justified by works of grace, he might boast still, yea though he acknowledge the works to be of God: see the pharisees example, Luk. 18. Secondly, if a man were justified by the works of the law, than our justification should stand by the law; but that it doth not, Rom. 4.14. for then the promise were made void; yea the tenor of that whole Chapter proveth, that Abraham having store of good works, was yet justified by faith without the works of the law; the which thing also that objection in chap. 6.1. witnesseth: What then, shall we continue in sin? drawn out of the five former chapters thus: If a man may be justified by faith without works, we may continue in sin; 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. Thirdly, Paul was not justified by any works: 1. Cor. 4.3. I know nothing by myself, yet am I not thereby justified: where he noteth two things of himself: first, that he had a good conscience within him: secondly, that he was not thereby justified; where he debarreth all works of grace. Fourthly, we are saved by grace without works: these works excluded are works of grace, for they are all such as God hath prepared to walk in, Ephes. 2.8. Fiftly, a man must first be justified before he can do a good work: and therefore works follow justification, and cannot cause it. Yea and as all works are excluded, so all virtues also (excepting faith) are here rejected. For as in a man that standeth to receive a gift, no part doth any thing to receive it but the hand, yet having received it, all other parts testify thankfulness, the tongue, the feet, and all the body: even so we receive the matter of our justification by faith alone, not by hope or love; but after the receiving of Christ, these with the other grace's work and show themselves.  
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 herres of life, faith is made void, and the promise of none effect. And Galath. 2.21. If we be justified by works, Christ died in vain.  

Adversaries.  adversaries hereof. First, the home-aduersarie 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, but when it cometh to the point, they will be doing somewhat, and stand much upon their good meaning and righteous dealing. Secondly, the foreign enemy is the Popish doctrine & Romish religion, which teacheth that there be two justifications. First, when a man of an evil man is made a good man; this is by grace of the holy Ghost put into the heart: the latter is whereby a man is made of good, better, which is by good works. But what Church soever holdeth this, 
The Popish church fallen from grace.  is fallen from grace. This is a peremptory sentence (will some say) and no general Council hath so determined. Ans. The more is the pity. But God's word hath peremptorily determined it: Galat. 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. 
Object.  They say our doctrine maintaineth looseness of life, by excluding all works from justification. 
Answer.  Ans. Though we exclude the best works from justification, yet we debar them not from Christian conversation, but therein require them as fruits of the spirit plentifully. 
Object.  Ob. But it is absurd (say they) that one man may be justified by the righteousness of another. Ans. Adam's sin is made ours, 
Answer.  and they marvel not at it; what greater absurdity is it, that the second Adam's obedience, answering to the first Adam's sin, should be ours in like manner?  
The 16. ground is this: 
16. Grou●●.  Except a man be borne anew, of water and of the hol●e Ghost, he cannot enter into the kingdom of God, joh. 3.5. In which observe first the meaning, secondly the weight, thirdly the adversaries. In the first consider two points: first, what it is to be borne again: secondly, of what necessity it is. For the former, we must know, that there must be in him that is borne again three things: first, a real change from one estate to another. Secondly, there must be a root from whence this change may arise. Thirdly, a new life. First, the change is, when a man of a mere natural man is made a new man: not in regard of his body or soul, or powers of them, all which a man retaineth the same after his regeneration, but in regard of God's image restored, and renewed by Christ, Ephes. 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. This change is attributed to water and the holy Ghost, wherein [by water] our Saviour alludeth to some speeches of the old Testament; as Ezech. 36.25. where the Prophet speaketh of the cleansing of the Church, by pouring clean water upon it: that is, infusing new graces into the heart, which take place of the old corruption. And by the holy Ghost, he showeth that this cleansing of us is by the inward working of the holy Ghost. Object. 
Object.  But it will be said, if a man be a new man, he must have a new soul. 
Answer.  Ans. This new quality of righteousness and holiness is as it were a new soul, for in a regenerate man, there is a body soul, and besides the spirit, which is the grace of sanctification, opposed to flesh, and corruption of nature, Rom. 8.10. This is as it were the soul of a soul renewed.  
Secondly, that a man may come to this estate, there must be some root and beginning, whence this change may arise, and that is no other than Christ crucified, the Redeemer and Mediator, of whose body believers are members, of his flesh and of his bones, Ephes. 5.30. for look as Eve was made of the side of Adam, so is every believer of the blood of Christ; and as every man, so far as he is a sinful man, springeth from the first Adam, so doth every man, so far as he is renewed, spring from the second Adam Christ jesus. Now that a man may spring out of Christ, he must first (being taken out of the wild Olive the old Adam, Rome, 6.5.) be set and engrafted into the second Adam as a new stock, and that by faith wrought in the heart by the spirit of God: by which incision he receiveth from Christ two things: first, in regard of his soul, holiness: secondly, in regard of body, incorruption, seeing that the whole man is united unto Christ, and so both soul and body receive immortality and glory.  
Thirdly, in this new birth there must be a new life, by which if any live not, he is not borne again: for the distinct knowledge of which life we must distinguish of life: life is uncreated, and created: uncreated life is the life of God, yea God himself; of which kind this is not. Created life, is either natural, or spiritual: Natural, is that which we live by natural means, as meat, drink, sleep, physic etc. of which kind this new life is not: but this is that spiritual life, whereby a man in this life is ruled by the spirit of God according to the word; and it standeth in two things: First, when the spirit dwelleth in the heart; Secondly, when the spirit ruleth the heart: or more plainly, this life hath two degrees: First, when a man beginneth to savour, affect, and will spiritual things, loveth them, and chiefly affecteth them, Rom. 8.5. when they have some savour and relish unto him. Secondly, when a man in all estates liveth by a justifying faith, and ordereth his life thereby. The just man (saith Abacuk) liveth by faith, and this is, as it is truly called, life eternal; the beginning and first degree of which every believer hath possession of, even in this life.  
The second point in this ground is, the weight of 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 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, joh. 13.8. If I wash thee not, thou hast no part in me.  
The third point is: The Adversaries: 
Adversaries.  who are, first, every man by nature, the wisdom of whom herein is enmity with God. For every one naturally is willing to yield unto God some external service, and ceremonial worship; as in the Church to draw near to God with their lips: but when they should come to their renewing, and the mortifying of their lusts, O then they storm and swell, and cast off this yoke, because they say it abridgeth them of their ease, liberty and pleasure, and they cannot be their own men for it. Secondly, the Roman religion, which for many hundred years hath stood in ceremonial and bodily actions, rites, gestures, apparel, and most of all in outward penance, borrowed partly of the jews, and partly of the Heathens: but all this doctrine of the new birth, 
Roman religion leadeth not to the new birth, and therefore go not to heaven.  of mortifying hidden lusts, and denial of a man's self, is dead and buried among them, little hereof is spoken or written in the great volumes of their greatest Clerks. But the doctrine which is from God is spiritual, as God himself is, and most concerneth the inner man. Secondly, they are great adversaries hereof, in teaching that man (though captive to sin) hath a power in his nature, whereby, if the holy Ghost free him, he can of himself will and do that which is good: which if it were so, than he is but in part new, and so is no new man. Secondly, a regenerate man must be a new creature: now creation is a framing of something out of nothing, not of something into something. Thirdly, thus a man should be but half dead, and so could not be borne again, but only strengthened, even as a man in a swoon, of whom we cannot say properly he is revived, because he was not dead, but recovered.  

17. Ground  The 17. ground is out of Galath. 5.1. Stand fast in the liberty wherewith Christ hath made you free. For the meaning of which we must know, that Christian liberty which we are exhorted to maintain, standeth in a double freedom: First, from the Moral law: secondly, from the Ceremonial. From the Moral law two ways: first, from the curse of the law, Rom. 8.1. There is no condemnation to them that are in Christ. Secondly, from the rigour of it, which requireth personal and perfect obedience: this rigour is moderated by Christ; whence followeth a freedom also from justification by works, Rom. 5.1. Galath. 5.4. The second freedom is, from the Ceremonial law, which having an end put to it by Christ, bindeth no man: 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. Where we are commanded to stand fast, we see the weight of it to be such, as it may not be departed from, nor forsaken, for than we become debtor again to the whole law, and so are fallen from Christ.  

Adversaries.  adversaries hereof, are first the Libertines; 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: but no man is freed from obedience to the law by Christ, although he be from the curse and rigour of it. Secondly, all that take liberty to sin, because they say, God in Christ is merciful: but Christ freed from sin, not unto it. Thirdly, 
Popery maketh more sins than ever God made.  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; as on the Popish fasting days, yea and Wednesdays and Fridays, not to eat flesh, even this law bindeth the conscience of a Papist, and such abstinence (they say) is a work of merit, and a worship of God. But it will be said, that Princes and Magistrates make such laws, of meats, drinks, apparel, and must be obeyed. Ans. These laws bind not conscience, 
Answer.  but the outward man. Secondly, they do not abrogate our liberty, but moderate the over common use for the common good: but Popish doctrine accounteth the breach of any of these mortal sin. 
Object.  Ob. Yea, but they forbid flesh for temperance sake, because it stirreth up lust. Answ. But they forbid not the hottest wines, spices, Conserves, 
Answer.  & such meats and drinks, which more stir up lust than flesh: and therefore this is but a shift.  
The 18. ground is in Matth. 18.18. 
18. Groun●  Whatsoever the Church bindeth in earth, is bound in heaven; and whatsoever it looseth in earth, is loosed in heaven. In which ground observe first the meaning, secondly the moment, thirdly the adversaries. First, to know the meaning, two things are to be handled: first, what i● this power of binding and losing, which the Church hath. Secondly, what is the ratification and efficacy of this power out of those words, is bound and loosed in heaven. Concerning the former: 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: for men's sins are cords and bands 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. This power is called Matth. 16. the power of the keys of the kingdom of heaven, for men's sins are as locks, yea bars and bolts, shutting upon them the doors of heaven: and hence also when the Church pardoneth sins, the doors of heaven are said to be opened, and when it retaineth them, heaven is shut against the sinner. Indeed pardon of sin is properly granted and given by God; but yet men are truly said to pardon and retain sin, when ministerially they pronounce that God pardoneth, or doth not pardon. 
Object.  Ob. It will be said, that men upon earth know not whose sins God will pardon, and whose he will not. 
Answer.  Ans. It is possible for man to know whose sins God will pardon, and whose he will not; for God hath generally made known that he will remit the sins of all believers and repentant sinners, but will retain their sins, who go on in the same. Now we may know particularly who these be that do repent and believe; for the tree is known by the fruit, according unto which the Church may pronounce a true sentence. Further, to know more distinctly what this power is, the parts of it are to be considered, and they be two; for it standeth partly in the ministery of the word, and partly in the jurisdiction of the Church upon earth. The ministry of the word is either public or private. First, the public ministery of the word is called the preaching of it; 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: and here must be noted, that this binding and losing in the public ministery is general unto all, but with exception of faith and repentance. 
Object.  Ob. But seeing it is general it is of no great force. 
Answer.  Ans. It is: for every hearer must apply this general doctrine to his own person, and say with the Virgin Mary, applying to herself the Angels speech: Be it unto me according to thy word; this maketh it forcible in the conscience. The private ministery standeth in two things: first, private admonition: secondly, private comfort. Private admonition is God's ordinance, whereby the Minister in God's name bindeth a man to judgement for his sin, except he repent: 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 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; It is a power given of God to the Church, whereby it useth correction upon open sinners for their salvation, and it standeth in excommunication and absolution. Excommunication is a sentence excluding open and obstinate sinners out of the kingdom of God, and consequently from the society of the Church; for this followeth the former, If he will not hear the Church, let him be an heathen. Paul calleth this sentence a giving up of a man unto Satan. Ob. But no man can exclude another from the kingdom of God. Ans. The Church excludeth not properly, but by declaring that God hath excluded such. Ob. But the true child of God may be excommunicated, 
Object.  and yet is not shut out of heaven. 
Answer.  Ans. In some sort and for a time he may be said to be shut out of heaven, but conditionally and until repentance. The contrary hereof is public absolution, when open sinners repenting, are by the Church openly declared to be members of the kingdom of heaven, and so admitted and received again into the Church. This power of the Church differeth from the power of the Civil Magistrate in four things. First, the power of the Church is ordered only by the word; but Civil power by other civil laws also. Secondly, the former correcteth only by voice, in admonition, suspension, and excommunication; the latter by real and bodily punishments. Thirdly, all spiritual correction, as excommunication itself, standeth at the repentance of a sinner, and proceedeth no further: 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. Fourthly, in the Civil power be three degrees of proceeding: first, the knowledge of the cause. 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.  
The second thing in the meaning is, to know what the ratification of this power is: namely, to be bound and loosed in heaven; that is, when the Church's judgement, following the judgement of God, doth acquit, or condemn a sinner, God in heaven hath done it already and ratifieth it. For in absolution (as also in the other) pardon of sin is first given in heaven: secondly, the Church pronounceth this according to Gods will: & thirdly, God ratifieth it thereupon in heaven, and confirmeth it as sure as if on earth he had pronounced the pardon.  
The second point. The weight of this ground may appear, Mat. 16.18. where the main promise of the Gospel for the establishment of the Church is contained: Upon this rock I will build my Church, and the gates of hell shall not prevail against it: and the ground of our assurance thereof, is added vers. 19 I will give thee the keys of the kingdom. This maketh the Church prevail against the gates of hell, because it openeth & sh●●teth heaven. Secondly, hereby the word and Sacraments are preserved from pollution and profanation, the souls of men pulled out of the snares of the Devil, and God's kingdom set open unto them: which being taken away, there will be no difference left between the kingdom of God and the kingdom of the Devil. Which power of the keys in opening and shutting heaven by the ministery of the word, seeing we have established by the laws of the land, we have the state of a true Church, and therefore no man can in good conscience separate from us as no Church and people of God: indeed if it had not the power to open heaven unto men, it were time to separate from it.  
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. But this power was given to all the Apostles as well as Peter, and in them to all Ministers, Churches and Congregations: yea, and it is not exercised in heaven but in earth. Secondly, all Atheists and Epicures that contemn and scorn the Word, Sacraments, and all holy things, yea even the power of the Church itself. Thirdly, all Papists and the Romish religion; who abolish all binding and losing in the public ministery, 
In stead of the two keys, Popery hath devised the picklock of Shrift.  and have brought all to a private shrift, and absolution, which in truth is nothing else but a rack and a gibbet to the conscience: for first, men must seek for it at the hands of the Priest: secondly, they must confess all their sins to the Priest: thirdly, they must make satisfaction to the justice of God, even such as the Priest shall enjoin them. But all this is directly contrary to the word: for first, Ministers must offer pardon of sin before it be sought for. 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, when they enjoin them to an enumeration of all their sins, before they can be pardoned: the depth of which policy hath been sounded. 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, 
That i● northing the Pope shal● be unlike the devil, he saith with him, All these are mine, and I give them to whom I will.  〈◊〉 also out of their kingdoms and Empires, whom (they say) they may set up and depose at their pleasure, as having power to wrest the Sceptre out of the hands of whatsoever Monarch shall not stoop under their Pope's authority. These be the main enemies of this ground, against whom we must for ever contend.  
The 19 ground of faith is: There is, 
19 Groun●  hath been, and ever shall be a Church, one of which is no salvation. This is an Article of our faith, and a main ground of religion: for if there be not ever a Church of God, Christ is sometime no Redeemer, no King, because there should be no people redeemed, nor subjects to the rule of his word and spirit. Of which consider two things: first, what this Church is: secondly, who be the adversaries of this ground. For the first: The Church is a company of men, chosen to salvation, called, united to Christ, and admitted into everlasting fellowship with him. See Hebr. 12.23. and 1. Pet. 2.9. Compare these two places, and this description will easily be gathered. The properties of this Church are these six which follow. 
Six properties of the church  First, being the Spouse of Christ, she is one only indeed, although distinguished in regard of time, as the Church of the old Testament and of the new. Secondly of place, as of England, Scotland, etc. Thirdly of condition, as the Militant and triumphant: all these make but one body of Christ. Secondly, it is invisible, not to be seen but believed: for election, vocation, redemption, can only be believed; yet some parts of it are visible, as in the right use of the Word and Sacraments appeareth. 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. Fourthly, it consisteth only of living members, quickened by the spirit of Christ, not of any hypocrites or wicked persons. Fiftly, no member of it can be severed or cut off from Christ, but abide in him and with him for ever. Sixtly, it is the ground & pillar of truth; that is, the doctrine of true religion is always safely kept and maintained in it. Object. The Churches in earth are true Churches, and yet in these are many hypocrites and Apostata●s, who fall from their profession. And therefore all are not living members. Answ. In visible Churches are two sorts of men: lust men, and hypocrites; who although they be within the Church, yet the Church is not so called of them, but in regard of them only who are truly joined unto Christ, who are the better part, although not the greater: Even as a heap of wheat and chaff together is called an heap of wheat, or a Corn heap, of the better part.  

Adversaries.  adversaries hereof are Papists, who frame not the Church by these true properties, but by other deceitful marks, as succession, 
〈…〉 take 〈◊〉 marks 〈◊〉  multitude, antiquity, and consent: for when the Church first began there could be none of those, at least not the three former, and yet was there a true Church. Secondly, all these agree to Heretics, as among the jews what was more challenged than these? and yet Christ saith, they were blind leaders of the blind. But the true mark is the doctrine of the Prophets and Apostles truly taught and believed. A note of Christ's sheep is the hearing of his voice, joh. 10.27. And, Ye are in the Father and the Son, if ye abide in the word which ye have heard from the beginning, 1. joh. 2.24. See Ephes. 2.20.  

●●. Ground  The 20. ground is: That there shall be a resurrection of the dead in the end of the world. This was one of the six grounds of Catechism in the days of the Apostles, Heb. 6.2. Hymeneus and Philetus destroyed the faith of certain, in teaching that the Resurrection was passed already.  

Aduersa●●es.  adversaries hereof, are the Family of love, who hold that there is no Resurrection but only in this life.  

21. Ground  The last ground of doctrine is: There shall be a general judgement of all flesh. It is one of the grounds, Heb. 6.2. In which judgement every man's works shall be tried, and every man accordingly shall receive sentence of life or death eternal.  

Adversaries.  The adversaries hereof, are first the Atheist, who denieth God himself, and consequently his judgement. 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, for than would they make more conscience of sin, and of pleasing God in all thi●●●. These are the main grounds of belief, unto which all other may be reduced. Now follow the grounds of obedience and practice.  
The first ground of practice is, 
1. Ground.  Luke 13.3. Except ye repent ye shall perish. In which two things are to be observed. First the duty required, that is, Repentance, the necessity of which appeareth, in that without it men perish. Secondly the adversaries. Concerning repentance two things must be taught: first, what it is: secondly, what is the use of it. For the first; 
Act. 26.20.  Repentance (as Paul describeth it) is a conversion whereby a sinner turneth himself unto God, and bringeth forth fruits worthy amendment of life. There be two kinds of conversion of a sinner: first, that whereby God turneth man. Secondly, that whereby a man being turned by God, turneth himself by grace: the former is not repentance properly, but the latter. jere. 31.18. Convert thou me, and I shall be converted. Surely after that I converted I repent. Quest. In what part is this conversion made? Ans. It beginneth 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 lusts of it; but the whole man endeavouring to please God through his whole conversation: further, repentance is attended with divers fruits, worthy newness of life. 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. The second point in this duty is, the use of repentance, and that is not to be ● cause of salvation, but only a way, wherein men must walk to life everlasting. We are slandered by the Popish church, while they exclaim that our doctrine requireth nothing but faith to be saved by, and so we become enemies to all good works. But this is not our doctrine, for we hold the works of repentance to be the way of salvation. Indeed when we speak of the instrument whereby we lay hold upon Christ, that we say is faith only, not hope, love, or any works: but when we speak of a way to life, than faith is not alone, but repentance is required, hope, the fear of God, and e●●●y good work. So women are said to be saved through bearing of children, 1. Tim. 2.15. namely, as a way wherein they practise their faith and obedience. Thus Abraham's faith and works went together, jam. 2.22.  
Secondly: The Adversaries of this ground, are first professors of Religion, who content themselves with a feigned repentance: 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: but when the remorse is once past, they return to their former course of licentiousness, and this is thought a sufficient repentance; whereas it is but ceremonial, and a fig leaf whereby men seek to cover themselves: for true repentance changeth the mind, will, affections, conscience, yea all the actions of life.  
Secondly, the Romish Church, which for many hundred years hath overturned this doctrine: as first in general above these 500 years, penance and public confession of persons excommunicated, hath been by them taken and deemed to be repentance itself; any other hath been scarce taught or known in these parts of the world. secondly, repentance is by them turned into a judicial proceeding and sentence of the court, 
A pattern of Popish penitence.  wherein the Minister must be judge, the sinner must come under confession; the Minister must pass sentence, and the other must make satisfaction accordingly; which is an high abuse of this doctrine. Thirdly, they hold the works of Contrition, Confession, and Satisfaction, to merit, yea and to confer pardon of sin, and so abolish the merit and satisfaction of Christ. Secondly, the world hath been by that Church deceived in divers particulars concerning this doctrine; as namely, first it hath been taught that repentance, for the original of it, is partly from nature, partly from grace; partly from God, partly from ourselves: which is a false foundation, joining light with darkness, it being wholly from grace. Secondly, remorse of conscience (which the very devils may have) is made a part of repentance; Saul himself, nay judas wanted not this contrition, which is no grace, but a preparation unto it. Thirdly, they make Auricular Confession, whereby every man is bound to confess all and every one of his sins, with their circumstances in the Priest's ear, so necessarily unto repentance, as without which he cannot have pardon; which is a very gibbet to the conscience. 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. We are therefore to praise God who hath taken from our necks this yoke of the Roman Church, which neither we not our fathers were able to bear.  
The second ground of practice is concerning the exercise of repentance, 
2. Groun●  Luk. 9.23. If any man will come after me, let him deny himself, and take up his cross and follow me. 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; If any man will follow me▪ that is, will be my Disciple, (for Disciples used to follow their Masters and teachers) he must learn three duties: First, Le● him deny himself: secondly, take up his cross: thirdly, follow me: To the denial of ourselves three things are required: First, we must for the magnifying of the grace of God ab●se ourselves even to nothing. An example whereof we have in Paul, 1. Cor. 3.7. I I have planted, Apollo hath watered: but neither is he that planteth any thing, neither he that watereth, but God that giveth increase: If the planter be nothing, much less the planted. We are not able as of ourselves to think a good thought. And again, All our sufficiency is of God. 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, but let Christ's will be sufficient for us, his wisdom must be our reason. Thirdly, we must esteem all things as dung for Christ, and preserve within us a readiness to leave and forsake friends, riches, honours, yea ou● liberty and life itself (if need be) for his sake and a good conscience.  
The second duty is, To take up our cross daily: unto which two things are required: first, every member of the Church must make reckoning of, and look for daily crosses, private and particular in his calling and in his profession. Secondly, when the cross cometh it must be taken up cheerfully, and borne with rejoicing: Matth. 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; according to the exhortation, jam. 1.2. Count it a● exceeding joy. An example of the Saints, Hebr. 10.34. who suffered with joy the spoiling of their goods.  
The third duty of a Disciple is: after the two former to follow Christ. For when Christ saith, And follow me, it is as though he had said: I go before bearing my cross, let my Disciples follow me step by step in bearing of this cross. This containeth in it the main duties of Christian religion: to the performing of which two things are to be done: first, we must bear the cross in obedience, as Christ did, who most willingly abased himself to the death, even the death of the cross, in obedience to his Fathers will. Qu. But wherein stood this obedience of Christ? Ans. In the practice of three special virtues: first, Meekness, he opened not his mouth, he reviled not being reviled, revenged not when he might. 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: in all which it is our part to imitate him. Secondly, we must be conformable unto Christ being our head; which conformity consisteth in crucifying our body of corruption, even as he was crucified upon his cross. We must arm ourselves with Peter's exhortation, 1. Pet. 4.1. to suffer in the flesh, as Christ suffered in the flesh. Which whosoever doth, he ceaseth from sin: he liveth not henceforth after the lusts 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 die of Christ daily. 2. Cor. 4.  
The second point. The moment and weight of this ground, appear Luk. 9 24. He that will save his life, shall lose it, that is, that will not take up his cross to follow Christ, shall never be saved. Again, Baptism is a main ground, Heb. 6.1. namely, as it is joined with inward baptism, for else outward baptism may be wanting, so it be without contempt; but both together are a main ground▪ especially in regard of that stipulation we make, and that profession which we receive upon us thereby, of forsaking even ourselves and following of Christ, without which can be no salvation: which being the matter and substance of this ground, showeth evidently the importance of it.  
The third point. Adversaries of this ground are, first among ourselves, such as are content to make Christ a Saviour and Redeemer, but not a pattern and example of imitation in his virtues: but Christ will not be made a packhorse only to bear sins, seeing he hath propounded himself a precedent to be followed of those who look for salvation by his sufferings; they must first be his Disciples, before he be their Redeemer. Secondly, 
Popish doctrine suffereth not a man to set one foot forward towards Christ, because it resisteth denial of a man's self.  a more wicked enemy withstanding this doctrine is the Church of Rome. In exalting nature, and extenuating the grace of God; as first, holding that all sins deserve not not death, but may be done away with a little knocking on the breast, or such light sorrow. Secondly, that by nature a man hath free will in his conversion, and being helped by the holy Ghost, can move himself unto salvation. 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; which devilish doctrines what else do they but make the heart swell with pride, so as it can never be brought to the denial of itself.  
The third ground is taken from the Moral law: 
3. Ground.  Thou s●alt have no other God before my face. The scope and meaning of which law is to direct us in choosing the true God only to be our God; which is done, first, when we know and acknowledge him as he hath revealed himself in his word: secondly, when we give our hearts unto him, according to that precept; My son give me thy heart. Now the heart is given to God when he is loved and feared above all, when he is alone trusted in, relied on in danger, when we ascribe all power unto him, believe in him, subject ourselves unto him in our very conscience; for whatsoever hath these is become our God. Secondly, that this is a ground cannot be doubted: for whosoever taketh not the true God for his God, is out of all way to salvation, seeing there is no covenant between God and him, and being out of the covenant, can have no part not inheritance in God's kingdom.  
Thirdly, Adversaries of this ground are, 
No 〈◊〉 if that religion teach to deny honour and allegiance due to our earthly Go●s.  first the Romish doctrine, which committeth high treason against God, in giving his honour to other things: as to Saints and dead men, whom they make Gods, by teaching invocation to be due unto them, and so attributing an infinite power, wisdom, or presence unto them, which are Gods proprieties. Secondly, in teaching that men can merit, they make them Gods. For if Christ himself had been a mere man, he could not have merited. 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. Fourthly, in setting up the wooden Cross for a God, which must be worshipped with the same worship and affection as God himself is. The Virgin Mary they make a Goddess, and Queen of heaven, whom they pray to command her son. And lastly, the Pope, to whom they give power to pardon sin properly, and to make laws to bind conscience, as properly as God's laws do.  
The second adversary is the comm●● Protestant, who carrieth an outward profession of Christ, but in his heart setteth up many Gods, as the belly, wealth, pleasure, yea the Devil is the god of many men, as Phil. 3.19. 2. Cor. 4.4: others set all their hearts and study for the accomplishment of their sins; now sin having the hold in their hearts, is become their God. Yea and it is a common practice of many Protestants i● their crosses to put off their confidence in God, and betake themselves to cunning men and Soothsayers; so leaving the living God, and trust for thei● help in the devil himself.  

4. Ground.  The fourth ground of practice concerneth the worship of God: Exod. 20.5. Thou shalt not make to thyself any 〈◊〉 image, etc. The first point. The meaning: This Commandment hath two parts: the former forbidding the making of Images: the latter, the worshipping of them. The former in these words: Thou shalt not make unto thyself etc. In which is not simply forbidden the making of Images, as if they be for political or historical use, ●ut the making of them in way of religion or conscience, to put us in remembrance of God, or to worship God in, by, or at the same. The latter in these words: Thou shalt not bow down etc. That is, thou shalt not so much as bow down thy body before such an Image made by others, neither to worship it, no● the true God in it: which exposition because it is oppugned by a great part of the world, I will prove by some reasons: First, that which was the sin of the Israelites in making Images, is here forbidden: but their common sin in the use of Images, was to make them representations of the true God, and to worship the true God in them, as appear Exod. 32.4.5. The Israelites having made a golden Calf, said: These be thy Gods, O 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: for they should have been worse than 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: besides that, Images true or false are usually called by the name of Gods, as being so in the reputation of the worshippers. F●rther, Aaron said, 
Vers. 5.  To morrow shall be the holy day of the Lord: signifying that the Calf was made to represent the true God, whom in the Calf they were to worship. Again, judg. 17.3. Michae● mother showeth that her intent was to worship God in the Image, when she saith, that she had dedicated eleven hundred shekels of silver to the Lord, to make a graven and molten Image; and having made the Image, she saith, Now will the Lord bless me: 
Vers. 13.  though his fact was gross Idolatry, yet he showeth that he worshipped the Lord in the Image, whose blessing he boasted of. Esai 40.18 To whom will y●●●●ken God? whence it is plain, they made Images of the true God to worship him in. judg. 2.11. The Israelites were sore afflicted for serving Baal and 〈◊〉, that is, Idols fetched from the Heathen: but herein their intent was to worship the true God in them, as appear Hose 2.16. Thou shalt call me no more 〈…〉. 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; much more than the Israelites who took their Idolatry from them: and therefore in the second Commandment is forbidden the making of Images of the true God, and not of false only, as the Papists would falsely teach us. The second reason is in Deut. 4.15.16. where Moses making a Commentary upon this commandment, and forbidding to make any representation of any figure, addeth this reason: Ye saw no image in the day that the Lord spoke out of Horeb: and therefore Moses understood the Commandment as we do, namely not to make any Image of the true God. The third reason is in the words, Thou shalt not make the image of any thing that is in heaven above. etc. Seeing then that God is in heaven above, as also the Saints and Angels, we must make no Image to represent them: for even Images of the true God are Idols, hated of God, and condemned in the Scriptures: 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. For first, whosoever resembleth 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: so whatsoever men may believe of worshipping the true God in an Image, the truth is, it will prove no better than a lie unto them. 
● Cor. 10. ●●  The Apostle affirmeth, that whatsoever the Gentiles sacrificed to Idols, they sacrificed it unto Devils, and not unto God. Some may ask, how can this be, seeing their intent was to sacrifice unto God? I answer, that by offering to an Image, they denied 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; and he that will remember him in things wherein he will not be remembered, forgetteth him, as the Israelites, Psal. 106.21. Secondly, professed Idolatry maketh a separation between God and his people, as adultery doth between man and wife. For as a wife that seeketh to strangers, denieth her proper husband; so the Church, which is the spouse of God, going a whoring after Images and strange Gods, denieth God her husband, and procureth the Bill of divorce: see Hose 2. and jerem. 3.8.  
Thirdly, the adversaries of this ground are, the professed Papists: first, in allowing making of Images for Religion's sake; as the Image of Christ crucified, 
If the Pope had been with Moses in the mount, he would have demurred upon the admittance of the second commandment.  which they call the Crucifix; and of Christ glorified, which they call Agnus Dei: also Images of the Virgin Mary, and other Saints; yea cursing and condemning all those that forbid the making of them, & so curse even the Lord himself: 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, and yet much more blasphemously than that, otherwise: but they are now ashamed of such wicked pictures. Secondly, they maintain, yea and command the worship of Christ in an Image, and condemn them who deny the worshipping of Images, whether they be Images of God, or of Saints, Angels, and dead men. 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.  
In former times their consciences secretly checking them of their Idolatries, caused them to leave out the whole second Commandment, and divide the last into two, to fill up the number: but of later days, seeing they are constrained to retain the Commandment, they have found out some shift, which we will examine. First, they say, there is a difference between an Idol and an Image, as the one is a Greek word, 
object 1.  the other a Latin: the former is a representation of the true God, the latter of false Gods. Ans. The difference is but in the word, for indeed they be both one, 
Answer.  Acts 7.41. The Calf was an Image and an Idol too. 
object 2.  Ob. They make difference also of worship, which they say is of two sorts: the first is Latreia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this is a worship and reverence due to God only: the second is Dulia, and this is a service due unto Saints, to the Crucifix, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  etc. Ans. But besides that the Scripture make these both one, 
Answer.  they herein bewray their folly, in that if either be greater, it is Dulia, which is a kind of service most submiss, and that properly which vassals were wont to yield their Lords who had taken them in war, and yet this must be given to Saints, and the wooden Cross, being the greatest subjection. 
Ob●ect. 3.  Ob. 3. But they intent to worship not the image of the Cross, 
Answer.  but Christ in it. Ans. No intention of man can institute a true worship of God, without warrant from God himself, who never authorised men to worship him in Images. 
object 4.  Ob. 4. Englishmen kneel down to the Chair of Estate, the King not being in presence, and therefore we may much more to Saints and Angels. 
Answer.  Ans. First, this is a civil and politic worship, testifying the subjects allegiance: but kneeling to Saints is religious. Secondly, the King appointeth his Chair of Estate to be a sign of his presence, and willeth it; but no Papist can prove that ever Christ appointed a Crucifix to be a sign of his presence: or that God willeth their Images to be signs of his presence. Thirdly, the Chair of Estate is a sign only in the King's absence; for himself being present, the civil worship is performed to himself: but Christ is never absent from his Church, and yet in his presence they set up an Image to remember him by. Thus that Church being an open Idolater must not be joined with; for she is not joined to Christ any longer, but is a professed harlot; neither i● it so indifferent (as some think) to find salvation there as well as by our Religion.  

5. Ground.  The fifth ground is, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve. That this is a chief ground needs no proof; and therefore we will consider first the meaning, secondly the adversaries against whom we must contend. To know the meaning, the words going before will afford us some direction; wherein Satan having moved Christ to fall down and worship him with bodily worship only, and requiring not the main worship due to God, but a little bowing of the body; betokening that he was the disposer of the kingdoms of the world: this Christ denieth him with this reason ratified by Scripture, that it is a worship and service proper to God, 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: the meaning than is, thou shalt with thy body adore the Lord, for so it is suitable to Satan's demand. The word [serve] signifieth all worship due to God both inward and outward. [Only] This word appertaineth to both the members, and so to the whole sentence; for else there should be no direct denial of Satan's temptation, requiring only the former and not the latter. But some will say, 
Object.  we may serve men lawfully, how then is service proper to God only? 
Answer.  There be two kinds of worship; religious, and civil. Religious, is an action or actions of reverence and subjection, whereby a man doth acknowledge the Godhead itself, 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. Thirdly, to be present in all places at all times. Fourthly, to hear all men in all places at all times. Fiftly, to know all things past, present, and to come, yea and the hearts of men. Sixtly, to be giver of all good things, and the preventer of all evil. Now, any action of reverence in signification of any of these properties is a religious worship; the very intent of the mind in religious worship being, to ascribe either Godhead or divine properties to the thing worshipped. 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. Thus bowing of the body is sometime religious, when it is done to God, in acknowledging his properties; and sometime civil, performed to a man in respect of his eminency in gifts or government. But these words of Christ are meant only of the former, and not of the latter, which belongs unto man. This ground thus truly conceived, affordeth us these two main points of Religion: first, that God is to be worshipped with religious worship. Secondly, that all religious worship is proper to God, and due to him alone. Now religious worship is twofold: 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 receiving the two Sacraments: thirdly, in prayer and thanksgiving public and private.  

Aduersa●●●● C●●holik●, 〈◊〉 Catholics depra●●● of God's wor●●●●.  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. The first part whereof standing in the preaching, hearing, and reading of the word, they deprave: first, by mingling the pure word of God with man's word and writings; and authorizing books Apocryphal as Canonical Scripture. Secondly, by making unwritten Traditions Apostolical and Ecclesiastical (as they say) of equal authority with the Scripture. Thirdly, in that they teach in their Catechisms, that the worship of God doth stand in obeying the Commandments of the Church, as well as the Commandments of God themselves, and are necessarily to be practised unto salvation, & so they worship God in vain, Mat. 15.9. Fourthly, in that they allow no Bible to be authentical, but only the Latin translation of Iere●ie, renouncing both the Hebrew and Greek fountains: and ye● learned Papists confess that their Latin text i● corrupted, and that therefore the true sense is to be fetched from the Pope's determination, and from Counsels, and no other sense to be admitted. Fiftly, in that they make Images Lay men's books and teachers; 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.  
The second part of outward worship standing in administration of Sacraments, they likewise corrupt and abolish: 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, but for the hidden Church's sake within it; yet have they abolished the Lord's Supper for the substance of it: first, of a Sacrament they have made it● real sacrifice. Secondly, they have turned the Communion into a private Mass, where the Priest alone receiveth all, and the people nothing▪ Thirdly, although in a Sacrament the●e must be a distinction between the sign and the thing signified, yet they make none, but overthrow all such signification of the signs by their transubstantiation. Fourthly, they have turned the body of Christ into a breaden God, which they carry about in boxes and worship; which is as wild an idolatry as ever was among the Heathen, not inferior to the worshipping of Cats and Bulls as gods among the Egyptians. Fiftly, they have added to Christ's Institution five Sacraments, viz. Penance, Confirmation, Orders, Matrimony, and anointing. But indeed Baptism is a Sacrament of Penance: the Lords Supper of Confirmation: and further are they deceived in the other.  
The third part of outward worship concerneth Prayer and thanksgiving: this they overthrow likewise: first, they mock God in praying in an unknown tongue, not knowing what they ask, much less seriously addressing themselves unto the duty; which even earthly Kings would disdain. Secondly, in prayer must be brought sense of want and contrition of heart, this they cannot bring who are taught that they merit by prayer. Thirdly, prayer must be made in particular faith, but this they make presumption. 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 second main poin● of Religion out of this ground is this; That religious worship is due to God alone▪ for we may not give appearance of religious worship to creatures. Cornelius is reproved for giving to Peter excess even of civil worship, Acts 10.25. for he knew Peter to be a man and not God; and so seemed to mingle a kind of religious worship with civil. This is a main ground also, which whosoever denieth he holdeth no● the head Christ, Col. 2.18.19.  
The Adversaries of this ground also are the professed Papists, 
Adversaries. Popish prayers, fitter to be preferred to dead men than the living God.  who worship Saint● and Angels, not only by kneeling before them, but praying also unto them; 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. Secondly, they maintain religious worship of Images, they go on pilgrimage unto them, offer Incense, creep unto them, and kneel before them. Yea, they worship the Crucifix with the same worship whereby they would adore Christ, if he were living upon earth, as also the relics of Saints. Out of all which we see what to think of that Church which only hath the name of a Church, she holdeth not the head Christ, seeing for so many hundred years she hath displayed her fornication, in worshipping Saints, Angels, Images, and the Virgin Mary, 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.  

6. Ground.  The sixth ground of practice is Esai. 8.13. Sanctify the Lord of hosts: which words contain the substance of the third Commandment: in which consider first the meaning, secondly the weight, thirdly the Adversaries. For the meaning: A thing is said to be sanctified two ways; either when it is made holy; or when it is acknowledged to be holy. Now this latter must be here understood, for God's name cannot be made holy, which is holiness itself, and the first cause of all holiness; but it is sanctified of us when we acknowledge it holy: and this our sanctification of God either respecteth God himself, or the gifts of God. Our sanctification of God himself (the thing intended in this ground) is done two ways: first, when in our mind we acknowledge and praise him in his attributes, of wisdom, mercy, loving kindness, power, providence, and such like. 1. Pet. 3.15. Sanctify the Lord God in your hearts; that is, acknowledge him in his wisdom, power, and other his attributes: Look as good subjects speaking of, and mentioning their Prince, will put off their hats in reverent opinion of him; so we religiously should think and speak of these. 
job. 1.5.  job fearing only and but suspecting, that his sons in their feastings had dishonoured this name of God, sanctified them. When Hez●k●●h heard the blasphemies of Rabshak●h against God, be humbled himself, rend his clothes and put on sackcloth, 2. King. 19.1. Yea wicked Ahab having heard (though falsely) that Nab●●● had blasphemed God, he rend his clothes and proclaimed a fast: which showeth (whatsoever his fact was) the use and manner of holy men in his time, when God's name was dishonoured and blasphemed. Secondly, we sanctify God himself, when we with reverence acknowledge his titles, as God, Lord, jehova, Father, Christ, jesus, Holy Ghost; and not without religious and obedient affection speaking or thinking of them. 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; but when we acknowledge them holy, by preparing ourselves to a holy use of them, and use them accordingly with good conscience: for every creature of God hath a double use: first, a lawful use when God permits a general use of his creatures, thus all may use meat, drink, apparel, etc. Secondly, a holy use, when a creature in his lawful use is used in a holy manner, for this includeth the former, though that may be without this. For example, all the jews kept the Passeover lawfully, but only those celebrated it holily, who prepared themselves according to the commandment: which holy use is obtained by the word and prayer, 1. Tim. 4. The word directeth us to use these gifts of God in obedience; and prayer obtaineth grace to use them according to the word unto which holy use of God's creatures we are to be moved by these reasons: first, we must distinguish ourselves from the bruit beasts; the swine in the forest ●●teth up the mast, but looketh not up to heaven, no not to the tree whence it falleth. Secondly, because we have lost our title to all the creatures in Adam, which only is in this use restored. Thirdly, because they are the gifts of God, we must thus acknowledge them to be his, and in him learn to use them. Fourthly, that vice may avoid the common abuse of them, whereby he is provoked to displeasure.  
The second point is the weight of this ground: which may appear in the contrary; seeing the blasphemer doth what he can to overthrow the Godhead itself; 
Leuit. 24.14.16.  whence every such one is called by such a name as signifieth a 〈◊〉 of God, or one that thrusteth God through: and therefore the sanctification of God is a ground of moment. 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. Thirdly, the scope of the third Commandment is the same, which whosoever observeth not, reverseth both the former. 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, Leuit. 10.3.  

Aduersa●●●●.  Thirdly: The Adversaries of this ground are, first, though (by God's mercy) the religion of the Church of England is no adversary unto it, yet the lives of the most fight against it: for although when we mention earthly Princes we can use all reverence, yet God's name is most fearfully abused, and tossed in wicked men's mouths by oaths and cursed speakings; besides that, many abuse the same to Charms, and Spells in their sorceries, and men think all is well, because herein they use good words: but the truth is, the better the words be, the greater is the sin; yea it is noted to be a sign of a low and base spirit not to swear and blaspheme upon any occasion: many soldiers think they cannot be courageous enough, unless they pierce God & rent Christ by detestable oaths, such as would cause wicked Ahab himself to rend his clothes at the hearing.  
Secondly, the great adversary is the Papist, and that divers ways: first, in that they teach that the very doing of some work is a sanctification of God; as the outward work of Baptism, yea in it the very action of the Minister is a worship of God, and doth confer grace, ex opere operate; this was their old doctrine, which now they colour with this addition: If the party be well and rightly disposed: but besides the use, yea the lawful and common use, there is by this ground required an holy use of any thing to make it acceptable to God, or rightly profitable to the doer himself. Secondly, 
Popish hallowing of the crea●●res, dishonoureth the Crea●●●●.  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. Thirdly, they err in the foundation of religion divers ways; every which such error is blasphemy. 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. Secondly, that men may swear by the Mass, and so doing make it a God. Thirdly, even the learned among them with one consent hold, that a man may swear ambiguously, even when he knoweth the thing to be otherwise.  
The seventh ground is, Galath. 5.14. 
7. Ground.  The whole law is fulfilled in this one word, Thou shalt love thy neighbour as thyself. The meaning is not that we should love our neighbour equally with ourselves, and with no less affection, or degree of love; but that with the same cheerfulness, willingness, and truth of heart that we perform duties of love to ourselves, ought we also to reach them out unto others. The weight of this ground appeareth, in that not only Christ saith, It is like the great Commandment, but also in that it is the sum of the whole law: for the first table must be practised in the second, and the love of God testified in love to men.  
The Adversaries of this ground be the Popish Church, 
Adversaries. A fit principle for that religion, which wholly seeketh itself  who thus expound it▪ First love thyself, and then thy neighbour; making the love of ourselves the foundation of the love of others: but sometime we may love our neighbour above ourselves; as jonathan loved David more than his own soul, and Christ loved his enemies more than his own life. Secondly, it teacheth that a man must not love particularly his particular enemy, nor salute him in particular, but generally, as if he salute a whole company together, his enemy being there.  
The eighth ground: Exod. 20.12. 
8. Ground.  Honour thy father and thy mother, etc. In the words two things are to be considered: first, an ordinance of God: secondly, the means to preserve it. The ordinance is, that all men must not be equal in degree, but there must be orders of men, of whom some are to be in higher degree, as superiors; some in lower condition, as inferiors: the former are above others in regard of power to command and to punish: the latter are in subjection under others, by whose discretion and will they are to be governed. 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: so here, some must be as fathers, and mothers, some must be subjecteth unto them. The means to preserve this ordinance is, the yielding of honour unto whom it belongeth, which standeth in three things: first, in reverence towards the persons of superiors. Secondly, in obedience to their just commandments. Thirdly, in thankfulness for their pains in governing: thus is that golden sentence to be expounded, Matth. 22. Give unto C●sar the things that are Caesar's; 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.  
The weight of this ground is plain, because without it can be no practice of true religion: for first, by it stand the three things, the Family, the Church, and Commonwealth; all which are maintained by government, and subjection: wherefore the Lord set this Commandment the first of the second Table, as whereupon he would found all human societies. Secondly, governors 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.  

Adversaries.  Adversaries of this Commandment, are the Papists, who weaken the authority of the Magistrate, 
Such is the carriage of the Romish Clergy, as they had need keeps the ●iu●ll Magistrate o●● them, and be their own judges.  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, although the Apostle saith, Let every soul be subject. Secondly, that Church hath set up a power to bring into order and subjection all the Kings upon earth, 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. Thirdly, that religion lesseneth the power of parents: for in the Council of Trent they establish, first, Marriages, and Contracts made by children without consent of parents. Secondly, Vows also made by children under age and without consent of parents, are held lawful, and not to be broken.  

9 Ground.  The ninth ground is, Micha. 6.8. He hath showed thee O man what is good, and what the Lord requireth of thee▪ surely to do justly, to love mercy, to humble thyself, and to walk with thy God. The meaning. Three virtues are here required: 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 five substantial parts: First, to give honour to whom honour is due. Secondly, by thought word and deed to preserve the body and soul of our neighbour, that is, his life spiritual and temporal. Thirdly, his chastity, which is the honour of body and soul in single life and Matrimony. Fourthly, his worldly estate. Fiftly, his good name. This is the scope of all the Commandments of the second Table.  
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 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 standeth in three things: 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.  
Concerning the weight of this ground, it appeareth in Micha. 6.7. where the Lord testifieth himself to be more delighted with the practice of love and mercy, than with oblations of thousands of Rams, and ten thousand rivers of oil: and elsewhere, I will have mercy, and not sacrifice. Yea Titus 2.12. This is made the end of the appearing of the grace of God, that we should live soberly in regard of ourselves, justly in regard of others, and godly in regard of God. These virtues are so respected of God, that they are said to go immediately before his face, Psal. 89.14. and so necessary among men, that without them no society can be preserved.  
The adversaries hereof are, first, 
Adversaries.  the lives of most men, who seek their own things, and not to maintain the lives, goods, name, chastity of others: yea too many prefer their private gain before the common good of men in Church and Commonwealth. Secondly, the main adversary is the Roman Religion, 
〈◊〉 rel●●●on an 〈…〉 to all 〈◊〉.  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 subjects from their allegiance at their pleasure. Of which usurped power deba●●e them once, and that counterfeit Religion will fall with it, because it is only underpropped by it. Secondly, that Religion overthroweth justice in chastity: for first, it giveth power to the Pope to dispense with marriages within degrees of nature; it licenseth the brother by that dispensation to marry his brother's wife, and so is a patron of horrible incest. Secondly, it defendeth the toleration of Stews. Thirdly, by solemn decree it forbiddeth marriages to sundry orders of men, which Paul calleth a doctrine of devils, 1. Timoth. 4. Yea they bind certain men and women from marriage, and yet call it a Sacrament. Fourthly, the last Council of Trent affirmeth, that all marriages not solemnized by a masspriest, and in the faith of the Romish Church, are of none effect. Thirdly, that Religion teacheth, that to steal a small thing, is a venial sin; whereas the thought of stealing deserveth the curse of the law. Secondly, it defendeth begging, yea and placeth holiness in it; whereas the word teacheth that there should be no beggar in Israel. Fourthly, it teacheth that a sporting lie, or a beneficial lie are venial sins, flat against the ninth Commandment. Lastly, against the tenth Commandment it teacheth injustice, namely, that hurtful motions intended against our neighbour (if there be no consent of will) are no sin. Whence we may see what to think of that Religion; yea Christ himself showeth, Mat. 5.19. Whosoever breaketh 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. But the Roman Church breaketh them, yea and teacheth men to do so, and therefore it is not of God, and the peremptory teachers thereof have no part (without repentance) in the kingdom of heaven.  

10. Ground  The tenth ground is, 1. Cor. 7.20. Let every man abide in that calling in which he was called. First the meaning. The scope of the words showeth, that among the Corinth's some who were sla●es and servants, but converted to the faith (their masters still remaining Infidels) thought that now they were free from their Masters, and might relinquish their service, and hence took occasion to live as they listed; against which conceit of licentiousness the Apostle Paul opposeth himself, and wisheth that this be reform, and that those who being called to the faith under unbelievers, abide in that same calling wherein they were called. In which verse two things are contained: First, that every man that would live religiously must have a double calling: first, the general calling of a Christian: secondly, some particular vocation and calling wherein to converse. Secondly, that every man must abide in his particular calling: which that a man may do, first he must be contented and well pleased with his calling. Secondly, he must walk diligently in the duties thereof; for these reasons: first, the commandment of God, Genes. 3.19. In the sweat of thy face shalt thou eat thy bread: which words though they be a threatening, yet they include a commandment bounded with a promise of blessing, Psalm. 128.2. The man that feareth God shall eat the labours of his own hands, and blessed shall he be: Exod. 20. Six days shalt thou labour, enforced by Gods own example, for in six days the Lord made heaven and earth. Quest. May we not use recreation in the six days? Ans. Yea, so it be moderate, and help to make us fitter for our callings; for labour itself being commanded, every thing also which upholdeth it, is commanded. Such commandments are usual in the New Testament also: Ephes. 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 bread. Secondly, Examples in the Scripture: God enjoined Adam in the state of innocency this double calling: first to serve him: secondly to dress the garden. The second Adam Christ himself while he led a private life till his baptism, which was the space of thirty years, lived in his father Joseph's calling. The Angels themselves are ministering spirits for the good of the godly, and ascend and descend upon the son of man, and live not out of their calling. Thirdly, it is the ordinance of God that men should be his instruments for the common good of the societies wherein they live; even as every member in the body endeavoureth itself not only for it own good, bu● for the benefit of the whole. So should every member of the body politic.  
This ground is of great weight for the maintaining of the three main societies: for neither family, Church nor Commonwealth can stand without distinction of particular callings and labour in the same; for which cause the Apostle would not have him to eat, that will not labour, 2. Thes. 3.3.  

Adversaries.  The adversaries hereof are, first, many amongst us, as those who spend their lives in gaming, and they who spend their wealth in bezeling and drinking: and they also who being strong to labour spend their time in begging: all which are vile courses of life, and enemies to all good societies. Secondly, the Roman religion: first, in maintaining a Monkish life, whereby a man cutteth himself off from all society, and lives in prayer and fasting: but we are taught not only to practise duties of the first table, but of the second also, and without the special calling the general is nothing. 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, and no more, they have added (as may appear in their calendar) fifty two more, which they call holy days, and so spend more than a quarter of a year in rest and idleness, whereby they become adversaries of this ground.  
The eleventh ground is 1. Tim. 1.19. Keep faith and good conscience. 
11. Ground  The meaning: By faith we must understand the wholesome doctrine and religion delivered in the writings of the Prophets and Apostles: further, this faith must not go alone, but must have his companion, which is a good conscience; the property of which is to excuse and justify a man in all callings before God and man: and it is known by a twofold testimony: first of the life past: secondly, of the life present and to come. The testimony of the life past is, that a man hath repent him of all his sins past, and is turned unto God. The testimony of the life present and to come is, first, that a man hath a purpose never to offend God, but endeavours to please him in all things. Secondly, that when he hath slipped and sinned against Go●, it was not wittingly and willingly, but of human infirmity. Thirdly, that a man hath his general testimony which is required to a good conscience. Psal. 119.6. I shall not be confounded, when I have respect to all thy Commandments jam. 2.5. He that breaketh one Commandment, i● guilty of all: that is, he that wittingly and willingly against the knowledge of his conscience break one of the Commandments of God, will, if occasion be offered, willingly and of knowledge break them all: so as a good conscience must testify on a man's side concerning all sins and all obedience. Examples whereof we have in Hez●kiah, Esai. 38.3. Remember Lord how I have walked before thee with a perfect heart. And in Paul, 1. Cor. 4.4. I know nothing by myself. The weight of the ground appeareth in the words following, where the Apostle saith, that while some put away good conscience, they have made shipwreck concerning the faith: where he compareth our conscience to a ship, our religion and faith to our treasures laid in it. Now as a hole in the ship loseth the treasures by sinking the ship: so crack the conscience, and the treasures of religion suffer shipwreck: 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, 
Adversaries.  who overthroweth true testimony of conscience, which is ever joined with true humiliation and repentance for sins past; in teaching, that many sins are in themselves venial, or no sins, as those lusts against the last Commandment, which killed Paul himself; and in extenuating man's corruption, and extolling nature, whereby (they say) a man may work his salvation, being holpen by the holy ghost: whereas indeed no true peace of conscience is to be found till nature be wholly debased, & grace take the whole place. Secondly, they teach that a man cannot be certain of his salvation in this life, but may conjecture and hope well; which is the very rack and torment of the conscience. Thirdly, while they teach that a man must merit his salvation by his works, they torture the conscience, and leave it destitute of this testimony: for how can the conscience quiet itself, when it knows not how many works will serve the turn, 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; yet when they lie on their deathbed, they fly from their own merits to the merit of Christ. 
And Sir Christopher Bl●nt 〈…〉 exe●●●ion.  Notable is that speech of Stephen Gardiner at his death to convince it, who having been a great persecutor, 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; You may tell me, and those who are in my case of this doctrine, but open not this gap to the people: So as they are glad to entertain our doctrine for the true peace of their conscience, which in their own doctrine they can never find.  
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: first, to r●ueil● from God unto man all things needful unto salvation concerning doctrine or manners: wherein it excelleth all man● learning: for first, all the laws and learning of men reveal the Moral law only in part, 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. Secondly, the laws and learning of men know nothing (much less reveal) of m●ns misery, neither the cause nor the remedy thereof; but this doctrine of faith knoweth and revealeth both; namely, the first cause to be the sin of our first parents, and the proper and perfect remedy to be the death of Christ. Thirdly, men's laws and learning speak at large of temporal happiness; but know nothing of eternal▪ but this doctrine not only knoweth the true happiness of men, but teacheth and describeth the ready way thereunto. 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; I mean not the letters and syllables, but the doctrine of the Prophets and Apostles taught, and believed. Paul calleth it the power of God to salvation: and Christ himself saith, that his word is spirit and life, that is, the instrument of the Spirit, whereby life eternal is procured: for which two notable uses it is a most precious treasure. Whence we learn, first, to be swift to hear this doctrine taught in the public ministery, as james counseleth, 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: Psal. 119.11. I have hid thy word in my heart. It must be an engrafted word in them, jam. 1.21. And this duty we practise first, when we have care to know it: secondly, to remember it: thirdly, when we set the affections of our hearts upon it, as men do upon their treasures. Thirdly, if it be the treasure of the Church, than it bringeth to the possessors of it, wealth, honour, and pleasure, as other treasures do. For as the house of Obed-edom was blessed for the Ark; so is that heart which holdeth true wisdom within it: see Prou. 3.13.14. etc. We in this land have good experience of this truth, who by God's blessing have above forty years enjoyed wealth, peace, honour, and above all, God's protection: and whence have these flowed but from the true faith and religion set down in the Prophets and Apostles, maintained and defended amongst us? which if we would have continued, we must also continue to hold and affect this truth as a treasure unto the end.  
The second point or head of the Exhortation is; that the Saints are the keepers of this treasure of faith, to whom it was 〈◊〉 given. Whence we may learn, first, 
The true treasure of the Church committed to the saints, is the true doctrine of salvation, and not ●●lik● or merits of dead men.  that it is an infallible note of the true Church of God, to keep, maintain, and defend the wholesome doctrine of Religion, delivered by the Prophets and Apostles. It was noted to be the chief prerogative of the jews, 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 shallbe sure of him▪ and not mi●●e of finding him in her necessity: he maketh 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, because they fight against the truth; neither is the Church of Rome a true Church of God, because the truth of doctrine is for substance reversed amongst them. As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note: A Register is known by his Records; so our Church is known to be God's Register, because it keepeth faithfully the records of the Prophets and Apostles. Secondly, that it stands us in hand to whom this treasure is now committed, so faithfully to keep it, that it be not taken from us, and given to others who will keep it better: 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. Concerning that circumstance in the text [once given] and not often, it may b●are a double sense: first, it was given (a● we say) once for all, that is, perfectly, sufficiently, as never after needing any alteration or addition. Whence we note, first, that all revelations in matter of salvation and religion given since, are frivolous and superstitious; for there is but one edition of true faith, and no 〈◊〉 edition of Revelation beside or without the word; 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. Secondly, that all Church traditions in matter of religion and doctrine of salvation, are mere profanations of true doctrine, and argue it to be unperfect▪ as those of the Mass: of receiving the Communion in one kind; of the Pope's supremacy; of works of satisfaction, and many more. Secondly, it may be thus understood, Once given to the Saints, that is, not in writing, but in the hearts of the Saints, when they are truly enlightened; and therefore if after enlightening it be quite lost, it is not given the second time, and consequently cannot be recovered. Heb. 6.4. If a man who hath been once enlightened and tasted of the good word of God, fall away, it is impossible th●● he should be renewed again by repentance. From which we must learn, to beware of Apostasy, and falling from the faith, yea and of all steps and degrees leading thereunto, as of declining from our grounds of religion: for better 〈◊〉 it been for us never to have known the way of truth, than after the knowledge of it to forsake the holy Commandment, 2. Pet. 2.22. Which is the more to be remembered, because religion hath been more cherished than now it is, and the declining from it a great deal less. If it be asked, how may we prevent Apostasy? I answer, never call any ground into question. Here Cyprians rule is to be learned, that divine matters admit no deliberation.  
The third point of the Exhortation is; the office of the Church of God and every member of it; and that is to maintain, yea to 
* 
The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, an instant contention.  
The weapons of ou● warfare are not carnal. ●. Cor. 10. ●●   fight for the maintenance of this treasure; 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 four duties. First, by doctrine; for every man in his place and calling must be a Prophet; as joel 2.28. and must teach all under him: the father must teach the children, the Master his servants▪ and thus keep out Satan and all Satanical doctrines. Secondly, by confession; 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. Thirdly, by example of a good life and unblamable, suitable to the doctrine. Philip. 2.15. This maketh men shine as lights in the world. Fourthly, by prayer, that the Lord would send forth labourers into his 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, and continued unto ours for ever.    

Vers. 4. For there are certain men crep● in, which were of old before ordained to this condemnation; ungodly men they are which turn the grace of our God into 〈…〉; and deny God the only Lord and our Lord jesus Christ.  
HEre the Apostle proceedeth to confirm his exhortation, by a reason drawn from the state of the Church in his time, and it is thus briefly framed. There be certain men which secretly seek to undermine and overthrow the faith, therefore you ought the more earnestly to contend for it. And that these adversaries lurking amongst them might the better be descried, he describeth them by five several adjuncts: 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; ungodly men they are. Fourthly, by their doctrine; they turn the grace of our God into wantonness. Fiftly, by their lives; they deny the only Lord. 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, but are indeed the destroyers and disturbers of it. In which words two sins are la●d to their charge: first, that they cunningly joined themselves unto the Church, pretending themselves to be the servants of Christ and of the Church, and yet were enemies to both. Here mark the subtlety of Satan, who causeth 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 Parable, Matth. 13. showeth, that wheresoever the good husbandman soweth his good seed, this malicious man scattereth his tars. In Abraham's house shall be an Ishmael; in Isaaks, an Esau; in the Ark, a cursed Cham; in Christ's family a judas. In the Primitive Church the devil raised up of all sorts of Heretics great numbers. In our own Church the Devil stirreth up daily troops of Atheists and Papists, to the corrupting and depraving of true faith and Religion.  
Use. First, we must not take offence when we see ungodly men in the Church, much less cut ourselves from it by separation: but rather conceive of the policy of Satan, who for the hindrance of the faith thrusteth them in. When the Israelites entered into the land of Canaan they must not dwell alone, but be mingled with the Canaanites the enemies of the Church, lest the land being too much dispeopled, wild beasts should prevail and devour the people of God: So the Lord (ordering the malice of Satan to the good of the Church) suffereth seducers in the Church both to exercise the faith and patience of his, as also to prevent greater dangers, which they might in their secure condition fall into. Secondly, hence we see that such hypocrites as these be, though they be in the Church, yet are they not of it; they are no members of that body (as the Romish Church teacheth) for they only creep into it.  
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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quasi aliud agendo ingressi.  creep into the calling. Whence we note, that it is most necessary that those who are to teach publicly in the church should be first called thereunto. Reasons. First, besides the avoiding of this sin of creeping into the Church, it is the order that God hath set in the same; that he that is to teach should first be sent, Rom. 10.14. And, No man taketh this honour (that is lawfully) to himself, except he be called as Aaron was. Secondly, the ministery is Gods, and not man's, because the Minister standeth in God's room, and speaketh in his name; which he can never do truly, unless God send him and depute him in his stead. Thirdly, the Minister must maintain that which he teacheth; unto which he had need (as in all the parts of his calling) of God's special protection; for the which he must be always instant in prayer, which he can never be assured of, if he be not persuaded of the truth of his calling. 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 itself also to all other offices as well Civil as Ecclesiastical; 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, or any unlawful means, is intrusion; and such are not called of God, but are to be ranged among these seducers, who creep into places, and come not in by Gods call or approbation.  
The second adjunct whereby the seducers are described, is their estate before God; being men of old 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ordained to this condemnation.] That is, they were before all times, locked, enroled, or billed unto condemnation, even as though their names had been set down in a book. By condemnation is meant judgement, as the particle This doth plainly show: which maketh this the plain meaning: They were of old ordained to this judgement in this life, to try, to exercise and molest the Church of God, and so consequently to procure unto themselves at length their own just condemnation.  
In which words we are taught: 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: which books are of three sorts: 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, Psal. 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 second book, is of the last judgement; in which the persons and sins of all men all enroled. Dan. 7▪ 9.10. The thrones were set up, the ancient of days did sit: thousand thousands ministered unto him, and ●enne thousand thousands stood before him: the judgement was set, and the books opened. Reu. 20.12. I saw all great and small stand before God; and the books were opened, and another book was opened. The third is the book of life, in which are written the names of those who are to be saved. Phil. 4.3. Paul saith of Clement and other his fellow labourers, that their names were written in the book of life. Now by these books we may not grossly conceive material books, such as men note what they would remember in: but the counsel, election, providence, pleasure, and knowledge of God, wherein all these things are so certainly set down, as if any man should write them in a book.  
Out of which we note two things: first, that in regard of God there is no chance, neither any event by it; in regard of men indeed who know not the causes of things, many chances may be: but God's providence, and chance are contrary; he having all things written before him with their causes. Secondly, that nothing comes to pass without the decree of God, no not the wicked actions of men. Which God not only foreseeth, but decreeth: for this Jude insinuateth, saying, they were ordained to this judgement; and even that which is against the will of God, cometh not to pass without his will, God willing the being of that which he willeth not to effect; and though he esteem not evil to be good, yet he accounteth it good that evil should be.  
Further, where he saith [ordained of old to this condemnation] we learn, that as God hath before all worlds decreed the electing of some to salvation: so he hath decreed the refusal and rejecting of others to condemnation. 1. Pet. 2.8. 
Predestination the● is not only to be referred to the elect.  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: showing that some are ordained to wrath, who are not to obtain salvation through Christ. Rom. 9.22. God is compared to a potter, framing vessels of honour and dishonour, vessels of mercy, and vessels of wrath. In the same place, I have loved jacob, and hated Esau; that is, I have decreed so to do. For the whole chapter speaketh of God's counsel & unchangeable decree. 
Object.  Ob. If this be so (will some say) than God dealeth injustly, that absolutely ordaineth some men to condemnation and perdition. 
Answer.  Ans. We must know, that we are creatures, and may not presume to prescribe a law of justice to the Creator; whose will is justice itself (whatsoever we may conceive) and maketh the things willed good, because it is willed, and not willed because it is good. Secondly, though God refuse and reject men, yet he doth it in most wise order and just proceeding, in these two degrees: first, he vouchsafeth to some men the riches of his grace tending to life everlasting; which special abundant grace he denieth to some other passing by them, who being left of him unto themselves fall into sin. Secondly, 
Home ●on damnatur propter decretum, sed propter peccatum.  for sin God decreeth judgement and condemnation, so as he doth not simply and absolutely ordain his creature to hell, but in regard of sin: not that sin is a cause of the decree moving him unto it, but that he decreeth not condemnation without respect of sin and relation unto it: which speech we need not fear to speak, because the holy Ghost so speaketh.  
Use. First, if some men be passed by of God, we must humble ourselves under his mighty hand: and with fear and trembling work our salvation. Roman. 11.20. Some are cut off, thou standest by faith, be not high minded but fear. Secondly, we may not be offended when we see the Gospel not received, yea hated of men, and the professors of it persecuted: for many are of old ordained to be underminers of the truth even to this condemnation, which by disobedience they hasten upon themselves. If the Gospel be hid to any, it is to them that perish. Thirdly, many Divines overshoot themselves, that seek to obscure or overthrow this doctrine of reprobation, teaching that God for his part electeth all, and that man himself is the cause of reprobation; so as man is either the saviour or damner of himself, by receiving or refusing grace offered; whereas the Scripture speaketh otherwise: and here teacheth us, that some men were enroled to certain judgement by God before all worlds. The darkening of this doctrine breedeth security of spirit, wherein grace is made so large, and salvation so easy, that if men will they may be saved: whereas our doctrine leadeth to the fear of God, and a care to walk as in his presence continually.  
Lastly, in that it is added, they were preordained of old, note first the time of the rejection of some men: namely, before all worlds. Secondly, the proper cause of the decree of God, which must needs be in himself, because it was before the creature was. Rom. 9.11. Before they had done good or evil. That is, before he considered of their good or evil in his decree, he decreed to love the one, and hate the other. So Ephes. 1.9. whom he chooseth, he chooseth in himself. Not informing his judgement, nor framing his counsels as man doth from outward respects, he goeth not out of himself for any motive to choose or refuse, but as Matth. 11.25. because his good pleasure was such. This confuteth the Popish error, which affirmeth that God did decree according to his foresight of faith or infidelity, the saving of some, and refusing of other: but this cannot stand, seeing God's decree is in order and time before the creature; which being the latter, cannot be the cause of the former.  
The third adjunct or property of these seducers is: their want of religion. [ungodly men they are] Ungodliness is a sin much spoken of, but not so well known, and therefore it is requisite to show the nature of it, that we may know who an ungodly man is; the rather because it is a grievous sin, much greater than any of the seven deadly sins of the Papists, being the ground of them all. Secondly, because it is rooted in the bottom of the heart, and cannot be so easily discerned as others, though as dangerous as any. 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 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: first, by ignorance it causeth the ungodly man to rob him of his honour, in that he acknowledgeth not the Godhead, but in his heart he inwardly denieth the providence, the presence, the justice, mercy, power, and the other attributes of God. Psal. 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 convinced of the contrary, but by reason of his wicked heart, upon occasion offered he is willing to acknowledge none. Secondly, by not subjecting the conscience and life to the written will and word of God, but rejecting and renouncing subjection thereunto. Thus job bringeth in the ungodly man, saying to the Almighty, Depart from us, we will have none of thy ways: which is too outrageous to ●ee the speech of the tongue, but of the heart casting off the Lord's yoke. To whom the King shall say: Those mine enemies that would not have me to reign over them, bring them hither and slay them before me, Luk. 19.27. Thirdly, by not lifting up the heart by invocation of God for blessings needful, and in thanksgiving for benefits received; the property of the ungodly man is, that he calleth not upon God, Psalm. 14.4. This point of Atheism maketh a man like a beast, which looketh not up from whence his food falleth.  
The second property of ungodliness is, to attribute and give this honour, which it denieth God, unto some thing else than God: as when the ungodly man setteth his love, joy, fear, or any other affection upon any thing besides God. Thus the covetous man becometh an Idolater. And 2. Tim. 3. in the last times men shall be lovers of pleasures more than of God.  
The third property of it is, when it giveth God his due honour, to deny him the true manner; which causeth the ungodly man to content himself with a form and show of godliness, outwardly bearing himself as godly, but inwardly wanteth the power of it; 
2. Tim. 3.5.  the heart is not single, but full of fraud, of doubling and deceit before God, who looketh into it, and delighteth not with the approaching of the lips, when the heart is removed. By which we see the practice of the ungodly man, sundry ways robbing God of his due honour, which one sin entertained, breedeth and nourisheth sins of all sorts: 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 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 twenty in number. 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, Genes. 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 itself.  
Use 1. We are hence taught to spy out in ourselves this hidden and secret sin, and heartily to bewail it above all other sins, as the mother sin of the rest. But some may say: We are not tainted with this sin, we abhor to be counted ungodly. Ans. It is too common a sin among all sorts: we have indeed an outward form of godliness; we come to hear the word, to pray, to receive the Sacraments, but the most want the power of it in their hearts: for first, the laws bind our outward man to this outward form: but the hearts of men remain secure, seldom thinking of their sin and damnable estate by it, 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, and will not suffer it to fear itself there, seeing the love of the world and the love of God cannot stand together. Thirdly, many having this form cannot abide to subject their hearts and lives unto the laws of God: yea they would exempt their speeches and affections from such strictness, and count it too much preciseness: these are all fruits of the ungodly heart, of which the fewer we can see in ourselves the more they be, and the more to be bewailed.  
2. Use. Further, hence we are to take out that lesson which the Apostle teacheth, 1. Tim. 4.7. To exercise ourselves unto godliness: for if ungodliness be such a mother sin, we must endeavour ourselves to the contrary. For which purpose, we must first prepare ourselves 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. When the Galathians know not God, they worshipped them which by nature were no gods: no godliness can stand with the ignorance of God, neither can it be exercised in particular actions, unless we behold him thus in the particulars. Secondly, to this exercise of godliness we must first inwardly worship God in our spirits, souls, hearts, & affections, not in lips only, speeches, & outward actions: For the 
a joh. 4.23.  right worshippers, worship him in spirit and truth: Paul 
b Rom. 1.9.  served God in his spirit. Qu. How shall a man do this? Ans. True inward worship standeth in two things: first in faith, secondly in the actions of faith. Faith is that whereby a man generally believeth the whole word of God, containing the Law and the Gospel, to be the truth of God itself; and particularly concerning himself three things: first, God's mercy in the forgiving of his own sins. Secondly, his presence in all his actions. Thirdly, his providence over all events good or bad that befall him. The actions of faith are two: first, subjection of the heart unto God, in three respects: first, to God's judgement, that seeing he passeth sentence against our sins, we also should call ourselves to account for them, confess them, condemn ourselves for them, 
〈◊〉 must condemn 〈◊〉 own ●●●es, lest God con●●●ne us 〈…〉.  and entreat for mercy. Secondly, to his word and laws of both Tables, by hearty and conscionable obedience; willingly taking up his yoke, & suffering ourselves to be directed by all his laws. Thirdly, to the good pleasure of God known by the event, whether sickness or health, want or abundance, in departing from our own wills, and patiently yea thankfully submitting them unto his blessed will. The second action 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: as also in blessing him for blessings received. In these stand the practice of the true worship of God in the spirit, which is true godliness: unto which we may be incited by these reasons: 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. Secondly, Godliness is great gain, 1. Timoth. 6. Every man affecteth gain; but if any man would attain it, let him be godly. Men are often crossed in the world, and things succeed not with them, they are not prospered in their callings and duties of it, and seeing no reason of it, marvel why they should not thrive as well as others: whereas indeed being ungodly men they want that which should bring in their gain. Thirdly, le● the consideration of the last judgement joined with the dissolution of heaven and earth move us hereunto? 2. Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought we to be in holy conversation and godliness? As though h● had said, seeing nothing else shall stand v● in stead but godliness, how are we to 〈◊〉 ourselves to the practice of it. Fourthly, the appearing of grace teacheth us to deny all ungodliness, and to live 〈◊〉 in this present world, Tit. 2.12. If this be the end of the Gospel's appearing, and we ha●e been they to whom 〈◊〉 hath appeared with peace and prosperity above forty years▪ how can we be but unexcusable and speechless before God, if we remain untaught in this duty, but continue still in the ways of ungodliness?  
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 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. And first by [grace] is meant the doctrine of the Gospel, called in the former verse by the name of faith; so it is called, Titus 2.11. The grace of God hath appeared, teaching us &c. because it teacheth us that remission of sins, and life everlasting, are obtained only by the mere grace of God in Christ. By wantonness] is properly understood that sin whereby men addict themselves wholly to intemperance, incontinency, and unlawful pleasures; but here it must be taken generally for a licentious profane kind of living and liberty of sinning. Turn] that is, they displace the grace of God, applying it from a right to a wrong end, and that not only in practice of life, but in propounding of doctrine tending thereunto. As though he had more plainly said, that whereas the doctrine of grace in the Gospel, teacheth 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 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 divers with wantonness through th● lusts 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. So also the disciples of ●a●ilides, Eu●omius: and the gnostics. 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: which sin died not with those cursed heretics▪ but the Devil hath in these last days revived it, especially in four sorts of men: first, the Libertines of this age, who hold with the former, that being under grace we are free from the obedience of the Law. Secondly, the Anabaptists, who (upon the consideration of abundant grace & peace in the new Testament, and of the liberty obtained by Christ) teach, that Civil jurisdiction and Magistracy is unlawful: as also to make war, and to take an oath before a Magistrate; which sort of men are not so well known here as in other Churches, but are dangerous enemies (wheresoever) both to the grace of God and good of man: for where the Civil sword doth cease, there can no society stand in safety. 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, and their whole religion turning it into wantonness and liberty of sinning, and that divers ways. First, God having of his grace given unto the Church a power of the keys to open and shut heaven, that religion hath turned it into an instrument: first, of profaneness, in setting up an new Priesthood to absolve and lose men sins properly, in offering a sacrifice for the quick and the dead, so abolishing the sacrifice of Christ. 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; and maintain in other states, factions, civil wars, and seditions, and all by virtue of their power. Thirdly, of horrible covetousness: for by it they sell pardons for thousands of years, the which sales have brought to the Church of Rome the third part of the revenues of all Europe: 
The Romish mart maketh sale of all sorts of sins for ready money.  which one practice, if there were no more, proveth plainly, that that Church turneth the grace of God to the liberty of sin.  
Secondly, their whole Religion is a corrupted Religion, and maketh the receivers of it the children of Satan more than before: for first it maketh men hypocrites, requiring nothing but an external, bodily and ceremonial worship, without any inward power of it▪ as in fasting, it requireth only a show of it, as to abstain from flesh and white meats, but they may use most delicate fishes, the strongest wines, and sweetest spices: and in other parts of their religion is no less hypocritical. Secondly, it maketh men proud and arrogant, teaching the freedom of will unto good, if the holy Ghost do but a little help it; that a man can merit by his works; that he can satisfy God's justice by suffering for sin; yea that he can perform some works of supererogation: who can hold these points and be humble? Thirdly, it maketh men secure, teaching that they may have full pardon of all their sins by the power of their keys for money; and that though they have no merits of their own, they may buy the merits of other men; yea although in their death they fail of repentance, yet for some money they may be eased in Purgatory. 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 maketh men in their distress desperate, teaching that no man can be assured of his salvation without some revelation. Fiftly, it reviveth the old sin of these seducers, teaching that divers men and women may not marry, that were adultery; and yet openly tolerating stews and uncleanness. Which what is it else but to maintain wantonness? whereby the chief teachers of that Church witness themselves the right successors; not of the Apostles (as they pretend) but of these seducers and other wicked heretics old and new.  
The fourth sort of Libertines are carnal and formal Protestants; who first turn the counsel of God's election into wantonness, by reasoning thus: If I be elected to salvation, I shall be saved let me live as I will; or if not I cannot be saved, do what I will or can; because God's counsels are unchangeable: and thus conclude to spend their days in all wantonness. Secondly, they turn the mercy of God into wantonness, thus reasoning in their hearts; Because God is merciful, therefore I will defer my repentance as yet; for at what time soever a sinner repenteth, God will put away all his sins out of his remembrance: what? young Saints, old Devils. Thus the timely acceptance of God's mercy offered, is become a reproach: besides many more, who, because the Lord deferreth punishment, set their hearts to do evil. Thirdly, others under pretence of brotherly love, misspend all that they have in wantonness, riot, excess, company keeping, gaming, to the beggaring of themselves, and undoing of their own families, unto which they ought to show their love in the first place. 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: whence many tradesmen will do what they list on this day, and dispatch those businesses, which they can find no time for in the week days. Fiftly, some because they would humble themselves, commit divers sins and continue in others; these say in themselves, Let us continue in sin that grace may abound: all these sorts of men turn the grace of God into wantonness, and practise the vice here condemned.  
The 2. thing to be considered is, the contrary virtue; and that 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 testify the same in obedience to all his laws. Which appeareth, 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. Secondly, the end of all God's graces is, that we should be furthered in holiness of life; we are elected that we might be holy: the end of our calling is, that we may be Saints; justification freeth from punishment of sin; Sanctification from corruption and sin itself; Faith purifieth the heart; Love containeth us in obedience; he that hath hope purgeth himself: and so of all other graces. 
Christ hath not merited the life of glory for any who 〈◊〉 liveth 〈◊〉 the life of grace.  Thirdly, Christ is a Mediator two ways: first by merit, to procure life and work our salvation: secondly, by efficacy, that is, whereby his death is powerful to cause us to die to sin, and his resurrection to raise us from the grave of sin to a new life, and he is no Mediator by his merit to those who are destitute of this efficacy.  
Use. 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 ye give up yourselves a holy sacrifice to God: no more forcible argument can be urged to stir up men to thankful obedience than this, for if God's mercy in Christ cannot move, what will? Let this then persuade us likewise; If we believe God to be our Father, that is a great grace. Let this grace move us to walk as children before him: let the grace of our redemption move us to walk as redeemed ones, rescued out of such captivity wherein we were enthralled to sin and Satan, seeing it were a madness to return to such bondage again. If Christ be dead for us, let that grace move us to die to sin; if he being risen again sit at God's right hand, that we might sit there with him, let that grace move us to walk as those that are risen with him, and have our conversation in heaven, seeking (even while we are below) the things that are above; and so of the rest.  
Further, the Apostle to make those seducers more odious, saith not simply they turn the grace of God: but [of our God] into wantonness, which noteth the indignity of their fact, in which consider three things: first, by what means God becomes our God: and that is not by any merit of ours, but by means of the gracious covenant propounded in the Gospel, promising pardon and remission of sin in and by Christ. jere. 31.31. This is called the new covenant which the Lord contracteth with his people, where writing his law in their inward parts, he becometh their God, and they his people. Secondly, what must we do to say truly and in assurance that God is our God? Ans. We must for our parts make a covenant with him, unto which is required a consent on either party: first, on God's part, that he will be our God; which we shall find, not in any revelation besides the Scriptures; but generally in the word, and more specially in the ministery of the Gospel and administration of the Sacraments, annexed as seals unto the Covenant: in which God doth 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, hear the word, receive the Sacraments, Baptism and the Lords Supper, which serve to distinguish us from jews, Turks, etc. this is somewhat, but not sufficient to make God our God, seeing it is common to the very hypocrites themselves. Secondly, seeing he is not a jew which is one outwardly, but which is a jew 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; which is then begun when first a man acknowledgeth and bewaileth his sins. Secondly, when he endeavoureth to be reconciled to God. Thirdly, when he purposeth never to sin again: when this covenant is thus concluded by consent of both parties, a man may safely and truly say that God is his God.  
Now seeing we know these things, our duty is to labour to be settled and assured in our conscience that God is our God: for first, in this assurance is the foundation of all true comfort; all the promises of God are hereupon grounded, and herein accomplished, that God is our God: see Isai. 41.10. Be not afraid, I am thy God: 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, comforted himself in the Lord his God, 1. Sam. 30.6. And not only is it the foundation of all our comfort in this life, but of our happiness after death itself, being the ground of those two main Articles of our faith, the resurrection of the body, and the immortality of the soul: for by virtue of this Covenant alone shall we rise again after death to life, glory, and immortality; as Christ himself disputing against the Sadduces, from hence proveth the resurrection, in that God is the God of Abraham, Isaac, and jacob. Secondly, it is the ground of all obedience; Psal. 95.7. the Prophet exhorting men thereunto, useth this as a reason: For he is the Lord our God, and we are the people of his hands: the preface of the Moral law enforcing obedience layeth the same ground; For I am the Lord thy God which brought thee out of the land of Egypt: see also Psal. 50.71. and whosoever is truly persuaded that God is his God, cannot but obey him.  
The fifth property of these seducers is, That they deny God the only Lord, and our Lord jesus Christ] Thus are they described by their manners. The Translators of this Epistle were (as it seemeth) of opinion, that these words are properly spoken of God the Father, and of God the Son also: but by the tenor of the words in the original, it seemeth that they are all to be understood of Christ, and not of the Father; and are thus to be read: Which deny that only Ruler who is God and our Lord jesus Christ. Again, the tenor of the words being borrowed from the Epistle of Peter, may thence be rightly expounded: now Peter speaking of the same sin of these seducers, applieth it only to be a denial of Christ, 2. Pet. 2.1. They deny the Lord that bought them. In the words than consider two things: first, the sin here condemned, namely, to deny jesus Christ. Secondly, a description of Christ. For the first, To deny jesus Christ is, to renounce and forsake Christ, and so much as in a man lieth to make his death void, and of none effect. Now because this denial presupposeth a redemption (as Peter mentioneth) they denying the Lord that bought them; this question is to be cleared, how these men being reprobates, can be said to be redeemed by Christ? Answ. We must not think that they were in God's decree ever redeemed, for than had they been saved: (he doing whatsoever he willeth, Psal. 115.3.) but it is to be meant in regard of themselves and other 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, and to account of them as redeemed, leaving all secret judgements to God. Secondly, the description of Christ, by three things: first, that he is a Ruler, yea an only ruler, a Lord and ruler over all things in general, in heaven, earth, and hell: and more specially a Lord over his elect only: and in that he is said to be an only ruler, it must not be meant as excluding the Father and holy Ghost, but all false gods, and false Christ's; as joh. 17.3. the Father is called the only God: for all outward actions of the Trinity are common to all the persons. Secondly, that he is God: which is a notable place against all Arrians to prove the Godhead of Christ. Thirdly, he is said to be our Lord: Ours in two respects especially: first, of the free donation of his Father, who gave to him a people to be Lord and King over before all worlds. Secondly, in regard of his work of redemption which he wrought for them, who were of the Father given unto him.  
Out of that which hath been here said, we may note these two points: first, how these seducers deny Christ: namely, not openly and plainly, for then the Church should have espied them; neither in word nor speech, for in word they professed him: but in their deeds denied him, living after their own lusts, and encouraging others in the same course, Titus 1.16. And this sin is revived and renewed in this our age, wherein too many outwardly and in word profess Christ, come to the Word and Sacraments; but covertly and in their deeds deny him, whose lives are very full of epicurism, and earthlines, and mouths filled with blasphemies and reproaches against true obedience, which of them is counted too much niceness, and preciseness. These are the disciples of the old Heretics, whom (without repentance) the like fearful judgements await, which befell them. Secondly, we may observe in what regards they deny Christ; 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. 
We easily acknowledge Christ a Ie●●●, but hardly a Lord.  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, and quickeneth the life of God in them. Secondly, in regard of his Lordship, by denying him obedience, which as to a Lord is due unto him: A Redeemer they would have him, but not a Lord; so every man would have portion in Christ's redemption, but their lusts must be their Lords, and they servants to sin and Satan: but these be those enemies that will not that he should reign over them, 
〈◊〉. 19.27.  who shall be brought and slain before him. 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; 
Mat. 11.29.  but the next words are, take my yoke vp●● thee; and if we would have him our justification, let him become also our sanctification.   

Vers. 5. I will therefore put you in remembrance, for as much as ye once know this, how that the Lord after that he had delivered the people out of Egypt, destroyed them afterward which believed not.]  
THe Apostle having propounded his principal exhortation to contend and fight for the faith, vers. 3. with the reason thereof, vers. 4. doth here begin to answer a secret objection which might be made against that reason, thus: These seducers profess Christ, and look for salvation by him; what danger then can redound if we should join ourselves unto them? This objection is answered from this fifth verse unto the twentieth; in all which verses he disputeth at large that there is great danger herein, seeing their end shall be destruction: the sum of which disputation is contained in this reason: All such persons as give themselves liberty to sin▪ shall be destroyed: 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; and the latter from the 8. unto the 20. The former proposition is not plainly set down in so many words, but the proof of it only by an induction and enumeration of examples of sinners, which have been destroyed; and they be three in number: first of the Israelites, in the 5. verse: secondly of the Angels, in the 6. verse: thirdly, of Sodom and Gomorrha, in the 7. verse.  
In this 5. verse are two things to be considered: first the preface, in these words: I will therefore put you in remembrance, for as much as you once kn●w this. Secondly, the first example whereby the point in hand is proved in the words following. The preface serveth to prevent an objection which might be made by the Church reading these examples; that Jude 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, or any unknown thing, but to bring known things to their remembrance▪ and in it three things are to be observed: First, the Apostles practise: I will therefore put you in remembrance.] Where note the office of all Pastors and Teachers, which is not only to teach things unknown, 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; giving us to understand, that knowledge in the mind lieth as embers under ashes, and needs daily stirring up. 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. 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.  
Secondly, in this preface observe the property of the Church, which is to know the histories and examples of Scripture. Christ commanded his hearers to search the Scriptures: the Apostle wisheth that the Scriptures dwell plenteously in m●n: which exhortations (no doubt) stirred them up to have the scriptures familiar unto them, even as Timothy knew the Scriptures of a child. The state of our times is far otherwise; for Ministers cannot say as Jude speaketh, for as much as you know these things, I will put you in remembrance: 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. 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.  
The third point in the preface is a second property of the Saints, namely that they once know] that is, they know certainly, unchangeably, and once for all, never to revoke or alter this knowledge: which first informeth us what to think and judge of those men, who because of diversity of opinions, will be of no religion, nor believe any thing until it be determined by some general Council; these want this property of the Saints, and are plain Atheists. Secondly, it teacheth us to hold our religion certainly, receiving it once for all unchangeably. In human things we may often without danger change our minds and deliberate; but grounds of Religion must be out of all question, and admit no deliberation.  
Now followeth the first example, whereby the first part of the former reason is proved, and that is of the Israelites, who wittingly and willingly sinning against God were destroyed, as appeareth Numb. 14. In which example consider four things: first, who were destroyed, [the people]. Secondly, the time when [after that he had delivered them out of Egypt]. Thirdly, for what cause, [which believed not]. Fourthly, the manner of the speech. For the first, the persons who were destroyed were the people; by which word is meant a special people, a peculiar and chosen people, the seed of Abraham, Isaac, and jacob, a people privileged above all people of the earth; to whom belonged the covenant, sacrifices, worship, of whom Christ came according to the flesh, Rom. 3.2. and 9.4. notwithstanding all which prerogatives the Lord destroyed them. If it had been a Heathen people against whom this destruction had prevailed, it had been worthy observation, but much more when it is against Gods own people.  
Here than we learn, that no outward privilege can avail us; 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, 
He is a 〈◊〉 that is 〈◊〉 within.  unless thou keep the law. Gal. 6. Neither Circumcision availeth, nor uncircumcision, but a new creature. judas had many great privileges, and yet perished. This made Paul, though he had many privileges, to account them all as dung, in regard of the knowledge of Christ, Phil. 3.8. We must not then content ourselves with the means of salvation in the Word and Sacraments, but use them aright in faith and repentance; otherwise they (being out of their holy use enjoyed) shall turn to our destruction and greater condemnation, as they did to this people who (notwithstanding them) were destroyed.  
The second thing in the example is, the time when the Israelites were destroyed, that is, after their deliverance out of Egypt. God had diversly testified his love to this people, having chosen them out of all the people of the earth, he called himself their God, and he gave them many pledges of his love, but especially in that their great deliverance out of the bondage of Egypt by such an outstretched arm: yet for all this not long after they sinning against him, he destroyed them. Whence learn, that after many great blessings, men not walking worthy of them, 
Great vengeance followeth the ●●●●ankful 〈◊〉 of 〈◊〉 blessings.  but provoking the Lord by their sins, cometh a great vengeance. The whole book of the judges is a worthy proof of this truth, where we shall see the people still forgetting their deliverance, and are forthwith left to Tyrants to be afflicted for ten, twenty, forty years together. The same appeareth in the Commonwealth of Israel under the Kings: In the days of Solomon the state was most flourishing and glorious, enjoying a most happy peace: 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 division and rent of the ten Tribes from judah, a long dissension and hot war between Reh●boam and jeroboam, whose Idolatries brought much evil upon their several lands, and at last utter desolation; the ten Tribes being carried into Syria captives, and there ended their days, the other two Tribes into Babylon, and there remained 70. years, which judgements overtook them about 400. years after. jacob when he went over jordan made a vow to the Lord, that if God would bless him, 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 blesseth him so far as he became a mighty man, having the substance of a Prince; in this abundance he forgot his vow, or neglected it: but what followed of it? was there not horrible confusion in his family? Dina● was deflowered; Reuben ascended to his father's bed, Hamor was slain, and the Lord is glad to call to mind hi● vow, Gen. 35.1.  
Use. This doctrine concerneth 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, and have 〈◊〉 under the Lord's protection all the day long: 
England's sin.  but as ou● blessings have been and are many and great, so have been and are our rebellions raging amongst us, especially that sin of falling from our first love, so as l●sse love of God and religion is to be found amongst us than heretofore; besides that our peace causeth men to make their heaven here upon earth, and to embrace and affect things below: 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.  
The third point in this destruction is the cause of it: namely, because they believed not: here first observe what kind of unbelief this was. 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: this promise they all knew well enough. Secondly, it was often repeated, & renewed, and namely to Moses; unto whom the Lord promised that he should be their guide, yea and that himself would pro●ect them in their journey, and safely conduct them thither. Thirdly, God sealed this promise by many and sundry signs and miracles, both in Egypt, at the red sea, and in the wilderness: yet for all this they believed not, that God would accomplish these promises unto them, to bring them to that good land: and further, seeing the land of Canaan was a type of that heavenly Canaan, they believed not that God would bring them to heaven, 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.  
Secondly, why are they destroyed for unbelief, rather than 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  etc. yet this sin of unbelief was the foundation and ground of them all; the which doth the more displease God, in that it was the first sin that ever was in the world, and the mother of all transgression. Secondly, this sin in a more special manner dishonoureth God in making him a liar; and so toucheth his honour more nearly.  
Thirdly, what was this destruction? An. It was the destruction of their souls and bodies, for their carcases were left in the wilderness where they fell; and their souls have their portion in the lake prepared for unbelievers, Revel. 21. For the further hatred of this sin, see 2. Kings 7.19. the Prince who would not believe the word of the Lord was trodden to death: and Moses not waiting, but failing in his faith, was barred the land of Canaan, and only saw it a far off.  
Use. Seeing destruction followeth unbelief, we must labour to see our vnbele●fe, and take out that exhortation, Heb. 3.12. Take heed lest there be in any of us an evil heart of unbelief, to depart away from the living God: which place well considered, showeth what are the degrees of falling away which are studiously to be declined: as first, when a man is deceived by sin, and giveth himself liberty thereunto. Secondly, when the heart is hardened and made an evil heart. Thirdly, when infidelity taketh possession of the heart to rule it, and cause it to call in question God's promises, and providence. Fourthly, then followeth apostasy and departure from God: now we must beware of the least and lowest of these degrees of this defection and departure from God. Secondly, if they were destroyed for unbelief, we must on the contrary exercise our faith daily, and enure it in the daily apprehension of God's providence, power, protection, justice, and mercy: and thus walking undismayed, we which have thu● believed shall enter into the rest prepared for the people of God, when as many shall not enter for unbeleefes sake, Heb. 4.3. and 6. Even as Caleb and josua only entered into that good land, because they believed that God could and would bring his people thither. Thirdly, this must teach us obedience▪ for upon this ground that they were destroyed for unbelief▪ David inferreth this consequent▪ Psal. 95. To day therefore if y● hear his voice, harden not your hearts: which Moses also maketh the ground of his exhortation to the people ●o fear the Lord, because 〈…〉 destroyed for unbelief, Deut. 1. ●●. etc. Fou●●hly, in that destruction of body and soul follows of unbelief, let such persons as (when judgements are upon themselves, wives, or children) run to Witches, and Wizards for ease, as though they were bewitched, and make that the ground of their harms, be informed that their own wretched hearts have bewitched them; 
The wretched hear● of unbelievers is the witch which afflicteth th●●  which being full of unbelief, bring plagues of all kinds not only upon their bodies▪ but their souls also. Art thou strangely diseased? the witch that hath brought it upon thee, is thy own wicked heart, which knoweth not to rely itself on God's promises and protection. Fiftly, were they destroyed because of their unbelief? let not us judge of our sins by the crooked rule of our own reason, but by the law of God: we can judge murder, theft, and adultery, great sins; but we never espy the mother sin of all, which is our infidelity, the main sin of the first Table, and the nursery of other sins, we never bewail it, we account lightly of it, and therefore the Lord taketh the revenge of this sin into his own hands, and punisheth it with destruction both of soul and body; so odious it is in his eyes, and aught therefore to be as heinous in ours also.  
The fourth thing in the example is the manner of the speech, which at the first seemeth to be general, as though all they had been destroyed which believed not; whereas indeed it is special, for all that believed not were not destroyed, seeing that all under twenty 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: where note that to be true which Habacu●ke ascribeth to God, that in his justice he remembr●th mercy; 
Habac. 3.2.  by which mercy the younger so●● are here spared; which warranteth us to pray in common judgements, that the Lord power not ou● his whole wrath upon us; neither in our temptations utterly forsake us, and give us over to Satan's malice, seeing he hath manifested such goodness towards his Church, that in judgements he h●th remembered his mercy. But here it may be asked, 〈◊〉 this can stand with equity that e●en th●se men should be destroyed▪ for it seemeth that they repented of this sin? Numb. 14.40. 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, but feignedly, it was far from true and sincere repentance and sorrow; for even in the very same place it appeareth that they disobeyed God; for when he had passed sentence against their sin, commanding that they should return into the wilderness of Arabia, vers. 25. and there abide forty years and die there; 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: yea Moses himself could not stay them: but that brought on their necks a more speedy destruction, as appeareth in the end of the Chapter. 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: which causeth many a man in sickness to vow amendment of life, if ever God raise him again; and yet as soon as the scourge is overpassed, he forgetteth the hand of God, his own vows and promises, and falleth back into the same bad courses again: which consideration may move us to watch over our hearts, and suspect them of this deceit, whereby they can frame and feign a false repentance, when indeed there is nothing less than soundness in it.  
The fifth point in this judgement is the general use of it; namely, that we should frame ourselves to repentance for this particular sin of unbelief, upon which we behold such a fearful destruction in Gods own people. To the practice and performance of which we must do four things: first, laying aside the common persuasion of the fullness of perfection of our faith, we must come to the discerning of this sin in ourselves, which is the first step to repent of it, and the rather because it is our mother sin. Now because this sin is so inward and secret, 
Unbelief 〈…〉 many particulars.  and so hardly to be discerned, for our help herein some directions may be given for the especial of it in some signs and fruits thereof; which every man shall find in himself less or more. For first, we believe not as we ought the particular presence of God in all places and times towards us: 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; so as man's presence keepeth us in some awe, which Gods presence cannot do.  
Secondly, we believe not the particular providence of God, watching over us; but either not regard it at all, or not as we ought; which appeareth by these three things: first, if we have health, wealth, friends, favour & means, we are well contented, we can think ourselves very well, and can then rely ourselves on God: but if God take these away; oh th●n we are troubled, much disquieted and discontented; the reason whereof is, because the heart is not settled in the persuasion of God's special providence: which if it have a pledge of God, can trust him; otherwise not at all: but as the Usurer trusteth not the man, but his pawn; 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; but let God in his word promise supply of all good, and ease in our troubles, we reap little or no comfort from thence; this is a manifest fruit of inbred unbelief. Thirdly, in sickness or any judgement, any means is used for case and freedom; yea there is too common running and riding to Witches, Charmers, Cunning men, and women; for men wait not on God, nor expect the same hand in healing them which hath smitten them. He that believeth maketh not haste (saith the Prophet) which if it be true, than this hastiness to be disburdened of the hand of God, is a token of distrustfulness of God, and want of faith. Nay, this practice argueth not only want of a true faith, but a presence of a false and Satanical faith: for if there be no faith in the Charm, it will not work.  
Thirdly, we believe not the Lord to be the Lord of body and soul, as one having sovereign Lordship and power, to save and destroy: for let any civil man be pressed by temptation unto sin, he will be easily brought to make no bones of very dangerous sins: what other is the reason hereof, but that he esteemeth 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.  
Fourthly, we believe not the mercy of God in the pardon of our sin as we ought: for howsoever in our peace we think our faith strong enough for any encounter, yet let a temptation assail us, than we begin to doubt whether we be the children of God or no, and are full of impatiency. Example hereof we have even in job himself, who before his trial thought himself safe in his nest; but when God's hand was heavy upon him, than he broke forth in speeches full of impatiency; as that God was his enemy; and did write bitter things against him: wherein he bewrayed his want of faith, and his crooked and cankered incredulity: and the same weakness may the dearest & strongest of God's children one time or other espy in themselves.  
Fiftly, we know not as we should the agony and passion of Christ; he suffered the first death and the pains of the second death for our sins, they were the spears that pierced his heart; but we carry up our heads, and can take delight in them, as though there were no danger in them: 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's are crucified with him: but because men will not depart from their sins which are not killed, but live and are strong in them, and no man saith what have I done? it is a plain evidence that the life of faith is not to be found in the lives of most men.  
Sixthly, we believe not that we did rise with Christ, and ascended with him into heaven: because in this our long peace, our thoughts are set upon the world, and we mind earthly things still; whereas if we were risen with Christ, we would seek the things that be above, Coloss. 3.1.  
Seventhly, we do not believe as we ought the last judgement: because we are not smitten with fear and reverence 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 all good duties; yea this same consideration of the last judgement made him endeavour to keep a good conscience before God and all men: but men make no conscience of their ways.  
Eightly, we believe not aright our own death and resurrection in the last day: for men commonly defer their repentance and amendment of life, till the last day of their days, and then they cry and call on the bed of their sorrows; which argues a counterfeit faith: for if a man did believe his death, it would drive him to the daily amendment of his life. By these notes we may easily discern this secret sin of unbelief within ourselves.  
Secondly, when we have thus found out this sin we must bewail it, an● mourn for our unbelief, 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 with the Disciples, Lord increase our faith.  
Thirdly, we must set before our eyes and acquaint ourselves with the promises of the pardon of sin and life everlasting by Christ: as also all other dependent promises, whereof some concern our prosperous success in our ways, and God's protection in our labours and callings: and others concern afflictions, promising happy issue and deliverance therefrom, with strength in temptation, to the which all promises may be referred: which we must always have in our eye, that our faith may ground itself upon them.  
Fourthly, we must truly rely and rest ourselves in these promises, settle and content our hearts in them: that look as the earth hangeth without prop or pillar in the midst of the world, only by the word of God; so must our hearts be stayed in the same word and promise of God: yea if we should see nothing but destruction before our eyes, our faith must then be our subsistence: and when our unbelief would unloosen our hold, and make us give back, let our faith in these promises make resistance: as David, Psal. 42.5. My soul why art thou so disquieted within me? trust still in God: especially seeing we have promises which assure us in our troubles, either of their mitigation or removal: after all these followeth the subjection of faith, when the heart and life are conformed to the obedience of all the Commandments of God. And thus we purging our hearts of unbelief, shall escape such fearful judgements, as this first example hath put us in mind of.   

Vers. 6. The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgement of the great day.  
THese words comprehend the second example, whereby the first part of the former reason is confirmed: namely, that whosoever give themselves liberty to sin, shall be destroyed; here proved by this example of the Angels themselves. In which consider three points: first, the persons that sinned; The Angels.] Secondly, the sin or fall of the Angels; which kept not their first estate, but left their own habitation.] Thirdly, their punishment; he hath reserved in everlasting chains.] In the persons sinning we have sundry considerations; as first, that it pleaseth the spirit of God to choose this example of the Angels to prove his purpose, and that most fitly: because they are the excellency of all creatures, for so the Scriptures every where speak of them: as when the highest praise that belongeth to inferior creatures is attributed unto them in Scripture; the speech is drawn from the glory of Angels. Gen. 3 3. jacob commending the favourable countenance of Esa●, being reconciled unto him, saith he saw his face as the face of an Angel. So Manna is called Angels food: 
Psal. 78. ●5.  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. Signifying that if Angels had tongues, they must needs be most admirable, divine, and excellent. David speaking of the glory that man once had, and in admiration of it, being not able to contain himself, breaketh out into a speech full of passion: 
Psal. ●. 5.  O Lord what is man that thou art so mindful of him I thou hast made him little inferior to the Angels. Showing that the chief glory of men in their best estate is inferior to the excellent condition of Angels. Yea further, it is a part of the glory of God to be attended of them, and a part of our glory after the resurrection to be like them. Whence note the scope of the Apostle, which is hence to teach us, that no glory, beauty, or excellency of the creature can exempt it from the punishment of sin, when it falleth thereinto: nay, the more glorious the sinful creature is, the more grievous punishment may it expect, if sin be found therein; as the Angels here: 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, as the woman of Tekoah said of David, 2. Sam. 14.17. My Lord is as an Angel of God to hear good and bad. And they are the Angels of the Lord of hosts, Malac. 2.7. Yet for all this let them not be puffed up hereby, but walk in fear and trembling, not emboldening themselves to sin: for be it they were as the Angels in gifts; yet if they sin, they shall be as Angels in punishment also.  
Secondly, hence note that Angels are substances, though invisible, having being, life, sense, and understanding, and are not only qualities; for pure qualities neither can sin, nor be capable of punishment, as the Angels are here said to be. Ob. It will be said, seeing they are capable of punishment, they must be bodily substances. Ans. No: it is sufficient they be substances to be capable of punishment, though spiritual; for the punishment of hell is spiritual. Where we see the Sadduces and others even of our days are deceived, who think Angels to be nothing but Motions, and melancholy passions: and the Libertines also who think they are nothing but good and bad success.  
Thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Heb. 2.10.  the name Angel is not a name of nature, but of office: which signifieth 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, for the execution of his will, in all the parts of the world. In which function of theirs they are propounded patterns to us, and examples for our imitation: who ought accordingly to set ourselves ever in the presence of God, as priest, and ready to perform his will: for so we pray daily, Let thy will be done in earth, as it is in heaven; that is, Give us grace with cheerfulness and readiness to perform thy will here on earth, as the Angels in heaven do: for whosoever would be like the Angels in heaven, must be herein like them first in earth. Now in that this name is here given to the Devils and wicked spirits, it showeth two things: 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.  
Fourthly, observe the distinction of Angels; of which some kept their first estate, others (of which he here speaketh) left their first condition: some stood, and some fell: the ground of which distinction Paul mentioneth 1. Tim. 5.21. I charge thee before God and his elect Angels. 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. Ob. If any man say, it was because God foresaw that some would fall, and others would stand. I answer, that is no cause: for God did not only foresee the fall of some, but decreed also before all worlds to confirm some in their state, and to pass by others in his justice: so as the cause shall ever rest in his good will, which willing the same maketh it most just, not giving us any leave otherwise to dispute of this doctrine, or curiously to search out the secrets of it, but rather to stand in admiration, and say with Paul: O the depth of the riches both of the wisdom and knowledge of God 
Rom. 11.33  how unsearchable are his judgements, and his ways past finding out!  
Now followeth the second point, namely, the fall of the Angels: in which observe three points: first, the cause: secondly, the parts: thirdly, the measure of the fall. The cause of their fall in these words; which kept not their first estate, but left their habitation; themselves were the cause of their own fall; which is thus proved: Either God must be the cause of their sin, or man, or themselves; but neither God nor man: and therefore themselves. First, God cannot be the cause: for that were injustice to condemn them for that which himself caused; how unrighteous were it, first to cause them to fall, and then to punish them for falling? Object. But it will be said, that God did foresee their fall, and might have prevented it, and so not hindering it he seemeth to be a cause of it. Ans. Whosoever foreseeth an evil, and hindereth it not when he may, is accessary unto it, so be he be bound to hinder it: but God was not bound to hinder it, being a most absolute Lord, not bound to any of his creatures further than he bindeth himself. Ob. But God did not confirm them in that grace which he gave them; whereupon they fell: whereas if he had confirmed them they had stood; whence carnal reason concludeth God to be the cause of the fall. Answ. God gave them grace in creating them righteous, but confirmed them not therein; he gave them a power to will to persevere, but gave them not the will not perseverance itself, and yet he is not to be blamed, because he would not do it. Quest. Why would he not? Ans. I answer with the Apostle, What art thou O man that disputest with God? 
Rom. 9. 2●  Let us without further reasoning stay ourselves in these two conclusions: first, that God is an absolute Lord▪ neither bound to any action, neither to give reason of any: secondly, that he doth all to the glory of his name, in the manifestation of his mercy and justice. Secondly, as God is no cause or author of this fall of Angels, no more is man; for the Angels fell first, and were the cause of man's fall, and therefore themselves were the proper cause of their own fall. Qu. How can this be? Ans. The Angels had in themselves the proper cause, and beginning of their own fall; and that was a free & flexible will, whereby for the present they willed that which was good, and might will to persevere in it: but that will being mutable, they might also will evil and so fall from God, this being the same will that Adam had in the state of innocency.  
Object. Good trees cannot bring forth evil fruit: therefore the Angels being good, could not sin of themselves. Answ. A good tree remaining good bringeth forth good fruit; but being changeable may bring forth evil. So much of the cause of the fall of Angels.  
The second thing in their fall is the parts of it, which here are two: first, They kept not their first beginning. Secondly, They left their own habitation. First they fell from their first estate: which words are expounded joh. 8.44. they stood not in the truth. By this truth is meant the image of God in righteousness and true holiness, Eph. 4.24. and this image is truly called [truth] because it never deceiveth men, as unrighteousness doth; which maketh a glorious show of pleasure, or profit, but indeed it deceiveth men, who find nothing less therein. Secondly, because herein is no hypocrisy, it maketh no show or appearance of other, than indeed it is, as the manner of falsehood is. The sense than is, that the Angels voluntarily departed from their original condition, and stood not in that image of God wherein they were created. The second part of this one sin is, that they left their habitation; which a man might esteem but a small matter, but yet the sin is not small: for God in the beginning appointed most excellent places for his several creatures; wherein they were to perform their service and homage unto God; as Heaven was the proper place assigned to Angels: to man Paradise in his innocency; as after his fall the families of the patriarchs: before and in Christ's time the Temple: 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. Now the Angels leaving their place incurred two grievous sinne●: first, they left the presence of God: secondly, their office and calling, in which they ought for ever to have been employed in the glorifying of God. Ob. But do not the Diuel● keep in the air? Ans. Some of them do by God's permission, but not as in their proper place, or first habitation, for that was in the comfortable presence of God in heaven. The third point in this sin is the measure of it: They left: that is, wholly and totally [their condition,] they quite forsook God, his image, heaven itself, and that office which therein they were assigned unto. Object. Here it may be objected: If the Angels in their innocency and excellency f●ll wholly and utterly from God, much more 〈◊〉 sinful man, although believers, wholly fall from God, and utterly cut themselves by 〈◊〉 from Christ. Ans. But hereunto I answer, that there is not the same reason of the grace of creation, as i● of the grace of regeneration: for that cometh far short of this: by the former the creature hath a power either to stand or fall, to abide with God, or depart from him, and this power is in itself: 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, jere. 32.40. and this power of not falling is in them indeed, but not from themselves: neither is it strange that there should be such difference between the state of nature and that which is above nature. Again, as the grace of creation and regeneration is different; so there is a difference of the will created, and regenerate. 
So called, not because the other is not also created, but because this is in the subject by creation, as the other is not.  Created will hath a freedom to will that which is good: so hath the will regenerate also. Secondly, created will hath a power to will to persevere in that which is good: so also hath the will regenerate. The created will hath not the will itself, neither the act of perseverance; wherein it differeth from the will regenerate, which hath both these. 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; so placing it in the will of man, and putting it in his own hand and power to believe, or not believe. But the truth is, that in the first conversion of a sinner the will rebelleth and 〈◊〉: For none cometh to the Son, unless the Father draw him: it is not the will itself, but the conversion of it that frame●● i● 〈◊〉 willingness, making it of unwilling▪ willing to ●●tertaine that which i● truly good. I● is untrue that the will of man is now as the will of Angels was before their fall, having a power to fall▪ or not fall.  
Use. First, in th●● the Angels were condemned for forsaking their first beginning, we must bewail this 〈◊〉 sin in ourselves, for we also had the same first beginning with them: the same image of God 〈…〉 upon 〈◊〉, which we have willingly departed 〈…〉 that remaineth 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; unto which three things are required: first, that our spiritual understanding be cleared, and enlightened: secondly, that a good heart and conscience be gotten and preserved: 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 fall; yet we have another beginning, by a new birth and regeneration, which they want; we have been borne, baptised, and brought up many years in the true faith, and profession of Christ; now our duty is to be more wise than before, to be wary lest we fall from this beginning, as we have done from the former; but cleave to our faith, and stand to our vow made in our Baptism: for otherwise our estate becometh as remediless as the condition of the Angels themselves, who are shut up in the chains of condemnation for ever.  
Thirdly, we see how far the Scriptures may be said to be sufficient to clear all doubts and determine all controversies, 
We ought rather to be serious in consideration of our own fall, than curious in theirs.  seeing here it only propoundeth a general sin of Angels, and nameth no particular, as Peter also saith, they sinned; and john, that they stood not in the truth. Thus contenting itself with general terms, without particularizing the proper sin deserving this judgement; 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: some, Pride, etc. which maketh the Papists say, that the Scriptures are not sufficient to determine all hard questions. But we must not imagine the Scriptures to be such a judge 〈◊〉 decideth all doubts, which the curiosity of man's brain may cast within itself; whereof there are 〈◊〉 among the ancient Schoolmen, such as this i● by scripture indeterminable: nay of purpose the holy Ghost ●u●teth 〈◊〉 all cause of such curiosity by silence in such ●nnecessarie matters, that 〈…〉 the rather 〈◊〉 to ●●re necessaries yet is the Scripture a judge sufficiently able to resolve thy spiritual minded man in any case concerning conscience● or in any matter concerning salvation; all which it is the sole and proper determiner of: now as for the particular sin of Angels it is not necessary to salvation to know it; but seeing the Scripture concealeth it, it is a safe and learned ignorance to be rested in, without further desire to know that which the Lord hath hid in secret with himself.  
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 fall; but Heaven itself, which since the fall is assigned and prepared to be a rest for the people of God: this was the city which Abraham looked for, Heb. 11. so the Saints departed are said to be at home with the Lord being in heaven. 
●. Cor. 5.  Christ tells his Disciples he goeth to prepare them these dwellings in heaven, joh. 14. which elsewhere he calleth everlasting habitations. Make you friends of unrighteous madman, etc. Now for our better practice hereof, this must be marked, that howsoever this our habitation be in heaven, 
The 〈◊〉 heaven 〈◊〉 set open here vpo● earth.  yet the suburbs and the gate of it is here in earth; for all the assemblies of the people of God are the 〈◊〉 and gates of heaven itself, ye● the ●ery entry into it. jacob when he saw the testimonies and tokens of God's presence and favour, built a● Altar in the place for his worship, 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 five▪ First, we must always endeavour to be found ready to enter into that heavenly habitation; for which purpose our hate● must be at this our ho●e, y●● our whole conversation must be in heaven, whilst our 〈…〉 are upon earth, our walking must be in the path of life everlasting▪ ●●ll containing ourselves in the ways of repentance, obedience, and daily mortification, whereby we deny ourselves, take up our cross and follow Christ. Secondly, 〈…〉 love 〈◊〉 assembly of God's people, and ●oy●e ourselves unto th●● i● th● holy use of the Word and sacraments, whereby we draw near unto heaven itself: 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, Psal. 84. Moses chose rather to suffer with the people of God great affliction, than to enjoy the treasures and honours of Pharaohs Court: yea even wicked Cain himself thought of this as the greatest part of his punishment, and which he most complained of, that he was cast out from the face of God, that is, out of Adam's family, where God's face was to be seen in his worship. Thirdly, we must wean our affections from our earthly inheritances, which are but Tents, that they may be fixed upon this sure habitation in heaven; without the assurance of which, all earthly revenues and treasures can add but little comfort to the heart. Cain built a City, he had beside great lands and fair possessions; but yet even then the holy Ghost brands him with the name of a Vagabond; because he was cut off from God's people, and cared not to join himself unto them again by repentance. Fourthly, we must every day address and prepare ourselves to our death, seeing our death is a means to bring us home to this habitation: every new day must occasion us to renew this our preparation: 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, and are only gone before to their longed-for habitation. Fiftly, if God call us hereunto, we must be contented to leave and forsake goods, friends, native country, and all for assurance of inheritance in this our country; 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.  
The last use of this doctrine is, to teach us from this sin of the Angels our contrary duty; they by their office were to do homage unto God, and perform all duty as children to their father; for so job calleth them the sons of God; 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; yea on the contrary to walk worthy thereof, as the sons of God, approving our faithfulness unto him. And it standeth us in hand so to do, seeing the contrary hath such just vengeance attending upon it, as now in this example we are in the next place to behold.  
The third point in this example is the punishment of the Angels, which hath two degrees: first, their custody, in these words: He hath reserved them] namely in durance. Secondly, their full punishment: unto the judgement of the great day.] The former is set forth in two things: 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; as Reu. 20. the old Dragon was bound for a thousand years: the power of God was the chain that kerbed and overmastred him; and this is one part of his present punishment. Secondly, the chains signify also that guiltiness of the Angels, which by the tenor of God's justice bindeth them over to destruction: these bonds be upon the consciences of the wicked Angels, they know they are adjudged to damnation for their sin; so a● let them be where they will, in the earth or air, or wheresoever, these chains of guilty consciences bind them over to judgement: where we are taught two things, first, to beware of guilty and accusing consciences; for these are Gods chains binding body and soul unto everlasting vengeance: and therefore for time past, if thy conscience accuse thee, seek in due time to be loosed and freed by Christ, that thou mayst be able to say with Paul; I know nothing by myself: and for time to come beware of sin, even small sins as well as great: for so many sins as thou committest, are so many chains binding thee over to just damnation. Secondly, hence we also learn, 
Christ's yoke is easy, and God's service is perfect liberty.  that the service of God is a most happy and sweet liberty, any liberty else is strait bondage: men think that to be tied to the daily service of God is a yoke and bondage intolerable, and they must need● have liberty to sin: but they deceive themselves, for while they seek for liberty, by this means they plunge themselves into captivity, and lay chains upon themselves, yea bolts which hold them in eternal bondage. 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. Further, these chains are called here eternal,] because the wicked Angels stand guilty for ever without hope of recovery or redemption; seeing Christ took not upon him the seed and nature of Angels to redeem them, but Abraham's seed: where note Gods infinite mercy to mankind, who being fallen, have found a mean of redemption published in the ministry of the word; whereby Gods people (being bound before) are loosed from their chains; but the Angels, those glorious creatures, being fallen, found no Saviour, nor any means given by God to loose them, for their chains are eternal: which infinite mercy towards us, should stir up our dead hearts to thankfulness, and continual praise of God's free mercy, who hath given us the blood of his Son to lose these chains; when we as little deserved it, as the Angels unto whom such favour was denied.  
The second part of their custody is, that they are kept under darkness: which darkness signifieth the wrath and anger of God, and want of the blessed favour which David prayed for: and calleth it by the contrary name; the light of his countenance, Psalm. 4. and as these Angels are said to be in darkness: so the Saints are said to be in light, Col. 1.12. that is, in God's favour. Ob. But the wicked Angels are not wholly cast out of God's favour, for they have faith, and therefore some favour and grace of God. Ans. The Devils indeed believe, but they have not their faith by the gift of illumination as men have, but it riseth of the remnant of natural light and understanding left in them since their fall: whereby they can persuade themselves of the truth of the word of God: so 〈◊〉 their faith is not from any grace since their fall, neither common, nor special. Besides, this reserved light lighteneth not nor easeth, but increaseth their torment.  
Use. Seeing the misery of the Angels is, to be kept under darkness, which is to be cast out of God's favour; we learn to place all our happiness in the fruition and enjoying of this favour of God, and instantly to pray that the Lord would still lift up the light of his countenance upon us; in that our whole felicity must be placed in the apprehension of God's mercy, in the pardon of sin, and life everlasting.  
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 judgement is meant that fearful and final condemnation and torment which they are adjudged unto, which abideth them, and is reserved for them. Where we see that howsoever the Devils are already entered into divers degrees of their punishment; yet their full punishment, and the full wrath of God is not powered upon them till the last judgement; this themselves know, as Matth. 8. Art thou c●me to torment us before the time. That time is called here the [great day, 
The great works which sha● be performed on th● great day. ] because the greatest works of God shall be accomplished in that day. For first, an assembly of all men and Angels shall be made by the sound of a Trumpet, who shall all be cited before God's judgement seat, though they were resolved into dust many thousand years before. Secondly, all the works and intentions of men good or bad shall be in that day revealed, Eccl. 12.14. Thirdly, another great work is, the giving of a most upright sentence upon all men of absolution unto the godly, and of condemnation upon the wicked Angels and men. Fourthly, the reward shall be given to every man according to his work: to the godly free reward of life and glory: to the wicked deserved condemnation. Fiftly, then shall Christ God and man give up his kingdom unto his Father, and shall cease to reign, not as God, for he shall be still equal ●o his Father; but as Mediator; for an end shall be put to all families, societies, Civil, and Ecclesiastical distinctions and governments, so as in regard of outward government and administration this his kingdom shall cease.  
Use. Let the remembrance of this great day strike us with fear and reverence of it. Shall every work be brought unto judgement? Then let us fear God, and keep his commandments; it is the use that Solomon maketh, Eccles. 12. and considering those terrors of the Lord, what manner of men ought we to be in all holy conversation? saith the Lord. Yea the Devils themselves believe and tremble in remembrance of this terrible and great day: but how many Atheists be there worse than the Devils themselves that make a mock of these great works, 
Atheists 〈◊〉 at 〈◊〉 ●hich 〈◊〉 the 〈◊〉 devils 〈◊〉.  not fearing nor acknowledging the Scriptures, Heaven, Hell, God, Devil, 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; and let all that love the Lord shake off security, and stand in awe, and fear with another fear: let their hearts be smitten with a reverent fear, that this day overtake them not unawares.   

Vers. 7. Even as Sodom and Gomorrha, and the cities about them, which, in like manner as they did, committed, and followed strange flesh, are set forth for an example, and suffer the vengeance of eternal fire.  
IN this verse is laid down the third and last example, proving the first part of the former reason, and it is the first part of a similitude. The words [Even as] signifying that the holy Ghost here suiteth a comparison, the former part or proposition whereof is in this verse, and the reddition or second part in the two next following. In the example consider three things: first, the people who were destroyed. Secondly, the sin for which they were destroyed. Thirdly, the destruction or punishment itself. First, the people destroyed were Sodom and Gomorrha, and the rest of the cities about them; which cities are named, Deut. 29.23. Admah and Z●b●im: the reason of whose destruction is noted by the Apostle; because they followed the sins of Sodom and Gomorrha: They sinned in like manner; so as they being found in the same sins, they were wrapped up in the same judgements. Here first mark that the holy Ghost mentioneth not the persons who were destroyed, but their Cities, to signify an universal destruction, an utter ruin, and a total overthrow of them; the which heaping up of so many words, expressing the same thing, giveth us likewise to understand that place in 2. Pet. 2.6. he turned their cities into ashes, condemned them, and overthrew them. 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. God's people may be destroyed indeed, but not utterly: for we must always believe the Catholic Church upon earth. Elias in his time could not behold it; but yet there were 7000. reserved from that general apostasy of those days. When the Lord visiteth his own house in judgement, his manner is to leave some remnants whom he saveth, lest their destruction should be like this of Sodom and Gomorrha. So Isaiah acknowledgeth: 
Isai. 1.9.  Except the Lord of hosts had reserved unto us even a small remnant, we had been like to Sodom and the people of Gomorrha. Use. This may teach us true humility in regard of our own deservings, and true thankfulness in regard of God's gracious dealing with us: 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. Secondly, in these people observe the justice of God, and his severity in such an universal destruction, sparing none, but destroying even the children with the parents, who sinned not in following strange flesh as their fathers did, which maketh this a strange and unsearchable judgement: whence the Atheists condemn these books of Moses (whence this judgement is fetched) as attributing to God cruelty, and justifying in him injustice. But herein to clear the just proceeding of the most righteous God, we are to know, first, that the child is God's creature, and the life of it is Gods (he being the Lord of life) so as he may take it away when he pleaseth, having power to do with his own as he will. 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 original sin, and therefore God may justly enroll them with their parents, not only in temporal punishments, but in everlasting condemnation also.  
Thirdly, in this people who are made examples, note that as wicked a people as these have had mercy offered them. Isai. 1.10. The Prophet calls the jews Princes, the Princes of Sodom, and their people the people of Gomorrha, that is; such Princes and people as matched Sodom and Gomorrha themselves in wickedness; and yet he inviteth them unto repentance, with proffer of mercy and promise of pardon: yea though their sins were as red as scarlet, he would then make them white as snow, vers. 18. Whence we may learn, that the mercy of God every way matcheth his justice; in justice he overthroweth Sodom and Gomorrha, and in mercy saveth those who were every whit as wicked as they, his free grace bringeth those to heaven, who by their sin equalled themselves to those whom his justice had detruded into hell. Yea it offereth and giveth repentance to them which are holden in the snare of the devil, and ruled at his will, 2. Tim. 2.25. Manasseh himself who broke off his covenant with God, by making league with the Devil, found mercy with God upon his repentance. 
2. Chro. 33.  Use. Let not the greatness of our sins dismay us from seeking the Lord, thy sins are not above the sins of Sodom and Gomorrha, for which mercy hath been obtained; use thou also means to turn unto God and there is mercy in store: but see thou abuse not this mercy unto sin.  
Fourthly, note that in the same time this people of Sodom and Gomorrha was destroyed, Let escaped, though he was in Sodom: for at the time of the execution the Angel led him out from among them, and not before. Which teacheth, that although the Lord seem sometime to neglect his dear servants, and leave them in tribulation: yet the instant time of their necessity showeth his gracious and seasonable regard and remembrance of them. The Israelites had a promise, that after four hundred and thirty years they should be delivered from their bondage in Egypt: which promise the Lord was not unmindful of, neither for the substance nor circumstance of time; for in the very same night that the time was expired, their deliverance was wrought according to the promise. Our duty hence is to learn in the midst of our afflictions, with quiet hearts to rest and rely ourselves upon God, waiting his time wherein he will come in mercy unto us.  
Fifthly, note that with this people of Sodom and Gomorrha, the other Cities Admah and Zeboim, because they followed their sins were likewise destroyed. 
Follow not the multitude to evil: neither let a common error prejudice the truth.  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; but on the contrary, follow the example of David, in shedding rivers of tears when he beheld men not keeping the laws of God. We should not with dry eyes behold men's impieties: ye● for this end our hearts should be like unto Lots; 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. So much of the people punished.  
Now followeth the second point in the example: namely, the sins for which Sodom and Gomorrha were destroyed, in these words: They committed fornication, and followed strange flesh. First, they committed fornication. Secondly, they committed sins against nature itself, following strange flesh. To understand the vileness of these sins consider two things: first, the cause and occasion of them: and that was abundance of prosperity, and plentifulness of God's blessings. For Sodom was as a Garden of God, enriched with variety of profits and pleasures: this caused Lot to choose Sodom to dwell in. This ground nourished four 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. Secondly, fullness of bread: that is, they gave themselves to eating and drinking excessively: for so saith Luk. 17.28. Thirdly, Idleness, which was the daughter of their security. Fourthly, unmercifulness, and contempt of the poor: 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; for they scorned Lot while he warned them of their danger.  
The second thing in their sin is the measure of it. They sinned in like manner, etc. The original signifieth and implieth not only a bare committing of sin, but a giving of themselves over to commit their filthy lusts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that impudently and shamelessly: which the Prophet Esay noted also chap. 3.9. They declare their sins at Sodom, they hide them not: showing that they were past all shame in these most shameful sins. Yea they boasted and gloried in them: both which may be gathered in Genesis 19 ●. and 9  
Doctr. 1. By these sins we are taught to take a view of the sins of these last times unto which that of Ezechiel unto jerusalem may be properly applied: 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: First▪ the Church of Rome is that Sodom wherein the two Prophets were slain, Revel. 11.8. It is there so called because it matcheth Sodom in her sins, in that it teacheth the sins of Sodom, in making laws to inhibit lawful marriage in sundry sorts of men▪ to tolerate fornication, and such filthiness; yea not only by the Scriptures, but, in many other sundry ancient, and some of their own records, it is manifest that Rome is a Sodom. Whence we see not only the duty of every Lot, and righteous person, namely to hasten out of her, but also the end and destruction that abideth her, to be everlasting 〈◊〉▪ Secondly, again in these time's i● must be verified, and is also, which was applied by Christ unto them of his age, Luk. ●7. 28. It is in these latter times as it was in the days of Lot, men eat and drink, buy and sell, marry, and give in marriage, and think of nothing; and 〈◊〉 the wonderful 〈◊〉 of many 〈…〉 that many 〈◊〉 in the midst of the Church herein may match, if not exceed even Sodom & Gomorrha themselves. Thirdly▪ whosoever (saith Christ) shall not believe and obey the doctrine of the Gospel, 
Mat. 10.15.  it shall be easier for Sodom and Gomorrha in the day of judgement, than for them. Which sentence might move most men to tremble, who whilst they take themselves freed from Sodomes' sins▪ fornication▪ and following strange flesh, they nourish a sin within them, which maketh them as far off their salvation as Sodom itself is, and that is the not receiving of the Gospel as they ought: most men content themselves to live civilly, and out of danger of human laws; but as for the doctrine of religion, and yet much more the power and life of it, it lieth horribly neglected. But Sodom itself shall be saved before such men.  
Doct. 2. In that fornication and following strange flesh are the sins of Sodom; we are taught to avoid this sin of fornication and all sins of uncleanness. For first, the heavy curse of God is passed not only against Sodom and Gomorrha for th●se sins; 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. Again, no fornicators, adulterers, wantoness, 
1. Cor. 6.9.  b●gga●ers, shall even be admitted into the kingdom of heaven: and in verse 13. the same Apostle propoundeth six reasons why we should fly fornication: first, our bodies are the Lords, and must be serviceable unto him. Secondly, we look they should be raised to glory in the last day, and therefore we must in the mean time keep them honourable. Thirdly, they are the members of Christ, we may not th●n make them the members of an 〈◊〉. Fourthly, whereas all other sins are without the body, this directly is against the body. Fifthly, the body is the 〈◊〉 of the holy Ghost, and th●se sins make it the devils 〈◊〉 and 〈◊〉. Sixthly, our bodies are bought with a price, and it is sacrilege 〈…〉 glorify God in the body as well 〈…〉 soul, 〈◊〉 both are alike his. Now if any man 〈◊〉 solicited by temptation unto 〈◊〉, and would know how 〈◊〉 might overmaster them, he must begin with his heart, and obtain and retain within it the fear of God, which only is able to overrule him. This grace alone preserved joseph, being daily enticed by Po●iphars wife. How should I do this wickedness and sin against God? Gen. 39.9.  
The third point in this example is the punishment itself▪ in which three things may be noted: first, the matter of it; they suffered the punishment of eternal fire: by fire, we must not understand our fire, no● such material and bodily fire as ours is, 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 unto nature, so much more terrible is this torment▪ which elsewhere is called by other names, as the worm that never dieth, etc. Where in the fearfulness of the punishment mark the grievousness of this sin: it were therefore to be wished that whoredom might be punished with death. The thief doth not more, if so much harm against families and Commonwealths, as sinners of this kind and quality. The second thing is the 〈◊〉 of their punishment, 〈◊〉 when they gave themselves wholly to fornication, & were come to the height in their sins. Where note, that though the Lord be slow to wrath, 
The Lord is slow to anger, but much 〈◊〉 wrath.  yet he recompenseth that slowness with the heaviness of it when he cometh; seeing▪ he cometh not till he must needs, and that is not till sin be at the height and most of necessity be taken down: as appeareth in those four hundred years allotted for the filling up of the Amorites sins. 
Gen. 15.16  Let us then beware of abusing God's patience, by adding to our sins; for than he is adding unto, and heaping his judgements, and we shall find that though he come slowly, 
To avoid God's stroke strike down thine own sins.  yet he will strike surely, if we give not 〈◊〉 a stroke to our sins by repentance, as in 〈…〉 his judgements may be preverned. The third thing noted here is the use of this punishment; namely, 〈…〉 they 〈…〉 an example to the whole world. Which 〈…〉 that 〈…〉 so 〈…〉 all 〈…〉 of the son 〈…〉 for God teacheth not only 〈◊〉 by his word 〈…〉 of it, 
God's judgements are his real sermons.  but really also by his works in the execution of his judgements. job saith that God speaketh 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 judgements of God.   

Vers. 8. Likewise notwithstanding these dreamers also defile the flesh, and despise government, and speak evil of them that are in authority.  
NOw the Apostle cometh to the proof of the second part of the former reason: namely, that these seducers are they which take liberty to 〈◊〉: and therefore they shall be destroyed. This is proved in this, and some verses following, by a particular rehearsal of certain sins apparent in these men.  
In this verse three things are offered to be considered of us: first, the 〈◊〉 down of two vices unto which these men were addicted: first, they 〈…〉 flesh: secondly, they despise government. Secondly, the fountain of these and other their sins in this word 〈◊〉. Thirdly, the manner of their sins in these two words; Likewise notwithstanding; namely in two things: first, as Sodom and Gomorrha sinned, so ●●ned these likewise, no otherwise than they. 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 judgements rush into these sins: and hereby they are convinced to be dreamers, seeing they sleep securely in the midst of such judgements.  
In handling the words we will first speak of the fountain, because it is first in nature, and then secondly of their sins flowing from thence. The original of these sins is that they are dreamers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which word leadeth us to a double cause of them: 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: and in the next p●●ce, what be the dreame● which in 〈◊〉 sleep 〈◊〉 them. This sleep is not that natural sleep which oppresseth the body; but a spiritual sleep, like unto that in divers things going over the soul, binding up the faculties of the same, and bringing a heaviness or deadness rather into all the powers of man; so far forth as they ought to be moving in spiritual actions and affairs. It causeth the mind never to think seriously of God or a man's own estate: the conscience never or seldom to accuse for sin committed: the will never or seldom to will that which is truly good: the affections never or seldom to be moved at God's word or works. Thus it goeth over the whole soul, and casteth it in a dead sleep, so as it is altogether unfit to go about the actions of an heavenly life. Example hereof we have in the old world, they eat and drank, etc. and knew nothing till the flood came: they dreamt continually of many other things, but never of their own destruction. Dives also was cast on such a sleep; he f●red deliciously every day, he never thought of heaven, for he was never to come there; nor of hell fire till he felt the flame. This spiritual sleep is three-fold● first, the natural sleep of heart by which every one is overtaken; so as by nature no man can so much as move himself to the least good, till God awake him, and say to him, Awake thou that sleepest, and stand up from the dead. 
Eph 5.14.  The second sleep is a slumber, and indeed the remainders of this natural sleep in the children of God, being awakened out of their dead sleep; for even they are overtaken often with a spiritual slumber, by reason of remainders of sin in them. So the spouse acknowledgeth Cant. 5.2. I sleep, but my heart waketh. The third sleep is the increase of that natural sleep and deadness of heart by the custom of sin, when as the heart is made past feeling, and altogether senseless through continuance in sin, Ephes. 4.19. This last kind is that which is attributed here to these deceivers, for so the word [notwithstanding] importeth: for although they knew the judgements of God against sin, yet they are senseless and careless in the midst of them.  
Now in the next place let us see what these dreams are here spoken of, and they be nothing else, but wicked, carnal, and vain imaginations, arising from an impure heart, and conceived in a corrupted mind, which in the end deceive and delude men no otherwise than a dream, which while a man sleepeth seemeth to have some truth in it, but as soon as one awaketh it vanisheth away, and indeed hath in it nothing less. An example whereof we have in the rich man, Luk. 12.19. who in his fullness and increase of riches dreamt of an happiness and a continuance in it many years: when that night his soul was taken away. The Angel of the Church of Laodices dreamt▪ that he was rich, increased with wealth, and stood in need of nothing; whereas he knew not that he was blind, poor, miserable, and naked, reve. 3.17. So the Pharisee dreamt that he was another manner of man than the poor sinful Publican; but it was but a mere dream, for the other departed away justified.  
Doct. Hence we may note the cause why so few entertain the doctrine of the Gospel, so few forsake their sins and turn unto God, and that is because men are dreamers, being cast and lulled asleep in their sins, and therein deluded with many false imaginations which draw them from God. As first, 
Dreams of men waking.  some plead that they were never book learned, they could never write nor read, therefore they must be excused in their ignorance, as not being bound to know the word of God; they need not frequent so many sermons, or if they do, they are not greatly to care to carry them away. Secondly, others dream that because they have lived thus long, and yet had never any such cross, as they see befall others, therefore they are most happy men, and God loveth them; they find the blessing of God upon them in every thing, and therefore they serve God well enough, or so much as serveth their turn. Thirdly, others have learning and knowledge, and begin to dream that therefore they want nothing, they bless themselves in their naked knowledge, and never have care in their hearts to receive Christ. Fourthly, others are profane, and dream that the Master will not come yet; God will not yet call them, they shall have time enough to repent in; for they crave but one hour on their deathbeds, and that shall they have; in the mean time they give themselves over to riot and excess, never regarding though all the world cry shame upon them, until their Master take them unawares. Lastly, it is a common dream amongst men that the promise of life eternal is but a dream, 
Most men dream, that the doctrine of the Gospel is but a dream.  and so many make but a dream of the whole word of God, and all religion: that look as Sarah did not so much regard the promise as she ought to have done, because she took it for a dream, and made a matter of laughter of it, Gen. 18.12. and as those who were reduced from the captivity of Babylon, entertained the promise of their return but as a dream, by their own confession, Psal. 126. and Peter when he was delivered by the Angel out of prison, could not be persuaded that it was so, but that he had seen a vision, or dreamt a dream, Act. 12.9. Even so, men hold the doctrine of the Gospel but as a dream, seeing they can hold it in opinion, but never endeavour to reform their lives by it: but such dreams disappoint men commonly of salvation; which while men bring to the hearing of the word, it is no marvel if we have such just cause of complaint for want of profiting under it, as appear every where at this day. The most powerful Ministry shall little prevail, so long as men come with their hearts full fraught with their carnal imaginations, and with such heaviness of spirit. Secondly▪ in that these dreams are made the causes of all sins, we are taught to learn the lesson of the Apostle, Ephes. 5.14. Awake thou that sleepest, and stand up from the dead. And 1. Thess. 5.6. Let us not sleep as others do: which that we may do, consider first the reasons, and means which may be effectual to awaken us: and secondly, the notes to know when we are wakened. For the former, consider first the infinite justice and wrath of God against the least sin, which made the Apostle say, 
Heb. 10.13  It is a fearful thing to fall into the hands of God. Secondly, the greatness of our sins, and the number which is like the sand upon the sea shore. Thirdly, the uncertainty of the day & hour of our death, which as it leaveth us, so shall the last judgement find us. Fourthly, our vow in Baptism; wherein we promise to forsake the Devil▪ and all our own lusts. Fifthly, Christ's passion and his bloody sweat, not for his own, but our sins, which made him cry: My God, my God, why hast thou forsaken me? Sixthly, that the night is past, and it is n●w day, the sun is up, even the sun of Righteousness is risen upon us; and therefore we are to be raised out of our sleep, and walk as children of the light, Rom. 13.12.13.  
Secondly, if a man would know whether he begin to be awakened, let him observe whether his heart have begun to move in spiritual actions or no. For that body is wakened out of bodily sleep, which can move itself in bodily actions. Quest. When doth the heart begin thus to move itself, and how shall I know it? Answ. When thou beginnest to turn thy eyes inwardly into thyself, and canst find, and espy the privy corruptions which lurk within thee. Secondly, when thou art inwardly and heartily displeased with thyself, and grieved for thy sins. Thirdly, when thou canst humbly and heartily sue to God for pardon, and canst hunger and thirst after Christ and his merits above all earthly things. Fourthly, when thou beginnest to endeavour to do the will of God, and please him in all things; then assure thyself thou art wakened out of thy sleep of sin, and not before.  
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 sober, 1. Thess. 5.6. For the practice of which duty these rules are to be marked▪ first, we must daily and diligently observe ourselves, our hearts, and sins; and seeing what sins we are most prone unto, there must we double our care and watchfulness: for otherwise where we are weakest Satan soon maketh a breach, for there he makes his greatest assaults. 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: out of which forecast in vain shall any man purpose to keep faith and a good conscience. We may not cry peace, peace; for then commonly sudden desolation cometh upon us. Thirdly, we must esteem of every day as our last day, that so we may be 
Lie every day, that thou mayst 〈◊〉 once ●ell on thy dying day.  〈…〉 did, of which we have spoken in the seventh verse, and therefore pass this sin over without further handling. 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: for without holiness, no man shall ever see God, that is, have fellowship with him being a most holy and cha●● spirit: yea the contrary things ought not to be named in the Church of God, Eph. 5.5.  
The second sin followeth, in these words; 〈◊〉 despise government, and speak 〈…〉.] In which words 〈…〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 refuse and put away, yea and so 〈◊〉 as they can put down all Lordship, government, civil power and dominion. Secondly, in their practise 〈…〉. 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; but their necks were to be eased from that yoke: 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 appeareth 1. Cor. 7.11. where the Apostle answereth this case, which servants themselves were hold to call in question being converted. Art thou called a servant▪ care not for it. So Titus 3.1. Put them in remembrance that they be subject to principalities and powers. So as it 〈◊〉 a lesson not well learned in those first ages of the Gospel. This was the judgement and opinion of the false Teachers, which even the word [despise] implieth & presupposeth. Now whereas some might say, that they must needs (will they ●ill they) be under authority: for Rulers and Princes would and did keep them under: The Apostle addeth, [and speak evil etc.] that is, although they cannot shake off government so easily as they would, yet they can easily manifest their malice against it, in reviling them that are in authority.  
First then we are to speak of their doctrine, and then of their practice. In the former consider three things: first, what is this rule or government which they despise: secondly, upon what ground refuse they to be under authority: thirdly, upon what ground doth Jude condemn them for this refusal. First, to know what this authority is, we must distinguish all government into divine and human: The Apostle Peter acknowledgeth this distinction, 1. Pet. 2.13, Submit yourselves to every human ordinance. Divine government is the absolute power of God, whereby he maketh laws to bind the conscience, and that under pain of life and death eternal. This is the power of all the Trinity; but the administration of it is given to the Son. This power is not here meant; for had they denied this, they could not have carried a face or show of Christians. The other (which here is understood) is human or civil rule and dominion, whereby man is set over man: which may be thus described: Civil government is a state of superiority, consisting in the power of commanding, and in the power of the sword for the common good of mankind. That it is a state of superiority, appeareth Rom. 13.1. Let every soul be subject to the higher power. Further, I say it consisteth in a double power: first of commanding▪ that is, of making edicts and laws, of calling and conventing. Secondly of the Sword, and that in four things: first, in arresting: secondly, imprisoning: thirdly, putting to death; fourthly, making war in way of protection or otherwise. This second power, namely of the Sword, is added▪ first, to put a difference between the authority of the Magistracy and Ministry: which difference standeth in three things: first, the Magistracy hath a power in itself, whereby the Civil Magistrate may command in his own name. 
The authority of the Magistrate and Minister far different.  The Ministry hath power only to pronounce what God commandeth, and that in his name. Secondly, the authority of the Civil Magistrate is in himself; the authority of the Minister not in himself but in Christ; so as the Civil Magistrate may command obedience to himself, but the Minister commandeth it to God. 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 private power, as in Schools, families, which have a power of commanding, but not of the Sword. 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 standeth in two things: first, true Religion: secondly, civil justice; both which are by Magistracy maintained. 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 authority must be marked. First, that civil 〈◊〉 doth not after the same 〈◊〉 order causes ecclesiastical as 〈…〉 in civil causes is ord●●th all, and 〈◊〉 all likewise; but in ecclesiastical it hath power to order all, but not 〈◊〉 execute them. The Magistrate indeed ordereth and prescribeth in all, but the Minister is ●e that executeth in ecclesiastical causes. 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; concerning which Christ comm●nded to give unto God the things of God and unto Caesar Caesar's. Secondly, this authority extendeth itself to all persons as well Ecclesiastical as Civil, but so, as it stretcheth only unto the 〈◊〉 man, to the body, life, 〈◊〉▪ and outward things, but not to the soul and conscience, of which God is the only Lord and governor. 〈…〉 asked what are the kinds of this power▪ I answer, it is of three sort●: first, in one person man or woman, which is a Monarchy: 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. These are the Gouernment● despised by these seducers.  
The second point followeth, 〈◊〉 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 〈◊〉; and they 〈◊〉 be 〈◊〉 to these four heads: First, subjection (say they) came in with sin; and therefore Christ having taken away sin, hath taken away subjection also. The former part they prove out of Gen. 1.26. Man in innocency 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: but after the fall Eve is put under subjection to Adam, Genes. 3. Ans. There be two kinds of subjection: 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. The latter whereby one man is subject to another for the common good. The former came in by sin: the latter was before sin in innocency. Eve was subject to Adam in innocency: thus the Apostle reasoneth 1. Tim. 2.12. Let the woman be subject to the man: for she was taken out of the man. Again, in innocency it was said, Increase and multiply; and therefore in the light of nature is a plain distinction between the father and son, and an inequality.  
The first place is misalleaged Genes. ●. 26. because it was spoken not of man alone, but of all mankind, even women as well as men; who have also dominion given over the unreasonable creatures. As for the second place, Gen. 3.15. He shall rule, and thou shalt be subject. It is not spoken because the ordinance of God simply considered in itself was not before the fall: but because now the subjection was joined with fear, grief, and sorrow, which it wanted in innocency: for than it was a pleasure, and this makes subjection a curse in some respect; but is not so (no not since the fall) in itself considered.  
Secondly, they reason thus: Every believer is in the kingdom of heaven, even in this life: Now in heaven there is no King but God; and therefore no believer is to be subject to any but God and Christ. Ans. There be two kinds of governments upon earth; one is spiritual and inward, this is the kingdom of heaven and of Christ within man, standing in peace of conscience and joy in the holy Ghost: in regard of which regiment of Christ, there is no distinction of persons, no difference of bond or free, Master, servant, father, son; but all are one in Christ. The other is a civil regiment, wherein orders and distinctions of men must be maintained; as some must be Princes, some subjects, some fathers, some children, some Masters, some servants. Whence it is that every man sustains upon him two persons: and is to be considered first as a believer, and as a member of the kingdom of Christ: thus is he equal to any believer, and any believer equal to him. Secondly, as a member of the Commonwealth wherein he liveth; thus he is either a superior or inferior. Their reason were somewhat, if every believer were only in the kingdom of heaven: but every of them living here in earth is also a member of some Commonwealth.  
Thirdly, 
Object.  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: and therefore is intolerable among Christians. 
Answer.  Ans. Moses and the Levites by God's commandment flew 3000. of the Israelites for worshipping their golden Calf, 
Exo. 32. 2●  and never gave them space to repent. 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, God's wisdom and commandment must take place of man's reason; he commandeth that the Malefactor should die, 
Pereat unus potius quam unitas.  and thereby that the evil be taken away; better it is that one should be destroyed than an unity; better that one be removed, than a multitude by the contagion of his example infected.  
Fourthly, 
Object.  they plead liberty by some places and testimonies of Scripture: Gal. 5.1. Stand fast in the liberty wherein Christ hath set you free. 
Answer.  Ans. The liberty which Christ hath procured us is liberty of conscience, freedom from the power of sin, Satan, death, hell, and condemnation; and therefore spiritual: but not from temporal and civil subjection.  
Ob. Rom. 13.8. 
Object.  Owe nothing to any man but love: therefore not obedience. 
Answer.  Ans. There be two kinds of debt: first, a civil debt, occasioned by contract and bargaining between man and man: the second is a debt to which we are bound by God's law and covenant; the place is meant of the former, so far as it lies in our power: but we are bound still to obedience and subjection by the latter.  

Object.  Ob. Matth. 17.26. The King's sons are free from tribute; and therefore from subjection. 
Answer.  Ans. Christ speaketh that of himself, who by his birth was heir to the Crown and kingdom of the jews: and therefore by right was to pay none; neither did but for avoiding of offence: what is this to free other men from obedience to the Magistrate?  

Object.  Object. 1. Cor. 7. Ye are bought with a price, 
Answer.  be ye not the servants of men. Ans. The meaning is, that servants should not subject themselves to men as to absolute Lords; for we must do service one to another for God's sake; and not only for God but in God.  

Object.  Ob. Believers are governed by the spirit of God, and so are able to govern themselves every way, and need not any government of man. 
Answer.  Ans. One thing it is what we do, another what we ought to do: we ought indeed so to live, as not to need governors, but we do not; yea and if believers could, yet were the reason nought, for the Church contains as well bad as good; hypocrites as well as sincere Christians; and therefore the best Churches need Magistracy for the punishment of the evil doers, and the praise of them that do well. Yea the Church lying open to the malice of Satan and the wicked, standeth ever in need of Magistracy to protect it by force and war, or otherwise.  
The third general point is; upon what ground doth the Apostle here blame and condemn these seducers for despising civil government? Ans. The ground is, because it is a solemn ordinance of God; called therefore by Peter a creation or creature, which bindeth every soul unto subjection to the higher power, Rom. 13.1. and that for conscience sake, which respecteth not so much the rule itself as God's commandment, subjecting not only civil but all ecclesiastical persons thereunto. Christ himself taking upon him man's nature, was subject unto authority, submitting himself unto Caiphas, and Pilate, yea to apprehension, arraignment, condemnation, and execution, Matth. 26. Paul himself whose Apostolical authority and spiritual weapons, were able to bring down every opposition: yet acknowledged that he must be judged by Caesar, Act. 25.11.  
Ob. jerem. 1.10. 
Object.  I set thee over nations and kingdoms to plant and pluck up: the Prophets therefore and their successors are not to be subject unto civil Magistracy. 
Answer.  An. The Prophet is set over nations & kingdoms, not to govern by the civil sword, but the sword of the Spirit in his mouth; and he is to plant and pluck up kingdoms no otherwise, than by declaring that God would plant or pluck them up.  
Ob. Esay 60.10. 
Object.  King's shall come and serve the Church in the new Testament; and therefore the Church is not to be subject unto Princes, but they unto it. Ans. In the Church are two things: 
Answer.  first, the persons of men: secondly the things of God. 
Regni mundi & regni Christi est m●tua subiectio. Bucer.  Now Kings are subject to the Church; but how? not to the persons of believers, but to the things of God, namely the Word, Sacraments, faith, etc.  
Object. 
Object.  Kings and Magistrates are as sheep; Ministers are Pastors and shepherds: therefore they are under the Ministers, as the flocks under the shepherds. Ans. In the Prophets, Pastors, 
Answer.  and Ministers, consider two things: first their persons: secondly, their ministery. In regard of their persons all of them are subject to their own Princes, and that for conscience sake: but in regard of their ministery, Princes and Magistrates are to be subject thereunto, as wherein the Word is taught and Sacraments administered: even as a mean man being a Sergeant, may arrest a Baron, Earl, or Duke, who may not resist him, because he cometh with the Prince's authority, unto which he must yield himself, though not unto the person of the Sergeant: so must Magistrates to the Ministers coming not in their own, but in the name of God. For this also must be marked, that Magistrates are not simply subjects to the ministery, but so far as the word is rightly taught, and Sacraments du●ie administered: for else they have power either to reform, or depose such Ministers as shall fail in their administration: for even in this regard themselves are shepherds. As Isai. 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. By this doctrine we may discover the wickedness and horrible rebellion of sundry persons in this age. First of the Bishop of Rome that most ancient Rebel, 
The Pope the arch-rebel of the world.  who hath for many hundred years taken upon him an usurped supremacy over all civil government in the earth; which is the highest rebellion which ever the world hath heard of, seeing there is not a soul which must not be subject to the higher power. 
Object.  Ob. Yea but that place is meant of those that are to be subject, but the Popes themselves are exempted. Ans. But besides that the text commandeth every soul to be subject, 
Answer.  it is made a note of Antichrist, to exalt himself above God, and all that is called God; that is, all Magistrates.  

Object.  Ob. But they allege the example of Vzziah the King, 2. Chron. 26.20. who taking upon him presumptuously the office of the Priest, Azariah the Priest resisted him, cast him out of the temple, and deposed him from his kingdom. Ans. Azariah resisted the King not by force, 
Answer.  or violence, but by word only and admonition, whereby he caused him to depart the Temple: neither did he depose him from his government; but being by God stricken suddenly with a leprosy, he was by the law shut out from the company and society of men, and so disabled to govern; although the right of it still belonged unto him.  

Object.  Ob. They allege likewise the example of jehoiadah the high Priest, who deposed Queen Athaliah from her kingdom, and set up young joash to be King, 2. Chron. 23. therefore the Pope hath authority to depose Kings and Emperors. 
Answer.  Answ. jehoiadah the high Priest was next to the King in blood, 2. Chro. 22.11. and was one of the states of the land; who deposed her not alone, but by the common consent of all the states and Peers of the land; as chap. 23.1.2. He indeed is chiefly named, because he was the chief of them in blood; neither did he set up joas, but helped to maintain his ●ight, which was usurped by Attaliah: in a word, he protected the right heir, but could not himself, nor did not dispose the kingdom unto him. And of this kind are all their allegations: which yield no patronage at all to that usurped Papal authority, but even the Pope himself ought to be subject to his Emperor, if he would avoid his most just title of a most unjust usurper.  
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: and this is the condition of the whole Roman Clergy. 
Object.  Ob. They plead that Kings and Princes of their bounty have granted these privileges unto them. 
Answer.  Ans. The law of nature acknowledgeth a civil subjection: the law of God straightly enjoineth it, and no law of any man may offer violence, or derogate from either of these.  
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, as the kingdoms of Europe have had too woeful experience of. If here they say, the Pope may dispense with the laws of kingdoms. I answer, were it so that he could dispense with human 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?  
Fourthly, we see hence what we are to esteem of the Roman Religion: namely, as of a Religion to be abhorred, as are these seducers themselves, because it is clean contrary to Christian Religion: which teacheth to fear God and honour the King: but the Roman Religion pretendeth to ●each men to fear God, but putteth down the honour of the King: 
Popish religion urgeth men to forswear the honour of the king.  nay he that professeth that Religion, must swear the flat contrary to the King's honour.  
Fifthly, we are hence directed what to think of that oath of the supremacy unto the Bishop of Rome, namely to be such a one as fighteth directly against the law of God and nature; seeing it giveth all ecclesiastical government unto the Pope, which belongeth properly to Kings and Princes in their several dominions.  
Sixthly, if every man must be subject to the power of the Magistrate for conscience sake, than all wandering beggars and rogues, that pass from place to place, being under no certain Magistracy or Ministry, nor joining themselves to any set society in Church, or Commonwealth, are the plagues and banes of both, and are to be taken as main enemies of this ordinance of God: 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.  
And speak evil of them which are in authority.] In these words the Apostle showeth how these false teachers pull down authority by their practice, as in the former they did by their judgement: for when they cannot quite put down all authority and Magistrates, they speak evil of them, and blaspheme those that exercise the same: that is (as the word signifieth) those that are in dignities and glories: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for that is his meaning, when he calleth Princes by the name of Glories. Here two things are to be considered: first their sin, [speak evil▪] secondly, the amplification of their sin, partly in this verse, and partly in the next. The sin is mentioned and condemned in Exod. 22.28. Thou shalt not speak evil of the Rulers of thy people. Eccles. 10. Curse not the King, no not in thy heart, for the birds of the air shall bewray it. 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. Timoth. 5 If we may not receive slanders against Rulers, much less may we raise them.  
Use. 1. See here as in a glass the common sin of these days, wherein the common practice, yea and table talk of men is the censure of the doings of the Magistrate, and the doctrine of the Minister. Paul when he called Ananias a painted wall; 
Act. 13.5.  being reproved, answered, that he knew him not to be the high Priest, for than he would not have reproached him: that is, he acknowledged him not, but knew him rather to be an usurper, which made him use that boldness. 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. David knew that he was to succeed Saul in the kingdom, and that Saul sought his life daily, and yet his heart smote him when finding Saul at advantage that he cut off but the lap of his garment, whereas he might have as easily taken away his life; the ground of his grief was, because he was the Lords anointed. 
1. Sam. 24.  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 lives of the Lords anointed ones, 
Romish vassals authorized to take away the liue● of the Lords anointed ones, the laps of whose garments they ought not to touch.  who will not stoop unto that Antichristian tyranny. Instruments of Satan they are, inflamed by Diabolical fury; fight for their Babylon with the weapon of most monstrous and unnatural cruelty. Thirdly, we are on the contrary taught hence to bless our Magistrates, especially the Lords anointed over us: as also other inferior Magistrates; who although their persons may be mean, yet are under the supreme, as he under God is a Steward and Deputy for our wealth. The Apostle Paul willeth that prayers be made for all men, but especially for Kings and Princes; 
1. Tim. 2.1.  and those that are under them in authority, that we may lead a quiet and peaceable life in all godliness and honesty. jeremy wisheth the people in captivity to pray for Nabuchadnezzar an Heathen King, that under him they might have peace. 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, and our thankfulness for their government.  
Secondly, the amplification of their sin standeth partly herein, that they speak evil of Dignities, Glories, Majesties, that is, of those whom God hath adorned with these: in detracting and detaining from them their due honour.  
It may be here asked, why doth the Holy Ghost call Magistrates by the names of glory and dignity? Ans. For two causes: first, because the Lord hath set them in his own room and place, and accordingly honoureth them with titles befitting the same. Psal. 82.1. God standeth in the assembly of Gods, that is, of Magistrates; called Gods, not only because he hath set them in his place; but also because they have received a particular charge and commandment, and therewith a power of executing his own judgements amongst men upon earth as his deputies. 2. Chro. 19.6. They execute not the judgements of man, but of the Lord. Secondly, these titles are given them, because the Lord doth 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, 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 David was anointed King, and when Samuel had powered the horn of oil upon his head, it is said, 1. Sam. 16.13. that the spirit of the Lord came upon him, which furnished him with gifts and graces both of regeneration and regiment also. In like manner the Lord took of the spirit of Moses, and put it on the seventy Elders, Numb. 11.17. whereby they were furnished with gifts of government, and enabled to bear rule▪ and judge justly as Moses was: such titles therefore as these, are not ascribed unto them without just cause. Yea, how can they be fitlier called than Glories? seeing there is no greater glory in earth than to supply God's room, and to be enabled with gifts for the sufficient discharge of it.  
Hence learn, that it is lawful for Princes to bear an outward pomp, in diet, buildings, costly apparel, 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. So Agrippa and Bernice came with great pomp and entered into the common hall: 
Act. 25.23.  which pomp is not there discommended, but rather approved, as by the circumstances of the text appeareth.  
Secondly, Magistrates ought especially to honour God, because he especially honoureth them; this must they do by discountenancing and punishing vice, and by setting up and maintaining true religion and virtue.  
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. Deut. 1.17. Ye shall have no respect of persons in judgement, but shall hear the small as well as the great: ye shall not fear the face of man, for the judgement is Gods: and herein stands a great part of their glory.  
Fourthly, we are in all lawful things to yield free subjection and obedience unto our Magistrates and governors, even as unto God himself, whose room they are in; which duty the child oweth also to his father, the servant to his Master, because they also are set over them in God's stead.  
Fifthly, hence also is it lawful for us to give to Princes the titles of Majesty and Grace, because it hath pleased the holy Ghost to ascribe them unto them, and by their titles to commend their persons and places unto us; yea and to furnish them with such gifts of Magistracy, as that they become not only naked titles, but just significations of the true honour which God hath graced them withal.   

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 down another reason, amplifying their sin of these seducers, by a comparison from the greater to the less: and thus it standeth: Michael the Archangel durst not so much as rail on the Devil himself, much less may these upon Magistrates who are Gods: and consequently their sin is heinous, who dare open their mouths to revile Princes and Magistrates. Here one question is moved, namely: 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 Deut. 34.6. is said, that the Lord buried Moses, but no man knoweth of his sepulchre till this day. There is the ground of the history: 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. Where then had he this? Ans. Either from some book then extant among the jews, which is not now to be found: or else from some tradition which passed among the jews from hand to hand, as many things did: as that 2. Timot. 3.8. where the Apostle saith, that jannes' and jambres withstood Moses; the history of which is not found in the old Testament.  
Hence the Papists conclude, that the word written is not sufficient and perfect in and of itself, unless the unwritten word be added unto it, that is, that word which is given by tradition, both which (say they) make a perfect word, but neither is perfect or sufficient alone; grounding their opinion hence, that Jude allegeth an example out of a tradition which is not found in Scripture. But that is an heretical doctrine and untrue, seeing the perfection of a thing is not to be measured by every thing that is wanting unto it, but by the perfect end of it: for perfection is taken from the end. Whence I reason thus: If the written word be perfect and sufficient to the end to which it is ordained, it is every way perfect. But it is perfect and sufficient to that end: namely to the glory of God in working out perfectly the faith & salvation of man: and is in nothing wanting for the achieving of this end, but sufficiently teacheth all things to be believed and done, and giveth perfect direction concerning faith and manners. joh. 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: and therefore the word written is every way most sufficient and absolutely perfect, and need no addition or tradition to help forward this end.  
Ob. This place is a tradition and not written, and many other true traditions were never written: besides that the Church may make traditions. Ans. We grant many true traditions are not in Scripture, but such they are as a man may be ignorant of, and not prejudice his salvation. Again, the Church hath a power, and hath had privilege to make constitutions and laws, which were to be known and received: but these are such as only concern the orderly government of the Church, and are not necessary to salvation.  
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. This rule of faith is nothing else (by their exposition) but a general consent in the hearts of all true Catholics; together with the Pope assenting with them, which of necessity we must believe; and yet (say they) it is not in the Scripture: and therefore some things must of necessity be believed which are not in the Scripture. Ans. The rule of faith is not such a crooked rule as they would thrust upon the world by their wicked exposition; 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 wisheth Timothy to keep the true pattern of wholesome words in faith and love: which is nothing else but the testimony of Scripture, in points of faith and love, comprised in the Decalogue and Apostles Creed. The rule of faith therefore in expounding Scripture is Scripture itself. The second thing necessary by their doctrine to be believed, not contained in Scripture, is, that the Canonical Scripture is God's word: 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. Ans. As every other Art and Science hath certain principles of truth to prove all other precepts by: but themselves are to be proved by none▪ so also hath Divinity the chief of all other Sciences: of which kind this is one principle; that Canonical Scripture is God's word, which not granted, inferreth a destruction of all other divine rules: this is a truth therefore confirmed, not a thing testified from some other, but as a ground of itself. Secondly, in divine matters saith goeth before knowledge, which in human things is clean contrary: for if a man would know whether fire be hot, let him put his hand unto it, he shall have experience of it, and then he shall believe it: but in divine things first a man giveth credit, and yieldeth consent to the word, and then hath experimental knowledge: for although faith hath his knowledge, 
Rome 4.18.  yet experimental knowledge followeth faith. Abraham believed above hope, here faith went before knowledge. joh. 7.27. If ye do the will of my Father, ye shall know whether the doctrine be of God, nor no. Thus then we may conceive it, the tenor of the word of God is this: Thus saith the Lord. If the question now be whether the Lord said thus or no: I answer, to believe the Church herein before God is sacrilege: 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. Thirdly, we know that Scripture is God's word, by Scripture, and not by the Church: 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; we cannot but have sufficient persuasion of the author of it, and that it can proceed from none other but God himself. Thus notwithstanding the allegations of the adversaries, the written word retaineth that perfection, which needeth no tradition to strengthen or further it in that end to which it is appointed. Now to the reason itself, amplifying this sin in this verse which containeth three points to be considered. First, the person that durst not rail. Secondly, the goodness of his cause, which was very just, and yet he durst not rail upon the Devil himself. Thirdly, the manner of his speech: The Lord rebuke thee.  
The person that durst not rail was Michael the Archangel, whom some affirm to be Christ himself: others, that he is some chief, arch and principal Angel; which opinion is more probable. For first, the Apostle speaketh of him as one in subjection, and standing in awe, not daring to break the law of God, for he durst not revile the Devil. Secondly, in 1. Thess. 4.16. The Lord Christ shall come to judgement with the sound of a Trumpet, and the voice of an Archangel; where is a plain distinction between Christ who should come in the clouds, and the Archangel. Thirdly, Peter explaineth it, speaking the same thing, and saith: The Angels give not railing judgement against them, 2. Pet. 2.11. It is more probable than that by Michael was meant a principal Angel, rather than Christ.  
Doctr. First, from the person we learn that there be distinctions and degrees of Angels; there be Angels and an Archangel. Quest. Is there but one Archangel? Ans. The Scripture speaking of Archangels, useth always the singular number, never mentioning more than one: and where the Scripture resolveth not, we are not to determine: yet I condemn not those who have probably held that there are more than one. Secondly, we have here an example of Angelical meekness and modesty, Tit. 3.1. 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, and obtrecting is a property of the Devil, whence he hath his name, Reu. 12.10. the Accuser of the brethren: and the Adversary. 2. Pet. 5 8. who is ever ready with one accusation or other to stand up against every man: the malicious man, whose malice caused him to stand up against job, and falsely accuse him of hypocrisy unto Gods own face. Let slanderers and backbiters of their brethren see hence whom they imitate, and most lively resemble.  
Secondly, consider the goodness of Michael's cause, which was this: 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 jews. The Devil on the contrary would discover it, that so the Israelites might fall to Idolatry before it; herein the Archangel resisted him, and strove with him for the performance of the will of God and the maintenance of his true worship: and yet in this good cause Michael durst not revile the Devil himself. In this cause consider two things. First, the fight and contention between Michael and the Devil. Secondly, the cause and occasion of it about Moses body. In the former we may observe that there is a sharp and serious contention between good and bad Angels; 
In these conflicting days of ours not men only but the Angels have their combats.  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 Psal. 34.8. The Angels of the Lord pitch their tents round about those that fear him. 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 goeth about continually seeking whom he can devour. This combat concerneth and is conversant about either first the persons, or secondly the societies of men. The fight about the persons concerneth either infants, or men of years. First, for infants the Devil seeketh 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: but the Angels of the Lord have charge given them to defend them against this malice of Satan. As Psal. 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. Mat. 18.10. Despise not one of these little ones: for their Angels always behold the face of my father which is in heaven. Secondly, concerning men of years, the devil and his angels strive to drive them out of their ways and callings, and to lead them into crooked paths; as he would have had Christ to have leapt from off the top of the pinnacle, although he had an ordinary way to go down: and have made stones bread: but the good Angels on the other side are given us to keep us in all our ways, Psal. 91. and so under the protection of the Almighty. The second strife, namely about societies, concerneth either first families, secondly Churches, or thirdly Common wealths; all which the Devil striveth to overturn: as the good Angels to preserve and maintain them. First, the devils endeavour is utterly to overthrow all families, of Christian men especially: he rob job of all his substance, slew his servants, and children: but the good Angel's guard and defend them. jacob had the Angels of God defending him and his family from the fury of Esau, Gen. 31.1. Psal. 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. Secondly, in Churches and congregations, the wicked Angels strive to corrupt the word, Sacraments, and all the ministery; or to make it fruitless, every way to their power hindering the good success thereof. The Devil offereth himself to be a lying spirit in the mouth of all ahab's Prophets. 
1. King. 2●.  Zach. 3.1. He standeth at jehoshuah his right hand, to withstand him in his office. He seweth tars in the field where the good seed of the word is sown, Mat. 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 Thessaly. to confirm them, 1. Thess. 2.18. He raiseth persecution against the Church: for he is said to cast some of the Church at Smir●a into prison, Reu. 2.10. The good Angels on the contrary fight against them, for the good of the Church, the furtherance of the Gospel, and preservation of the true worship of God. The Law was given by their ministry, Galat. 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 baptize him, vers. 38. delivered Peter out of prison, Act. 12.11. Thirdly, the wicked Angels seek to supplant Commonwealths and kingdoms. Satan moved David to number the people, by which sin he wasted 70000. of his people. The good Angels fight in their defence. The Angel told Daniel that he fought against the Prince of the kingdom of Persia for the jews, Dan. 10.13. The Angel smote of zenacherib's army in one night, an hundred fourscore and five 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, neither can this fight be perceived of us? Ans. As he is a spirit, so his fight is spiritual, not easily discerned by the eye of flesh: for we fight not against flesh and blood, 
Eph. 6.12.  but against principalities, and spiritual wickednesses. Again, he fighteth not only in his own person, 〈◊〉 by his instruments and complices, whom he daily raiseth up against the persons of men, and all human societies and this fight we may in part perceive.  
Use. 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. 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 Satan had might to his malice, no● one of these should stand a moment. Thirdly, in all dangers our comfort must hence be raised, that though Satan's 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, and too strong for him, and all the power he can raise against us. Thus was Elis●●●s servant comforted: 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: for admitting and commixing any sin, we treacherously turn against those that fight for our defence, and do what we can to grieve and drive them away from us, and so put ourselves in the power of Satan to be led at his pleasure into sin, as also into the dangers of it.  
The second point in this cause of contention is, the occasion of it, namely▪ it was about Moses his body. Michael would not suffer the Devil to reveal where Moses body was laid, so to sow the seeds of Idolatry, whereby Gods true worship might be overturned: for he cared not for the body of Moses, but to bring in Idolatry by means of it. Hence note that the wicked Angels fight not so much against the bodies of m●, as against their souls▪ nor contend so much to overthrow them in their outward estate, or to deprive them of their goods, 〈◊〉, drink, etc. as in their inward, to ●●est from them their spiritual things, namely God's true worship and the things and means which 〈◊〉 to the maintaining and 〈…〉 We have to fight 〈…〉 in high places▪ Ephes. 6. ●2. But 〈◊〉 may as well 〈…〉 in spiritual things▪ for therein bend they their principal forces. 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 beguiled Eve through his subtlety▪ seeketh how to corrupt men's minde● from that simplicity which is in Christ▪ 2. Cor. 11.3.  
Use. 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▪ sound doctrine, right use of Sacraments: all which seeing Satan most desireth to break off or corrupt▪ we ought accordingly to strive▪ how we may preserve them to ourselves, and have them continued in their purity to our posterity. Secondly, in that Satan seeketh to deprive the soul of spiritual things, we must 〈◊〉 our graces, and become more vigilant in maintaining, and adding also unto our knowledge, faith, love, hope, and other our graces; seeing Satan will si●t v● to make us ●●chaffe, we must watch and pray that our faith fail not.  
Thirdly, mark who is the author of Idolatry, namely the devil himself, and of that especial part of it, 
The devil hath prevailed with the Papists and drawn them to that idolatry which he could not bring among the jews.  which then he could not effect; 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; yea arms, legs, hands, feet, and fingers of Martyrs: 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: for if john Baptist had had so many heads as the Papists brag of, he had been a monster of men: besides▪ though the Cross whereon Christ was crucified was no greater than as ordinary man might bear; yet so many several pieces thereof they pretend themselves to have in several places as would load a ship. Ob. They say they had all those relics by revelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusion● to maintain Idolatry: besides that 〈◊〉 (the word being 〈…〉 perfect 〈◊〉 in all matters to be believed or done) unwritten revelations are no proofs of doctrine, but are lu●●ly to be suspected.  
The third thing in the verse is the manner of his speech, in which observe three things: first, what speech the Archangel would not use: He would not speak evil. Secondly, what speech he used; The Lord rebuke th●●▪ Thirdly, the reason or cause of both; because he durst not speak evil.  
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: secondly, from the corruption of nature: thirdly, from grace. The first is a natural property, whereby the creature seek● to preserve itself, and to shun danger: which fear is not 〈◊〉 in itself; for it was in Christ when he said his soul was heavy even unto the death: and, if 〈…〉 possible let this cup pass from me: but this is not here meant. The second fear proceeding from corruption of nature in men and Angels, is that servile fear when the creature feareth nothing but due and deserved punishment, the conscience being guilty unto itself and accusing for sin, and the heart destitute of faith and love of God; which if it were present would cast out this slavish fear; which is no other than the fear even of the Devils themselves: who believe and tremble, jam. 2.19. but neither was this the fear of the Angel. 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, and a fear of displeasing God in all things: this is the fear here meant which was in the Angel. In which consider three things further: first, the beginning of it, which is faith even in the Angels themselves; whereby they believe the power, justice, sovereignty, and Lordship of God over them; and that they must be subject and obedient thereunto: but in man it is a faith, apprehending the mercy and favour of God reconciled by Christ: this fear in Angels and men therefore is the fruit of their faith. 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 judgement consequently, but 〈…〉 the first place. Psal. 119.12. 〈…〉 trembleth for fear of thee, and ay 〈…〉 stand of thy judgements. This was the religious fear of David▪ first, a fearing of God's offence, and then a standing in awe of his judgements: thirdly, the use of it: which is to make man and Angel make conscience of sin. Exod. 〈…〉 the Midwives spare the Hebrew 〈◊〉▪ it will not suffer the Angel hereto revile the Devil. The fear of God (saith Solomon) causeth to 〈◊〉 every 〈◊〉 way▪ yea it frameth to obedience, 
Psal. 19.9.  and i● 〈◊〉, because it keepeth the heart from defiling itself. Our duty hence is to pray that the Lord would put into our heart● this religious fear, which they contain us in awe of his Majesty, and so keep us from offences, wherein we may resemble this Angel: as also to be a wellspring of life unto us, 
Prou. 14.27  not only 〈◊〉 escape the snares of death, but to quicken and provoke us in the w●●es of life everlasting. 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.  
The second point herein is, what speech the Archangel would not use, that is, cursed speaking, or railing judgement. Which to know what it is, observe the differences of judgement; which is twofold, either public or private. Public judgement i● when a man is called by God to judge the creature; and this is twofold: first of the Magistrate; secondly of the Minister. 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 itself. The Minister is also in the name of God to pronounce the curse of the law upon unrepentant sinners; and the promise of the Gospel unto the penitent. Secondly, private judgement is, when the creature passeth judgement against ●●other, without calling from God, but upon private grudge, anger, stomach, and revenge; this is here called railing judgement; and it is practised three ways: first, in speaking falsehoods and untruths against others. Secondly, in speaking truths, but with intent of slandering and detracting from the good name of others. Thirdly, in misconstruing men's sayings and doings to the worst part, when they may be taken in the better: this railing speech the Angel durst not use.  
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: but many of us who can utter the proverb, That it is a shame to bely the Devil; are contented, yea and ready to bely, and detract from the children of God our brethren by this railing judgement. Some will say, what may we never use this kind of judgement? Ans. Never, no not against the Devil: but if we would take up judgement against any creature, let it be against our own selves for our sins; here we may pass sentence freely, and so escape the judgement of God: as for others we are to judge by the judgement of love, which hopeth, speaketh, thinketh, and suspecteth the best, and covereth the worst, even a multitude of sins.  
The third point is the speech which the Archangel used in these words: The Lord rebuke thee. Which words are a form of prayer, in which he commendeth 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: what shall we do when we are wronged? Ans. Learn of the Angel not to requite and repay evil for evil, neither in action, speech, or affection; but leave all revenge unto the Lord. Zachariah being stoned to death unjustly, desired no revenge, 
1. Chro. 24.22.  but said: The Lord see and require it. Christ himself being accused before Pilate, answered nothing; and when he died he prayed for those who crucified him, Matth. 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; which is against all justice and equity: besides that the Lord challengeth this as his own prerogative; Vengeance is mine, and I will repay.  
Ob. But did not Elias pray for fire from heaven in way of revenge, whereby he destroyed his enemies? Ans. He did: but by instinct from God, which is as much as a commandment.  
Ob. But Christ when he was smitten, said: If I have well said, why smitest thou me. Ans. We must put a difference between lawful defence of ourselves in our good cause, and the offence of our adversaries. far was Christ herein from revenge, and so must we.  
Ob. But this is hard and impossible unto flesh and blood. Ans. Yea but we profess ourselves to be children of our Father in heaven, and therefore we are to have more than flesh and blood in us; even that grace of God which carrieth believers further in Christ's school, than flesh and blood can lead them. Use. 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; if we be reviled by the pe● of the adversary, we must commit the injury to God. Secondly, people that go to law with others, for most part herein offend, that they do it in way of revenge, and to wreck their malice upon their adversary; whereas the right use of sui●e in law is only to defend a man's right, all revenge laid aside. Thirdly, hence men of valour are taught not to take a challenge into the field, it is an honour not to accept of it, seeing revenge is to be left unto God, let the wrong be never so great. Fourthly, when men be at odds and difference, it is not lawful to chide, brawl, contend, cry, and lift up the voice in threatenings, seeing all these are degrees and kinds of revenge, which we must leave unto God. Qu. What must a man do that is to encounter with the Devil, either by temptation, possession, or otherwise? Ans. He must follow the practice of the Archangel, even fly to God by prayer, and entreat him to rebuke him. The like practice must be taken up by those who are to deal with heretics, who seek the overthrow of religion: The Lord must be entreated to restrain the malice of the Devil, that he may not in himself or instruments prevail to corrupt or repress; much less suppress or supplant the truth.   

Vers. 10. But these speak evil of those things which they know not, and whatsoever things they know naturally, as beasts which are without reason; in those things they corrupt themselves.  
IN the former part of this verse is laid down a third argument, which amplifieth the sin of these deceivers; thus framed: For a man to give sentence, and condemn that which he knoweth not, is a point of great injustice and rashness: But these men condemning Magistracy, condemn a thing they know not: and therefore are justly accused of rashness and injustice. The like s●●ne of these seducers hath been too usual in all ages. In the days of the Apostles themselves, the Gentiles accounted the doctrine of the Gospel but foolishness: the jews, an offence; and yet neither of them knew what it was. The same rashness is at this day to be descried in the Church of Rome, who have denounced the sentence of excommunication against our Churches, and condemn the Protestants for heretics, when the most of them never knew our doctrine, nor never heard what we could say for ourselves; yea most injuriously they mistake us in sundry main points of doctrine; as when we teach that works do not justify a man before God, they cry out and say we condemn all good works. The same fault is exceeding rise amongst us in these days: 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; who are to know that a man cannot be too precise in keeping the commandments of God, and that themselves have made a promise in Baptism to walk in no other ways, and aught to renew the same so often as they come to the Lords table.  
And whatsoever things they know naturally.] 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: first, the proper cause of it, that is natural knowledge, in these words: Whatsoever they know naturally.] Secondly, the sin itself, or the property of it: In those things they corrupt themselves. The cause is, because they are guided with a natural knowledge, like the bruit beasts which are without reason. There be three kinds of knowledge incident unto the creature; first, natural knowledge, arising from the instinct of nature common to man and beast, and consisting in the senses of sight, taste, touching, etc. by the benefit whereof the beast itself can discern what is food fit for itself, and what is not; what is profitable, and what is hurtful and unprofitable for it: unto which is joined a natural appetite, by the benefit of which the creature can choose or refuse his food and meat in season. The second is reasonable knowledge proper to man, and is nothing else, but the light of understanding, whereby he reacheth far higher, and discerneth meat, drink, apparel, and rest, to be Gods good gifts, and knoweth the civil use of them; with the which is joined election of will, whereby he can choose or refuse the civil or uncivil, honest, or dishonest use of them. 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: thus many of the Heathen have excelled in civil carriage, and practise of justice, temperance, and other civil virtues. The third is spiritual knowledge, not proceeding either from natural instinct, or reason itself; but from the enlightening of the spirit of God: and it hath sundry fruits. First, it enableth men to know these things in their right causes, as that these gifts of meats, drinks, & such like proceed from God, not as he is the God of nature only; but as by grace in Christ he is our God, yea our Father, & so they become pledges of his special mercy; seeing they are now restored again to the believer, having been formerly lost in Adam's fall. Secondly, this knowledge causeth men to know them in the due measure of their goodness and excellency, rightly discerning them from spiritual blessings: so as the heart shall not be set upon them in the first place, but upon the other as of far higher esteem; yea they shall be counted as dung in regard of these. Thirdly, it instructeth men in the right use of them, namely when it worketh this persuasion in their hearts, that till their persons please God they can never use them well; and then only he is pleased in their use of these, when as their persons first please him. Qu. What is the thing then condemned in these seducers? Ans. The very sin condemned is, that in the use of the creatures of God they are not guided by reasonable, much less this spiritual knowledge; but only by nature, sense, and appetite, as the beast is, and no otherwise, which is the cause of all intemperance.  
Hence note the proper cause of the abuse of all God's blessings unto covetousness, pride, surfeiting, drunkenness, and other sins of that kind: namely, because though men have by nature the use of reason; yet in the use of these things they lay it aside, and follow their own sense and appetite: so far are they from being guided by that higher knowledge which is wrought by the spirit of God.  
Secondly, from the reprehension we are taught to labour for spiritual knowledge, whereby we may be led into the right use of these temporal things; 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.  
Thirdly, in that they are said to be guided only, as the beast which is without reason, that is by nature, sense, and appetite: note the practice of the Devil which is to keep men (if he can) in their natural knowledge, and will not suffer them to attain to that which is spiritual: yea and which is more, he corrupteth also that natural knowledge which men have. A notable experience hereof we have in the Church of Rome; which of a famous Church is become heretical, and schismatical; the reason of it is, because the Devil hath turned all their religion and doctrine, into a natural doctrine & religion: the main points whereof are grounded upon natural reason, and the learning and Philosophy of the Heathen and Gentiles. As justification by works, merits, Purgatory, with the rest. Others not a few amongst ourselves also are deluded by this subtlety of Satan; who suffereth many men to live civilly and honestly among their neighbours, but will not brook that they rise any higher: they must content themselves to live by natural knowledge: Hence many men plead they know enough, namely to love God above all, and their neighbour as themselves: and that God is merciful, etc. which is nothing but a sleight of the Devil still to hold them in their natural knowledge, and so within his own power.  
The second point is the sin itself, and property of it: In those things they corrupt themselves.] This sin of intemperance causeth men in the abuse of meat, drink, and apparel, to corrupt themselves: here then are two things to be spoken of, wherein the whole nature of intemperancy is sufficiently comprised. First of the abuse of the creatures: secondly of his corruption that thus abuseth them. Concerning the former; the abuse of the creatures is four ways: first, in excess, when men use them beyond their calling, ability, or that which nature requireth; this maketh the heart heavy: forbidden by Christ, Luk. 21.34. Secondly, in curiosity, when men are not content with ordinary meat, drink, apparel; but devise new fashions of apparel, and new kinds of ways of stirring up and whetting of appetite. Thirdly, in affection, when men so addict themselves to meats and drinks, as they cannot be without them. The Minister must not be one that loveth to sit at the wine, nor given to wine. 
1. Tim. 3.3 1. Cor. 7.30  The affection is here condemned, when he cannot sit without the pot at his elbow; for else it is indifferent, & for his health sake he may drink a little wine. Paul willeth that the joy in the creature be as no joy. Those also are reproved that drink not for strength, 
Eccles. 10.17.  but for drink sake: for although they neither are drunk nor surfeit, 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. A woe is also denounced against those, that rise early to drink wine, Isai. 5.11. that is, out of season. 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. These be the ways whereby the creatures are abused.  
The second point is, how intemperate persons in these things corrupt themselves: namely four ways: first, in regard of their bodies, upon which by their sin of intemperance they call sundry sicknesses, diseases, yea and hasten their death. Secondly, they deface God's image, making themselves worse than the beasts themselves. Thirdly, they destroy their souls; 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, and so bring ruin to the places where they live.  
Use. In these seducers we have a glass, wherein to behold the state of our days and times; in which intemperance hath taken place not only in profane houses, but even in religious places, & where reformation is professed. A common practice it is to drink with glasses, without feet, which must never rest; also by the bell, the die, the dozen, the yard, and other measures, & then use Tobacco or other means to sharpen appetite still an horrible sin exceeding this sin of these seducers themselves. Secondly, seeing intemperance bringeth just corruption, and in the end destruction upon the offenders, we must make conscience of sobriety and temperance: this is the end of God's grace which hath appeared, to teach us to live soberly, Tit. 2.12. And whosoever cannot obtain thus much of himself to deny the abuse of creatures, will never attain to the denial of himself for Christ his sake, and is as yet a man of no religion.  
But for the defending of this murdering sin, some things are alleged.  

No face is so 〈◊〉 but shall 〈…〉 painter.  1. Ob. Gen. 43. ult. joseph and his brethren 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; yea it is a curse to drink and not to be drunk. Ans. These places may indeed be thus translated; but then drunkenness is taken two ways: first, for excess in drinking: of which the places alleged speak not. Secondly, for liberal or plentiful drinking, and this may be done in a holy manner. So joseph with his brethren eat and drank liberally and plentifully; but not excessively: so the people were threatened in Hag to drink, but not to sa●ietie and plentifulness.  
2. Ob. joh. 2. It is said the guests had well drunk; yet Christ turned water into wine still, and commanded the Ministers to draw forth. Ans. This only showeth what we may do, namely, use the creatures of God in plentiful and liberal manner, upon such occasions as this; but justifieth not intemperance, or excess in the use of them.  
3. Ob. It is an ancient rule, that in some old and linger diseases it is good to be drunk; therefore it is lawful upon some occasion to be drunk. Ans. This cannot be done in good conscience, being an unlawful means to cure any disease, though old and used.  
4. Ob. But some say they can drink and never be drunk, they can bear more away than two or three. Ans. W●e unto them that are strong to drink wine and strong drink; 
Isai. 5.22.  there is a curse of God against them who use needless drinking, though they never surfeit nor be drunk. Q●. For what ends may we use the creatures, and in what manner? Ans. The lawful end of their use is twofold: first, for necessity to preserve life and health: secondly, for our lawful and honest delight. Psal. 104.14. God giveth bread to strengthen the heart, and oil also to make his countenance glad. Christ suffered a woman to power a box of precious ointment upon his head: himself was at a feast in Galeley and forbade not the liberal use of wine. Secondly, for the manner and measure we must know that one man cannot herein be a rule to another, one man's stomach and health craveth more, another less. But every man must observe this rule of sobriety: that he have always an eye to spiritual exercises; as prayer, hearing of the word, meditation, as also to the works and duties of his special calling; and so much as fitteth a man unto these is his measure: and when a man by the creatures maketh himself heavy and unfit for these, he hath exceeded his measure.   

Vers. 11. W●e unto them, for they have followed the way of Cain, and are cast away by the deceit of balam's wages, and perish in the gainsaying of Core.  
IN the former words of the verse, [W●e unto them] is laid down the conclusion of the principal argument of the Epistle, namely, that these seducers shall be destroyed: having taken unto themselves liberty of sinning; which he hath already proved by a particular enumeration of the sins, unto which they were addicted: and further amplifieth that second part of the reason, by the reckoning up of divers other sins, both in this verse, and in the rest unto the twentieth. First of the conclusion; 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; seeing the Archangel durst not pass judgement, no not against the Devil himself? Ans. There be two grounds of this practice: first, God giveth to all Prophets, Apostles and Ministers the power of the keys; whereby they retain and bind up some men's sins to destruction, as also to remit and lose the sins of some others: in both which they pronounce judgement generally. Secondly, God gave yet a further power unto Prophets and Apostles (which is denied now to ordinary Ministers) whereby revealing unto them his special judgements against particular persons, he made them his instruments to pronounce these his judgements against men, even in particular. Thus David, Psal. 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: and by the same spirit of revelation the Apostle discerned this woe most certainly to befall these seducers. Use. Hence the Papists conclude, that Prophets, and Apostles, and consequently the Popes, may make laws to bind the conscience, because they have power over it; it being lawful for them to curse body and soul. Answ. A creature may be cursed two ways: first, by imposing a curse and inflicting it upon the body, soul, or conscience: this is the peculiar curse of God, resting in his power alone, and is not committed to Prophets, Apostles, or Ministers; for it argueth such a power over the soul as may save or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict; and this is that which belongeth to Prophets, Apostles, and Ministers: but this argueth no power at all over the conscience. Secondly, some hence may conceive that they have warrant to curse other creatures, man or beast, seeing the Apostle useth it. Ans. This practice of the Apostle (having an extraordinary spirit of revelation) is no rule for any man, no not for the Minister ordinarily called. Our rule left us by Christ is to bless, and not curse, Mat. 5.44. Rom. 12.14. which must be understood of particular persons, for otherwise the Minister hath authority to accurse impenitent sinners in general; but not this or that particular person; no not in God's cause: for he knows not what shall be the future estate of this or that man in particular: much less may private men in private causes use cursings or imprecations against others: which condemneth their wicked practice, who in their anger and impatience break out into cursing of their children, servants, friends, yea or enemies; our contrary duty must be to bless, as we are called unto blessing. Thirdly, 
Christian meekness must be tempered with Christian zeal.  mark the Apostles disposition; 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: but when God's glory was called into question, and the salvation of men likely to be hindered, they lay aside their meekness, and put on severity, and roughness, their zeal in God's matters would not admit such lenity and patience, as towards men in men's matters they were willing to exercise. They had an Apostolical r●d, which in such cases they used against offenders. Moses the meekest man upon the earth, when he saw the Israelites worship the golden Calf, was so incensed with wrath, that he broke the Tables which were in his hands, 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; yet dealing with the Scribes and pharisees, who had corrupted the whole law, laded them with woes and curses, Matth. 23. Paul, who otherwise was all things to all men; yet when God's glory was impaired by Elymas his withstanding of him, he struck him blind: and cursed Alexander out of a rightly ordered and holy zeal: all which examples teach us the like religious affection, that when God's honour is in hazard, our zeal should be inflamed; when man's 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. as it did Christ himself when he saw his Father's house dishonoured, and of a house of prayer made a den of thieves, unto whom we are daily to be conformed.  
They have followed the way of Caine.] In these words the Apostle returneth 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 unto them addeth this fourth: That they have followed the way of Caine. In which, first we will show the meaning of the words; and then observe the doctrines. In the former consider two things: first, what is the way of Cain: secondly, why they are said to walk in this way of Caine. The way of Cain is that course of life which Cain took up to himself, in following the lusts of his own heart against the will of God. It is described in Gen. 4. of which way there be seven steps or degrees, but every one out of the right way. The first step was his hypocrisy: he worshipped God by offering sacrifice as Abel did, but his heart was not a believing heart as Abel● was; his worship was outward & ceremonious, but not in spirit and truth, for his heart was an evil heart of unbelief. 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: the reason of all which was, because his own works were evil, and his brothers good, 1. joh. 3.12. so as (his brother's offering being accepted, and his rejected) he feared that Abel might get the birthright, and become the Priest, Prophet, and King in the family, and every way (as he deserved) be preferred before him; for thus much is signified in these words, Genes. 4.7. that if he did well, Abel's affection should be subject unto him, and he should hold his rule over him. The third, his murder, whereby he slew his righteous brother. The fourth, his lying unto God, saying, he knew not where his brother was, having slain 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 being cursed for his sin, he cutteth himself off from the mercy of God, in saying: My punishment is greater than I am able to bear. The sixth, his security and carelessness, he regardeth not his sin, nor the conscience of it, but busieth himself in building a City, and calleth it after the name of his child: that seeing his name was not written in heaven, he might yet preserve his name and memory in the earth. The seventh and last, which was the highest step of his way, was his profaneness; for from thenceforth he cast off, and contemned all the care and practise of God's worship: which appeareth Gen. 4.26. Then men began to call upon the name of the Lord. Which words have relation to the whole chapter going before concerning Cain and his posterity, who had utterly rejected the service of God, and betaken themselves to other affairs: Cain himself to his building; Lamech to his lust, being the first founder of Polygamy; for he took unto him two wives: Iabal to the framing and pitching of Tents: jubal to Music: Tubal Cain to other curious works. But when Enoch was borne, than men began to affect better things, to call upon the name of the Lord; then the true worship of God (formerly neglected) began to be restored. This is the path wherein Cain walked.  
The second point is, in what regard these seducers are said to follow Cain● way, and that is in regard of all these seven sins: but especially in the hatred and cruelty which he practised against his brother: 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: so is it with these seducers, they may seem for the season otherwise affected, yet indeed they carry a hateful affection to the Church of God, and against those also that endeavour in the building up of the same.  
Doct. Hence first note that the way of Cain is the high and broad way of the world. The Turks and jews follow Caines footsteps in the profession and practice of all profaneness, in that they deny and despise the Messias the Son of God, yea and persecute with a deadly hatred all Christians, and are never satisfied with the spilling of their blood. 
The way of Cain beaten in Popery, as is seen in infinite causeless massacres and cruel murders of Protestants.  The way of the Papists also is the way of Cain, carrying within them the same heart towards Protestants, which Cain did towards Abel; without any conviction of them either of heresy, or of wickedness; and (no otherwise than Cain) they now carry themselves quietly and silently till opportunity may serve them: which if it were offered, we should feel and have fearful experience of the fruits of a Cainish heart in them, as Abel did. Besides, the doctrine of the Romish Church teacheth the way of Cain, for it standeth wholly in outward Ceremonies, borrowed partly from the jews, partly from the Heathen; yea it traineth up men to be hypocrites, because it is only a dumb and dead show, without any power or life of godliness. Again, it teacheth 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, and can never obtain pardon without confession of all his sins in the ear of the Priest. And to come nearer home even among ourselves, this way of Cain is not unbeaten; our hypocrisy, lying, malice, but above all, our profaneness will convince us hereof. Do not men go backward in religion, as those that shake off the ways of God? Is not the Gospel of far less reckoning among us, than it hath been heretofore? Is that wholesome doctrine not less respected now, than it was twenty years ago? and much less therefore obeyed? which is a manifest argument that Cain's way is generally the beaten way of this age.  
2. Doct. Secondly, we must be warned to turn out of the way of Cain, into the ways of God. 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. Secondly, love of God and men, testified in word, and deed; opposed to cain's hatred. Thirdly, in God's way is faith, which resteth upon God's mercy and providence, even against feeling, both in life and death; opposed to Cain's desperation. Fourthly, wisdom, whereby the heart is stirred up to seek God's kingdom, peace of conscience, inward joy, and in the second place for the things of this life. Fifthly, in God's way is faithfulness and constancy, men that begin in the spirit end not in the flesh, but are faithful to the death: whereas the way of Cain is to begin with sacrifice, but end in profaneness. This is the way of God in which we must walk: using all good means whereby we may be both set and contained therein; especially the word preached and the Sacraments; which means the very Pharisie himself could acknowledge when he said to Christ, Master thou teachest the way of God truly. So the Prophet Esay saith: Ye shall hear a voice behind you, saying, This is the way, walk in it: this voice is nothing but the voice of the spirit in the ministry of the word.  
3. Doct. Thirdly, note what these seducers are blamed for, namely for two things: first, for making choice of cain's way: secondly, for walking and going on forward in it; which is a property of the wicked. It is true that the child of God by the frailty of the flesh may slip into Cain's way, as David did in slaying Vriah; but he doth not stand, go on, and keep a course in that way, as the wicked do, being branded to be such, as stand in the way of sinners, Psal. 1. We on the contrary must preserve a care to recover ourselves out of the way of Cain, if at any time we shall be misled into it: that if we cannot keep from all sin, yet we may be kept from a course and trade in sinning. Let this Christian care preserve our paths in the ways of God, and return us unto the obedience of his will, when through many weaknesses and slips we often are turned aside: and the rather because Caines and attendeth Cain's whole course; who was haunted with an evil and accusing conscience, whose sin lay at the door as a wild beast ready to tear him, and pull out the throat of his soul: beside that he was accursedly cast from the presence and face of God; that howsoever he was a Prince and mighty amongst men, yet he was a vagabond and runagate on the face of the earth: which curses let them not look to avoid whosoever will follow his way, no more than Cain himself could.  
And are cast away by the deceit of Balaams' wages.] In these words is set down the fifth sin of these seducers: the meaning of which is first to be known. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cast away. The word signifieth they are powered out, or powered away: which form of speech is taken from water, the which distilleth not out of a vessel drop by drop; but is powered out in abundance, till so all is quickly spent. Whereby the Apostle would give us to understand, that in the affection of their hearts they were violent, 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; of which hope notwithstanding they are disappointed and defeated as Balaam was. So as this fifth sin is covetousness, propounded in a similitude or comparison, of which there are two branches: first, as Balaam was carried headlong to curse the people of God in hope of wages; so these wicked men upon hope of reward are set to falsify and corrupt the doctrine of the Prophets and Apostles. Secondly, as Balaam was deceived and frustrated of the reward hoped for, as Numb. 31.8. he lost his reward, yea and after his life (for returning home he was slain by the Midianites) so shall these lose their reward which they expect, for falsifying that doctrine which they teach: And so much for the meaning. That which was the sin of these seducers, is the sin of these times of ours, wherein that prophesy of Peter is accomplished; 
2. Pet. 2.3.  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. But where shall we find these covetous teachers? Ans. They are too easily found every where, but especially within the precincts of the church of Rome. The Bishop of Rome and the guides of that Church are the Archseducers, who through covetousness make merchandise of men's souls, teaching first that a man must confess all his sins, or else he cannot be forgiven; and when he hath reckoned up all, he must satisfy for them in that manner as they will prescribe: who commonly enjoin men to bestow so much land, or such a sum or pension of money upon this or that Church, or Abbey, 
The crafty conveyances of Popery detected.  that so they may buy out a pardon. By which wicked doctrine through covetousness they have (by encroaching upon Countries and kingdoms) enriched themselves, and purchased, or rather craftily conveyed to themselves the greatest part of the revenues of all Europe. Secondly, they through covetousness maintain the distinction between mortal and venial sins; between the fact and the punishment, and hold that the sin may be remitted, but not the punishment: for which purpose the fire of hell is changed by them into a milder fire of Purgatory, to be suffered after this life; of which the Pope is Lord and King, indulgent to whom he please: especially to those that can pay well for the merits of others, or masses of their own. This painted fire hath a long time kept the fire of the Pope's kitchen so bright burning, which if it should go out, his state were shaken. 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: for the more dispensations, the more wealth have they coming in. And thus is their whole religion contrived and plotted for gain, compacted of falsehood and covetousness. So as Peter's prediction is most fully accomplished in these Balaamites of Rome: but especially herein the Pope is become a second Balaam, 
The Pope a second Balaam.  in that as Balaam cursed God's people for gain; so to maintain his own pomp and state, by his Bulls and thunderbolts hath he assayed to curse even Kings and Princes, and some whole kingdoms, yea all such as have shaken off his intolerable Antichristian yoke. The same accusation may be lustily intended against very many that profess godliness and true religion; for these be the last days and perilous times, wherein men shall be lovers of themselves, covetous, etc. 2. Tim. 3.2. Such as jeremy complained of, jere. 6.13. From the least to the greatest every one is given to covetousness; from the Prophet unto the Priest they deal all falsely. The usuries, oppressions, injustice, the common craft and customable deceit in all trades, cry out of this sin of covetousness in all estates. But some will perhaps here say; Yea but you wrong Christians to charge them thus deeply with Balaams' sin, for they have better things in them. Ans. But it is no injustice, for Balaam had some as good things in him as many Christians: for when he was first solicited of Balaak to curse the people of God, he would not till he asked leave of God; and when God had denied him leave, he answered him that he would not go with him if he would give him his house full of gold and silver. Further, he desired earnestly to die the death of the righteous, and that his end might be like his. judas also had many good things in him, he left all to follow Christ; he became a preacher of the truth, none of the Disciples could accuse him, or could espy any thing in him, and yet was carried away with covetousness: so let no man object the good things in many Christians, which I grant they may have, and yet too eagerly hunt after the world, yea and be powered out also after filthy lucre no otherwise than Balaam was.  
Now for the avoiding of this sin, let us observe three things, which the Apostle admonisheth in the words. First, in that he saith they are powered out, we are given to understand that the affection of covetousness is a most violent headstrong affection, 
Covetousness a violent and ●ead●e sin.  carrying a man headlong to sin even against conscience, as it did Balaam: and causing him to power out his heart unto wickedness. achan's covetousness could not be kerbed, no not by God's special commandment, 
josh. 7.  the wedge of gold and the Babylonish garment did so sway with him. Ahab was sick of covetousness, no physic could recover him, but Naboths' vineyard and life. judas for thirty pieces of silver was carried against all sense to the betraying of his Master, and that after divers admonitions. Ananias and Saphira to save but a little money, make no bones of lying unto the holy Ghost. What is the cause of all treacheries, and those most cruel murders, of fathers, of mothers, of servants, and strangers, but the covetous heart set upon the booty, saying to itself; by this fact, this house, that land, such a sum of money shall be mine? which object in the eye putteth out all the light of religion, reason, and sometimes of nature itself. Thus the heart is easily powered out unto evil, when as first it is possessed with covetousness, which Paul calleth the root of all evil.  
Secondly, the Apostle would have us consider how hard a thing it is to be recovered from this sin, seeing such a sinner is powered out and cast away by the deceit of it: 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, as a rich man to enter into heaven: the reason is, because his covetous cares choke and hinder the word from taking place in his heart, and so he frustrateth all means of his salvation. Again, he hath renounced the true God, and set up another god in his heart. The Idols in our Church are defaced and destroyed by the Magistrate; but the Devil setteth up Idols still in the hearts of men, which ought to be God's temples, even Riches the god of greedy men.  
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 atchieveth not, 
God's justice against man's injustice.  or retaineth not the things expected, as in the former examples: of Achan, who for the wedge lost his life with it; so neither Ahab himself, nor his posterity ever enjoyed Naboths' vineyard. judas brought back the thirty pieces of silver, and hanged himself. Ananias and Saphira desirous to keep a part of their possession, lost with the possession both their lives: or else if he retain the booty, and get and keep also wealth fraudulently gotten and heaped up by oppression; yet having the thing, he hath not the use of it; his covetous heart keepeth the key of it, and locketh it from his comfortable use: yea, and be it that he have some use of it, yet his gain is small for which he loseth his soul: Thou fool this night shall they fetch away thy soul.  
Use. We are all hence admonished, especially aged and rich persons, to beware of this dangerous sin. It becometh Saints not to have covetousness once named among them, Ephes. 6. Our practice is to varnish it over with terms of thriftiness and good husbandry, and the worst it heareth of us is scarce a small dislike: so as when we speak of a wretched worldling, we say he is an honest man, but somewhat hard or worldly: so as this sin is in no disgrace among the most, as it deserveth, being both so odious unto God, and hurtful unto the sinner himself. But let us consider first that it easily draweth a man unto perdition, and enwrappeth him in the devils snare. 1. Tim. 6.9. Those that will be rich fall into many temptations and snares. Wheresoever it ruleth, that man respecteth not commandment, reason, conscience, no nor common honesty itself. Secondly, we profess ourselves to be members of Christ, the sons and daughters of God; now such a base sin beseemeth not such an high profession: for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pings and points were a madness; 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, and taken up with heavenly meditations, using weanedly this world as though we used it not. Thirdly, Nature is contented with a little, and is surfeited with abundance: and yet grace is pleased with less: and therefore if we have food and raiment for us and ours, let us be there with contented, 1. Tim. 6.8. 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, and not the manner of the world: and that adviseth us to make God our portion: which lesson God himself taught Abraham, Gen. 15.1. I am thy buckler, and thy exceeding great reward. David had learned this lesson, Psal. 16. The Lord is my portion. This is done by setting our love, our joy, our principal care, yea our hearts and affections upon the Lord, as men do upon their treasures. By which means if riches increase, our hearts shall not be set upon them, for they are not our portion; and if we be pinched and pressed with adversity, want, or losses, yet shall we not be oppressed; for we want nothing but that we may well be without, and have not as yet lost any part of our portion.  
Further, in the phrase which the Apostle useth; They are powered away,] note a difference between the child of God, and a wicked man; when both of them are found in the same sin, but the one poureth out himself to wickedness, giveth himself leave to sin with full consent, without restraint, yea with greediness: the other sinneth with consent, but not full consent; for being regenerate he is not all flesh as the wicked man, but partly, flesh, partly spirit: and therefore partly willeth and consenteth to sin, partly nilleth & consenteth not, he is not powered out without restraint, as the other is, but at length recovereth himself by repentance, and obtaineth reconciliation with God. Secondly, we must beware of pouring out ourselves to wickedness, but rather with Annah power out our souls before the Lord in humble confession of sin, and petition for pardon, that so the Lord may power forth his mercy upon us, and shed his love abroad in our hearts. Thirdly, we may not content ourselves with a few or some good things; for the heart may notwithstanding be powered forth to sin, as Balaam and judas; 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; yea to detest and hate every sin, and for time to come with a resolute and constant purpose, and endeavour never to offend God again: for otherwise a show of some good things may often deceive and delude us, and we may perish for all them, as Balaam did. Lastly, we are hence taught never to give reins to our affections and desires, but curb, crucify and mortify them carefully: for if once they get head, and be yielded unto, they will not easily be subdued, nor suffer a man quiet till he have powered forth himself unto all wickedness, and so brought him into the high way of perdition.  
And are perished in the gainsaying of Core. In these words the Apostle layeth down the sixth sin of these seducers: to understand the meaning whereof, consider two things: first the history itself: secondly, the application of it. 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 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, Deut. 33.5. Secondly, the sin itself, 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; 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; and (only in policy to make himself a King) had promised them a land flowing with milk and honey, whereas they saw no such matter: nay rather he had brought them out of Egypt to destroy them in the wilderness, ver. 13.14. Thirdly, their punishment for their sin, which was an horrible destruction upon them, and their company, being all of them partly swallowed up of the earth; partly devoured by fire from heaven, verse 32.35.  
Secondly, the history of Corah, Dathan, and Abiram, is applied to these false teachers by way of comparison, and they are compared in two things. First, as Core and his company most ambitiously and proudly gainsaid Moses and Aaron; so do these false teachers the doctrine of the Prophets and Apostles. Secondly, as they were destroyed for their such resistance; even so shall these perish in their gainsaying of the truth. Thus the meaning of the words is made plain. This Epistle was written for a warning unto the last times, even unto us upon whom the ends of the world are come: and therefore that which is affirmed of these men, is verified in sundry sorts of men in this age. For example: first, 
The Pope the foreman of Cores company.  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 doth 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: nay herein he goeth beyond Core, in that he usurpeth that power over them which the Lord hath put into their own hands, 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; but also attempt to usurp his office in offering a real and proper sacrifice of atonement for the sins of the quick and dead: 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, as he did the sacrifice of Abel. Thirdly, of this sort are all Traitors and Rebels, either Priests or jesuits, or other traitorously minded men at home or abroad, who (no otherwise than Core) gainsay the ordinance of God, 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. Fourthly, many amongst us who profess the Gospel, yet walk in the gainsaying of Core, of whom some will openly say they 〈◊〉 not what the Ministers speak; whatsoever it is they will withstand it: yea many wretched creatures who come to the Lords Table, will not stick to say, that they hope to see the day when they shall be hanged; which argueth 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 six or seven years, divers have addicted themselves to study Popish writers, and Monkish discourses, despising in the mean time the writings of ●hose famous instruments and clear lights, whom the Lord raised up for the raising and restoring of true religion; such as Luther, Calvin, Bucer, Be●a, Martyr, etc. which argueth that their minds are alienated from the sincerity of the truth; because the writings of these (the soundest expositors of the Scriptures raised since the Apostles) are not savoury unto them; yea some can revile these worthy lights themselves, which is a spice of Cor● his sin.  
2. Doctr. 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. David would not meddle with things beyond his reach, Psal. 131.1. Paul had learned in every estate to be conted, 
Philip. 4.  to be abased as well as to be exalted. Our first parents in the ambitious conceit of further highness, fell from a most happy condition, and brought ruin upon themselves, and us their posterity. The virtue of contentation is indeed necessary for all men, but especially let students seek it at the hands of God; and the rather, because that within these few years divers 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, and have grown to resolution in heresy, Papistry, treason's, and most desperate attempts. Now that every man may learn to be contented with his condition, be it better or worse, let him think well upon these two considerations: first, that the present estate and condition of life, wherein every man is set by God, is the best estate for him: health is best in time of health, and sickness in time of sickness: riches when they are enjoyed, poverty and want when the Lord changeth his hand: life whilst he liveth, yea and death itself is the best when as that change befalleth: 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. Secondly, that in regard of our sins we are less than the least of God's mercies; unworthy to draw breath in the common air or to tread upon the earth: and therefore (being so unworthy) if we have but small & few blessings, we may well content ourselves: for by our deserts we cannot challenge so much as we have. jacob herein stayed himself in his want that he was unworthy of the least mercy of God: the basest calling is too good for the best man, if he look at his desert. Ob. But every man is preferred before me, and yet I deserve as well as they, or some of them. Ans. Herein content thyself, God hath called them to such condition; stay till he call thee: distract not thy thoughts herewith, but rest in his revealed will.  
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; and yet we see it to be so: for his affection had blinded his conscience; 
Vnrectified affections overcast rectified judgement and understanding.  he knew very well that they were called by God: he saw their whole religious course, the great miracles in their hands: but yet the disordered affections of his heart were they which blinded the understanding of his mind. In like manner, men may marvel that so many learned Papists, otherwise so wise and prudent, should maintain so many gross errors, and heresies, and those against the foundation of religion: but the case is with them as it was with Core; for let them be never so learned, grave, and wise, yet their wicked heart● and ambitious affections overcast their judgement and knowledge, and overcarrie them against conscience: yea and often reason itself they read the Bible the word of truth, but see not the truth therein contained, because the cloud of corrupt affections hath overspread and darkened their understandings. 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, and firm memories, but honest hearts, calm and tempered affections: without which it shall be with us as wish the jews, who saw indeed and yet perceived not.  
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; it was Moses and Aaron's lot. Christ himself was a rock of offence, and 〈◊〉 stumbled at him; he was made a wonder of men, and few of the great believed his doctrine: yea few there were that did not gainsay it: it is not well with men when all men speak well of them; meek Moses shall have his patience tried by very many such in the world.  

The worst kind of discontentment is in things concerning man's salvation.  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 themselves with that truth of doctrine, and those sound grounds of Divinity, which are propounded in the writings of those famous and excellent instruments aforenamed, who were the restorers of pure religion; preferring them before all Popish writers and corrupt postillers (in whom a man shall meet with nothing sooner than error and unsoundness) and reading seriously their works and writings, as the soundest and best grounds of Divinity, and expositions of the Scriptures, which have been set out since the days of the Apostles.  
Sixthly, let inferiors hence learn obedience, and silent subjection unto superiors; 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: for the very appearance of Cores sin must be avoided.  
Seventhly, Core gainsaieth both Moses and Aaron; the one in regard of his Magistracy, the other of his Priesthood. 
Whosoever resisteth Moses despiseth Aaron also.  These two sins go hand in hand: he that opposeth himself to Moses, despiseth Aaron also; he that honoureth not the King, feareth not God; he that careth not for the word, is not loyal to his Prince: a rebel to God, is a rebel to his Prince. Seeing then loyalty towards God and the King are so linked together in themselves, let us not sunder them, but rather conjoin them in our practice, as the Apostle hath coupled them in one precept, commanding us to fear God, and honour the King.  
Eightly, it may be here demanded, whether 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, but the party in whom the cause is convinced to be: we have indeed departed from them; but the cause of our departure was not in us, but in themselves: 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, 
We have departed from the Papists as the Israelites from the tents of Core by God's commandment. Numb. 16.22.  and therefore we have well done to gainsay them: we are not therefore the schismatics, neither blame worthy; but they in whom the cause of schism is: no more than Moses was here to be blamed, the cause resting in Core.  
Lastly, it will be asked, what did Moses all this while that he was gainsaid? Ans. He fell on his face, and prayed unto the Lord. Wherein he became a fit precedent for us in this land, who have been above forty years assaulted by Popish Cores, enemies and rebels, without and within us: from whom we have been defended not so much by the sword, as by God's protection, obtained by the prayers of his servants: which teacheth us for time to come to turn us to this most ready course, of subduing all gainsayers and enemies of our peace: 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. And thus much of Core his sin.  
The last point is their punishment: in which it may be asked how they perished? Ans. It is commonly thought that Core, Dathan and Abiram were swallowed up of the earth: but I take it, that all the men of Core, all his substance and his Tents; Dathan also and Abiram were swallowed up of the earth: 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 himself is not mentioned: so Deut. 11.6. and Psal. 106.17. In both which places Dathan and Abiram are said to be swallowed up with their households; but in neither place is Core mentioned. Secondly, Dathan and Abiram were in their Tents, and so were the men of Core also, when the earth opened and swallowed them, vers. 17. But Corah and the two hundred and fifty men were at the door of the Tabernacle with their Censors, fire and incense, and were devoured with fire from heaven, vers. 19 Ob. Num. 26.10. 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.  
Mark here the just judgement of God: Corah had abused himself (being a Levite) his office, and those sacrifices which he offered by fire; and the Lord destroyed him by fire. The same was the dealing of God with Nadab and Abihu, 
Note.  Leuit. 10.2. Look in what things men sin and dishonour God, by those for the most part the Lord revengeth himself upon them: so men glory in abusing the creatures of God, as meats, wine, and strong drink, the Lord in the mean time secretly turneth the same to their own destruction; 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.  
Secondly, hence learn the wise counsel of Solomon, Prou. 24.22. Fear God, honour the King, and meddle not with the seditions; or with them that make alterations. For although it be lawful for a subject (being called) to show his mind, 
Private men may not attempt to control public constitutions.  what he thinketh meet for the Church or Commonwealth; yet for a private man to attempt upon his own head to alter any thing, standing by Gods and the Prince's law, is no better than sedition, and is a branch of Corah his sin.  
Thirdly, although Corah, Dathan and Abiram are destroyed for this sin, yet Cores children are not destroyed, but spared, Numb. 26.11. God in justice remembering his mercy, his care for the ministery was such as could not suffer the Levites race to be rooted out, but preserved for the use of the Tabernacle. Let Gods care teach us our duty in this behalf, namely to apply our best endeavours for the maintaining and preserving the Schools of learning, for the use and service of the Church. Commendable hath been the care of many Kings and Princes in this behalf, whom we should imitate in preserving these seed-plots of the ministery: for herein they imitate the great King even God himself.   

Vers. 12. These are spots in your feasts of love, when they feast with you, without all fear feeding themselves.  
IN these words the Apostle setteth down the seventh sin of these seducers: to know the meaning whereof the better, consider four things: first, what is meant by feasts of love and charity. Ans. In the Primitive Church it was a custom and manner to have a feast before the Lords Supper, made by the Communicants; unto which some brought honey, some bread, some wine, some milk, and every one according to their ability contributing something thereunto. These were here meant and called Love-feasts, because they were herein to testify their mutual love among themselves; as also to the poor, who hereby were relieved; and to the ministery itself, which was by these feasts partly sustained. Secondly, what is meant where these seducers are called spots in these feasts, or rocks; for the word signifieth either, and more properly the latter; they are rocks, because as rocks are perceived a far off by the seafaring men: even so the infection of these wicked men spreads itself very far: and again, as rocks are dangerous and troublesome to them; so are these as rocks and stumbling blocks to the weak, hindering them from the profitable progress in godliness: they are also rightly called spots, because as a spot defaceth the countenance; so their presence is an eye sore & a disgrace unto these Love-feasts. The third thing is the cause why they are thus called: that is, because in these Love-feasts they feed themselves: 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. The fourth is the cause of this their riot [without fear] that is, because they have cast off the fear of God and man. In these words therefore the Apostle chargeth these false teachers not only with intemperance in general, but also with a special kind of riot in misspending and wasting the contribution pertaining to the poors maintenance, and the sustaining of the ministery.  
Use. That which is spoken of these men, may be applied to these last times, wherein divers men riotously abuse the goods specially provided for the maintenance of the ministery and poor: as first the Romish Clergy, 
The Romish Clergy hath better faculty in feeding themselves than others  those Locusts that come forth of the mouth of the beast; idle bellies, and slow backs, the most of which want learning, and are unable to teach the people; 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; but with it do nothing but pamper themselves. Secondly, such patrons are here included as feed themselves with Church-livings, appointed for the relieving of the poor, and maintenance of the ministery▪ in such sort as God's people cannot be faithfully and sufficiently taught: they can be content to depart from some ten pounds a year to some unable man, so as they may of the rest feed themselves without fear, or else (as some do) serve their lusts, in misspending the Church's revenues upon Hawks, Hounds, and other improfitable ravenous creatures. Thirdly, such Students whether Fellows or Scholars of or in Colleges as misspend their time in idleness, gaming, 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 ministery.  
Here a question may be demanded; namely, whether those whom we call lay men, having Church lands & livings impropriate unto them, may be said with these seducers to feed themselves without fear; or whether can any man impropriate any Church goods or livings, without sacrilege? Ans. The answer hereof is twofold: first, though no good member of the Church can in good conscience seek the harm and prejudice of the same; yet the plain truth is, that the Church goods and lands may be sometimes upon some occasions alienated: the ground of which answer is this rule; namely, that the governors of the Church are to content themselves with things necessary. For when the people had brought sufficient for the building of the tabernacle, Moses biddeth them bring no more, 
Exod. 30.6.7.  seeing (saith he) there is enough: so as when the Church hath too much and excess (as the Romish Church & these Churches of Europe gotten by Masses, Purgatory, Dirge●, Sacrament of Penance, etc.) there may be admitted alienation and impropriation of Church goods and l●nds; but so as two conditions must be necessarily observed: first, there must be just cause: and that which is so alienated must be employed to some good use in the Church or Commonwealth; and this is four ways: first in case of present necessity; for tenths have been in some cases of necessity lawfully paid in way of tribute, and otherwise neither Church nor Commonwealth could have been preserved. Secondly, in way of exchange when the alienation of some lands shall be rather more convenient both to the Church itself, and to whom such lands are alienated. Thirdly, when as some great profit shall ensue unto the Church and commonwealth: upon which ground King Henry the 8. of famous memory most justly alienated most of the Church lands called Abbey lands; that Monks, Friars, Abbots, and such like idle Drones should never have more footing in this our land▪ Fourthly, in way of reward: 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. The second condition is, that there must be reserved a sufficient relief for the poor, and maintenance for an able ministery. Some there are which teach otherwise, and they reason thus: Tenths (say they) standing by God's law are not to be alienated: but the goods and lands of the Church stand chiefly in tenths, and therefore admit no alienation. Ans. In England tenths stand not by God's laws, but by the positive laws of the land; so as if it please the King he may appoint eights, or more or less as well as they: which if it were not so, no Minister were to meddle with the tenths of his Parish: for by God's law tenths were brought to the storehouse of the overseers, and distributed by them to the Levites, according as every man had need; but the Levites themselves never meddled with them. Again, if tenths stood now by the law of God, than the poor should have every third year all the tenths of the earth: for so it was among the jews 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. Ans. The place is to be understood of tenths then standing in force by God's law, not of ours which stand by man's. Thirdly, they allege that some decrees were made in the Primitive Church, that the alienation of Church lands should become sacrilege. Ans. But those decrees concerned private persons who might not, not may not on their own heads impropriate the Church goods; as also they debarred the taking away of necessaries from the Church, for then the Church was far from that superfluity which sithence it hath obtained: so that for a lay man to hold lands impropriate, the former conditions observed, is no sacrilege. Now if the question be concerning the impropriations of Colleges, whether they lawfully hold them or no: then I answer secondly, that I take it, they hold them by a more special right; for they being given at the first unto the Church, they are not (being impropriate to Colleges) generally and wholly alienated from the Church; but remain in this special use of the Church for the maintaining of the Seminaries of it; without which the Church must needs decay: and this seemeth a sufficient cause of reserving unto them this maintenance, so as ca●e be had of the people and poor for their relief & instruction. Secondly, whereas the Primitive church first feasted, and then received the Lords Supper, we note first the lawfulness of feasts, 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. So after the sacrifices & offerings Aaron and the Elders of Israel came to feast with jethro before God, Exod. 18.12. So Ezra. 8. Go your ways, eat the fa● and drink the sweet, and send part to them for whom none is prepared; for this is the day of the Lord. Secondly, the Papists are deceived, who teach it necessary to come to the Sacrament of the Supper fasting, for these feasted before it. Thirdly, in the Primitive Church, and in the Apostles days, there was no private Mass in which one Priest should eat up all alone; but there were feastings, which cannot be performed by one man alone, but the whole congregation. Fourthly, hence we may note the end of the Lords Supper to be the increase of our fellowship & communion with Christian men, 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 came to the Lords table.  
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; which because they are blemishes, must be washed away: so ought these by the censure of excommunication to be (until their repentance) cut off from the face of the congregation. Secondly, that every one that professeth the faith is not a true member of the Catholic Church, as the Papists erroneously hold; that let a man be what he will, if he profess the faith, it is sufficient to make him a member of the Catholic Church. Whereas open offenders are to be accounted as spots, which no man will say are true parts of the body, but blemishes to be pared away, that their body may be the more perfect and entire.  
Feeding themselves without fear. 
Doctr. ] In feasting we are to preserve fear within our hearts, which is twofold: first of God, secondly of man. The former is seen Exod. 18.12. The men of Israel feasted before the Lord. jobes' fear was, lest his sons should cast this fear of God out of their hearts in their feasting, and so offend God. The latter is prescribed Prou. 23.1. ●. When thou fittest to meat before a Ruler, put the knife to thy throat, that is, bridle thine appetite; have respect not to pass the limits of sobriety, tempetance, and moderation. And as we are to eat and drink, so also to season all other our actions with the fear of God and men: which one grace would cut off many graceless practices every where reigning amongst men. But a special thing here aimed at, is, that we should never come to eat the Lords Supper without fear and reverence: which because the Corinth's wanted, Paul complaineth that one came hungry, another drunk, and so profaned that holy institution, 1. Cor. 11.21. Ob. But in that place it seemeth Paul condemneth these Love-feasts, which Jude here dispraiseth not, where he saith, every man eateth his supper before, vers. 21.22. Ans. These Love-feasts were indifferent, and might be used or not; Paul condemneth the great abuse of them in Corinth, because some were made by them drunk, and unfit for the Lords Supper, and the rich deceived the poor: but Jude commendeth them, because they were in other Churches rightly and religiously used.  
Clouds they are without water, carried about of winds.] These words contain the eighth and ninth sins of these wicked men: which the better to know what they are, let us a little consider the meaning of them. [Clouds they are without water,] I● pleaseth the Spirit of God in many places of the old Testament, to compare Prophets and Teachers unto clouds; and their doctrine unto the dropping and distilling of the rain and sweet showers falling from these clouds. 
czech. ●0. 46.  So the Prophet Ezechiel is commanded to set his face towards the way of Teman, and drop his word toward the South, and his prophecy towards the forest. Deut. 32.2. My doctrine shall drop as the rain, and my speech shall distill as the dew, as the shower upon the herbs, and as the great rain upon the grass. Mich. 2.7. and 11. The word translated 
*  prophecy, signifieth properly to drop or distill: The reason of which comparison is rendered Isai. 55.10.11. Because as the rain falleth upon the earth, and returneth not in vain, but moisteneth it, and maketh it bring forth and bud, that it may give seed to the sour, and bread to him that eateth: so the word in the mouth of the Ministers returneth not void, but accomplisheth the Lords will, and prospereth in the thing whereto it is sent; in becoming the savour of life to the salvation of some, and of death unto the death of them that perish. The words then standing upon this similitude bear this sense; Though the property and use of clouds is to carry water and rain for the use of the earth, yet some clouds are without water: even so, though all Teachers ought to be filled and fitted with store of wholesome doctrine, to power it out for the use of the Church; yet these seducers are utterly destitute thereof. And again, as those clouds without water are light, and fitter for nothing than to be carried about with every wind: 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: the latter their ninth sin of inconstancy and variableness.  
Concerning the former, seeing that the Apostle taketh it for granted that the clouds are naturally ordained, to contain water; it may be demanded how it can be conceived that the clouds above being heavy with water should not fall to the earth; seeing every heavy thing naturally descendeth and tendeth downward? Ans. The clouds are heavy indeed; 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: which teacheth that it is by virtue of God's commandment given in the creation, that the clouds fall not. Gen. 1.6. Let the firmament separate the waters from the waters: by force of which commanding word, the water hangeth in the clouds, and the clouds in the air, and need no other supporters. job setting out the Majesty and greatness of God in his works, here beginneth; That he hangeth the earth upon nothing, he bindeth the waters in the clouds, and the cloud is not broken under them. Philosophy is too defective to yield the true reason of this great work of God, which commonly attributeth too much to nature, and too little to the God of nature; whose providence and power is herein to be acknowledged, in that by his word he ordereth all his creatures, unto which he speaketh 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. By the firmament is meant the air, or the distan●● between the earth and the starry sky: by the waters under this firmament are meant the seas and floods; and the waters above, are the watery clouds, which are divided by the firmament or air in which we breath, called the firmament of heaven: for it is the lowest of the three heavens, which the Scripture maketh mention of, ●eaching to the stars; the second being the sta●●ie heaven, the third being the heaven of heavens, the seat of God, where he revealeth his glory to his Saints and Angels. Those than are deceived who out of this place dream of a watery heaven above the stars.  
Now further in that these seducers are called Clouds without water, 
joh. 4▪ ●low●es w●●hout w●●er keep ●●ds 〈◊〉 fruitless and barren.  because they are destitute of wholesome doctrine; we learn first that Ministers ought to be such as are able to teach wholesome and sound doctrine, 1. Tim. 3.2. Malach. 2.7. The Priest's lips should preserve knowledge: otherwise they are as clouds without water, keeping the field of God barren & fruitless: which ability supposeth, yea and imposeth the performance of diligence herein; or else whether they have knowledge or not, they come under the rank of them whom Esay 56.10. calleth dumb dogs; which cannot, or do not bark. In former ages I grant indeed there were readers appointed in the Church, who could not otherwise teach: but yet none were called for Teachers into the Church, but such as had this ability of watering God's church by doctrine more or less, until heresy and schism came in. Secondly, Ministers ought so to teach as they drop and instill the graces of faith, repentance, and obedience into the hearts of the hearers: even as the clouds drop water upon the dry earth which sinketh into the same. 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 showeth learning that showeth men Christ, and can be a means to distill God's graces into their souls: let this be the scope of those who are set apart unto this holy Ministry; else shall they be as unprofitable as clouds which contain no water in them at all. Thirdly, if the Ministers must be as clouds having water in them; then must the people be as dry ground, 
Men must be as dry ground, not in barrenness, but in regard of their thirst after the drops of grace.  not in regard of barrenness, but of thirst and desire after these drops & dews of grace distilling from the ministery. Psal. 143.6. My soul desireth after thee, even as the thirsty land: unto which disposition we are to preserve two things within us: first, look as in dry land parched with the heat of the Sun, there is a great want of moisture; so in our souls must be retained a sense of the want of the graces of God, with an hearty sorrow for our want. Our hearts must be persuaded that in us, and of ourselves there is no good thing, that God can take delight in: yea and the grief conceived must not be small, but we must feel ourselves even dried and parched with the heat of his wrath due unto our sins, until these sweet waters flowing from under the threshold of the Sanctuary have graciously refreshed us. Mary saith, that God filleth the hungry with good things: 
Luk. 1.13.  by the hungry are meant those who feel themselves void of grace, yea as it were pined and starved for want of it. Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel: that is, 
Mat. 15.24.  he that knoweth himself not a wandering sheep, but quite lost, even in the lions paw ready to be devoured: such doth Christ take upon his neck, and like a good shepherd bring back to his fold. For he was sent to preach the acceptable year; not to the mighty and states of ●he world, but to prisoners and captives, that is, such as could grieve and mourn for their captivity. Secondly, as dry land parched with drought gapeth and openeth itself wide, as if it would swallow up the clouds for rain: so must our hearts preserve within them an earnest appetite, and insatiable desire after Christ and his merits, above all the things in the world: more hungering after him, than after wealth, gold, silver, honours, health, or whatsoever is delightful and highest prized among the sons of men. And this will follow of the former: 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: if we feel our spiritual poverty once, we cannot but covetously hunt after those true treasures which only enrich our souls to all eternity. The woman of Samaria did but prattle with Christ till he had told her of her sin, and of her husbands: and that he which was now her husband was none of her●: then could she humble herself, and confess him to be a Prophet, and quickly after came to acknowledge him the Messiah, and all her cavilling was laid aside: so till we be humbled we do but cavil at the word, and receive it not as dry land doth the showers which fall; but let the heart once be touched, it is turned presently upside down, and we are become other manner of men than before.  
The ninth sin blamed in these seducers is, that they are inconstant and unstable, carried like light clouds with the winds of strange doctrine: whence Teachers must learn to hold constantly the doctrine of salvation, Titus 1.9. holding fast the faithful word: people also must not revolt or depart from it, nay not be unstable, or soon removed to another Gospel. 
Gal. 1.6.  Eph. 4.14. Be no more children wavering and carried above with every wind of doctrine: 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 forty years and more, 
Beware of looking behind thee toward Sod●●, out of which thou art escaped.  look back again, and fall from that faith into which we have been baptized.  
Corrupt trees and without fruit, twice dead and plucked up by the roots.] In these words is the tenth sin of these seducers set down, and that is their incurable hypocrisy; illustrated and amplified by a comparison or similitude, from bad and barren trees: containing four steps or degrees of naughtiness, every one worse than other. The first step, they are corrupt trees; which must be understood not in regard of their substance, but in regard of their corrupt fruits: for the word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  corrupt, properly is applied to trees that bear no fruit, but in the fall of the leaf, which with the leaves fall off, being neglected and wither away, never coming to any good or gathering. The second degree, they are without fruit: which words are a correction of the former; for they are not only without good fruit, but utterly destitute of any fruit at all. Thirdly, they are twice dead: that is, certainly dead, hopeless of any fruit. Fourthly, they are plucked up by the roots, that is, utterly without hope, not of fruit, but of life itself; they are passed living, and much more past fruit. This similitude than chargeth these seducers (to whom it is fitly applied) first, that all their works are but hypocritical. Secondly, that they are utterly destitute of all good works, which truly are good. Thirdly, that they have no heavenvly and spiritual life or sap in them. And fourthly, that they are out of Christ, not rooted in him, but plucked up: 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.  
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; Isai. 5.7. judah is the plant of my delight: trees of righteousness; Isai. 60.21. The planting of the Lord, laden with the fruits of righteousness: which that we may be, four things are required of us: first, that we be well rooted: secondly, that we live in the root: thirdly, that we bear fruit: fourthly, that we bear good fruit.  
First we must be rooted. In this rooting two things are required: first, there must be a root: this root is Christ, joh. 15.1. He is the vine, we the branches. Rom. 5.6. If we be planted into him, Col. 2.7. rooted in him. Here we must consider Christ not as God alone, or man alone, or the Son of God alone, but as God-man; as God made man; 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, joh. 1.16. The second thing in this rooting is engrafting: for trees of righteousness grow not by nature. Psalm. 1. A good man is as a tree planted: for by nature the best men are but wild olives, and must be transplanted from the first Adam into the second. The author of this engrafting is God himself, who doth it by two actions: first, he giveth Christ truly and really in the word and Sacraments, not out of the word, but in and by it. So 1. Cor. 3. Paul planteth, Apollo watereth; that is, God by their ministry engrafted the Corinthians into Christ. Secondly, when on his part he giveth Christ, he giveth also a power to the believer to apprehend him, and receive him with his merits unto salvation, and that by the only hand of faith. Ob. But this can be no engrafting, seeing Christ is in heaven, we are on earth. Ans. It is not indeed a natural engrafting, which cannot be but by the fit applying of two bodies one to the other, but spiritual, yet as sure and as strait as that is. We see in nature, the mind is present and joined with the thing it thinketh of, although it be distant many thousand miles: if this can be true in nature, then much more in faith which is a work supernatural, and far above the reach of nature. Again, a man hath land given him in Spain, Turkey, or America, many thousand miles off him, he was never at it, he never saw it, and yet is truly the Lord of it, and may say of it, it is his own, by virtue of the donation. Even so God in his word giveth Christ and his merits to the believer, who as he hath received him by faith, so he retaineth him by grace: by virtue of which donation, and acceptation, a man may as truly say, Christ is his, as though he were now in heaven already with him; yea so firm and certain is this engrafting, that it once being made can never be dissolved, but is everlasting: for the root living and abiding for ever, so also do the branches, being set into the same, and that by the hand of the good husbandman God himself. 
Ioh 15.1.   
The second thing required in a tree of righteousness is life, which is not the natural life of other plants, but spiritual and eternal; for eternal life beginneth even in this life. Galath. 2.20. Now I live, yet not I now, but Christ liveth in me, and this life is by the faith in the Son of God, 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: of which conformity the Apostle maketh two parts, Rom. 5.6. First, a conformity unto him in his death; that look as he died for sin, so ought his members unto sin: and as he by his death subdued sin, and obtained victory over it; so ought they daily to be nibbling in the abolishing, and mortifying of that sin which presseth them down, and hangeth so fast upon them, until the day of their full conquest and final deliverance. Secondly, a conformity unto him in his Resurrection; that as he rose again from the grave, so should they from the grave of their sins: and as he rose to live for ever, so ought they by virtue of his resurrection to live to God in newness of life, as those that look to live forever with him. Thirdly, the tree of righteousness must bring forth fruits, to testify the life of it, called Galath. 5.22. fruits of the spirit, and there reckoned up; Love, peace, joy, long suffering, gentleness, goodness, faith, meekness, temperance. Phil. 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. Fourthly, a tree of righteousness must bring forth good fruits, such as are pleasing unto God. Quest. How shall a Christian bring forth good fruits? Ans. First, good fruit must come from a good heart, an heart penitent, and truly turned to God. Mat. 3. Bring forth fruits worthy amendment of life. 1. Timot. 1.5. Love out of a pure heart. Secondly, it must be brought forth with intention, will, purpose, and endeavour to obey God in his commandments, which the heart must respect. Thirdly, the end of this fruit must be the glory of God, not seeking ourselves but God's honour. In Leuit. 19.23. God requireth that the trees should be circumcised, which was thus performed: The three first years the fruit was to be cast, or fall away; 
Trees of righteousness must circumcise their hearts, seeing trees were to be circumcised by the law.  the fourth it was to be dedicated to the Lord, and the fifth year the Israelites might eat of the fruit: even so we must first cast away in respect of ourselves our fruits, and dedicate them unto the Lord, so he shall taste of them with delight, and not before. Fourthly, it must be brought forth to the good of others; as trees bear fruits not for themselves, but for men: so our fruits must be intended not so much for our private good, as the common good of the Church and Commonwealth.  
Doct. 2. Seeing the faithful are not such corrupt trees, but of Gods own planting, they have here first a ground of comfort in the midst of sorrow, sickness, yea and death itself; for being engrafted into Christ, the whole man is preserved safe & found in him: yea the dying body, nay the dead body, and that which is rotting in the grave is planted into him, and is to live again in him who always liveth, and will raise it to life eternal at the last day. Trees in winter are dead to man's sense; yet because the roots of them live, and have in them sap and moisture, in the spring they shall bud, blossom, and bear fruit again: 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 subjecteth thereunto again, than the root into which they are set; who hath for his members chased them away. Secondly, seeing we must be planted, and cannot attain this growth by nature: we must detest, and abhor ourselves in dust and ashes, renounce, and bewail our natural condition, and be at no rest till we feel ourselves set into Christ, by living the life of the Son of God: For know we not that Christ liveth in us, except we be reprobates? Thirdly, our Church hath herein resembled judah; having been for many years a plant of God's delight, who hath hedged and fenced it by his favourable protection: but many, yea the most branches are barren, bearing no fruit; others bear less fruit than they have done, being withered and fallen back: 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, and they shall be cast into the fire. It standeth us then in hand to become more fruitful before we be cut down. 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, and look a● the husbandman loppeth, cutteth 〈◊〉 pruneth, yea and almost cutteth down his trees to make them more fruitful? so dealeth the Lord with his children, who therein are to rest well contented; for he chasteneth them for their good; that although no chastisement seemeth joyous for the present, yet it bringeth afterward the pleasant fruit of righteousness to those that are exercised thereby.  
Twice dead and plucked up.] Some hence gather this, that we are once dead in Adam by original sin; and secondly after regeneration or engrafting into Christ by some grievous sin wounding the conscience to death: and hence conclude that a man regenerate may die again, and fall from grace: urging for their purpose that in Rom. 11.20. Through unbelief they were broken off, and thou standest by faith; be not high minded but fear. But this cannot be so understood: for by twice dead, is meant dead certainly; or dead twice, once in Adam by original sin, and the second time dead by their own actual sin. As for that place in Rom. 11. I answer, there are two kinds of planting: first outward: secondly inward. The outward is when God giveth the word unto a people with other his ordinances, and they publicly profess it. The inward is when God giveth true faith, whereby men are set into Christ. Now the jews whom the Apostle speaketh of, were implanted by the former only, and therefore might be broken off: the other is everlasting. 1. joh. 2.19. They went out from us, but were not of us: 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, and therefore a man rooted and set in Christ may perish finally. Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done, rather than the doing of them; they are therefore said to be plucked up, whom God manifesteth never to have been rooted: as also men are said to be blotted out of the book of life; not that they were ever written therein, but in that God manifesteth and maketh known to men that they were never written in it.   

Vers. 13. They are raging waves of the sea, foaming out their own shame: they are wandering stars, for whom is reserved the black darkness for ever.  
THe Apostle in this verse proceedeth on in the further discovery of these wicked men by sundry other sins; set down after the same manner as the former by way of similitude and comparison. And first he compareth them to the raging waves of the sea; and secondly to wandering stars. And in the end of the verse: For whom etc. the conclusion is again repeated, of which we have spoken in the 11. verse. The former comparison hath three expositions: for some will have their gross hypocrisy hereby signified; and then the comparison standeth us: 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 drawing to the shore, they are broken to a little foam: so these seducers make a great show of godliness, and piety, as though they only would go to heaven; yet is the matter nothing so, all is but froth, seeing they want the power and practise of religion, and godliness in the midst of such pretences. Secondly, others hereby express their unprofitableness and deceitfulness in their doctrine, thus: As the waves of the sea rise very huge and high, especially being stirred by the winds, and yet their effect is nothing but a little foam and mire, which they cast up: so these lewd men being puffed up in themselves, promise great matters to their followers: as much liberty, many blessings and great good things; and yet the effect of all their shows is but to make men much more the servants of sin than before. And thus Peter speaketh of them: 
2. Pet. 2.18.  In speaking swelling words of vanity they beguile with wantonness, through the lusts of the flesh, them which were clean escaped from them. This was truly spoken of them, and may as truly be applied unto divers of our times: as first the Libertines and Familists, fond assuring their disciples that they shall be illuminate and deified, such great matters they promise: whereas they make them the children of the devil seven fold more than they were before. Secondly, 
Romish sea casteth out nothing but fo●m● and mire.  the Romish Clergy have been as large in their promises unto their hearers: teaching them that they shall be able to satisfy the justice of God for their sins, yea and merit life everlasting, and that many of them can perform works of supererogation, which the law of God bindeth them not unto: 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: As the Sea stirred by the winds and weather rageth, and from the foundation casteth up nothing but froth: so these men stirred and moved by the hand of God correcting them, amend not, nor profit thereby: but rather under the same, discover the wickedness and unbelief 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 up mire and dirt. From this sense consider these two things: first, a work of God: secondly, a practice of man. First the will, work, and appointment of God is, that men shall be troubled, stirred, moved, and set out of quiet, and have within them such disquietness, as if the raging waves of the sea were within their souls. The minds of men both godly and wicked, their wills and affections are often so distempered, as is the sea when it is troubled with boisterous winds and tempests. jere. 49.23. The Lord shall trouble Damascus, so she shall become as a fearful sea that cannot rest. josh. 7. joshua said to Achan; Thou hast troubled Israel, and the Lord shall trouble thee. job saith, The Almighty troubled him, chap. 23.16. Yea Christ himself, although he was without sin, had his soul troubled in his agony, in which his mind, will and affections were disturbed: and this trouble God bringeth on men divers ways; sometimes by those of a man's own house, as Jacob's sons troubled him, Genes. 34. Sometimes they of his company, as Achan, josh. 7. Sometimes by the Lords withdrawing of himself, Psal. 30.7. Thou didst hide thy face, and I was troubled. Sometimes a man's own heart and conscience will rage against him, as Balthasar 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: for every little cross unto the wicked is a tempest breaking the rocks: which maketh them to storm and rage, and send forth foam and mire: but the crosses of the godly are as calm winds, a little shaking them indeed, & for a little time: but are blown over when they have a little exercised their faith and graces, so as they are bettered, yea and furthered by them. 1. King. 19 Elias standing on Mount Horeb, there passed by him a mighty tempest which rend the rocks; and then an Earthquake, than fire: but God was not in any of these: afterward there came a still and soft voice, and God was in the voice. Afflictions are like that tempest, earthquake and fire, namely to the wicked, against whom the Lord cometh to shake and consume them: but to the godly are as a still voice to teach and instruct them: 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.  
Secondly, the practice of a wicked man is, when he is troubled and stirred by God to foam out his own shame; even as the sea his froth. Experience teacheth, that if a wicked man have any wrong or disgrace offered him, presently he discovereth the corruption of his heart, and breaketh out into railing, cursing, reviling, and all manner of revenge: so if God's hand be upon him by sickness, or upon his family, he cannot cover his want of love of God, he cannot hide the infidelity of his heart: for he betakes himself the next way to the Sorcerer, 
As Adam fled from God upon his sin: so many a one flieth to the devil upon the punishment of it.  Figure-caster, or the next Wizard, so flieth from God as fast as his feet will carry him: and every way the same violent affections bewray themselves, which these seducers are charged withal.  
Use. 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; yea let him show forth his faith, obedience, meekness and subjection unto God; let him repair unto God by prayer: as jehosaphat being in a great straight on every side turned his eyes unto the Lord, 
2. Chro. 20.12.  saying: I know not what to do, but our eye● are towards thee. And David 〈◊〉 from Absalon his son reviled him not, nor stormed against him, but turned to the Lord, saying▪ If I please thee not, Lord here am I, do with me 〈◊〉 at thou pleasest.  
The second comparison followeth in these words: They are wandering s●ars. By which words we may not understand the Planets in the heavens: neither the fixed stars which keep a direct and constant course: but such as we call shooting, falling, or gliding stars; which have some light, but it is soon obscured. The sin than 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 travelers by land. Hence learn two things: first, that all true Teachers must be stars. Secondly, they must be fixed and not wandering stars: first they must be starre●. Ob. This cannot be, seeing they have no light of their own. Ans. Christ is the light which enlighteneth every man that cometh into the world; called therefore the Sun of righteousness, and the day star, from whom all Ministers receive their light. 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: as a Lantern hath no light in itself but what men put into it.  
Doct. First, all true Teachers must first have the Sun of righteousness to shine in their own hearts, before they can enlighten others with his light: for as Paul was himself comforted that he might be able to comfort others, 2. Corinth. 1. so no man can teach others, till himself first be taught. Secondly, 
Ministers as stars must shine to men's hearts, and not only sound to the ears.  if they be stars they must shine to somewhat, and that is, to the hearts of men: so as the principal care of Ministers ought to be herein placed, that they may enlighten the minds, consciences, wills, and affections of men, so becoming the means of the rising of the Sun of righteousness in men's hearts, not that they may fill the care with words, 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 man's conscience in the sight of God: so as if his Gospel were yet hid, it was not his fault; but of those men whose eyes the God of the world had blinded, that the light of the glorious Gospel of Christ should not shine unto their hearts.  
Use. This teacheth that all men by nature are the children of darkness, without the knowledge of God; as unto whom God hath appointed Teachers to be as shining stars to enlighten them. 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 bread: which served them partly for food, and partly to make a breaden god of; a more palpable darkness than that of Egypt which might have been felt. Secondly, seeing that darkness is chased away, and we have the light, and many bright stars to direct us, take the exhortation Ephes. 5.8. Ye are now light, walk as children of light, namely by accepting, entertaining and embracing of the light. That we may do this, first we must know the light, and behold it with the love and affection of our hearts unto it; that as when the Sun shineth, every man openeth his doors and windows to receive the comfort of it: so we should open the doors of our hearts to entertain, 
Open the door of thy heart, that the Sun of righteousness may shine into the house of thy soul  and retain the light of Christ, to have them filled therewith: for than God's favourable countenance is shining upon us. Secondly, having the light, we must do the works of the light, that is of obedience: when the Sun is up and shineth every man walketh in his calling, and whilst our Sun of grace is over our heads, we are to walk as becometh the calling of Christianity, to make conscience of all sin; a shame is it at noon day to stumble & fall, and rush into a pit: so now is it for Christian men in such a sun shine of the Gospel, to betake them to every work of darkness, and be betaken with every snare of sin, as though they had no light to direct them, but were left in darkness.  
Secondly, true Teachers must not only be stars, but fixed stars, that is, constant & stable in the doctrine which they teach, and deliver out of the Prophets, and Apostles: for if the stars and Sea marks should change their places, and remove to & fro, the poor passengers that look for constant direction from them, are likely to be carried and cast upon quick sands and rocks, and so be overthrown and drowned: 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. People ought to have their hearts established, and settled upon the doctrine of religion taught, and proved unto them out of the word; by the direction whereof they are to be passed unto the haven of happiness. If this be learned of the body of this land, our peace and prosperity shall be stable, within our walls and palaces: ye● God's protection shall be a wall of fire round about us. So much of that verse.   

Vers. 14. And Enoch also the seventh from Adam prophesied of such, saying: Behold the Lord cometh with thousands of his Saints.  
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; who prophesied that the Lord would give judgement against all ungodly men: and therefore these ungodly men vers. 4. must needs be destroyed. In this testimony consider two things: first the preface before it: secondly, the testimony itself. In the preface he nameth the author; who was Enoch: and commendeth him in that he was the seventh from Adam. Here two questions are to be answered: first, whence had Jude this history, seeing it is nowhere recorded in the Scriptures? and how knew he it to be enoch's? I answer two ways: 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 jew) or secondly, he learned it out of some book which went under enoch's name: then extant in the days of the Apostles, though now lost: it is certain that one of these ways he had it.  
Hence the Papists gather that the jews had unwritten traditions, and consequently all their traditions are to be observed. Ans. We deny not all unwritten traditions, of which some are true and profitable: 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 holdeth their traditions to be: this is of another kind, it being no article of faith, nor necessary to salvation to know whether Enoch writ this prophecy or no. 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; for than first the fidelity of the Church, which is the keeper of these Oracles, should be called in question: and secondly, in the books Canonical extant, not one sentence, or tittle, no not the sense of any sentence is lost: how then should whole books come to be lost?  
It is alleged that the books of Solomon are most of them lost. Answ. The books of Solomon which were lost, were books of humanity and Philosophy: for he writ of all beasts, birds, trees, even from the Cedar in Libanus to the hyssop upon the wall: the books of human truth might fail, but no part of Canonical Scripture.  
Ob. Mention is made in the Scripture of the books of the Chronicles of the jews or Kings of judah; but these 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. Ans. All these (as is though by the learned) are contained in the books of the Kings, Chronicles, and Samuel.  
Ob. This book of Enoch is lost. Ans. First, it is doubted whether it was a book or no, or went by a tradition. 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: why doth the Apostle make choice of this testimony of Enoch, rather than some other Prophet? Answ. Himself giveth two reasons. First, 
He was not the fourth from Adam Ca●● son, Gen. 4.17. but the seventh of the posterity of Seth: Gen. 7.18.  he was the seventh from Adam: it is therefore an ancient testimony, to be received and reverenced for the antiquity: but withal it showeth what is true antiquity; 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; because they are not able to justify the main points thereof from any Prophet or Apostle: yea in these wherein they descent from us they cannot bring their proof and descent from within the first hundred years after Christ. It is then a vain plea and false pretence of them to boast of the antiquity of their religion. The second reason is in the word prophesied: for Enoch spoke not this of his own head or motion, but from God; for no creature, Angel, or man, can foretell things to come; it being a prerogative properly belonging unto God. Ob. Yes, but the learned Physician can truly foretell the death of the patient to come. Ans. He doth not properly herein foretell a thing to come: for the death of the party is present in the signs and causes of it. Ob. But the Devil could foretell Saul's death, 1. Sam. 28.19. To morrow shalt thou be with me and thy sons. Ans. The Devil could not properly foretell it, but might see it in the causes and signs. Again, he might speak so to Saul; because God had made him an instrument for the execution of that judgement and destruction: so as God only properly foretelleth that which is simply to come, and no man or Angel.  
The second point is the testimony itself. Behold the Lord cometh etc.] In which observe three points: first, the coming of the Lord: secondly, the judgement of the Lord: thirdly, the cause of it in the 15. verse: To give judgement against all men, etc. First of the party coming: Behold the Lord cometh.] Where the Apostle speaketh in the time present, which is put for the time to come: which form of speech showeth the certainty of Christ's coming to judgement; who shall as certainly come, as if he were now already coming. Concerning which certainty, it may be demanded first, whence cometh this coming of Christ to be so certain? Ans. From the unchangeable will of God, which hath certainly decreed the same. 
Act. 17.31.  For he hath appointed a day in the which he will judge the world in righteousness. And thus are all other the articles of our faith most certain, in that they are grounded on the unchangeable will and word of God.  
Secondly, how or from whence may we know this will of God to be so certain? Ans. From the manner of propounding the doctrine of it; wherein the evidence of the spirit plainly appeareth, saying peremptorily; the Lord cometh: evidently expressing the certainty as if it were now present. And the same may be spoken of the whole scripture, which in itself is most sure and certain, because it is the most unchangeable will of God: 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: it need not seek evidence elsewhere than from itself, not from man or the Church itself. The Romish Church confesseth it is of itself, and in itself sufficiently certain, but not to me or thee, except the Church say so: but this is a false position. The Scripture is certain both in itself and unto us, and we know it so to be though never a man would acknowledge it: the heart seasoned with grace will make the mouth confess it.  
Secondly, the Apostle speaking in this form, he cometh, for he will come: we learn to set before our eyes the coming of the Lord jesus to judgement, and to make account of every present day as the day of his coming: the Scriptures every where commend watchfulness unto us, which is to do nothing else but to make reckoning continually of this day. But some will say, we cannot make account daily of it, for we see it cometh not: neither may we inquire into the time of it. Answ. Although we cannot exactly make account of that day of general judgement, yet may we well reckon upon the day of our particular judgement, and the day of our own death, that so we may be fitted thereto: 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, and maketh league and covenants with death and hell: the young man presumeth of length of days: the old man dreameth he may live one year longer: both of them defer hereupon their repentance, in that they both are of one mind, namely, that their Master will yet defer his coming. Thirdly, we must not only carry within us a conceit and opinion of this day; but also must be inwardly affected with it, that we may walk in awe and reverence before God in regard of it. 2. Cor. 5.11. Knowing therefore the terrors of the Lord, we persuade men etc.  
Now in the latter part of this verse, the attendants of the Lord in his coming are mentioned in these words: With thousands of his Saints: which must be understood not only of Angels, but men also, 1. Thess. 3.13▪ at the coming of the Lord jesus Christ with all his Saints. Qu. How can this be, and how shall the Saints come with him? Ans. All men shall rise with their own bodies, good & bad, at the sound of the Trumpet: then shall the Saints be taken up into the clouds to meet Christ, and shall be made a part of his attendance: but the wicked shall stand upon the earth, wishing the mountains and hills to fall upon them, and hide them from the presence of the judge. 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, nor fear the face of the wicked, seeing they shall be received in the clouds, into fellowship with Christ before the judgement begin: which manner of proceeding the Apostle having described, concludeth with the same: 
1. Thess. 4.16.17.  Wherefore comfort yourselves one another with these words, vers. 18. Here also may be noted the power, majesty, and omnipotency of Christ in his second coming, although his first coming was base and in the form of a servant; now he shall come with many millions of Angels and Saints; whom all creatures cannot resist: let no wicked man think then either to absent himself, or escape his fearful wrath: the only way to avoid it is in thy life time to meet him by repentance.   

Vers. 15. To give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed: and of all their cruel speakings, which wicked sinners have spoken against him.  
THe second point in the testimony, is the judgement of the Lord, which together with the cause is in this verse described. Concerning the judgement we must know, that it is either general or special: both of them here mentioned: the former in these words: To give judgement against all men; the latter in these words following: And to rebuke all the ungodly among them.]. In the general judgement it may be asked how Christ can be said to give judgement against all men; seeing the Saints shall come with him, and he will pass no sentence against them? Ans. The meaning is, he will give judgement upon all men: for the godly shall receive and hear a sentence, but of absolution: and amongst all men he will rebuke the ungodly: all persons shall come unto judgement without exception, of what age, sex, or state soever they be. This universal judgement teacheth us, first, to redress before this day come whatsoever within us would when it cometh confound us, for every man must appear in his own person: no Proctor shall be allowed to speak or solicit for any man; the secrets of all hearts must be disclosed, and every man shall receive accordingly to that he hath done. It standeth men therefore in hand to reform things amiss before hand, for they shall appear nakedly even as they are. 
We must be condemned by ourselves, or by the Lord.  Quest. How shall this be done? Ans. 1. Cor. 11.21. judge thyself before hand, and thou shalt not be judged of the Lord; arraign, examine, cast and condemn thyself, sue for pardon as for life and death, and thou shalt escape that fearful judgement: For he that confesseth his sins and forsaketh them, shall find mercy, Prou. 28.13. Thus do and mercy belongeth unto thee. Upon the same ground Paul raiseth the same duty, admonishing all men every where to repent, because he hath appointed a day in which he will judge the world in righteousness, Act. 17.30.31. 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, and never dare to offend again and wound it, for it is a deputy judge under God; which if it condemn thee, much more shall God the great judge, being greater than thy conscience. 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, yea and all our endeavours should be to please and obey him; who one day will give an upright sentence upon them all. Thus the consideration of the judgement to come, made the Apostle Paul endeavour to approve all the actions of his life unto God, 2. Cor. 5.11. So Peter 2. Epist. 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 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. 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: and the ungodly man is he who denieth God the honour due unto him: of whom (that we might the better know him) the Scripture hath given five notes or properties: as first, that he knoweth not, or acknowledgeth not the true God aright according to his word. Psal. 10.4. All their thoughts be that there is no God, that is, they acknowledge him not, in his presence, providence, justice, or mercy. Secondly, he subjecteth not his body, soul, and conscience to the laws of God in all things: but taketh 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 reform. Thirdly, in heart and life he dependeth not himself upon the will, power, providence, and good pleasure of God; but on something out of God in himself, or some other creature; Abac. 2.4. whereas the just man liveth by faith, the wicked man exalteth himself, and is puffed up as bearing himself upon something besides the Creator. Fourthly, he worshippeth not from his heart the true God, he lifteth not up his soul in prayer, or thanksgiving: 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? Psal. 14. He never calleth upon God. Fifthly, he hateth the Church and people of God, and when occasion shall serve he will testify it by persecuting the same. For he that loveth not God, loveth not his adherents. Psa. 44.5. They smite down thy people O Lord, and trouble thine heritage. These be the notes of them against whom sentence shall pass when they shall be judged: from whence two duties are to be learned. First, to deny all ungodliness, and to put far from us all the properties thereof. Secondly, to exercise ourselves unto godliness and all the duties thereof: as first to learn to know God aright, both in his own attributes, and also in his affection to us ward, never quieting ourselves till we know him to be our Father, our Redeemer, our Sanctifier: and this knowledge of him is life eternal. Secondly, to subject ourselves, our lives, wills, affections, speeches, and actions, to all his laws: for to shake off the yoke of obedience to any part of his word is rebellion. Thirdly, to go out of ourselves, as being nothing in ourselves; and in our hearts depend upon the will and good pleasure of God, living by faith, making him our rock, our tower, our fortress, and strong defence in all estates, yea in life and in death our advantage. Fourthly, to worship him not only outwardly (as hypocrites may do) but to serve him in our spirits, giving him our whole hearts. Fifthly, to love all men, but especially Gods Saints, and the household of faith; affecting the particular congregations; and chiefly delighting in the Saints upon earth that excel in virtue. Thus walking with God, as Enoch did, we shall escape this most woeful sentence which shall be pronounced against the ungodly ones of the earth.  
The second thing in this special judgement is the manner of it in the word rebuke.] God rebuketh two ways: first in mercy, when as in justice he remembreth mercy, Hab. 3. Secondly in justice, yea in anger and wrath: Psal. 6.1. O Lord rebuke me not in thy wrath: and this latter is here meant. So as thus much is here signified, that the Lord will power out his fury, and his wrathful indignation upon all the ungodly of the earth. This wrathful rebuke hath two parts: first, the convicting of the ungodly in their own consciences, of all their wicked thoughts, words and works; and this the word also signifieth, Reu. 20. The books shall be opened, and all men's sins shall be laid open: that is, they shall be so discovered, as they (being convinced) shall not be able to deny them. Secondly, the punishment that shall follow that conviction. So David prayeth, Psa. 6. Neither chastise me in thy heavy displeasure.  
Doct. Hence we learn that all things are fully and perfectly known unto God; and all things are open before him: Heb. 4.13. yea they are naked, and as it were unquartered before his eyes: for the Apostle alludeth to the cutting up of a beast, or the anatomizing of the creature, wherein men are curious to find out every little vein, or muscle, though they lie never so close: even so the Lord shall find out every transgression, although never so secretly conceived and concealed, and that in such sort as he shall convince the ungodly man, whose mouth shall be shut so soon as ever his book is open: which should teach us, first, in matter of religion to avoid all dissembling and hypocrisy. 
Be as thou seemest, or seem as thou art.  Be that in deed what thou seemest to be: for though thou mayest delude men, thou canst not deceive the Almighty, but he shall convince thee. Secondly, let thy dealing before men be plain, simple, without fraud, covin or deceit; for though thou mayst gloze with men, who cannot convince thee, yet the righteous Lord shall rebuke thee for want of righteousness in thy dealings. Thirdly, humble thy self before God always for all thy known sins; yea and for thy unknown sins also: for though they be unknown to thyself, yet they are known unto him, who will one day convince thee of them all, except thou prevent him by thy repentance.  
The third thing propounded in the testimony, is the cause of the judgement, in these words: Of all their wicked deeds which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him.] The cause is twofold, the deeds and words of men: the deeds are distributed, first, by the property of them, being works of ungodliness. Secondly, by the manner of performing them, they are ungodly committed. By ungodly works are meant all sins against any part of the law of God, whether in the first or second Table: for every sin (though it be directly against man) hath in it a defect, and ●. withdrawing of some duty due to God. Secondly, for the manner, these works being ungodly and failing against the law, are done after an ungodly manner: and that work is done ungodly 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: first, because it purposeth to commit sin before hand. Secondly, 
Notes of an ungodly and unrepentant heart.  in the committing of sin it is delighted and taketh pleasure in it. Thirdly, after sin it walketh in the same course, yea runneth on in the same ways without remorse or repentance: and this clause seemeth to be added to put a difference between the godly and wicked, who both of them may commit ungodliness and be found in ungodly actions; but not both committing them in an ungodly manner: for the child of God before he sin he purposeth it not, yea he hath a purpose not to sin; so as he may say it is not only beside, but against his purpose. Secondly, in his sin he hath a resisting, and strife against it, and is not wholly swallowed up in the pleasure of it. Thirdly, he lieth not in it, but reneweth and recovereth himself again by faith and repentance: so as though he do wickedness, yet he doth it not wickedly, but weakly, being overcome and foiled by corruption. And hence is it that this wicked work being found in the hands of God's children, though it deserve death: yet through grace it shall be no cause of his condemnation.  
Doct. The principal cause of condemnation is not this or that sin, but the lying and trading therein, which argueth an ungodly heart: to commit ungodliness indeed, maketh men subject to condemnation; but to commit it ungodly, this bringeth swift judgement. Secondly, 
The godly commit ungodliness, but not ungodly as the wicked.  a wicked man sinneth not of infirmity, for he committeth ungodliness in an ungodly manner, and tradeth in wickedness, wickedly: the sins of infirmity befall not the graceless sinner, but the regenerate only, in whom frailty faileth grace for a time: the drunkard may excuse himself and say his sin is his infirmity; yet is it not, but a wickedness, wickedly committed: so of the covetous person and other sinners. Thirdly, mark Gods great mercy with much thankfulness: in that the regenerate doing wicked actions aswell as the wicked, are not condemned for them as the wicked are: For there is no condemnation to them that are in Christ jesus, Rom. 8.1.  
The second cause of the judgement is the speeches of the wicked, set out by two properties: first, they are cruel: secondly, they are uttered against God. An example of such speech we have in Lamech, Genes. 4. Whosoever killeth Cain shall be revenged seven fold: but whosoever offendeth me, I will revenge myself seventy times seven fold; a cruel and bloody speech vaunting itself even against God himself.  
Use. First, hence it followeth that wicked words and works are causes of lust condemnation. Ob. Then good words and works are causes of salvation. Ans. The reason is not good: for wicked men's sins be perfectly wicked, but the actions of the regenerate are not perfectly good. Secondly, we are hence to bewail the ungodly words and works that have passed us, which bind us over to condemnation, and above all things in the world to sue to God by prayer for pardon: yea to give ourselves no rest, till we have within us the witness of God's spirit, witnessing to our spirits that we are graciously accepted, and that our ungodly works are removed out of his sight. Thirdly, we are to mark those persons whose lives and mouths abound with ungodliness, and communicate not with such; but mourn for them as Lot did, whose righteous soul was vexed, not only in seeing the wicked works, but also in hearing the filthy speeches of the unclean Sodomites. 
Psal. 42.3.  My tears (saith 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 endeavour to have our speech seasoned with salt, and ministering grace to the hearers. Fifthly, consider hence what we in this land may justly be afraid of, seeing ungodliness so exceedingly aboundeth, godliness decreaseth: the godly are taken away, the wicked reproach those that are left even for religions sake, and for such religious practices as stand both by God's law, and the laws of the land, by such speeches as these: Thou art one that runs to sermons; dost thou learn this and that there? thou art full of the holy Ghost, the Devil is within thee. And such like most wretched and ungodly speeches, justly deserving fearful judgements: The wickedness of inhabitants overturn whole kingdoms, Prou. 28.2. It behoves us then to betake ourselves to speedy repentance; lest speedy vengeance overtake us unawares.   

Vers. 16. These are murmurers, complainers, walking after their own lusts, whose mouths speak proud things; having men's persons in admiration, because of advantage.  
IN this verse the Apostle returneth again to his former purpose, and still continueth the rehearsal of the sins and vices of these false teachers, against whom he writeth; and against whom he hath already alleged twelve several sins; and in this verse addeth six more, of which some notwithstanding have been touched in the sins formerly condemned. Herein we will first show the nature of the vices themselves, and secondly lay down the contrary duties so far as they shall concern us.  
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, and they are under the cross. Example 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, and wanted their flesh-pots which they had in Egypt: see Deut. 1.26.27. where this sin is called rebellion against God; and therefore is no small sin. For the avoiding and preventing of which sin, we must learn two duties: first, in silence and subjection to calm and quiet our hearts in the revealed will of God upon us, though therein our own wills be crossed. Psal. 4.4. Examine yourselves, and be still. Psal. 37.7. Be silent unto God, and wait on the Lord. Which is all one as if he had plainly said: Let Gods will be your will also. Isai. 30.15. In quietness and confidence shall be your strength. Herein our strength must be exercised, not in resisting, but enduring the hand of God. Secondly, we must show ourselves truly thankful to God in all things befalling us: yea, even in evil things, which otherwise may be occasions of murmuring. job. 1. The Lord hath given, and the Lord hath taken, blessed be his name. Ob. But this may seem harsh and contrary to reason to bless God for crosses. Ans. Not a whit, if we conceive that according to our deserts, he might plunge us into the pit of hell: and therefore if he mitigate of that justice, and remember his mercy more easily correcting us, herein all the praise of mercy is due unto him.  
Complainers] So called for two causes: first, because they are discontented with their present outward estate wherein God hath placed them; the portion that God hath allotted them liketh them not; they are displeased that they are not as others be, and that they have not as others have. Secondly, because upon the frowardness of their disposition they are easily displeased, and hard to please again, soon incensed, and not so soon satisfied; and thereupon are commonly complaining of the hard measure they seem to receive at men's hands. But especially they are so called in respect of the former reason. This is not the sin of that age only, neither only of those persons, but is even a common sin of our times, and that of the richer sort: for these are the poorest amongst men, ever whining, and complaining that their state is not so good as others, nor as they would have it: and although they know (as we say) no end of their wealth, yet know they no end of their wish and desires. 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. Phil. 4.11. In what estate soever, I have learned therewith to be contented. Heb. 13.5. Be content with that you have. First, carry not covetous, aspiring, and malicious minds and affections: but if thou must needs be desiring, satisfy thyself with Jacob's desire: Only the Lord be with me, and if he give me food and raiment in this my journey, it is sufficient. Secondly, our hearts must be set to obey God even in poverty and affliction, 
God's will must be obeyed, in being both done and suffered of 〈◊〉.  and bear adversity with an equal and moderate mind, our obedience must not only be active in doing; but passive also in suffering his wil Phil. 4.12. I can want and abound, I can do all things through Christ that strengtheneth me. Hebr. 10.34. The faithful could with joy suffer the spoiling of their goods. Thirdly, we must endeavour to show all meekness to all men upon all occasions, putting off all morosity, waywardness and difficulty to be satisfied and appeased. Christ's voice was not life up in the streets; he endured all wrongs, forgave all injuries; and all the members of his body put off likewise their wolvish dispositions: they cease to be Tigers, Lions, Cockatrises: and become Kids, 
Isai. 11.16.  Lambs, little children, easy to be handled, hardly offended, and quickly pleased: which disposition we must put upon us.  
The third sin; [walking after their own lusts] is fitly expounded in Eccles. 11.9. where the young man is ironically willed to walk in the ways of his own heart, and in the sight of his own eyes, etc. even so these men live in their sins, according to the leading and lusting of their own corrupted hearts: which sin is before in the fourth verse touched; and somewhat also is further to be spoken of it in the rest of the Epistle. Our contrary duty is twofold: first, if at any time by frailty we fall into any sin, never to go on in the same, but break it off, and return unto God: for to walk after his own hearts lusts, is a note of a wicked person and an enemy of God. Psal. 68.21. Surely God will wound the head of his enemies, and the hairy pa●● of him that walketh on in sin. Secondly, we are to frame our lives clean against the lusts and inclinations of our own hearts; waging battle continually against them, ever crossing and thwarting them: Rom. 13.14. Take no thought to fulfil the lusts of the flesh. Galath. 3. They that are Christ's have crucified the flesh, with the lusts thereof: for whosoever believeth truly the pardon of his sins by Christ's death, cannot but mortify the lusts of his wicked heart; besides that the whole course of Christianity is nothing else but a continual conversion and turning unto God.  
The fourth sin. Whose mouths speak proud or swelling things.] That is, they boast themselves of knowledge, holiness, and things not to be found in them. The same with the devils sin, Luk. 4. All this will I give thee, for they are mine, and I give them to whom I will: wherein he showeth himself the father of lying and boasting. 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. to exalt and praise themselves. The contrary duties are, first, In common speech neither to praise, nor dispraise ourselves, for vanity lurketh in both: besides that, modesty will not suffer the former; and the latter is to occasion others to praise us, which is but vanity. Secondly, when in speech we compare ourselves with others our equals, we must ever think and speak better of them than ourselves. Phil. 2.3. Let every man esteem other better than himself. Paul comparing himself with the Apostles, said he was the least of them all; because he had been a persecutor, 1. Cor. 15.9. Thirdly, if any speak of his own wants, when just occasion is offered, he must speak even the most against himself. As Paul, that he was the head and chief of all sinners. Fourthly, if a man upon just occasion be moved to commend himself, first he must do it in all humility and modesty: so Paul speaketh of himself in another person: 1. Cor. 12.1. I knew a man in Christ which was taken up into Paradise, etc. And in nothing was I inferior unto the very chief Apostles, though I be nothing, vers. 11.  
The fifth sin. Having men's persons in admiration,] The word person in scripture signifieth the face, and outward appearance of a man, and consequently the things belonging unto the person, as riches, honours, dignities, for the which these false teachers have men in admiration. Qu. Is it not lawful to admire a Prince, or other Potentates at all? Ans. Yes: but when men admire them only for their person, riches, honours, nobility, without respect of the fear of God, or true virtue, this is unlawful, and the sin of these men: wherein is also included the contempt of the religious poor, yea and also of the rich themselves, if they truly fear God. jam. 2.1. My brethren, have not the faith of our Lord jesus Christ in respect of persons: teaching us that it will not stand with true Religion, nor with the faith of Christ to honour men only because they are rich or noble.  
First, note here that no man carrieth so base a mind, and such slavish affections, as the proud ambitious person; 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. Secondly, the condition of great men (for the most part) is miserable, 
A great misery of great men to be most admired, but least admonished.  who have many to admire them, but few to amonish them: rich men are admired for wisdom, whereas the same men, if they were poor, would carry away no praise thereof. Ahab had four hundred false prophets who thus admired his person, but only one Micha who faithfully admonished him. Thirdly, our duty is to honour them that fear God, rich or poor, high or low: it being a note of a child of God to contemn a vile person that is a wretched sinner, 
Psal. 15.4.  but to honour them that fear the Lord, be they never so base: and yet the honourable much more, if they be found in the ways of religion.  
The sixth sin. Because of advantage.] That is, for profits sake: where their covetousness, which before was touched, is here again taxed: the effect of which affection is to blind the mind that it cannot judge aright of persons or things: it maketh a man account an enemy of God rightly honourable, and to deem the things below of highest regard. Let us weed out of our hearts this bitter root of covetousness, which otherwise will so blind us, as we cannot truly discern the people and things of God, but take Egyptians for Israelites, and accept of the red pottage in stead of the blessing.   

Vers. 17. But, ye beloved, remember the words which were spoken before of the Apostles of our Lord jesus Christ.  
IN these words the Apostle goeth about to answer an objection that might be made by the Church after this manner: We cannot be resolved that these men against whom ye write, are so ungodly as you would make them: The answer whereto is framed in the 17.18. & 19 verses. The effect of which is, that in the last times there shall be mockers, and these be no other than the men of whom he writeth: and lest they should yet doubt of the truth of that he spoke, he bringeth in the testimony of the Apostles in the confirmation of the same: so as his doctrine was no other than that which was before by them delivered. Where three things are to be considered: first, a preface to the testimony, vers. 17. Secondly, the testimony itself, vers. 18. Thirdly, the amplifying of it, vers. 19  
For the Preface. But, ye beloved, remember etc.] First, the Apostle Jude setteth out his own duty and practice, in that whatsoever he speaketh it proceedeth of love: and he is not carried away in speaking or writing with sinister affections; and therefore he calleth them Beloved. This aught 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: yea and no man in any other calling may lay aside this affection in the discharge of the duties thereof, seeing it is the end of all the Commandments.  
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 jesus Christ. 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: Psal. 116.11. In my haste I said all men are liars; that is, when I remembered not the word of God; but forgot my own duty, and was carried away with the stream of my own affections against faith, than I failed and was foiled. Psal. 119. I have hid thy testimonies in my heart, that I should not offend against thee. Secondly, this remembrance is a notable remedy against heresies, and schisms, and all false doctrines, 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 Gospelers; against all whom we had need to be well fenced, and armed by the reading, knowing, believing, and remembering the words of the Prophets and Apostles, which only are as David's sling to overthrow the great Goliahs'. Thirdly, it is an excellent means to settle the conscience in the truth by persuading the same: and the rather to be enforced, because many allege that there are so many Religions and opinions, that they will be of none, for they know not which to betake themselves unto. 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.  
Secondly, by this second word all Teachers are to take notice of their duty, which is to whet the word of the Apostles upon the hearts, minds, and memories of their hearers, so as they may learn and remember them: and the rather because in former ages religion was destroyed, and superstition prevailed, because that men laid away the Scriptures out of their hands, and betook themselves to the exposition of other men's writings; and to gloss upon the sayings of their ancestors: whereby they brought a black darkness over these parts of the world. The Prophets and Apostles give another direction. Malachy the last of the Prophets referreth unto Moses and the former Prophets; and Jude the last of the Apostles unto the former Apostles, showing what ought to be the scope of all Teachers that would follow their steps.  
Thirdly, hence all Students of Divinity are taught what they must most remember, namely the words and writings of the Apostles: for these are the key of the old Testament and of the whole Scripture; which duty if it were well observed, Popery, superstition and Atheism could not so far prevail, but fall down to the ground, as Dagon before the Ark.  
Thirdly, he nameth the authors of the testimony, who were the Apostles of our Lord jesus Christ, implying their authority; and taking it for granted, that whatsoever they spoke or writ must be received as an infallible truth, and may not be contradicted. Now the better to know both what the Apostles were, and what this authority is, consider three points: first, their call, and the greatness thereof; They were called by Christ's own mouth, joh. 20.21. As the Father sent me, so I send you: by which comparison he designeth them to a particular and weighty calling, standing in these points: first, as Christ was immediately called by the Father, so were the Apostles immediately called by himself. Secondly, as Christ was sent from the Father to preach to the whole world, being the great Prophet and Doctor of his Church; so Christ sendeth them into the whole world, for the whole world was their charge. Thirdly, as Christ was sent to reveal his Father's will, which before was hid to the greatest part of the world; so they were sent by Christ to reveal the Father's will, partly in making things more fully known, which were before but darkly shadowed: and partly in foretelling things to come, they all being evangelical Prophets. In these three standeth that comparison: 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. Eph. 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 mysteries of God concerning man's redemption, have been revealed to the Angels themselves.  
Secondly, consider their Authority, which was most authentical, seeing that neither in teaching or writing they could err, being specially privileged therefrom: Matth. 10.19. It shall be given you in that hour what ye shall say. The peculiar promise of direction belonging to the Apostles is recorded in joh. 16.13. The spirit of truth shall lead you into all truth; in which regard they were bold to join themselves with the holy Ghost. 
Act. 15.28.  It seemeth good to the holy Ghost and us, namely in ordering the Church affairs: yet here that distinction which is falsely applied to the Pope, is true in the Apostles, by reason of this assistance; that as they were private men, and in other causes they might, and did err, but not as Apostles in performing their office Apostolical.  
Thirdly, their work or office, they were Master builders of the Church of the new Testament: 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 buildeth thereon. For the furthering of which great work in their hands, they had given them first a power to work miracles for the confirming of their doctrine. Secondly, of giving the holy Ghost by imposition of hands. Thirdly, an Apostolical rod to strike, and correct obstinate offenders; by the which Peter smote Ananias and Saphira with present death: and Paul Elymas with blindness.  
Use. Mark that now the Pope claiming authority Apostolical from Peter: it is but a false challenge; for that authority ceased with that office, and seru● only to lay the foundations of the Church withal, being both extraordinary as 〈◊〉 calling was: and personal, ceasing with the persons of the Apostles. So as if the Pope succeeded Peter in any thing, 
The Pop● succeed Peter only in denial of Christ.  it is in the denying of Christ: it cannot be in founding the Church, which was done to his hand so many hundred years before him▪   

Vers. 18. How that they told you that there should be mockers in the last time, which should walk after their own ungodly lusts.  
THis verse containeth the testimony itself, the preface of which was laid down in the former: wherein two things are to be noted: first, the time when wicked men shall abound in the Church: in the last time.] Secondly, what manner of persons they are; namely, described by two properties: first, they are mockers: secondly, fleshly.  
For the time: It is called the last time: which is the time from the Ascension of Christ unto the end of the world. It may be asked, how could this be called the last time, seeing it is sixteen hundred years ago? Ans. It is so called for two causes: first, because it goeth 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. Secondly, in regard of former times, according to the several ages of it, in which God altered the condition of his Church, and renewed his covenant from time to time unto the same: as first plighting it with Adam, and afterward renewing it to Noah: thirdly to Abraham often repeating it: fourthly to David: fifthly, at the return out of the Babylonish captivity: sixthly, at the coming of Christ. But now Christ being come, and that fullness of time wherein the former prophecies are fulfilled and accomplished, the shadows & ceremonies are abolished, & the new covenant of grace established; there remaineth no renewing thereof, neither any other alteration of it: but as Christ hath already appeared in his humility by his first coming; so nothing is to be expected now but his second coming in glory: and this is the proper and principal cause why this is called the last time.  
Secondly, concerning the persons of the ungodly men they are described, first to be mockers. These are described by Peter, 2. Epist. 3.3. In the last times shall come mockers, which will walk after their lusts, and say, Where is the promise of his coming: that is, those that shall scorn all religion, and make a mock of God, godliness, and godly men: than which there is not a greater height of wickedness: of whom Solomon speaketh as being so far gone, that they are passed all admonition, 
Pro. 9.8.  and therefore would not have them admonished: and David maketh this the highest degree of a wicked man's proceeding in his sin, to sit him down in the chair of scarners, Psal. 1.  
Use. This part of the testimony is most truly verified in our age. 
Popish doctrine a mockery of Christian religion.  First in the Romish Church whose religion setteth up a plain● mockery of God, and of Christ, of Scripture and of true religion. First, for Christ they make but a mock of him: the true Christ is a King, and so they say, but the Pope must control him, both in making laws of his own to bind the conscience, as also in adding and detracting from Christ laws what he will: the true Christ is a Saviour; but they make every man a saviour of himself, by meriting salvation: for they teach that Christ merited, that we might merit our own salvation: yea the true Christ is a Mediator, but yet Saints must be intercessors: 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; what is this but to make his Mother Mediator in his stead? Secondly, as for the Scriptures, they renounce the original Bible, and the Greek and Hebrew text as corrupt, and will admit of none as authentical, but the Latin translation: yea and of that allow no sense, but that which the Pope authorizeth, and setteth down: what is this else but to make a mockery of the Scriptures? no Bible, no sense will serve, nor must stand, but the Popish sense, which is indeed to reduce all scripture to the Pope's will and determination.  
Secondly, if we come home to ourselves, we shall find this scripture verified among the swarms of Atheists, which make but a scorn of the word and Religion: tell any man almost of his duty, he will be ready to say; How know you these to be Moses writings? and these to be the Apostles writings which go under their names, and may not falsehood be written as well as truth? These are most profane and blasphemous scorners: but such as were prophesied of before by the Apostles themselves.  
Again, amongst those that profess religion are many scorners; that let a man make but a show of goodness, and begin to make conscience of his ways, if he will not blaspheme and swear as he was wo●●: if he will not drink with the drunkard: 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; how then is not this prediction of the Apostle accomplished, when even the performing of moral duties, yea and such as stand by the laws of God and the land is scoffed at, as a blemish? When scorners 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, when we hear and see these scorners▪ but than acknowledge the accomplishment of this prophecy, and contrarily love and reverence the word of God as a most precious treasure.  
The second sin whereby these ungodly men are described, is, that they walk after the lusts of their own hearts, wherein two things are included: first, that these ungodly men shall have their hearts filled with ungodly lusts. Secondly▪ that they shall walk after these lusts. Concerning the former sundry things are to be known: First, what this lust or concupiscence is. Ans. In the Scripture it is of two sorts, either original, or actual: or it may be considered two ways: first, as it is the fountain or offspring of all other sins; or secondly, as it is a fruit of the corruption of our hearts. The former is an impotency of the heart, whereby it is inordinately disposed to the desire of this or that evil: of which james speaketh, chap. 2.14. Every man when he is tempted, is drawn away by his own concupiscence: hence is the whole corruption of the heart, or original sin called lust, because it principally showeth itself in these lusts. 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 ye should obey it in the lusts of it: where, by lusts, are meant the flames and motions of lusts springing from the former fountain. This lust I call first an inordinate motion, to distinguish it first from a holy lusting in the regenerate. David lusted after and desired the commandments of God, 
Psal. 119.127.  yea above gold and silver; and there is a lust of the spirit against the flesh, 
Gal. 5.17.  as well as of the flesh against the spirit. Secondly, from a natural lusting, which is an appetite after meat, drink, etc. which in itself is no sin. Lazarus desired without sin the crumbs under Dives his table. These lusts than are not to be condemned, but only lusts inordinate. Secondly, I say every evil motion; because lust in the Scripture comprehendeth all thoughts and motions against God's law, so is the Commandment to be understood: Thou shalt not lust, Eph. 2.3. Among whom also we had our conversation in times passed in the lusts of the flesh, in fulfilling the will of the flesh, and of the mind. Where the Apostle enlargeth it unto all motions, inclinations, passions, and perturbations of the heart, mind, will or affections: so far as they are not directed by the law of God. This text must be understood of actual lust: of which there be two degrees: for sometime it is sudden, and sometimes voluntary: the former is the first motion of the mind conceived, but without consent. The latter is the motion conceived, but with consent, purpose and deliberation; which may be made plain in this similitude. The eye is sometimes cast upon an object on a sudden, without any purpose or intention of the mind: but sometimes purposely and steadily upon the same: and as in the twinkling of the eye it is often shut without thought or purpose: but sometimes again of purpose and deliberation to prevent some hurt: so is it in the mind; the heart is a furnace of lust, the flames whereof arise sometimes upon the sudden, and sometimes upon leisure and deliberation; both these degrees must here be understood. Concerning which lusts there be three things further here to be considered: First, the quality and nature of these lusts; in that they are said to be ungodly lusts; such as their root is, such are these branches: and therefore are in their nature properly sins, yea principal and master sins, yea and sinning sins, causing men to go on in sin. Qu. If they be sins, what Commandment of the ten condemneth them? Ans. Sudden lust before consent of will is condemned in the tenth: but voluntary with consent is condemned in all the nine former. If this distinction be not held, we cannot make ten Commandments. For in all the Commandments lust is forbidden; necessary than it is that lust should be thus distinguished, and also referred, as we have said. Quest. Some may ask: In what Commandment is original sin condemned? Ans. Some say it is forbidden in the whole law, which is not untrue; but yet it seemeth to be directly condemned in the first and last Commandments: for these two concern properly the heart of man: the first respecting the heart directly so far as it concerneth God: the last so far as it concerneth man, whether himself, or others.  
Use. This teacheth us to detest the Popish error, which teacheth us that inordinate lusts be no sins, if consent of will be not added: but that is false: for if they be conceived in the mind, they are the sins of the mind, condemned in the tenth commandment. 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, unless consent of will be added: but in divine matters and in the Court of Conscience it is far otherwise.  
Secondly, in the lusts note the property of them, in these words: Which walk after; their property is to reign in men, and to cause men to give attendance upon them: yea and to walk after them. Where they are not resisted and repressed, they make that man a vassal and slave unto them. Rom. 6. Let not sin reign in your mortal body, to obey the lusts of it. Where the Apostle insinuateth so much that they force and compel men to the obedience of them: the whole order and course of which regiment is lively described, jam. 1.14.15. by five degrees: first, lust tempteth, and that two ways: first, by withdrawing the heart from God: secondly, by enticing, and entangling the mind with some delight of sin. Secondly, lust conceiveth, when it causeth the will to consent, and resolve upon the wickedness thought upon. Thirdly, it bringeth forth when it forceth a man to put in execution the things consented unto and resolved upon. 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, everlasting vengeance and destruction: in all which he alludeth unto the beginnings, proceedings and end of a man; who after he is passed his full strength, decayeth again and dieth: by these degrees the lusts of the heart rise unto this reign and regiment in the heart of every wicked and natural man, where grace overcometh not nature.  
Thirdly, observe the number of these lusts. After ungodly lusts.] Where he speaketh in the plural number as of many: for original concupiscence is the seed of all sin in every man: and look how many sins there be in the world, so many lusts are there in the hearts of men: so as seeing there is no number of the evils in the world, even so are the lusts of the heart innumerable. Therefore truly may we conclude, that ungodly men have their hearts filled with ungodly lusts.  
The second point in the words is, that these ungodly men shall walk after their lusts; which is then done, when men first suffer their hearts to be withdrawn from God by evil lusts and motions: secondly, give assent thereunto: thirdly, practise them: fourthly, keep a course and trade in sinning, which is the perfection of it. Thus a man denieth the true God, and excludeth him out of his heart, and setteth up the devil, yea his own lusts for his God, unto which he becometh a slave; so as this is no small sin.  
Doct. Hence note a difference between the regenerate and the reprobate: for if the child of God be enticed and drawn away from God, he grieveth for it, and giveth not ready consent unto the temptation. Secondly, if through frailty he be overcarried to give consent, yet it is not full consent; but he doth it against his will and purpose, for his purpose is not to sin. Thirdly, if he put lusts in execution, he lieth not in them, he will not walk after them; but recovereth himself, because he is incorporated into Christ: 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: and hereby may a man know whether he be the child of God or no.  
Use. First, whereas all men good and bad have innumerable lusts 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: our endeavour must be to see more and more these lusts stirring and moving themselves against God and man. Secondly, to mourn and bewail them. Thirdly, to pray that God would bury them all in the death and grave of his Son, that they stand not up in judgement against us; being every of them sufficient to procure our eternal destruction.  
Secondly, we must not suffer sin to reign in us, 
Sin will dwell in us while we dwell in the flesh, but it may not reign as a commander in us.  for this is the part of an ungodly person: true it is that lusts will be in the heart whilst a man is in the flesh: but they must be resisted, that they may not reign and rule the heart. Quest. How shall we keep under the lusts 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 counsel thereof: according to the Apostles advice, Phil. 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. Again, lust reigneth in the memory, by remembering vanities, wrongs, and wicked speeches and actions: 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; the remembrance of which shall be able to keep out, or at least to keep under these ungodly lusts. Further, seeing it reigneth in the affections of pride, revenge, hatred, etc. we must learn the exhortation, Phil. 2.5. Let the same mind be in you that was in jesus Christ: that look as Christ was most mild, meek, humble, patient, full of love towards God and man, so ought our unruly affections to be conformed unto his. 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 enure ourselves to the duties of our callings; using fasting, watching, and prayer: by which means well observed, the lusts in the heart may still trouble and molest us; but they shall not rule and reign over us.  
Use. 3. If it be the property of a wicked man to follow after ungodly lusts, we ought to purge ourselves from all the lusts of the flesh and spirit, 2. Cor. 7.1. lest these defile our bodies and souls in the powers and parts of them: to do which the better, 
Matth. 5.8.  remember that blessed are the pure in heart: secondly, to enure ourselves unto the fear of God, seeing the fear of God is clean, Psal. 19 that is, it cleanseth the heart, and breaketh the neck of all noisome lusts.   

Vers. 19 These are makers of sects, fleshly, not having the spirit.  
THis verse containeth the application of the former testimony unto the particular persons whom it concerneth: setting down who they be that are scorners and followers of their lusts: namely, scorners are they that make sects, separating themselves from the people of God: and followers of their lusts be those who are fleshly, and without the spirit: which words being applied to these seducers, fasten two sins more upon them. The first whereof is, that they are makers of sects. The second, that they have not the spirit. For the former, the word signifieth a singling and separating of themselves from the Church and people of God, and consequently the making of sects to themselves: neither may this seem strange that there should be such persons that make such separation; seeing it is the nature of every sinner to fly from the presence of God, as Adam did: and Peter when he had seen a part of the glory of Christ, bade him depart from him for he was a sinner. The prodigal son must have his portion apart, and will not be persuaded to live with his father; and every ungodly man withdraweth himself unto perdition, Heb. 10.38.  
Doct. First, it is a great sin for a man to separate himself from the assemblies of God's people: because first it is a flying from God and his presence, whose face every one is commanded to seek; seeing he presenteth 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 despiseth, despiseth God himself. Thirdly, out of the Catholic Church is no salvation: the saying is true, Whosoever will not have the Church for his Mother, shall not have God for his Father. Fourthly, the congregations of God's people on earth are the suburbs and gates of the kingdom of heaven; 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. Our duty hence is to join ourselves to the assemblies of the faithful, not forsaking the fellowship that we have among ourselves, Heb. 10.25. but keeping the unity 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 mind and one judgement, 1. Cor. 1.10. And if we would separate ourselves, then let us depart from the Atheists and Papists in their corrupt doctrines and wicked conversation. Secondly, such are justly reprehended who seldom come to hear the word, receive the Sacraments, and to call upon God in the congregation: for so much as they can they cut themselves from the kingdom of God, in rejecting the means of their salvation. Ob. They allege for themselves that if they should come, they should hear but a weak man like themselves speak unto them; and if Christ himself or some Angel should preach unto them, they would hear willingly. Ans. Lay aside all disputing, and yield unto the wisdom of God, whose ordinance it is that men should be taught by men, and not otherwise. Ob. They say further that they have the Bible, and the sermons of the Prophets and Apostles at home, and none can make better sermons than they: and again, that they can get knowledge enough to salvation by themselves: and some say they have knowledge sufficient and need no more. Ans. First, God's ordinance must be acknowledged, and reverenced in the public ministery, and in the midst of the assemblies: and private duties must give place to public. Secondly, the word is not only to be known but affected: now although knowledge may be gained privately; yet the affections must be wrought and moved in the public ministery. Thirdly, those that know the most, know but in part; and the ministery is instituted, not only to initiate and begin men, but to confirm them in grace, and lead them to perfection: for which end the Lord hath given Pastors and Doctors of the Church to teach men, until they come unto a ripe age in Christ, which is not till death.  
Now for the further cleared of this point, two questions are to be resolved. 1. Quest. Seeing it is a sin for a man to sever himself from the Church of God; where and what Church is that to which a man may for ever join himself with a good conscience? Ans. That people which hear, believe, and obey the doctrine of the Prophets and Apostles, are the true people and Church of God, unto which a man may safely join himself. divers notes there be, but the infallible notes of the true Church are, knowledge, faith, and obedience unto that doctrine; these were the notes of the Primitive Church next after Christ: Act. 2.42. First, they continued in the Apostles doctrine. Secondly, in fellowship, wherein the duties of love are comprehended. Thirdly, in breaking of bread, that is, the administration of Sacraments; for the celebration of the Supper is put for both. Fourthly, in prayer, that is, invocation of God with thanksgiving. In that Commission of the Apostles given for the gathering together of the Church of God, 
Mat. 28.19.  they are enjoined first to teach all Nations: that is, to make them Disciples, namely by the doctrine Prophetical and Apostolical. Secondly, to baptize them, that is, to bring and admit them into the house of God. Thirdly, to teach them to perform all things which they were commanded. In which Commission two of these notes are expressed. Ephes. 2.19. The Church is founded upon the doctrine of the Prophets and Apostles. joh. 8.31. If ye abide in my word, ye are truly my Disciples. joh. 10.27. My sheep hear my voice and follow me. Psal. 147.19. He showeth his laws to jacob, and his statutes to Israel, he dealeth not so with every nation. Hence we note, that we may not join ourselves with the jews or Turks, who renounce the words of the Prophets and Apostles: neither yet with the Papists; for though in word and speech they hold this word, yet in deed and in the sense they corrupt it, even in the foundation.  
The second question. But what if there be errors in the Church, or things amiss; may we not then separate ourselves? Ans. Things that may be amiss in the Church must be distinguished: for some faults concern the matter of religion: some the manner: the former respecteth doctrine principally: the latter the manners of men. First, for things amiss in the manners of men we may not separate; but with Lot have our righteous hearts vexed, and grieved with the wicked conversation of those among whom we live. The Scribes and pharisees sitting in Moses chair, teaching Moses his doctrine must be heard, howsoever the corruptions of their manners be such as they may not be imitated, Matth. 23.1. Yet here observe further, 
Whom we may not separate from in public assemblies, we need not privately converse with.  that although we may not separate ourselves from such corrupt persons in the public assemblies, yet in private conversation we may abstain from them. 1. Cor. 5.11. 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. Secondly, if the Church err in matter of religion, then must we consider whether the error be in a more weighty and substantial point, or in matter of less importance. If it be in smaller points (the foundation being kept) we may not separate ourselves. 1. Cor. 3.15. If any man's work burn, he shall lose, but himself shall be safe, yet as if it were by fire. Now if the error of the Church be in substance of doctrine, or in the foundation, than we must consider whether it err of human frailty, or of obstinacy: if of frailty we may not separate. The Church of Galatia was through frailty quickly turned to another Gospel, and erred in the foundation, holding justification by works: yet Paul writeth unto it as unto a Church of God. So likewise the Church of Corinth erred grievously, and overthrew the Article of the Resurrection: and yet Paul behaved himself accordingly unto it. 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 thyself. An example hereof we have in Act. 19.9. when Paul had preached in the Synagogue of the jews, and could not prevail with them, but they began to blaspheme and speak evil of the ways of God, than he withdrew himself and separated from them. 1. Chro. 11.14.16. when jeroboam had set up the two Calves to be worshipped, many of the best disposed jews departed from him and came to Rehoboam, and joined themselves with judah and jerusalem in the true worship of the God of their Fathers. Whence we see that no man may with good conscience separate himself from the Church of England; seeing it teacheth, believeth, and obeyeth the doctrine of the Prophets and Apostles.  
Further, consider the manner of the separation of these wicked men: there be three sorts of separation: First, by apostasy, when a man falleth wholly from his religion, from the Church, and from common grace. Heb. 6.4. It is impossible that they which were once enlightened, if they fall away, etc. Secondly, by heresy, when men err in the substance of doctrine and religion, and that of obstinacy. Thirdly, by Schism; and that is when men hold the same faith and foundation, and yet disagree and separate in regard of order and ceremony. These seducers separated themselves by heresies: their heresies were these: first, that men being in Christ might live as they list, and so they were Libertines. Secondly, that among the people of God there ought to be no civil Magistracy, and so they became also Anabaptists. Here observe that even in the Apostles time and days were many heretics; among whom was Hymeneus and Philetus, 2. Tim. 2.17. and many wolves entered even in their days which spared not the flock. Which may serve to 'stablish our minds against the Papists, who object that our religion is the foundation of all heresies: as at the rising of which many heresies were revived: in so much as they call all our religion heresy, and the professors of it heretics: by which reason they might as strongly prove, that the doctrine of the Apostles themselves was heresy, and that the Primitive Church in the Apostles time was heretical and no 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: nay rather we conclude our religion to be Apostolical, because the same heresies which arose up in the Apostles times against their doctrine, now revived again upon the reviving of our religion.  
The second sin of these seducers in this verse is, that they are fleshly, or natural men. For so it is explained in the last words [not having the spirit] wherein consider two things: first, who is a natural man: secondly, that it is a sin to be a natural man, for it is noted as a main sin in these seducers. Touching the former, a natural man is he who living a natural life is endued with a reasonable soul, and is governed by nature, reason, and sense only; without grace or the spirit of God: which may appear first by the word natural; which signifieth 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. Secondly, by the exposition, or rather opposition in the words: wherein it is opposed unto the spirit, who is wanting unto such a one to lead him in the way of a heavenly life. 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, as will, understanding, affections. 3. He hath all the ornaments of man, yet so as without grace: such as are, strength of body and mind, memory, knowledge of Arts and Sciences, civil policy and virtues, as justice, Prudence, Temperance, discretion to discern what is meet to be done, what not: these are ornaments incident to corrupt nature, serving not to abolish, but to restrain and bridle corruption, and contain men in order, for the preservation of human society. Now he that hath these three and nothing else, is but a mere natural man.  
The second point is: that it is a sin to be a natural man. Here it may be asked, how it cometh to pass that a natural man, because he is a natural man offendeth 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 man's fall: which two may be indeed distinguished, but cannot now be separated: the one is not the other; but the one is not without the other; this corruption is that sin which presseth us down, and hangeth so fast on, Heb. 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, Genes. 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, Ephes. 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.  
For the clearer beholding of this corruption of man's nature, mark that there be two degrees of it: the former whereof is a want of that goodness and righteousness which at first was, and now aught to be found in our nature. The latter is a proneness and disposition unto all evil, which carrieth the heart on every occasion thereunto: this corruption must be conceived as an ocean sea, sending out into every channel and vein of the soul, and whole man, streams and floods of wickedness: for look into the principal powers of the soul, ye shall need to go no further for the finding of this truth. 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 ourselves to think of any good, but all our sufficiency is of God. 1. Cor. 2.15. The natural man perceiveth not the things of God; which is most manifest thus: first, he knoweth not God himself aright; for although he may know God as an infinite and eternal being, or in some other attribute, yet he cannot know him as a father to himself. 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. Thirdly, he conceiveth not of the remedy of sin, the death of Christ: but accounteth it foolishness that life should be brought out of death. Secondly, as his mind is blind, so a natural man's will is rebellious, and is not subject unto the will of God, neither indeed can be. joh. 6.44. No man can come to Christ, unless the Father draw him: insinuating our withdrawing of ourselves, and resistance of his call, until he turn us & make our wills, of unwilling, willing wills to will that which is truly good: whence the Apostle saith, that to will, namely that which is truly good, is not of ourselves, it is the gift of God. Now hence we may resolve that question: why it is a sin to be a natural man? not because a man hath nature in him: but because his whole nature is tainted with original sin.  
Ob. The natural man may plead that he cannot help it; he was borne sinful: why then should he be blamed? Ans. Rom. 5.12. In Adam we all sinned; for when he eat the forbidden fruit, we even eat it in him, & are no less blameworthy than he was. Ob. But it will be said; it is no reason that we should be said to sin in him, seeing then we were not? Ans. Adam was a public person representing all mankind, and every particular person descending from him; and therefore what he did, all and every man did in him: Even as a Burgess in the Parliament giving his voice and assent, all the country or shire is said to give their voices, though they be absent, and not present otherwise than in his person. God then giving a prohibition unto Adam, he gave it unto all us in him; and threatening him he threatened us and all mankind: this only is the difference that he being the root or flock, and we the branches arising from him, he sinned actually, and we by relation and imputation. If then the natural man still plead he was no cause but was borne so, the answer is clear, 
The natural man procured that so he should be borne in Adam, and is therefore excuseless.  that himself is a cause, although not in himself, yet in Adam before he was borne he procured that he should be borne a natural man.  
Secondly, it may be pleaded again: If I be a natural man, I am God's creature as I am; why then should I be blamed? Ans. The former distinction between nature and corruption of nature must be here retained: for by the former the natural man is God's creature, and not in respect of the corruption of nature: for this he created not, as the other, but suffered it to pass by generation from man to man, for the execution of the punishment of the first sin.  
Quest. Why did not God stay this corruption in Adam's person? Ans. God could have done it; why he did it not, the reason is neither known, nor to be inquired; a secret it is, but yet a just judgement of God silently to be with reverence rested in, and not with curiosity to be searched out.  
Use. First, some may hence gather, if a man be justly blamed for being only a natural man, and not having the spirit of God; then every one hath power to receive the spirit of God? Ans. This is no good reason, but is all one, as if because a bankrupt is blamed for not discharging his debts to his creditors; another man should conclude that surely he is therefore able to pay them. But these wicked men were blamed here, first▪ because they professed Christ, but yet had not his spirit: secondly, because that in Adam they were the causes that they were borne without the spirit of God, and so made themselves unfit to receive him.  
Secondly, if natural men be justly condemned, much more those that are worse than they, as Atheists, profane persons, those which contemn the assemblies, and neglect the means of their salvation, and yet look for salvation as well as others. 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: so as even those Heathens and natural men shall rise up in judgement, and condemn many a professor of Christ; of whom even many come short of the Devil himself, who believeth and trembleth; and yet not a few professors neither know what the Devil believes; neither through hardness of heart can tremble at the judgements of God as he can do.  
Thirdly, those come far short that think themselves in state good enough, because they live civilly and deal justly and neighbourly, as they say: for the natural man can do this, and yet shall be condemned: no plea shall stand at the great day of the Lord, but that which assureth of the pardon of sin sealed up with the blood of Christ. Let a man's 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; yet if he bring not a righteousness exceeding that, he can never be saved.  
Fourthly, in that the natural man is blamed for being a natural man, this overthroweth all merits of congruity, which the Papists boast of; because a man's person not being accepted before God, all his works are sins: the work never pleaseth God till the worker first please him.  
Fifthly, every professor of Christ must strip the natural man, and become a spiritual person, that is, such as the spirit of God dwelleth in: for first, as the Father worketh our salvation, by giving Christ and his merits; so must the holy Ghost by applying the same unto us, else can we look for no salvation. Secondly, as the soul giveth life to the body, which else were dead; so the spirit of God is the soul of our souls, and quickeneth them with new life being dead in sin. Thirdly, we can never know that we are in Christ, or belong unto him, but by the presence of the spirit in our hearts: 1. joh. 3.24. Hereby we know that he abideth in us, even by the spirit that he hath given us.  
Quest. But how shall a man know whether he hath the spirit or no? Ans. Let him examine himself, first, whether he inwardly love and fear God in his word of promise and threatening: secondly, whether he subject his heart and life unto him: thirdly, whether his heart be continually lift up in invocation and thanksgiving. All these are the works of the spirit of God: and they which 〈◊〉 of the spirit thus savour and ●ffect the things of the spirit, Rom. 8. Quest. 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 giveth the holy Ghost to th●● that desire him. Psal. 143.5.6. I meditate in all thy works; and stretch forth my hands unto thee.   

Vers. 20. But ye beloved, edify yourselves in your most holy faith: praying in the holy Ghost.  
IN this verse unto the end of the 23. are set down some means whereby all believers may be fitted to the maintenance of the faith and true religion, unto the which the Apostle hath in the former part of the Epistle persuaded. These means are contained in five rules here prescribed: 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 build themselves upon their faith; which is not barely propounded but enforced and urged: first, by a motive in this word, most holy faith:] secondly, by the means of it, which is prayer; praying in the holy Ghost.] In the rule note two things: first, that faith is a foundation: secondly, that the duty of believers is to build up themselves upon this foundation. Concerning the former: first is may be demanded what is here meant by faith? Ans. Here by faith is not so much meant the gift of faith, as the matter of it, namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles; in which sense it is said, that the Ephesians were built upon the foundation of the Prophets and Apostles, that is, upon their doctrine, Ephes. 2. The same was the rock confessed by Peter, upon which Christ promised to build his Church; and yet in the second place we must not exclude the gift itself: for although the doctrine be a foundation in itself, yet it is not so to us, unless we believe it, and apply it to ourselves by this gift. If any man ask what doctrine is this? I answer, the sum of it may be reduced to three heads: the first whereof concerneth man's misery by his sin, original and actual: as also the dangerous fruits thereof. The second, the redemption of man from this misery, and his freedom by Christ. The third, the thankfulness which man oweth for this deliverance, and aught to testify and express in newness of life.  
Hence learn first what is the infallible mark of the true Church, whereby it may be discerned from the false and Apostatical Church, and that is the doctrine of the Prophets and Apostles; for this being the very foundation of the Church, where it is, there the Church must needs be: and this note of itself is sufficient to point out the true Church wheresoever. 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 themselves, but only by the judgement of the present Church of Rome, and that Church must give what sense soever she pleaseth to the Scriptures, else hath it none: wherein they play the part of preposterous builders, 
Papists foolish builders, laying the foundation on the top of the house.  laying the foundation in the top of the building. Thirdly, it may be demanded how any doctrine becometh a foundation unto the salvation of men? Answ. Properly to speak, God and Christ is our foundation and rock, Psal. 18.1. but because God revealeth himself and the means of our salvation in the word, it becometh hence a foundation: as also secondly, because Christ, who is the proper foundation, is the sum of the doctrine therein contained.  
Use. First, let no creature draw us from Christ, for than we are drawn from our foundation. Secondly, the affections of our heart towards Christ must exceed all affections of any thing beside: our love, fear, hope, confidence and trust, must settle themselves upon him as upon a foundation.  
The second thing in this first rule is the duty of every believer, which is to build himself upon his faith; which that a man may do six things are required: first, he must have in his heart a deep sense and feeling of his misery in such sort, as not finding in himself whereon to be founded, he may feel himself to be founded upon God and Christ: even as in laying strong and sure foundations, men dig deep; and if they find sure ground proceed on in their purpose: So this wise builder layeth his foundation on a rock, Luk. 6.48. Secondly, he must have knowledge of this doctrine of the Prophets and Apostles; for unless it be known it can be no foundation. Thirdly, a holy memory to lay up the word of God in their heart as in a storehouse: for he that remembreth not the doctrine of salvation, can never build upon it. Fourthly, faith, whereby not only we believe the truth of it, but apply it unto ourselves; this knitteth us unto the foundation, without which the word shall be no more profitable unto us than the jews, who mingled it not with faith, Heb. 4.2. for this only applieth it unto our hearts, jam. 1.21. Fifthly, the doctrine believed and applied must take a deep rooting in the heart, it must descend into the affections, and there be embraced until it hath wrought out an experience of the sweet comfort of it. Sixthly, there must be an unfeigned obedience unto the whole word of God: Not every one that saith, Lord, Lord: but he that doth the will of my Father, Matth. 7.21. This man buildeth wisely upon the rock. Quest. But what is that which must be done of us? Ans. Whatsoever is to be done of us may be reduced to three heads: first, faith, whereby the believer truly resteth himself upon God; cleaveth unto Christ for the pardon of sin, and renounceth all other means in heaven and earth. Secondly, repentance, whereby he truly turneth from all sin unto God. Thirdly, new obedience, whereby he endeavoureth to obey God in all his Commandments.  
Use. First, here is reproved the carnal Protestant, who holdeth his religion but for form and fashion, or for fear of laws, he is altogether without foundation, and in a pitiful condition: seeing when the great day of the Lord shall approach, whosoever shall want Christ, their foundation shall fall before him. Secondly, we must never suffer ourselves to be drawn from our faith and religion; nor lose our hold of the doctrine of godliness, though we should suffer loss of lands, livings, liberties, yea or life itself: if this be once wrested from us, we are fillen 〈◊〉 the foundation, and have lost 〈◊〉 hold of happiness and life i● self. Thirdly, we may not take any ●est till we be builded upon this foundation, it being the foundation and groundwork of all our safety and security: for Christian men are as houses built upon the sea shore, who must look for the wa●●s and billows of afflictions, one in the neck of another: even as one surge in the sea overtaketh another; how should they hold out when this rain falleth, these floods come, these wind's blow and beat upon their house, unless they be founded upon this rock? how else should not their fall be great? but this sure foundation establisheth the heart against all calamities of this present life, yea in the 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 worthy to stand before the Lamb, when the devil and his angels, with all sinners and sin itself shall be cast into the bottomless lake. Now as every particular Christian man is to be a practiser of this duty in his own person, so also may it be fitly applied to the state of the whole land, which by God's blessing hath had for many years this foundation laid within it: through the which it hath been able to withstand, yea and subdue many rebellions, treasons, forces, and powers, intended against it; and beside hath had security and safety, under God's protection, with much peace and prosperity. 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; but taking out the wholesome counsel of good King jehoshaphat: 
2. Chro. 20.20.  Put your trust in the Lord and ye shall be assured; believe his Prophets, and ye shall prosper.  
In this duty of believers mark further, first how the Apostle ascribeth power to the believer to build himself: 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 build themselves, that which was before to nature impossible, is made possible by grace.  
Secondly, note further the force of the word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  build up which requireth not only a building, but a going on, and increasing in building: as if he had said, Build up yourselves more and more. 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, and fall from their former love, and are afraid to be found either hot or cold. This disease of our days hath this Apostle forewarned us of in this Epistle, being one of the last farewells of the Apostles to the Church. Let us then take notice of our declinings, and do our first works, and go on forward to perfection, building up ourselves daily, lest it come to pass that the Lord come against us, spew us out of his mouth, remove our Candlestick with his other blessings, and leave us unto our too late and untimely repentance.  
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: secondly, that faith is most holy. For the former, in this holiness there be two things: first, a freedom from all fault and blame: secondly, an excellency or perfection consisting of many divine virtues. Holiness thus understood is twofold: uncreated, or created. Uncreated is the holiness of God, which is nothing else but the perfection of his properties and attributes: this holiness is incomprehensible, and infinite, yea the fountain of all other holiness. Created holiness is a certain gift of God, which by some proportion resembleth this uncreated holiness of God; the subject whereof are Angels, man, and Gods ordinances, especially the written word: so as this holiness of faith is this derived holiness, and not the former.  
Secondly, how is the doctrine of religion most holy? Ans. First, in itself, being without all fault and error, and having sundry excellencies, being full of divine wisdom and truth, and the only instrument whereby Gods 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: joh. 17.17. Sanctify them in thy truth, thy word is truth. It sanctifieth men instrumentally, in that it maketh them resemble God in many graces: by this David became wiser than his Teachers, Psal. 129. and so resembled God in wisdom, jam. 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. Thus we see how it maketh men resemble God in all these, yea and in all other virtues. Thirdly, it is most holy, because it sanctifieth all inferior creatures to the use of man, so as he may use them with good conscience: 1. Tim. 4.4. Every creature of God is good, sanctified by the word and prayer. Where (by the way) may be noted the superstition of the Romish Church, which halloweth Bread, Salt, Water, Palms, etc. for the curing of diseases, casting out of devils, & working wonders: which practice of theirs is nothing but the defiling and profaning of the creatures, by superstitious prayer seeming to hollow them, 
Papists account the word superfluous in sanctifying the creatures.  yet without any word or warrant, either of promise or commandment: 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; because it is full of wisdom, without any folly, full of truth, void of all falsehood; as also most holy both in itself, and in operation and effect, and in the author, as proceeding from him who is the fountain of all holiness: it is not of men, neither needeth the evidence of men; by this property only (if it had no more) it carrieth with it, and containeth within it sufficient evidence against the gates of hell, that it is from God, and holy as himself is. 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 engrafted word, bearing rule over our wills and affections, yea over our whole lives: for where it ruleth it sanctifieth the whole man. Thirdly, the doctrine of true faith sanctifieth us; but as it is received, believed, and applied by faith and no otherwise, when it taketh place in us than it sanctifieth us: it is not the rehearsing of the articles of it, nor the knowledge of it, nor carrying about with us the words of it that can work grace, but the hiding of it and mingling it with faith in the heart: from which we gather that it is a foul error of the Papists, to teach that the Sacraments confer grace, by the work wrought, and that as the pen writeth by the hand of the writer, and that of itself, the hand moving it; so the Sacraments of themselves sanctify, being administered by the Minister: but this is erroneous, for the Word and the Sacraments are both of one nature, the Sacraments being none other but the word made visible: but the word read or uttered sanctifieth not by the work done, but by being believed and applied by faith: therefore no more do the Sacraments by being administered, but by apprehending Christ in them: grace must be conferred by the spirit of grace, and not by the virtue of any action in the Sacraments.  
The last point in this first rule, is the means whereby believers are to build up themselves in their most holy faith, and that is prayer [praying in the holy Ghost.] Wherein every member of the Church is put in mind of a principal duty, namely, that whensoever we fear, or foresee a falling, and defection from the faith, by reason either of weakness within, or persecution without, then time it is to repair unto God by the prayer of faith, craving at his hands strength, and power not only to be preserved from revolt, but also to be confirmed in the faith and doctrine wherein we stand. The Apostle having exhorted the Ephesians to stand fast and be strong in the Lord, 
Eph. 6.10.  and having prescribed some means tending to that purpose; in the 18. verse he concludeth the principal of the rest to be prayer; praying always with all prayer and supplication in the spirit: and that it is so, appeareth by two reasons: first, by prayer faith is exercised, yea and increased, according to the increase whereof, the other graces of zeal, hope, patience, and constancy are likewise confirmed and animated. Secondly, faithful prayer hath a faithful promise made unto it, Ask● and ye shall have, seek and ye shall find, knock and it shall be opened unto you: these promises we must lay ●old upon and apply unto ourselves, for the stirring up of continual prayer, 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.  
Now in this means observe the manner of making prayer in these words, In the holy Ghost, which are added for four causes: first, to give us to understand that although a man be regenerate, yet he cannot pray as he ought, unless he be still moved, helped, and stirred by the holy Ghost. God giveth sundry graces in the conversion of a sinner: first, a preventing grace, which yet is not at all effectual, unless it be seconded and helped with a supply of a second grace: for that is true even of the regenerate, without me ye can do nothing, joh. 15. God giveth first the will, and then the deed, Phil. 2.13. yea and the continuance of the doing of that which is truly good: He that hath begun the good work, will perform or finish it, chap. 1.6. Here let grace be every way grace, lest it be no grace at all; let God who is all in all have all the glory of all; as for the doctrine of man's merit and human satisfaction, which robbeth God, to enrich man, it here falleth to the ground. The second is, because prayer is a singular and especial work of the holy Ghost in us; who stirreth up in us these groans and sighs which we cannot express, Rom. 8. and maketh us cry Abba Father, Zach. 12.10. this spirit of grace and compassion is promised to be powered out upon the house of David and inhabitants of jerusalem: and from hence a man may examine and find whether he be the child of God or no; for if he have the spirit of God he is his, and if he have these holy motions and desires to pray, and can send out these cries unto God unfeignedly, he hath the presence of the Spirit; and he that hath not this spirit in these blessed fruits of it, is none of his. Thirdly, these words are added, to teach us that when we pray, we must do it our hearts; for where the spirit of God dwelleth, thence must prayer proceed, but his abode is in the heart, and therefore prayer (that God many acknowledge it to proceed from the spirit) must be hearty: and so of all other spiritual duties: Colloss. 3. singing with grace in your hearts: Rom. 1. whom I serve in my spirit: where the Apostle expresseth a reason why prayer should proceed from the heart, because prayer is of the same nature with faith and the spiritual worship of God, yea indeed is a part of it answerable unto God himself who is a spirit; but all these are seated in the heart, and spirit, and consequently prayer itself ought so to be: neither is it the outward action or words which is simply the worship of God, but so far as they consent and proceed from the heart. Which teacheth us that whatsoever religious duty we are to turn ourselves unto, we are first of all therein to approve ou● hearts unto God. Fourthly, that there may be a distinction made between the true believer and the hypocrite and carnal man. The hypocrite he prayeth outwardly for form and fashion; the natural man in affliction prayeth of compulsion, as a man that is racked and tormented, without any love of God at all; both of them without any inward sense, or rectified disposition of the heart: but the believer he prayeth in the heart and in faith, the spirit of God disposing his heart aright unto prayer.  
Quest. How doth the holy Ghost direct the heart? Answ. By five ways or means: first, by illumination, whereby he revealeth God to man, as also his own estate; both of them in part. Secondly, by conversion, whereby he turneth the heart unto God once made known. Thirdly, by direction, whereby he directeth the heart to deal as with God himself, taking it from outward means. Fourthly, by fervent and constant desire● for things spiritual or temporal. Fifthly, by faith, whereby we can rest on God for the accomplishment of the things we have heartily desired.  
Quest. 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 only pray in or by him, but unto him: for although we have no particular example hereof in the Scripture, yet we have sufficient warrant: for the three persons being undivided in nature, must be also undivided in worship, and one being worshipped, all must be worshipped. Secondly, we are baptised into the name of the holy Ghost, as well as of the Father and Son, and therefore he is to be prayed unto, even as they are. Ob. But we are not commanded to pray any where by the Father or Son, as here by the holy Ghost, which argueth that the holy Ghost is not the author of our prayers, as they are. Answ. The Apostle here would have us observe an order in the working of the Trinity, for all the three persons are authors of our prayers; the Father and Son make us to pray, but by the holy Ghost; the holy Ghost maketh us pray, but more immediately, for he is the immediate author of our prayers: which teacheth that when we pray, it is not of ourselves, but from the spirit which stirreth and sendeth up heavenly requests for us: herein than we must renounce ourselves, magnify the grace of God within us, and show ourselves thankful by entertaining carefully such holy motions of this most holy Spirit of God.   

Vers. 21. And keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life.  
THese word● contain the second rule of the Apostle tending to the preservation of faith, and true religion concerning love, and it is indeed of special use, and direction for the framing of our lives: Christ calleth the love of God and men the sum of the whole law: Paul calleth it the end of the Commandments. This caused Paul to keep faith & good conscience: 2. Cor. 5.14. The love of Christ constraineth us. Now for the better informing of our understandings, and our furtherance in observing this rule, five things are to be considered: 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, and cleave unto him as the most absolute good: for by God's love in this place is not meant that love whereby God loveth man, but whereby man loveth God. Quest. Why doth 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: for first, when a man loveth his neighbour, herein after a sort he loveth God: for than is God loved not only when our affection of love is directed unto himself, but also when his ordinances, his creatures, image, and other things pertaining unto him are loved. Secondly, the Apostle Paul calleth the love of the neighbour the fulfilling of the law; 
Gal. 5.14.  which cannot be unless we include also therein the love of God, or rather it within God's love, and join them both together. 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, as being the foundation of them all. Now the main duty of the first Commandment is the love of God, which must go with the practice of all the other, 
The love of God groweth not naturally in our own grounds.  so as all the duties of the other Commandments are included in the same.  
The second point is, whether this love of God be in man by nature, or given by grace? Ans. It is not from nature, but a gift of grace following faith and justification. joh. 14.14. If ye love me, ye will keep my commandments; both which proceed from one beginning: 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 man's 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. Again, we must first believe that we are loved of God, before we can love him. 1. Epist. joh. 4. We love him, because he loved us first. It will be objected here, Luk. 7.47. Many sins are forgiven her, for she loved much: where it seemeth that love is the cause of forgiveness of sins. Ans. I answer, this word (for) doth not signify here a cause, but a reason drawn from the sign, as it is also elsewhere used; this than is the sense, many sins are forgiven her, and hereby ye shall know it, because or in that she loved much.  
Note hence first that doctrine of the Church of Rome 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 the love of God in man should go before justification, which is a fruit and follower thereof. Secondly, that is as false, that love is the soul and life of faith, for though in time they be both together, yet in the order of nature love followeth after faith, & therefore cannot be the form and soul thereof. Thirdly, it hath been the opinion of some, that faith apprehendeth Christ by love, and not by itself; but this is also erroneous: for love in order followeth apprehension of Christ, and therefore Christ is not apprehended by love. First we believe, and being knit unto Christ by faith, than our hearts are knit unto God by love.  
The third point is, what is the measure of love whereby we must love God and man. Ans. According to the two distinct parts of the word of God, are prescribed two distinct measures of love. The measure of the law is to love God without measure, for it requireth that we love God with all the powers of our bodies and souls, and with all the strength of all these powers, Luk. 10.27. This measure is not now in our power to perform, no not although we be borne anew: for being still flesh in part, some of the powers of our strength are withdrawn from the love of God. The Gospel is a qualification of the law, and moderateth the rigour thereof; it freeth a man not from loving God, but exacteth not this love in the highest measure and degree, but accepteth such a measure as standeth in 3. things: first, in beginning truly to love God: secondly, in the daily increase in this love: thirdly, in being constant in the same unto the end: this measure the Lord accepteth for perfect love, in those that be in Christ, in whom the imperfection is covered. Deut. 30.6. The Lord thy God will circumcise thine heart, that thou mayst love the Lord thy God, with all thine heart, and all thy soul, that is as if the Lord had said, I will engraft the true love of myself in your hearts which you shall increase in, and constantly proceed in the same, and then I will account and accept of it▪ for the full measure of love that my law requireth▪ which distinction is the rather to be considered, 
Papists are none of them that can confess that they are ●●profitable ●hen t●ey have ●o●e all they can.  because the Papists teach▪ that the love which the Lord requireth of Christians, is the same for substance and measure which the law prescribeth: and for the perfection of our love, they say a man may do more than the law bindeth him unto; as if he gave all his goods to the poor, it is more than ever God in his law hath commanded: and if we love God above all creatures (which they say a man may do though imperfectly) it is the love which the law prescribeth. But all this is most false, and so the Apostle Galath. 3.10. concludeth it, as many ●s are under the works of the law are accursed. If all men be condemned by the law▪ then is no man able to perform the love and duties which it requireth: but he taketh 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. Secondly, the common opinion of men is, that they ever loved God with all their heart, and it i● pity he should live that doth not so: but it is a m●●re delusion▪ for if it were so, what needed any qualification or moderation of the law by the Gospel?  
The fourth point is, wherein standeth the love of God? Ans. 1. Epist. joh. 5.3. This is the love of God, that ye keep his Commandments. joh. 14.13. He that keepeth my Commandments is he that loveth me: the reason whereof is this, he that loveth God, loveth his word, and he that loveth his word will bewray his love in yielding answerable obedience thereunto; and in one word this keeping of the Commandments standeth 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 showeth many a man how miserably he hath been heretofore deluded by Satan▪ for every m●n professeth and pretendeth the keeping of the Commandments, and yet the most are so far from doing them that they know them not neither care to know them.  
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: first, every one must labour daily to have his heart settled in the sense of God's love towards himself: for the more he shall feel God's love confirmed unto him, the more shall his love be inflamed and increased towards God again; even as the more we feel the heat of the Sun, the warmer we are. 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, but preserve it constant to the end. Psalm. 18.1. I will love thee dearly, O Lord. Why what made David thus resolve himself? the reason is rendered in the next words; 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; and these are of two sorts, for some stand in meditation, others in practice. The meditations are four. The first is the consideration of the spiritual and near conjunction of all those that are true believers, of which number we profess ourselves all to be, who have all one Father, God: one Mother, the heavenly jerusalem the Catholic Church; all begotten of the immortal seed, the word of God▪ all live by one faith in Christ, and all are heirs of eternal life and glory. This was Paul's motive persuading him hereto: Ephes. 4.3.4. There is one Lord, one faith, one baptism, one God and Father of all: see Phil. 2.1.2. The second meditation is, that the duties of love which man showeth to man, especially the faithful, God accepteth as done to himself▪ so saith the Wiseman: He that giveth to the poor, dareth unto the Lord. And Matth. 25. When I was hungry, ye fed me, etc. namely in my members upon earth. The third meditation is the consideration of that curse, which is due to them that neglect duties of love to man when occasion is offered: Matth. 25. Depart ye cursed, I was hungry, ye fed me not: 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 leadeth a man by the hand to the first degree of happiness: 1. joh. 4.16. He that dwelleth in love, dwelleth in God, and God in him; that is, he hath entered the first degree of happiness, for he hath fellowship with God: and verse 12. If we love one another, God's love is perfect in us. Now as nature itself can tell us a happiness is to be sought for; so let this grace lead us to the degrees and beginnings of it.  
The second sort of means stand in practice; and the rules of practice be six. The first is the practice of the law of nature, being the sum of the Law and the Prophets, by Christ's own testimony: Whatsoever ye would that men should do unto you, do you the same unto them. The meaning of which golden rule is this: Look what we would have other men to think, speak, and do to us, that must we think, speak, and do unto them, and no worse: and on the contrary, consider what we would not that men should think, speak, or do unto us, that we must abstain to speak, or think, or do unto them. The practice whereof would cut off many wrongs, contentions, frauds, and injuries both in word and deed.  
The second rule of practice is in Gal. 5 13. Do service one to another by love: that is, let every man in his place and calling become servant to another, and so preserve love by the duties of love. The reason hereof is, because God (although he might if he had pleased preserved man without man) would have man preserved by man, and that every man should be his instrument for every man's good in regard both of body and soul. For which end he hath furnished men with several arts, sciences, trades, and callings, that one man might stand in need of the help of another. Secondly, we are placed in the world that here we might serve God indeed, not in speculation only, 
God will be served of us in our serving of man.  but also in our whole practice in our standings and callings, he will be served of us in our serving of man, for these two must go together, and as it were hand in hand, the service of God and the service of man. 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, and mistake the proper end of them, as though they were borne only to live unto themselves and serve themselves, and neither God nor man beside: from which too common a practice hath that devilish speech sprung, and by Satan put into the mouths of many men: Every man for himself, and God for us all. A speech well beseeming those who are at open enmity with the duties of true love.  
The third rule is in Phil. 4.5. Let your moderate mind be known unto all men. Wherein is commended that meekness of mind, whereby we can with moderation and equity bear with men for the preservation of love: see Phil. 2.3. This moderation standeth in four actions: first, in bearing with defects and infirmities of nature, as hastiness, frowardness, desire of praise, slowness, and such weaknesses, it is the part and property of an equal mind, not to be severe, or hasty against these, but rather to pass by them, as Solomon saith: It is the glory of a man to pass by an infirmity. Secondly, in covering many, yea a multitude of sins: yea and if a man be called to reveal and discover them by way of testimony, it causeth a man not to aggravate the crime, but equally to speak even as the thing i●. Thirdly, in construing men's meanings, words, and actions (if it be possible) in the better part, even so far as the word of God giveth us liberty: for it is a fruit of malice to misconstrue men, to make an offence where it is not given, or not to be taken, and that i● so long as the wickedness is not apparent. Fourthly, in restoring him that is fallen into a fault, by the spirit of meekness, courtesy, and humanity: even as a Surgeon dealeth with a broken arm or leg, not with roughness, or anger, but with mildness, yea and pity towards the offender, so setting him as it were in joint again.  
The fourth rule is in Rom. 12.10. Be affectioned one towards another with brotherly love. How may that be done? Answ. In the next words, in giving honour go one before another, not in taking honour as our nature is; but in preferring others before ourselves: and here we must not conceive of this honour as a mere ceremony, standing in some outward gesture; but it is a reverent opinion conceived inwardly in the heart, whereby every man thinketh better of another than of himself, and accordingly yields him more honour. But some will say here, this is hard to do, to esteem of every man better than ourselves, 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, and he shall espy such a body of sin for measure and manner, as he cannot find in any man beside; 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.  
The fifth rule is in Ephes. 4.26. Let not the Sun set upon your wrath. A very necessary rule; for seeing we be but men, we cannot be without many sinful motions, and especially of revenge upon occasion: but here we are counseled forthwith to stay and repress them▪ yea and to break them utterly off: that although anger, wrath, and revengeful thoughts will arise up in our hearts, yet we must extinguish them, and not suffer them to continue with us, no not for the space of a day. The same Christ himself hath taught, Mar. 11.25. When ye stand to pray, forgive, if ye have any thing against any man. So often then as we are to pray (which is at the least daily) so often are we to forgive injuries offered to us, for we pray to be forgiven as ourselves do forgive others: men content themselves to carry their wrath a whole year together, and if they forgive once a year at Easter, or at the receiving of the Sacrament once a quarter, it is as much (they think) as they need to do: but they forget that the Sun must not go down upon their wrath.  
The sixth rule, Rom. 15.2. Let every man please his neighbour. 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; for good: What is that? Ans. For his edification: 
Please men in God, and for good.  so as the general commandment admitteth this limitation; that men must be pleased, but only so far as it tendeth to God's glory, their own good and edification. So Rom. 12.18. Have peace with all men; but yet with a double limitation: first, if it be possible: secondly, if it be in you; or so much as lieth in you, we must not carry cross and thwart minds, as being enemies unto peace, but apply ourselves to the preservation of it in ourselves and others: thus shall we testify ourselves to be admitted into God's kingdom, wherein the lion and lamb play together, and the young child with the Cockatrice, Isai. 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, and one against another before, yet now they shall be framed to a peaceable and meek disposition towards all men.  
Now to persuade us to the practice of these rules: consider first that these are the last times, wherein most men are lovers of themselves, 
2. Tim. 2.3.  and lovers of men for their own advantage, even so far as by them they may attain and retain their wealth, pleasures, and pomp; but few are they that love men for God, or his graces in them: now seeing the times more call for these duties, let us be the more careful in them. Secondly, love amongst men is the bond of societies; for what else linketh man to man but love? which therefore the Apostle calleth the bond of perfection, and truly, for it maketh men speak and think one thing, and perfecteth their society. Seeing then Christian societies are Gods ordinances and preserved by love, we are to labour the more in the preservation of it. Thirdly, the office and action 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, and all hereby applied to their right ends and uses: 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 causeth man to apply and use these gifts to the good of man.  
The third rule for the maintenance of faith concerneth Hope, in the next word●, looking for the mercy of our Lord jesus Christ unto eternal life.] Wherein is contained a description of hope, which is this: Hope is a gift of God, whereby we wait for the mercy of jesus Christ to eternal life. For the better conceiving of which grace, consider in the words three things: first, the person on whom we are to wait by hope, namely our Lord jesus Christ, together with the properties of this waiting, which are four: first, it must be certain without doubting: for the Apostle ascribeth a full persuasion and assurance unto our hope, as well as unto our faith, Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for, Rom. 5.5. Secondly, it must be against hope, that is, against all human hope, reason, sense, and whatsoever may be grounded upon these. 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 painful and tedious. Fourthly, it must be grounded upon the word and promises of life. Psal. 130.5. My soul hath waited, and I have trusted in his word: Heb. 6.18. the ground and anchor of our hope is made not only the promise, but the oath of God who cannot lie, although he should not swear, that we might h●ld fast the hope that is set before us.  
The second point is, the thing for which we must wait, which is not for gold, silver, honours, pleasures, but only for the mercy of God in Christ unto life eternal: by which we must not understand the beginnings of mercy, for these we already here enjoy, and having the present hold thereof, need not hope for the same, but for the full measure, 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; but that it is not as yet fully finished and accomplished in us, as hereafter it shall be.  
The third point is, the fruit and profit of this waiting; and that is life eternal, and therefore is added, unto life eternal, giving us to understand, that our waiting shall bring us unto, and set us in the possession of this life. So as the description standeth in setting down two effects of hope, described first, that it causeth to wait on Christ for mercy: secondly, that it doth not fail nor make a man ashamed, for he waiteth unto eternal life, and in this expectation is put in possession of the same. From the former effect we learn first to put a difference between hope and confidence: first, by hope we wait on Christ, but by confidence we rest upon him, and quiet our hearts in him. Secondly, hope is of things to come, and confidence of things present, at least made present by faith. Matth. 9.2. Have confidence, and thy sins are forgiven thee. Whence we may discern an error in Popish religion. They teach with us that a man is to have confidence in Christ, but they include it under hope, and will not permit that it should be referred to faith, because than they should be drawn to grant a special faith. But that is erroneous, seeing confidence is not of things to come as hope is, but of things present: and therefore although confidence goeth with hope, yet it is no branch of it, but proceedeth from faith. Secondly, seeing this waiting is a certain expectation of Christ, hence I gather that there is a special faith; for if there be a special hope, there must needs be a special faith to ground this special hope upon: for we can never certainly wait for that, whereof we are uncertain whether it belong unto us or no: he that hath received the earnest, may certainly wait for the whole sum; but it is faith which receiveth the earnest of the spirit, from whence our hope is raised. Heb. 11.1. Now faith is the ground of things hoped for: for which cause it is that hope also hath his full assurance ascribed unto it as well as faith. And hence we may further take knowledge of another of their errors, whereas they teach that hope indeed is joined with a certainty, but they distinguish of certainty, which is (they say) either of the will or understanding: hope they grant hath the certainty of will, but not of judgement and understanding: but this is false, seeing the Apostle Heb. 12. commandeth to rejoice in hope; which no man can do, unless the judgement be certain and settled; he that is not certain of mercy, can never hope certainly for mercy. 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 have many examples of holy men who have gone before us in this duty: jacob when he was making his will, inserteth and as it were interlaceth this speech: O Lord, I have waited for thy salvation, Gen. 49.18. Moses had his eye ever upon the recompense of reward, Heb. 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, Psal. 40.1. In waiting I have waited on the Lord, that is, I have instantly waited: and mine eyes have failed me, whilst I have waited for my God, Psal. 63.3. and Psal. 16.9. My flesh shall rest in hope: his hope was that his flesh should rise again unto life everlasting. Object. But how can we nourish this hope (will some man say) seeing we are so tossed & perplexed with so many miseries and grievances in this life? Ans. Paul meeteth with this objection, Rom. 1.3. We rejoice in tribulation. Qu. How can we do so? Ans. When we subject ourselves unto God in afflictions, he sheddeth abroad his love in our hearts, and this breedeth patience, which bringeth forth experience, and experience hope, which maketh not ashamed; being the helmet of salvation, and our anchor which stayeth our ship in the troublesome sea of this life. Fourthly, if we must by our hope wait on Christ; then in all our requests and petitions unto God we must abide the Lords leisure, not limiting him, or prescribing the time unto him of hearing; for herein our hope must exercise itself.  
Further, from the object of this waiting, which is the mercy of God, we may learn divers points: first, that there is no such merit of work as the Papists dream of, 
We must wait for mercy, and not for justice, as the Papists teach by their doctrine of merits.  for than might we wait for justice, and of due lay claim to life eternal. But here we have another lesson read us, namely that the Saints of God justified, sanctified, and so continuing, (for to such Jude wrote, as verse 1.) must wait for the mercy of God unto life eternal. Yea let a man keep all God's Commandments he shall merit nothing, he doth but his duty. In the second Commandment the Lord saith he shows mercy on thousands: but who are they? even to them that love me and keep my Commandments. If Adam had stood in innocency, he could not have merited any better estate than he was in; how much less can we since the fall? nay Christ as he was man alone, could not merit, nor did not, but in regard of the personal union. But the Papist will here say, that life eternal is promised upon condition, and if we can keep the Commandments we may merit. I answer, if we keep the condition of ourselves we may merit indeed; but this is impossible, for even our keeping of the condition were of mercy; and mercy and merit will never meet and stand together. Secondly, if we wait for mercy in Christ, then must we altogether despair in regard of ourselves of ever attaining life everlasting, for hope sendeth a man out of himself, and causeth him wholly to rely himself upon Christ. Thirdly, if we must wait for the accomplishment of mercy, which tendeth to life everlasting, then much more must we in our dangers or troubles wait for God's mercy in our deliverance. 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 Isai. 28.16. He that believeth maketh not haste. This meeteth with man's corruption, 
Wicked men in present troubles must have present help, though from Satan himself.  who in present trouble will have present help, or else he will fetch it from hell itself, from Satan and Sorcerers: but such never learned to wait on God's mercy for salvation; for than could they wait his leisure in lesser matters for health and ease, and with more comfort make far less haste.  
Secondly, from the second effect or fruit of hope, namely, that it deceiveth not nor disappointeth him that hopeth; note first a difference between human or carnal, and religious or Christian hope. The former often deceiveth men, at least when death cometh all such hopes perish: but the second never deceiveth a man in time of need, no not in death itself. Secondly, hence a man may and must believe his own perseverance in grace: for where this hope is, such a man cannot fall wholly from Christ, for then his hope should disappoint him: neither from his own salvation, because this hope lays hold on the mercy of God unto eternal life, and herein can never frustrate his expectation, or make him ashamed. Thirdly, if our hope bring us to the fullness of happiness, and to the accomplishment of mercy hereafter, than it bringeth us to the beginnings of this happiness even in this life; for the beginning of life eternal is in this life, and standeth in the conversion of sinners unto God, and in amendment of life: and whosoever hath true hope, he is thereby stirred up unto daily repentance and reformation of life: 1. joh. 3.3. He that hath this hope, purgeth himself, even as he is pure. Now there is none of us but we say we hope for life eternal, and look to be saved by the mercy of God in Christ: it standeth us then in hand to try the truth of this hope within ourselves, and manifest the truth of it unto others, and both these by this note, namely that we find it to purge our hearts and lives, and that it conform us unto Christ: 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: for otherwise if our lives be not in some reformation of ourselves, and conformity to our head suitable to the profession of our hope, it is but pretence of hope, and will make men in the end ashamed.   

Vers. 22.23. And have compassion of some, in putting difference; and others save with fear, pulling them out of the fire, and hate even that garment which is spotted by the flesh.  
THese words contain the two last rules tending to the preservation of the faith, both of them teaching how we may and are to recover, and restore those who are fallen or declining from faith or good conscience. For the better understanding whereof, consider in the words two things: 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 concerneth Christian meekness: Have compassion on some,] the latter concerneth Christian severity; and other save with fear.] Concerning the former: the way of this recovery is to put a difference] that is, 
All errors are not of the same size.  by Christian wisdom to distinguish between offenders. For our direction wherein, we must know that men err and offend two ways: first, in opinion and judgement: secondly, in practice and life. Again, those that err in opinion are also diversly to be distinguished, according to the diversity of their errors: 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, 
Popish doctrine departeth from the foundation.  a real sacrifice for the quick and dead in the Supper, with other false doctrines racing the foundation: others may hold the foundation, but err in smaller points of lesser importance. As for example, the Anabaptists holding that war is not to be made, nor oaths to be taken, err grossly: but yet herein (though in other points they do) they raze not the foundation. These aught wisely to be distinguished, for he that errs in the foundation, overturneth his faith and religion: but he that holdeth the foundation, and erreth in smaller points, doth not. 1. Cor. 3.12. If any man build on the foundation hay or stubble, 〈◊〉 work shall burn, but himself may be safe. One thing it is to beat down a wall, to pull down a window, yea some one side of a house; and another to pluck up the foundation, for this destroyeth al. 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. Secondly, of those that err in opinion, some err of ignorance and blind zeal, seeing no other truth than that they hold; as the jews did, Rom. 10.2. who had the zeal of God, but not according to knowledge: others err of malice, who know they are deceived, and yet persist obstinately in their error & false opinion, lest they should lose 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; for such a one is condemned of his own self. But if the error be of ignorance, Paul speaketh; If any be otherwise minded, the Lord will reveal it, Phil. 3.15. But here we must always remember, that seeing we can hardly discern the ground of men's errors whether they proceed of ignorance or malice, we are ever to condemn their error, but have respect to their persons, and not pass sentence rashly against them. For the error of the ubiquity of Christ's body hath been held and maintained b● many both godly and learned Protestants; their error we are always able to condemn, but we may not condemn their persons, no not although they have defended it of malice, or out of the pride of their hearts, seeing the Lord might give them repentance before or at their death. Thirdly, again those that do err of ignorance must be distinguished: for some of them are misled of simple ignorance, as those who have no means, or very small means to come to knowledge: others err of affected ignorance, which is when men are willingly ignorant, having means of knowledge, but refuse the same. 
The ignorance of this land more fearful than it was forty years ago.  As above forty 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, and affected, neglecting at least, if not fearfully despising so great salvation: and therefore as the sin of the land is greater, so the more fearful is the judgement like to be, if it be not seasonably prevented by repentance. Fourthly, there is also wise difference to be put between the author of sects and heresies, and those who are by them seduced. The Sect-masters and leaders are to be used with more severity, and sin more grievously: Rom. 16.17. Observe them which cause divisions among you: as in a wisely ordered Commonwealth, the heads of conspiracies and authors of treasons are most aimed at.  
Secondly, errors in practice or action is any actual sin, or offence in word or deed; and men that offend in these are not all to be ranged in one rank, but to be distinguished. For of these, first some sin of ignorance, not knowing what they do; as Paul persecuted the Church of God ignorantly, & through a blind zeal. Now ignorance is twofold: first, general ignorance, when the thing is utterly unknown: secondly special, when the equity of a particular fact or some special action is unknown; as oppression and usury in general are known to be evil; but many particular actions under this kind are unknown to many so to be: and sometime these two ignorances are joined both together, according unto which we may put difference between the faults and offences of men. Secondly, some sin of infirmity, who know what they do, but yet are overcarried by sudden and violent passions of anger, fear, sorrow, or such like unto evil. Thus Peter denied his Master upon sudden fear of danger. Thirdly, some sin of malice, being carried unto evil by the malice of their own will, not of ignorance, or passion as the former, of this the Apostle speaks, Heb. 10.26. If we sin willingly, ●●ter we have received the knowledge of the truth, there remaineth no more sacrifice for sins. 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 jews were stiff-necked and always resisted the holy Ghost: that is, the ministery of the Prophets in some things, not in all. Secondly, general malice, when a man is carried wittingly and willingly to oppugn all the law of God, yea Christ himself, true religion, and salvation by Christ, and so reverseth all the Commandments. This is the sin against the holy Ghost, & of this degree the Apostle saith, there re●●ineth no more sacrifice for sin: this being an universal and general apostasy. Now offenders according to these differences must be distinguished.  
Further, of those that actually offend, some sin secretly, when it is known but to some one only; and privately, when it is known but to some few, and the scandal is the smaller. Some sin publicly, when the sin is notorious and the offence given great. If the offence b● secret, the Apostle ruleth the case, saying; that love covereth a multitude of such sins. For the second, if the offence be private, then must thou admonish the party between thee and him: if he hear thee, thou hast saved and won him: if not, but he persist in offending, tell the Church. But he that offendeth publicly, must be publicly reproved, that others may fear, 1. Tim. 5.20. 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.  
Hence we learn first, that it is our duty to observe one another in our speeches and actions; or else we can never put any difference in them, the end of which observing must be (not as the manner of many is to imitate others in their evils, or traduce or flout men) but that of the Apostle, Heb. 10.24. Let us consider one another, to provoke unto love and good works. 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, and not to judge of all alike. Our head Christ was a notable precedent unto us herein: for though many professed him, and believed in him, yet would he not commit himself unto them, because he knew what was in man, joh. 2.24. Love indeed must hope all things, 
Christian love must go hand in hand with Christian wisdom.  believe all things, suffer all things, 1. Cor. 8.7. but yet this Christian love must be ordered by Christian wisdom.  
The second point concerneth the manner of restoring offenders, standing in two rules: first of compassion: secondly of severity. In the former consider two things: first, on whom compassion is to be showed: the Apostle saith, on some, that is, on those that err of ignorance, or infirmity: on those also who are carried away with the violence of some sudden passion, if they repent, yea or give any hope of amendment: all such must be restored with the spirit of meekness, Galath. 6.1. Secondly, the manner of showing the compassion, which is not by winking at, or soothing men in their sins, but by admonitions and exhortations seasoned with compassion: Matth. 18.15. If thy brother trespass against thee, go and tell him his fault between thee and him: if he hear thee not, take yet with thee one or two. This is the means first to convince the offenders, and then to bring them to repentance with all mercy and meekness, and confirm them therein. 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 Serpent's head. Thus Christ looked on Peter, and mercifully restored him. Thus Paul restored the Galathians, being fallen from the faith by merciful admonitions.  
Ob. But if we admonish men before witness, according to the rule of Christ, we may draw ourselves into danger, 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; and if that will not serve to reclaim him, leave him to God to turn him: 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, and the admonisher cleared from all show and appearance of slander.  
Use. 1. By this rule is condemned the rigour and austerity of many in too severe censuring offenders and offences. This was a fault and blemish in the ancient Church; which sometime for no faults would enjoin penance, as if a man had married the second time: yea for small and light offences were wont to enjoin a penance of two, five, yea and sometimes of ten years. 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, and to join in other religious duties with us. It is also the sin of many of the Lutherans, who because we descent from them in some opinions, condemn us and our Churches to hell; and speak and write that we are limbs of the devil. Which were too great severity, if we held not the truth against them, in the things wherein we differ. Use. 2. We ought on the contrary to put on the bowels of compassion towards offenders, if there be any hope of amendment; following herein the footsteps of Christ himself, who was very tender over jerusalem, so as he wept over it. Moses when the Israelites had sinned in making their golden Calf, he mourned for them, fasted forty days and forty nights for them, 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; but a rare thing it is to be so tender over the sick souls of our brethren. But blessed is he that judgeth wisely of the poor, whether afflicted in body or mind.  
The second rule of restoring offenders, concerneth Christian severity: and it is the last of the five, laid down in the verse 23. In it the Apostle layeth down three things: first the rule itself, to save with fear. Secondly, the reason of the rule, or manner of it; pulling them out of the fire. Thirdly, a caveat for the better observing it: And hate even the garment spotted by the flesh. In the rule itself consider two things: first, who are to be saved by fear? 
●eare must force whom love cannot allure.  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, as those which sin of ignorance and infirmity: but those who are hardly curable must be terrified, affrighted, and so saved by terror and fear. Secondly, what this fear is? namely, not a bodily fear, as neither the means causing it are: but a spiritual fear, and that of everlasting destruction. The means of fear are either civil or spiritual. The former is the power and authority of the Magistrate, who carrieth not the sword in vain against offenders; but that those that do evil might fear, Rom. 13.4. but neither is this fear nor the means of it meant. The second means are spiritual, directly respecting the soul, not the body, and they be reduced to three kinds or heads: first, admonition, with denunciation of God's judgements against the party not repenting. Secondly, suspension, whereby offenders are debarred from the Lords Table. Thirdly, excommunication, whereby men are delivered up to Satan, and cast out of the society of God's people. Of these three this last is here most properly meant. Ob. But some will say, Excommunication is of no force, it is lightly regarded, and therefore can be no great means of fear to offenders. Ans. This censure used according to the word of God, cannot but be full of horror, and terror, and the most forcible (as the last) means of this fear. Matth. 18.17. If he hear not the Church, let him be to thee as an heathen. 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 Satan, and delivered into the devils power: than which what can be more fearful? Both these places the enemies of this, censure, seek to elude, that they might make it less forcible: for that in Matth. 18. they interpret of seeking civil remedy, against civil harm or wrong, as though the sense were thus: If thy brother injury thee, admonish him first privately; and if he refuse to hear thee, bring him before the Magistrate, thou mayst go to law with him, and use him as an heathen man, in calling him before the heathen Magistrate. But this exposition cannot stand; for to show that it is no direction of the manner to revenge civil wrongs, but appertaineth unto the conscience, it is added in the very next words, verse 18. Whatsoever they bind on earth, shall be bound in heaven: and whatsoever they lose in earth, shall be loosed in heaven. 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: Deliver him to Satan: that is, say they, that he may torment his body. But this cannot be a bare bodily punishment, but an excluding of the sinner from the Communion and fellowship of the Church, and must be done in the face of the Church, by the consent of the whole Church, which appear to be so vers. 2. and 4. Again, if it had been meant of some such extraordinary punishment, Paul by his Apostolical Rod could have done that alone, and needed not have troubled the whole Church with it.  
The second point is the reason of this rule, taken from the danger of the delay of it: Pulling them out of the fire. They are in peril of present danger, they must therefore presently be saved: even as things that are in the fire must be presently pulled out violently, or else they are presently consumed: so must these offenders be presently preserved and pulled out of the fire of hell. Out of these two former points we learn divers instructions.  
First, that their censure of excommunication is an ordinance of God, and no invention of man: for even in this verse we may observe, first, that obstinate offenders are to be saved by terrible means, some must be saved by fear. Secondly, violent and sudden means must be used, they must be as it were snatched out of the fire. 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.  
Secondly, note the end of excommunication, 
The censure of excommunication not to be inflicted but in most desperate cases.  which is to pluck men out of the fire of hell with violence; and therefore this desperate remedy is only to be used in desperate cases, when there is no other way to save the soul, and not for trifles. The Surgeon cutteth not off arms and legs, until the life be disparaged; neither the Physician prescribeth rank poison, but in most desperate diseases. Again, if this be the end of it, than it respecteth the spiritual estate of men, and not the temporal; the soul properly, and not the body. Wickedly then doth the Pope (for the upholding of his estate) excommunicate Kings and Princes, to depose them from their Crowns, and deprive them of their sceptres, and by it free their subjects from their allegiance: this is no end of this censure warranted in the word. 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 sinners; whom the word cannot prevail with to their salvation: seeing many go on every where obstinately in their sins without amendment, to the great scandal of others.  
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: nor care neither for heaven nor hell; else what need were there of such a censure as this is? Ahab was so addicted to Naboths' vineyard that he was sick for it: beside, he sold himself to work wickedness. Manasses sold himself to Satan, nothing could return him but setters and captivity. Fruitful of such hath been, and is our barren age.  
Fourthly, when gentle means will not serve to reclaim men, it is the will of God that terrible means should be used, if by any means they may be pulled out of the fire: and thus the Lord used to deal with his own people of the jews, proceeding with them according to that order in Rom. 2.4. first by patience by long suffering calling them to repentance: but when they hardened their hearts against these means, than he hoardward and treasured up wrath for them against the day of wrath. The same hath been his dealing with us in this land; for these forty 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: but we become still more barren, & less fruitful; he hath often taken in hand his pruning knife, and lopped us by famine, pestilence, and other his judgements, and yet behold we abound with bitter fruits of blasphemies, injustice, profaneness, contempt of the Gospel, which was more embraced and esteemed of twenty years ago, than now it is in these days, which make no end of declining: that surely we cannot now but expect that the Lord should open upon us the treasures of his wrath, and his storehouses of judgements, unless we use means to prevent them, and that in due time. Some will ask, what be they? Ans. Remember two rules, first the counsel of Amos, chap. 4.12. Prepare to meet thy God O Israel. Means in this land are prepared to meet our Enemies, and it is well done: 
Against the Iris● Rebels.  but we must first prepare to meet our God by unfeigned repentance, and forsaking of sin: for that is it which maketh the breaches of our land, & strengtheneth our enemies against us. Secondly, the practice of jehosaphat, 2. Chro. 20.12. We kn●w not what to do, but our eyes are towards thee O Lord. Depend upon him alone, and nothing besides him; make him thy hiding place in life and death, shrowded thyself under the wing● of his protection, and thou shalt be safe under his feathers.  
Now followeth the third point in this last rule, that is, the caveat tending to the observing of it, in these words: And hate even the garment spotted with the flesh: that is, keep no company, have no fellowship or society with them: which precept is propounded in a dark comparison or similitude, taken from the ceremonial pollutions of the law: that look as men were th●n made unclean▪ not only by conversing with persons legally unclean; but also by touching (though it was unwares) their houses, vessels, and garments, as appear Leu. 15.4. and Numb. 9 and therefore did not only avoid such persons, but hated even their garments: so must we under grace deal● with obstinate offenders, avoid their persons, sins, yea and societies, as occasions thereof. First then in the former part of the comparison two questions may be demanded. The former is this:  
Why should any man's flesh be unclean, or his garments spotted, and so detestable and to be hated, seeing they are the good creatures of God? Answ. There be three kinds of uncleanness: 1. Natural, 2. Moral, 3. Ceremonial. Natural uncleanness is, whereby the creature becometh by his corrupted nature unclean for man's use, I say by corrupted nature, because this uncleanness cannot rise from created nature, but from man's sin and Gods curse; as the Serpents are now to man's use unclean, that is, noisome, and full of hur● and poison. Moral is, when any creature is used against God's law and commandment, separating i● from the use of man: as to marry within any of the degrees prohibited, Leu. 19 cometh within this uncleanness. Thus a man borne of unclean seed is unclean, job 14. Ceremonial is, when the creature being clean it in own nature, yet in some other respects by virtue of God's prohibition, becometh unclean. 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; in which respects th●y might not be used. Now the creature might be hated, not in regard of itself, or as i● i● the good creature of God: but as far as this ceremonial uncleanness was fa●●●ed unto it, it being prohibited in this or other respects by God.  
2. Quest. But why should any m●n hate the flesh, or garments of another, seeing this ceremonial uncleanness was no sin▪ yea to bury the dead corpses was a duty to be performed necessarily: and so necessary was it to touch them▪ and for garments they were natural, and no more sin to touch them than to eat or drink? Ans. Although legal defilement was not always a sin, yet i● was always an evil, and prefigured the defilement of men by original sin: and beside, upon God's prohibition was to be hated. Secondly, although the defilement itself was no sin; yet he that wittingly without cause did touch or meddle wi●● th● thing defiled, did sin, because God commanded the contrary.  
Secondly, out of the second part of the similitude, in that we are to 〈◊〉 the company of obstinate offenders, it may be demanded whether we may keep any company, or have any fellowship with an obstinate sinner? Ans. The familiar company with such is forbidden, but all company is not absolutely forbidden: for in two cases it is lawful to accompany with such a one, first, to do him good with conference, instruction, 〈◊〉 admonition; an heretic must be once or twice admonished, and if he be not then reclaimed he must be avoided, Titus 3.10. Secondly, when a man is bound to such a one by the bond of civil society: as for example, 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: for th●se divine ordinances abolish not, but establish civil societies. Then I say familiar company must be denied to such obstinate sinners, but not all company; as when by the same we can either reclaim them, or else to perform some civil duty towards them.  
Use. First we see here what was the end of ceremonial uncleanness▪ and that was ●o represent that spiritual uncleanness in the whole man, 
Ceremonial uncleanness figured with spiritual filthiness.  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 jerusalem, for sin and for uncleanness: whereby is signified such an uncleanness, whereby not only ourselves 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. This consideration should ca●se us to look into the filthiness of our hearts; which if we could, or did see, as it is both in itself, and in the vile 〈◊〉 which without intermission it sendeth out, it would make us humble ourselves, and never be at rest until this fountain of the blood of Christ were set open unto us, and we even plunged into it, and so cleansed from this uncleanness; whereof the uncleanness of the flesh was but a figure and ●●adow. 2. Use. We learn how to understand the Commandments of the Moral law, namely not only according to the letter, and bare words in which they are propounded, which mention the main sins only against God and man; but by a Synecdoche in the mentioned sins, all of that kind, as all occasions, also motives, and inducements thereunto, as here the Apostle wisheth the Saints to hate the flesh, yea the garments spotted; so we are to hate the sin itself, yea and all the kinds, and all the occasions of the same. 3. Use. Hence we have a direct way wherein all believers are to walk: first, we must hate the company and society of manifest and obstinate sinners, who will not be reclaimed. 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. 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; and all this must, proceed from a good ground, even from a good heart ha●ing sin perfectly, that is all sin, as David Psal. 139. I hate them with a perfect h●●r●d: and not as some who can hate some sin, but cleave to some other; as many can hate pride, but love covetousness, or some other darling sin: but we must attain to the hatred of all, before we can come to the practice of this precept▪ besides that all sins are hateful even in themselves. A needful duty to be heedfully regarded in these days, wherein are so few hate●s of the flesh, and so many haters of those that hate it: so many that are so far from hating the appearances of evil, that many sins themselves are swallowed up and made no bones of; horrible blasphemies must now credit men's speeches: the breach and violating of the Sabbath in journeying is 〈◊〉 good a service of God 〈◊〉 horseback 〈◊〉 need be, or as he requireth 〈◊〉 ruckinge, also fightings, and such work● of the flesh, are notes of valour and spirit: and so in other. Thus men who profess religion in word, deny it in deed; seeing true religion standeth not only in the hatred of the sins themselves, but even of all occasions and appearances of them: because God hath commanded them to be hated. 4. Use. As the jews (being not to come near the houses nor touch the unclean) if they did touch any such thing they were unclean and polluted: 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: so we being defiled with any known sins, or suspecting any unknown; our next course must be to the blood of Christ the Laver of the Church, suing unto God by prayer that our sins may be therewith washed away: we must put off our garments, that is, the old man with his lusts, and put on the wedding garment, that is, Christ jesus with his righteousness, daily proceeding in the duties of sanctification; for he that hath washed himself, had need still ha●e his feet washed, that is, daily renew his repentance, and bring daily fruits worthy amendment of life.   

Vers. 24. Now unto him that is able to keep you that you fall not, and to present you faultless before the presence of his glory ●ith joy. 25. That is to God 〈◊〉 wise, our Saviour, be glory, and Majesty, and dominion, and power, both now and for ever. Amen.  
IN these words are contained the third part of the Epistle, namely the conclusion of it, and it is nothing else but a lawding and praising of God: 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 appeareth by two reasons in the words: first, because he is here described to be a judge that doth present all men before himself, which is proper to the Son of God. Secondly, because he is called our Saviour, which is the title of Christ, according to the name jesus▪ And yet here must be noted that in this praising of the Son, the Father and the holy Ghost are not excluded: for as the nature of the three persons is all one, so is their worship all one also. The second point be the reasons or inducements moving us to praise Christ, which be three. The first drawn from his power: To him which is able etc. The second from his wisdom: To God only wise. The third from the work of our redemption and salvation: Our Saviour. The third point is the praise itself, in these words: Be glory, and majesty, and dominion, and power, both now and for ever, Amen. Of these points in order. And first of the person to whom this praise is given.  
First, note how the Apostle concludeth his epistle with the praise of Christ as the judge, as also the Saviour of mankind; in whose example we are taught with willing minds to spend our days in the honour of Christ: for that which the Saints do in heaven, that must we do while we live upon earth; for so we pray in the Lord's Prayer: 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; we must therefore be ready unto this duty. Again, he hath subjecteth himself to exceeding dishonour and abasement, yea to the death, and that of the cross: and all that we might first honour him, and then be honoured by him: how therefore ought we in way of thankfulness for the great work of our redemption, glorify him, 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, and so lad him with their sins past, and crucify him again with daily new sins, and yet they look he should be their Saviour to bring them to honour and immortal glory.  
The inducements follow. 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. 
The power of Christ is either absolute or actual.  The power of Christ is twofold: first, absolute: secondly, actual. By absolute I understand that power of his, whereby he is able to do even that which he will never do; of which john Baptist speaketh: God is able even of stones to raise up seed to Abraham. By this power God could have made many thousand worlds, whereas he made but one; and by the same Christ could have commanded a legion of Angels to have delivered him from the hands of the jews, but would not. This absolute power goeth beyond his actual power or will, yet is not greater than his will: for as what God doth, that he willeth: so what he can do, he can also will: but this power is not here meant. The second, namely the actual power of Christ, is, whereby he doth and effecteth whatsoever he willeth, and it is of two sorts: first, his general power which tendeth on his providence, whereby he ordereth all things both in heaven and earth: Psal. 115.3. Our God is in heaven, and doth whatsoever he will. Secondly, a more special power which accompanieth his grace, and always goeth with it: of which Paul speaketh Ephes. 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. Of this power▪ working life and grace to them which believe, Iud● here speaketh. Concerning which observe three conclusions.  
First, that this power is given to Christ in time, Matth. 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. Indeed the Son of God as God, is of equal power with the Father, and that from all eternity: in which regard no power can be given him: but if we respect his office of mediation, to the performance of which he must lay aside his power, and become as a servant subjecting himself to the death; 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: so that in Psal. 2. Thou art my son, this day have I begotten thee, is in Acts 13. applied to the resurrection of Christ: as if he had said, This day have I made manifest by thy powerful resurrection that thou art my son, and that I have begotten thee before all world●.  
The second conclusion is, that this power is manifested in Christ the head especially: namely, when it caused him so victoriously to overcome death in suffering it; to rise from the grave, ascend to heaven, & sit at the right hand of God his Father. Paul prayeth that the Ephesians might know the greatness of this power, which raised Christ from the dead, and set him at God's right hand in heavenly places, Ephes. 1.20.  
The third conclusion: That this power conveyeth itself from Christ the head to all his members, Ephes. 3.20. To him that is able to do abundantly above all that we ask or think, according to the power that worketh in us. Coloss. 1.29. I also labour and strive according to his working, which worketh in me mightily. Now being conveyed unto the members of Christ, it is not idle in them, or unprofitable, but worketh proportionably in them all, as it did in Christ himself: for as it caused Christ to die for our sins, so it maketh us die to our own sins: as this power made him to live again to his Father, so it maketh us his members to live unto God; that as he by virtue hereof rose again, so it causeth us to rise to a new life in this life, and to our eternal life in the life to come.  
Further, this power is commended here by four effects: first, it is able to keep them that they fall not, namely into manifest sins joined with obstinacy: for of such sins and sinners he had spoken in the former words; and cannot be meant of every kind of fall, seeing the children of God fall daily, but of such as David prayed against, Psal. 19 last. Keep thy servant from presumptuous sins, let them not reign over me. The second effect is, to present you faultless, that is, first to justify believers: secondly, to sanctify them here in part while they live, and in death to finish and perfect that inchoate sanctification. The third effect, in the day of judgement to present them before the presence of his glory. The fourth effect, with joy, that is, to possess them with joy everlasting.  
Use. 1. In that Christ is able to keep them that believe, we may note that this his power doth order the wills of believers both in and after their conversion. In their conversion it frameth and turneth their wills. joh. 6. No man cometh to the Son, except the Father draw him, that is, except he incline, and turn man's will unto his own, and make it of an unwilling will a willing will. Again, after conversion it is not an idle power in them: 1. joh. 3.9. He that is borne of God sinneth not, that is, addicteth not himself, nor setteth himself to the practice of sin; and the reason is given, because the seed● of God remaineth in him, which is all one with this power, which is able, and accordingly keepeth him. Whereby that Popish error is detected, namely that in the conversion of a sinner it is in man's power and will, either to receive or resist the grace of God: and that man's will can either apply itself to grace offered if it will, or else refuse it: 
God's power shall not order man's will, if the disordered doctrine of Popery may obtain.  but if this were true, the power of God should not order man's will, but man's will should order God's grace, yea and overcome this omnipotent power of God. Again, this overthroweth the distinction of grace into sufficient and effectual: for sufficient grace is effectual, seeing that this power of Christ waiteth upon it to make it effectual.  
Secondly, hence we see that this power of Christ in his members, is a continued power, never wholly interrupted, for it keepeth them in this life that they fall not into presumptuous sins. Secondly, it justifieth them and sanctifieth them imperfectly in life, and perfectly in death. Thirdly, after death it presenteth them unto their glory. Fourthly, after the last judgement, it possesseth them with unspeakable joy. Thus the righteous man by virtue of this power, becomes like a tree whose leaf never faileth nor fadeth, Psal. 1.3. And hence is it that hope is said to be a sure anchor, Hebr. 6. vers. 19 for this property hath it, not from itself (as also love and faith in themselves are changeable, and nothing indeed is in itself unchangeable but God) but the power of Christ is it that maketh it an anchor sure and steadfast. By which consideration, those two uncomfortable errors are confuted: first, that the child of God being regenerate may fall maliciously, and even wholly away. Secondly, that he may fall finally: seeing God putteth his hand under, and this power of Christ is able to keep them that they fall not (though fearfully they may) yet neither wholly nor finally.  
Thirdly, we must labour to have experience of this power of Christ in ourselves, working in our heart● the death of our sins, and quickening them again unto the life of grace and of God: for this power of Christ consisteth not in any fancy, but in ●n effectual feeling in the heart of every true believer. Paul prayed that the Ephesians might feel in themselves this proportional power to Christ his power in his death and resurrection, Ephes. 1.19. himself counted all things ●●ng in comparison of the knowledge of this power▪ Phil. 3. ●0. and that he might have experience hereof, he will rejoice in his own weakness, ●. Cor. 12.9. And what will this power be profitable unto us (be it never so powerful in itself) unless we find ourselves thus strengthened in grace and godliness by it?  
Fourthly, we may not content ourselves with a form and show of godliness, but stri●● to attain the power of it▪ or else let us never profess Christ, and please ourselves only in such a profession: for whosoever is truly Christ's, in him this power worketh mightily in subduing 〈◊〉, in striving against temptations, in stirring up zeal of God's glory, and in a word in making men fruitful and abundant in all well doings yea it can no more hide itself where it is, than can the Sun at noon day, but it will cause men to shine as lights in the midst of a froward generation: which 〈◊〉 and effects, if a man cannot find in himself, let him suspect himself that he is not as yet knit unto Christ, for than he would be by virtue of this power in some proportion conformable unto him.  
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, and accomplish whatsoever he hath promised concerning our salvations thus he strengthened his Disciples, joh. 17. But be of good comfort, I have 〈◊〉 the world: and thus Abraham believed above hope, because he kn●w that God was able to perform what he had promised, Rome▪ 4 21. teaching all the sonne● of ●a●thfull Abraham vp●● what prop they are to 〈◊〉, and stay up themselves 〈◊〉 the promises are delayed. Here the Papist reaches that in regard of God indeed and his promise, we may believe our own salvation; but in respect of ourselves, and in regard of our own indisposition we must still doubt, and it is presumption (saith he) to believe it. Answ. 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, yea and abolisheth in his members this indisposition, fitting them (notwithstanding it) and keeping them unto life eternal.  
Sixthly and lastly, we must strive to become like unto Christ, seeing the 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: 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, and brethren, yea and towards our enemies: and as he was minded, the same mind ought also to be in us, Phil. 2.6. So much for the first reason moving us to the praise of Christ, drawn from his power.  
The second motive is in the verse 25. To God only wise▪ drawn from his wisdom; wherein three things are to be observed: 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 Arrians & 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 be the better armed) I will first propound one or two evident reasons, and then answer their allegations. The first argument: Consider that whosoever have taken upon themselves to be called Gods, the just judgement and vengeance of God hath befallen them, and they have been destroyed by the hand of God. Adam and Eve because they would have been but like God, or as Gods, were grievously punished in themselves and all their posterity. Herod because he was contented that the people should call him God, the hand of God was instantly upon him, and the Angel of God smote him, and he was eaten up of louse. But Christ professed himself to be God, yea and disputed joh. 7. against the pharisees that he was the Son of God, and yet no harm befell him: 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: Christ wrought miracles, which could not be done either by natural or Satanical power▪ as to raise the dead, to make them which were borne blind to see; and these by a divine and omnipotent power, and not as an instrument but as an author of them; and therefore he was true God▪ Now, if they allege here, that we have no proof hereof, but out of the new Testament, which they reject as they do the other Scriptures. I answer, that many of the same things in effect are extant also even in Heathen writers themselves. Ob. But they allege against the Divinity of Christ, that Christ is inferior unto God: joh. 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. But as none is above God, so God is inferior to none, and therefore Christ is not God. Ans. The two former places must be understood of Christ as he is man and Mediator: which hindereth not but that as he is God he is equal to the Father. The third place in 1. Cor. 15.28. must be thus understood: that the Son is made eternally subject unto the Father, not as he is God, but in regard of his humanity. Secondly, of his mystical body, that is, the Church: so as this subjection & inferiority of Christ, is nothing else but a manifestation of the difference of Christ as he is Man and as he is God, and of the inferiority of his Manhood to the Godhead: which shall be especially reveled 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 receiveth wisdom, life, yea and his substance from his Father, and so the Father is more blessed than he? Ans. That place speaketh of such a receiving, as presupposeth want, which is more miserable than to be able to give, which argueth plenty and abundance: but Christ receiveth not thus his substance, wisdom, and life, for he never wanted them: when he received them he had them; and having them he received them, and both had and received them before all worlds, and so that allegation is to no purpose. The third objection: Christ is a Mediator and prayeth unto God, and so he is not God, for nothing prayeth to it self. Answ. Christ is directly a Mediator to the Father the first person in Trinity: now because the person● have all one nature and will, therefore he is also Mediator even to himself as the second person, as also to the holy Ghost. Let us be still armed against these wicked ●ellbounds, and detest their Satanical delusions and such damnable doctrines, derogatory to the honour of the Son of God.  
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. Concerning which, remember these eight things ● first, that this wisdom of Christ is of itself, and hath the beginning from itself, and not from any other: for though he receiveth it from the Father, yet it is all one with the Fathers, and therefore it is not begotten nor proceedeth from any, but is the fountains of all wisdom in the creatures, men or Angels. Secondly, we by our wisdom conceive things by forms and appearances presented to our minds; but Christ he knoweth all things by the things themselves, and not by any representations thereof▪ he needeth no help from the thing itself to conceive of it as we do. Thirdly, we know and conceive of things by sense and discourse, but Christ doth this by one simple act of ●nderstanding. Fourthly, this wisdom of God is all one with God himself, for his wisdom is his substance. In men and Angels it is not so, but a quality distinct from their substances. Fifthly, this wisdom is infinite, for hereby God knoweth both himself and all other things past, present, or to come; things good and bad; things that are; and things which are not; yea the very motions and thoughts of the heart. Sixtly, this is always a certain and infallible knowledge; never conjectural as ours is. Seventhly, it is most perfect, both because it doth not only know some things, but there is nothing which it knoweth not, as also because nothing can be added unto it, nor detracted from it: in all which it differeth from ours. Eighthly, it is a distinct wisdom, seeing God knoweth not in gross and confusedly all things; but distinguisheth every particular thing and action, even as they are; he knoweth every hair of our heads and the places thereof, every lighting of a sparrow upon the ground. The consideration of which points showeth the admirable greatness of this wisdom of Christ.  
The third point is, that he is only wise.] Where is not excluded the wisdom of the Father and holy Ghost, but all the wisdom of all creatures, as joh. 17. This is life eternal to know thee the only God; where the Son and holy Ghost may not be excluded. Ob. But some will say, the creatures have wisdom, and so the Son is not only wise. Ans. The wisdom of the creatures is but a created wisdom: God is only wise by a wisdom uncreated, theirs is but an image and shadow of this. Yea compared thereunto it is no wisdom at all, so as still God may be said to be only wise.  
Use. 1. Seeing Christ is affirmed to be God, note that his death although it was but momentary and short in time, yet it was of endless merit. Quest. 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: so as the Son of God suffering, although it was not for half a day, it was as much as if all men had died for ever; so infinite and endless it was (though not in time) yet in merit and efficacy. 2. Use. 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; 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 Psal. 139.2.3. 3. Use. 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, yea he is the only wise God, and therefore he knoweth all their miseries distinctly, he knoweth how far forth it is good for them to suffer, how to turn their suffering to the best unto them, as also the best and fittest time when to deliver them seasonably out of their trouble: and therefore patiently commit thyself into his hand, and reli● thyself upon him as on a merciful redeemer. 4. Use. If Christ be only wise, 
Our wisdom must be fetched from Christ who is only wise.  than we must take counsel of him, and learn wisdom of him: 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 be asked, what is the sum of that counsel there contained? I answer, it standeth in the hearing and doing of his Commandments, to which three things are required: first, to believe on him, and depend upon him alone for salvation. Secondly, to turn unfeignedly withal our hearts unto him. Thirdly, to obey him in our lives and conversations. This is the right wisdom: for the teaching of which, Wisdom herself uttereth her voice, and calleth 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, four points are to be propounded. First, what kind of Saviour Christ is? Ans. He must be conceived, first a perfect Saviour, saving perfectly all that are saved. Heb. 7.25. He is able to save perfectly all that come unto him; yea he perfectly saveth by himself (and not by any other creature) whosoever attain to salvation, 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. Hebr. 1.3. By himself he hath purged our sins. Where note an error in the Church of Rome▪ which teacheth that Christ did by his death merit, that we might by our own works merit salvation: but this is false, Christ saveth not man by man, or by any creature but by himself, yea he should not so be a Saviour, but an instrument, by whom we must save ourselves. Secondly, hence we learn to acknowledge him an alone Saviour, 
Popish doctrine admitteth not that Christ should be a Saviour, but an instrument whereby we must save ourselves.  without any fellow, partner or deputy: Acts 2. There is no other name under heaven given to save us, but the name of Christ; and if he have any partner, he is but half a Saviour. Hence we see that the Roman Religion, although in word it honour Christ, yet in deed it denieth him, in joining to Christ's all-sufficient satisfaction, others satisfactions: and so likewise they join to his sacrifice upon the Cross, their sacrifices in their Mass; to his meritorious intercession, the intercession of the Virgin Mary and other Saints, and that not by way of request, but of the merit of their intercession. Thus they set up many saviours in stead of this our perfect and alone Saviour.  
The second point is, from what danger doth he save us? Ans. Salvation ever implieth perdition, so salvation by Christ implieth endless destruction, which is the thing from which he doth save us. In which endless perdition note first the foundation of it, that is our sins; noted in the exposition of his name, Mat. 1. He shall save his people from their sins. Secondly, the degrees, which are three: first, in this life a subjection to all kinds of miseries inward and outward; in soul, body, goods, name, in ourselves and others. Secondly, in the end of this life, death, being in itself a curse, and an entrance into hell. Thirdly, after the first, the second death, which is everlasting destruction in hell fire for ever. Now Christ is a Saviour to save and free us both from this foundation, our sins themselves; as also from the degrees, from the bondage to Satan by sin: secondly, from the first death so far forth as it is a curse: thirdly, from the second death and everlasting destruction.  
The third point is: How doth Christ save men? Ans. According to that order which God hath set down in the covenant, not of works but of grace: wherein God promiseth to give Christ with all his merits and graces to every believer. Now according to the tenor of this covenant, first Christ with his merits is given unto the believer, he again is given unto Christ: by virtue of which donation a man may say Christ is mine, his benefits are mine also, as truly and as surely as my land is my own. Hereupon to make this mutual donation effectual, followeth a second thing, which is the union of us with him by the bond of the spirit, and this is a mystical but a true union, whereby he that is given unto Christ is made one with him. After this cometh a third thing, which is a communication of Christ himself and all his benefits unto believers. This is done two ways: first, by way of imputation, which is an accounting and accepting of his obedience and sufferings as ours, for the discharge of our sins, and acquitting us from them. Secondly, by a kind of propagation, whereby grace is derived from his grace, and infused into those that are set into him: For as many candles receive light from one great Torch or light, and as many streams flow from one fountain or head spring, and as from one root proceed many branches; even so all his members drink of his fountains, are enriched by his treasures of wisdom and knowledge: yea indeed & live by no other life, than that which by his spirit he inspireth into the faces of their souls: and hereby he showeth himself to be a root, even that root of jesse and that second Adam conveying unto all his branches righteousness and life, as the first Adam (being a root also) derived corruption from himself to all his posterity springing and arising from him; so is that place 1. Cor. 1.30. to be understood, He is made of God to us wisdom, righteousness▪ sanctification and redemption; because he is the root and fountain of all these graces unto us, of whose fullness we receive them.  
The fourth point is: Of whom is Christ a Saviour? Answ. Our Saviour,] that is, a Saviour of the Catholic Church: Eph. 5.23. The Saviour of his body: that is, his Church. More plainly, the persons that are to be saved by him, are such as truly believe in him, and testify their faith by their conversion unto God, and forsaking their sins. For the evidence whereof consider two things:  
First, that it is most necessary, that the person that is to be saved should be thus qualified, 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 requireth in the first place repentance and faith, and then afterwards maketh promise of salvation by Christ, Luk. 24.47. 
Repentance for sin must go before remission of sin.  That repentance and remission of sins should be preached in his name. Repentance for sin must go before remission of sin: Acts 2.38. Repent and be baptised, there is the first: for remission of sins, there is the second. This is the rather to be observed, because many go preposterously to work, beginning there where God endeth: comforting themselves in their Saviour, and in the promises of life by his means, but let go faith and repentance, at least defer them. This is the cause of much wickedness, and a false comfort, not fetched from that order which is appointed by God.  
Secondly, those who bring the beginnings of faith and repentance (if so be the beginning be true) constant and still increasing, 
True grace though never so weak i●●ccepted.  to these Christ becometh a Saviour: Matth. 9 Christ came not to call the righteous, but sinners to repentance: that is, those who acknowledge themselves to be sinners, confessing and forsaking their sins, and not such as presume of their own righteousness: Matth. 25. I am sent to the lost sheep of the house of Israel: even those who in their own judgement are lost, who are in the mouth of the lion, and in all man's judgement lost. Isai. 45.1. The well of water of life is promised to all those that thirst: that is, such as want water and long after the wellsprings of it, and wish after nothing so much: Isai. 42.3. A bruised reed he will not break, the smoking flax he will not quench; even small beginnings of grace be they never so weak nor feeble, so they be true, he despiseth not. Thus are the persons to be qualified unto whom Christ will become a Saviour. Now because all men are not thus disposed, it followeth that redemption, and the work of salvation is not universal.  
Use. First, the multitude of our people are justly blamed as enemies of Christ: for if they be asked how they look to be saved; they answer, by their good serving of God, and their just and honest dealing among men. Now this their serving of God is but to repeat over the Ten Commandments, the Creed, and the Lords Prayer: and their good dealing is but to deceive no man, or not to offer them open injury, and here they stay themselves; not all this while ever looking after Christ, as men not standing in need of him, or of his righteousness, but set up themselves for their own saviours, and know not any other way to life then their own which carrieth them from Christ. Secondly, we are taught to conceive of Christ as of our Saviour; which we shall do if we be touched with the sense of our sin, and danger by it, and with the need we have of his most precious blood, which will cause us to prize it above the most precious things, which the world can contain. When our hearts are thus affected, than we conceive of him as we ought. Thirdly, we must carry ourselves as persons saved already by Christ; for he is a Saviour unto us even in this life, and our salvation is begun and is in part here. This we do when we join with the profession of faith a true conversion unto God. Reason's hereof: First, because regeneration although it be no cause, yet it is a part of our salvation: for by it a man is freed from the corruption of his sin in part, which whosoever looketh for remission of sins must attain unto. 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. If then thou wouldst know whether Christ hath saved thee from hell or no; look into thyself, and try whether his death hath wrought the death of sin in thee or no: 
He that is not by Christ's death turned from sin, is not by it saved from hell.  for if thou art not turned from sin, thou art not saved from hell. Thirdly, to whomsoever Christ is a Saviour by merit, to him he is a Saviour by efficacy also, for he is a Saviour both these ways: by the former he procureth pardon of sin; by the latter he turneth the heart of the sinner from sin unto God: this if it be wanting, there can be no true assurance of the other. Lastly, the salvation of a sinner standeth not in the fruition of riches, honours, wealth, or deliverance from the miseries of this life, but properly in righteousness, and life eternal, the recompense of the same; which fruit whosoever would reap, he must sow the seeds thereof in righteousness, and cease from henceforth to be the servant of sin.  
The third general point in this conclusion is, the praise of Christ itself in the last verse: Be glory, and Majesty, and dominion, and power, both now and for ever, Amen. Which words contain the form of the praise of God and Christ; where four things are to be considered: first, what be the things that are here ascribed to Christ? and they be four: first, Glory: by which we are to understand an infinite and incomprehensible excellency, whereby Christ excelleth all things that ever were, are, or ever shall be. Now as there be in God two things distinct: first, essence, which is the Godhead itself simply considered. 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. The glory of essence is the Godhead itself, or God himself, who is glory itself, 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. 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 desireth the Lord that he would let him see his glory; the Lord answered him, Thou canst not see my face and live. Where to see the face of God and his glory is all one, and so of all divine attributes.  
The glory of the persons is distinct from the other, as the persons themselves are by their personal proprieties, 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 Heb. 1.3. Christ is called the brightness of the glory, and the engraven form of his Father's person. joh. 1.14. We saw the glory thereof as the glory of the only begotten Son of the Father. Both these are here to be understood; 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 Majesty. Whereby we are to understand that highness & greatness of God and Christ, whereby he is in himself, in his works, 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; which word properly signifieth power and authority, and by consequent dominion, as the second word translated power signifieth properly dominion: but it cometh all to one. By dominion is meant an absolute power and sovereignty in governing and commanding all creatures.  
The fourth thing is power; which signifieth that absolute might of God, whereby he doth whatsoever he will. Here by the way we must observe that of these four, Glory is the chiefest, the other three are but as parts of his glory, and are added to make a description of his glory. For the glory of God is herein manifest in that he is full of Majesty, dominion, and power.  
The second thing to be observed is, that these four are given to Christ alone; for the word only must be referred to the whole sentence, the Father and holy Ghost not being excluded thereby, but all false and Idol Gods.  
The third thing is the time of praise: Now and for ever: for there is no time wherein it is not to be expressed.  
The fourth thing is the Affection, which is ever to be used in the praising of Christ in the word Amen, that is, verily, or so be it: signifying that the affection of the heart must ever be joined with this religious action of the praise of God.  
Use. First, we learn hence, that we are bound to give praise and glory to God and Christ: Psal. 65.1. O God praise waiteth for thee in Zion, it is one of his rights, properly due unto him. 1. Cor. 5. Whether we eat or drink, or whatsoever we do, it must all be done to his glory. Secondly, look what is God's principal end in all his actions, that aught to be ours in our actions. But his principal end of all his actions is his own glory● Prou. 16.4. The Lord made all things for himself▪ that is, for his glories sake; which end we also must aim at in all our actions. Thirdly, the end of all God's blessings is to move us to set out the virtues of God, 1. Pet. 2.9. which is then done of us, when with our mouth we confess, and in our lives we express his mercy, wisdom, power, and such other his properties. Fourthly, that we may not think that this is an arbitrary duty left to our own liberty, or put in our own power whether we will perform it or not▪ we must know that it sitteth near, or aught to sit near us, and is a case of necessity to prefer the glory of God before our lives, yea before the salvation of our souls. In the Lord's Prayer we are taught first to pray for the glory of God simply without any respect to ourselves, and afterwards come to the petitions concerning ourselves and others. Ob. But here it will be said, God is the fullness & perfection of all glory, how can we then add any glory unto him? Ans. The glory of God is taken two ways: first, for that infinite glory which is in himself, or rather which is himself, to the perfection of which nothing can be added, neither can any thing be detracted from it to make it less perfect. 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. Ob. But it may be alleged that God being the perfection of glory in himself, he needeth not glory or praise from us; and therefore the duty is not so absolute necessary. Ans. Our praise of God is not needful in regard of God: Psal. 16.2. O Lord my goodness extendeth not unto thee, but it is needful in regard of ourselves being creatures, and in this respect bound to honour and glorify our Creator. Secondly, because (although it is not his happiness) yet it is our chief good and happiness to praise him. Thus are we to take knowledge of our main duty, and on the contrary of our main sin who herein have so often failed, dishonouring the Lord by our wicked thoughts, speeches and actions, and that continually, and so have robbed him of his glory, for whose glory alone we were created.  
2. Use. In this form of praise observe the foundation of all divine and religious worship, all which may be referred unto four heads: first, adoration, the ground whereof is God's Majesty and glory; for it followeth well if God be full of Majesty and glory, than we must adore him, we must submit ourselves before him, we must subject our consciences to his laws, we must believe all his promises, and tremble at all his threatenings. Secondly, faith: The ground of which is God's dominion and power; for if he be the sovereign Lord of life and death, if he have such absolute power to save and destroy, then must we place all our faith in him for our salvation. Thirdly, prayer: and fourthly thanksgiving, both which hath their grounds and foundation in his power, dominion, and glory; so in the Lord's Prayer after the petitions, is added as the ground of prayer the reason of all the requests, for thine is kingdom, power and glory.  
3. Use. Hence we must learn to adore and reverence the judgements and works of God, howsoever they seem unto us, and may be harsh in our shallow reason; for he is glory itself, Majesty itself, power itself, and he worketh that for his own glory which we cannot comprehend. If God therefore love jacob, 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; 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; some of mercy, and some of wrath, all men being as the clay in the hand of the Potter: & therefore the Apostle Rom. 9 so soon as he had propounded this famous and memorial example, 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 ourselves think it no injustice to kill the creatures, because God hath given us a Lordship and dominion over them; 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. We are to be afraid to sin against God; we must resign our will unto his whatsoever it is, and simply subject ourselves unto the obedience of the same, fearing in the least thing to offend him; and all this because of his Majesty, power, and dominion over us; for this is the living holy and acceptable sacrifice which he requireth of us, Rom. 1.12. even our reasonable serving of him.  
Further, whereas all these are to be given to God alone, note first, that the wicked ginger with his Art is here condemned, seeing all glory is properly belonging unto God: but the ginger 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 war; wherein he entereth upon God's possessions. Isai. 41.23. Besides that the stars neither by creation, nor by any ordinance of God, can be any means to foretell things to come. Secondly, detestible is the Romish doctrine, which giveth the glory and power of God to Saints, as of hearing the prayers of all men in all places, and knowing the hearts. Secondly, it giveth to the Pope power to make laws and to bind the conscience. Thirdly, it ascribeth to the Pope & hi● Shavelings power to forgive sins properly; all which be incommunicable properties of the Godhead.  
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, Psal. 119.117. For this shall be the eternal c●●ling and condition of those who shall possess the kingdom of glory, and 〈◊〉 must be begun even in this life.  
Lastly, from the affection in the word Amen.] Note that whatsoever we are to perform in the service of God, 〈◊〉 must be not of fashion; but with the earnest affection of our hearts▪ Psalm 103.1. My soul praise the Lord, and all that is within me praise his holy name. It is said of josias that he turned to God with all his soul, and all his heart, according to all the law of Moses; 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: which we shall the better perform, if we carry in mind his own commandment, My son give me thy heart.   
FINIS. Laus Christo nesci● finis.  

THE PUBLISHERS POSTSCRIPT.  
MAny excellent points might I, as gems and pearls in this Commentary, commend unto thy consideration (Christian Reader:) but that one shall suffice to give notice of, and direct thee unto, as worthiest of my penning and thy perusing; which, as it is most joined with the scope of this whole Epistle; so most seasonably is it fitted to our present condition, and most diligently travased by this our Author, namely, that The seducers of the last age, especially here aimed at by the spirit of God; deniers of the main grounds of Religion in doctrine, and practise, are the Papists and the present Romish Church. The necessary consequent whereof is directly proved, namely, That we may never join with them in their religion: but for ever contend against them for the faith once given to the Saints: 
Vers. 3.  which we can never do if we avoid not their doctrines, as the rocks on which we shall necessarily suffer shipwreck, or death itself, unto which they cannot but carry the professors. The antecedent or former part seemeth (by the way) to be a direct and natural answer unto a Popish pamphlet, already by three learned men sufficiently confuted; wherein H.T. by twelve trivial articles (in comparison) goeth about the bush to prove, that Protestants have neither faith nor piety, religion nor good life. To whom our Author in the exposition of the third verse rejoindeth, and (doubling the number of those articles with advantage) in the same order proveth the Romish faith to be adversary in six and twenty several, solid and main grounds unto Christian faith and practice. I will no longer stand on this part than I have showed who these Papists be, meant by the Author from whom we must depart; and that for this end, that the sequel of our separation from them may be acknowledged most just and necessary. By such a Papist we understand not every one who in some things may be Popishly affected, for true faith may stand with some errors, and the end of that faith be the salvation of men's souls: so be the party aberring be framed to these two rules: First, he must of necessity h●ld the foundation, namely, that in jesus Christ alone, and in no other name, either Angel or man, himself or others, salvation is to be sought for. If a man upon this foundation build some wood, nay, stubble, 
1. Cor. 3.  or chaff, though these shall be burned, yet himself shall be saved, notwithstanding as it were through fire. Secondly, those errors must not be joined with either a willing, 〈◊〉 wilful ignorance, for such errors are desperate and bring swift damnation. 
2. Pet. 2.1.  And thus where God reveiles no more but naked Christ, and where there is a subjection of the heart to the word, causing it to depend on the Ministry for further and more full instruction, the acknowledgement of every divine truth is not of such absolute necessity to salvation, but that true faith may stand with some (even Popish) errors. The Ruler is said to believe (and that was by a justifying faith) when as yet he was only overcome by the Majesty of Christ; 
joh. 4.53.  appearing in the miracle of raising his son, to assent unto and acknowledge the main truth that Christ was the Messiah: but so, as himself and his household depended on his mouth for further instruction, and became his disciples. Yea even the Disciples themselves were long after their calling and conversion very ignorant in no small points of Christianity. Philip, of the first person in Trinity: Lord show us the Father. 
joh. 14. ●.  Others of them conceived of Christ as a worldly King: whence two of them desire to sit the one at his right hand, 
Matth. 20.  and the other at his left, when he came to his kingdom. Others of them (even after his resurrection) harping on the same string, and hearkening after temporalities expect it. 
Luk. 24.21. Act. 1.6.  Others ask him when he would restore it to Israel. Peter himself held not as he ought the doctrine of the passion, 
Mat. 16.22.  seeing he dissuaded Christ from it. Wherein marvelous ignorance describeth itself in them being true believers: but so much the more tolerable, in that first Christ revealed no more unto them, either not opening the things, or their understandings to apprehend them, till afterwards that he sent the spirit of truth. And secondly this ignorance (the mother of their errors) was accompanied with a desire of knowledge: for they were ever questioning with him, desiring him to open unto them his parables, and resolve their doubts, instantly listening unto the gracious words of his mouth, and in a word were blessed even in hungering and thirsting after righteousness. The persons then here aimed at are absolute & perfect Papists, 
Note well. Perk. Probl. pag. 1. operum ult. edit. p. 367. & pag. 741.  against whom alone this grave Author dealeth in all such places of this or other his Works, where in he may seem severe against them: as himself here and there through his writings hath described them, to be such as acknowledge the Pope their head: hold and maintain the doctrines and devices of the Council of Trent, and therein are become overturners and razors of the foundation of Christian religion; members of Babylon, Idolaters, not only outwardly towards Saints and Images: but inwardly sacrificing to their own nets; 
Perk. operum p. 431. col. 2.  these zealous Papists, especially the Teachers among them, are the deceivers so lively described throughout the Epistle.  
The second point is our consequent duty, standing in our standing out with these adversaries of God's grace and Gospel: never offering to communicate with them in their cup of fornications; nor once bethink us of leaguing such abhorring natures as are light and darkness: and truth (which is of an unstained nature) with most foul and deformed falsehood. For we cannot drink of the cup of the Lord & of Devils. 
1. Cor. 10.21.  Which point let me with good leave a little further declare: not that I love to kindle or keep in any coals of contention, (the Lord put far from me such unpleasant thoughts) but calmly to show the oversight of divers mediators, attempting to reconcile ours with the present religion of the Romish Synagogue: esteeming it to be too much peremptorines so far as we do to depart from them: yea censuring it, either as wilfulness on the one hand, o● scrupulosity on the other, to be so opposite unto them as we are: reputing it a matter of no difficulty to frame both sides to a mean, either side (as they say) yielding a little: nay it is buzzed out, into the ears, by the tongues of common men, that there is no such discrepance and difference between us in matters of moment as is made; but that the substance of both our Religions is not far from the same: so as many are in a mammering whether way may be better: whereunto (after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Cicero.  imitated also by the Greeks and Latins, that I may begin with the last for the helping of memory) first we may bewail, in beholding into what a fearful (if not desperate) degree of declining many are already come: that after so many years profession of the truth, powerfully both published, and protected, they should not only admit a dangerous deliberation; 
Cyprian.  but even call the very main grounds thereof into question: whereas if it be in a motion to Idolatry, they ought instantly to say with Sidrach; 
Dan. 3.  We are not careful what to answer in this matter. But this judgement of God is just upon them, that whereas they never received the truth in love of it, they should lose of their ground, and be left unto further delusion. Good cause have we all to lament the remembrance of our ruin, through this Satanical stratagem: If the woman will needs be so unwise as (not needing) to enter parley with Satan, whom she ought to have resisted: and that in matter of such moment, as wherein God's truth, his glory, and her own glorious estate must be questionable: most justly must she be left of God, snared by Satan, foiled through her own folly, thrown from her estate, (though of innocency) and dispossessed (not alone we all know) even of Paradise itself. Besides, how far shor● come these men in ●●ale to the truth, not only of our adversaries the Papists themselves, among whom no doubts 〈◊〉 questions in their grou●●● and 〈…〉 tolerable▪ but even of the law who will admit of no dispute against his Religion▪ yea of the barbarous Turk himself, who inflicteth d●ath on whomsoever they convince to have called a word of their Alca●on into question▪  
Secondly, concerning those who cannot discern such essential differences between our Religions, both of v● (as they say) professing salvation by the same Christ▪ and all the articles of the same faith; I wish them no worse then that their eyes were cleared with the eye salve, 
See Perkins practise of a reformed Catholic, operum p. 743  that they might see, that he that seeth not such a Papist as i● mentioned to profess a false Christ, and a false faith, seeth in Religion scorse any thing at all: neither doubt I live (to whom malice, 〈◊〉 ignorant superstition shutteth not their eyes) to show plainl●● in few words, that whatsoever in words they confess with us, yet in doctrine and deed they altogether reverse it and dissent from us, in cases wherein we may never consent unto them. And first, seemeth it a small matter of difference, that in general they charge our whole doctrine of novelty, whence ordinarily they term the Teachers thereof Non●●●rs▪ and in special, first, that our doctrine of justification by faith alone (for this striketh at the head, and unbowelleth all their shifting devices) is but a new device of ours? as appeareth in their Champions challenge. 
Campian.  But confounded herein was he, his cause and abetters▪ our learned men at the conference with him in the Tower not only mightily by the Scriptures convincing; but out of Greek and Latin Fathers also, who lived above a thousand years ago, 
See the first and fourth days conference extant.  oppressing him with those very formal words, that faith only justifieth; so driving him to ridiculous shift●, and newly coined distinctions (so near the Min● was he) before unheard of: even as in this controversy being much straightened, they were forced to cast about for that as false as new distinction of justification into the first and second, never heard of for the space of a thousand and five hundred years after Christ.  
2. Let 〈◊〉 adjoin hereunto the challenge of our England● jewel, 
B. jewel against Harding.  who undertaken▪ and performed the proof, that in seven and twenty points (none of them 〈◊〉) the Papists are different, not only from ours, but from the doctrine of the Primitive Church▪ and that neue● 〈◊〉 of th●se their new devices 〈◊〉 once heard of 〈◊〉 received i● 〈◊〉 Church of God for the space of six hundred years after Christ. If then they challenge our doctri●● of Novelties and 〈◊〉 proved (they not improving) that 〈…〉 of no ancient▪ and not near Apostolical authoritical hope this cannot seem a circumstance● between 〈◊〉▪ for there can be but one truth, and that is most mole●●. 
Antiquissimum verissim●●, ●●hilterinq●● quod posterius.   
3. Again, can it seem so small ● moa●e in the eye of any man of sight, that the sacrilegious Synod of 〈◊〉 teacheth, (cursing the contrary minded) that on their Romish Altars, sacrifices propitiatory are d●●ly properly and truly offered for the sins of the quick and dead● seeing that this doctrine utterly derogateth from, yea and abrogateth that most perfect and only 〈◊〉 for all offered, 
Heb. 9.25.26.  whereby their sins are ●●p●ated that shall see the Lord in the holy of holies.  
4. Further, let any indifferent and single eye behold, and consider whether those be but trifling differences which our reverend Reignolds hath worthily disputed, 
De eccles. Rom. Idol●latria.  both against Bellarmine in his books entitled, The Idolatry of the Roman Church: as also against heart, both in the two principal questions concerning Peter and the Pope's supremacy: (by which their doctrine they would make Kings and Princes but vassals and ●eodataries unto the Pope; 
Concil. Trident sess. 14 cap. 7. Bellarm. de pontis. Rom. lib. 5. cap. 8. Stapleton saith that the Pope's supremacy must be held in pain of damnation. See 5. and 6. conclusions.  to whom they ascribe absolute power to excommunicate Kings; to discharge their subjects from their obedience, and allegiance; to dispense with their oaths of loyalty, and faithful subjection; and dispose of their Crowns at his pleasure: which no good subject (much less Christian) can say is a trivial point, or a little to be yielded unto) as also in those six conclusions annexed, wherein he hath substantially and learnedly determined, that the saith professed by the present Church of Rome is not the Catholic faith. That their Church is so far from being the Catholic Church, that it is no sound member of the Catholic Church, and consequently that the reformed Churches of Great Britain, France, Germany, etc. have lawfully: that is, by warrant of God's word severed themselves therefrom.  
5. Neither may we yield that to be a circumstantial question discussed between our learned Whi●taker and Stapleton concerning the Authority of the holy Scriptures, which they so far debase & subordinate to their Church: seeing through that great book of his (never like to be answered by them) he gravely proveth that the foundation of Papistical faith is laid upon man, 
1. Book, 2. chapt. pag. 51.  and not upon God; and so it is an human faith, and not divine; unto which their whole service is suitable, according to Durandus his description in his Rationale. And lastly, none but inconsiderate men would aver either that the most learned Protestant's of Europe have spent their strength, and beaten their brains only for the beating of the ●yre in matters immaterial: or that those who have a● yet uncontroleably published, that the Popish Teachers have reversed the whole Decalogue, with the most of the Articles of the Creed, and Petitions of the Lords Prayer, have differed and squared in points not essential: or that so many zealous Martyrs, many of them of very profound knowledge should give their lives, and most innocent blood, for matters of shadow (as is pretended) rather than of substance: for thus to impeach the labours of the former, or stain the sufferings of the latter, would scarce beseem any but either a Papist, or some special favourite of theirs.  
Thirdly, to such as are of mind that a harmless mediation may be made; me thinks it no other but the feeding of a fancy: besides that, it is not harder to make them preserve, and yet neither without prejudice. In which point, as I would not seem too rigorous or austere, 
Non omnis concordia bona; est daemonum legio concors, nec non latronum conspiratio. Muscul. in Matth. 8.2.  well knowing how sweet is the name, and yet more pleasant is peace itself; so would I choose an honourable war, before a dishonourable peace; a free and just dissension, before a base and slavish agreement, such as theirs would be: For Nahash the Ammonite will make no concord with Iab●sh Gilead, unless every m●n suffer his right eye to be pulled 〈◊〉, that so he may bring some sha●● upon Israel. And first it seemeth to me a matter b●rder to be b●●ught about, than Love of my shallow 〈◊〉 can expect e●er to see effected▪ both in regard of ourselves, as also of them▪ for if the truth be with us (as we are bound to confess, both in respect of i● self, and the 
a Articles of religion set out Anno 1562. and in Parliament approved Eliz. 13. c. 12  law whereby it is established) 
b jer. 2.19. & 6. c. 16.  th●n our turnings back● must not reprove us; but having found the old way, we are to walk in it, (without turning aside) that we may in it find rest for our souls. The Lord's counsel to his Prophet must be our direction in this case: Son of man, go 〈◊〉 th●n to them, but let them c●me to thee▪ for to lose our hold of the truth, much less to le●se any part of it, ●s in exchange with falsehood, were not only a wrongful betraying of itself, but a wilful wronging of ourselves and posterities; whom Gods blessings for the present hath made able to ●old it entire, not only without danger, but with encouragement, power, & protection. But more hopeless or impossible rather in respect of them shall out meeting in the midway seem to be, to whomsoever with judgement shall perpend these four subsequent considerations.  
First, that their faith being not 
c Sadeel refut. assert. Pos●a●. c. 9  Apostolical, their Religion a 
d His majesties late Proclamation and speech at the Parliament.  false Religion, their Church a 
e D. 〈◊〉 on Jude: by 25. notes. Perk. in Matth. 4. vers. 5. & operum p. 741  false Church, and their worship a false worship: it will prove not a matter of repairing (as requiring less cost and labour) but of founding their faith, before they can be raised unto us: which how hard it is for them to be brought unto, who are so settled in their lees and dregs for so many hundred years, they cannot be ignorant, who know how difficult it is for a Blackamoor to ch●●ge his skin, or a Leopard his spots: for so hard is it for those who are accustomed to evil, to be drawn to good.  
Secondly, that so long as the Pope holdeth his headship over the Church, with that erroneous position, that he cannot err; (which he is likely to lay down with his Crown and Crosier, (for sooner to part with them were a foul error) if by much sweat some indifferent parley were compassed (himself still remaining both party and judge, as he was in the Council of Trent) improbable, yea impossible it were that any conclusions could on their part be passed, 
Noli quaestu●sum ulcus tangere Erasm.  (if on any at all propounded) which any way might be derogatory to his usurped power and pre●ended supremacy.  
Thirdly, their cautelous circumspection, lest by any means the knowledge of our doctrine might perhaps be scattered among them, argueth an utter aversation in them for ever acknowledging it, which appeareth in sundry their practices: 1. In that they bind the consciences of all Catholics, to a perpetual separation from all our Ecclesiastical assemblies in religious public duties; which is the ground of all recusancy: to which purpose they teach it to be a sin to hear our sermons, for that were a 
f Bristol.  participation with blasphemies: and for prayer with us so strait laced are they, as they may not say Amen in public or private, (suppose at their tables) if any Protestant be present. 2. In that they censure most severely all their subjects that travel or traffic into Protestant countries, blasting them with excommunication. 3. In that they have erected in their Cities an Inquisition to examine upon oath any foreigner or stranger, whereby they ransack not only all his carriages, but even his conscience also, lest he should bring any opinion within him; or instrument without him▪ that standeth not with their minds and liking: wherein not only some little escape, but even suspicion itself proveth often capital. 4. In their wariness, lest any of our books, especially of our translations of the Bible should be had, or read among them: whence it is that no books, which pass not the Inquisition, may be sold in Italy: to which purpose also studiously they teach it to be a sin against the first Commandment to read any of their prohibited books, of which they have a large Index very common, and consequently being such a mortal sin, it must necessarily be confessed at time of shrift: yea as men every way foreseeing what way our doctrines might be induced among them, to shut up surely every cranny and entrance, they scarcely suffer to see, or be seen in the light their own greatest Writers, such as Bellarmine, Gr●gory de Valencia, etc. that our positions, allegations, and answers (though answered by themselves) in those books may not be made known; lest perhaps it should befall others of them as it did Pighius, who reading over Calvin's Institutions, with purpose of refuting it, was (ere he was aware) won to the defence of the doctrine of justification by free imputation according to the Apostle. So as Spain maketh not a more diligent annual search that the jews among them have no arms in their houses, than both Spain and Italy vigilantly secure themselves in this behalf: and no marvel if our books be so avoided, seeing that they inhibit men from reading the Scriptures themselves, lest they should become heretics: condemning it, and 
g Fox, Acts and Monuments.  bringing men in danger of their lives for reading them, as for an heretical practice. In a word, at this day such a night do these Owls delight to live in, that among themselves even their Regulars (much less their Laics) may not without licence from the Pope, or their Prelates, read the Bible, no not in the Catholic translation.  
Fourthly, consider their irreconcilable hatred against ours, far above all other (although most heretical and damnable) religions; for why else can they content themselves with so studious prevention of the Protestants profession only; whereas both jews and Grecians even in Rome itself the Pope's Sea, are suffered with their Ceremonies, Synagogues, Services, yea & Circumcision itself administered to the dead as well as to the living? which loudly proclaimeth, that far they are from judging, & deeming so indifferently of our differences, as some among ourselves seem to do: and that they would sooner be won to the jews or Turks in profession then the Protestants: which 
h Renaldus.  one of them saith is in nothing better than that of the Koran; and in many things far worse and more detestable. And good reason (me thinks) they have of suffering among them the forenamed Sects and Heretics, as from whom together with the heathen, the whole body of Popery is piecemeal patched together, and yet the name of a Protestant be as much detested of them, as the jewish names were of the heathen Kings. For which cause Daniel & his fellows must have all their names changed before they may be brought into the presence of Nabuchadnezzar, whence their ordinary practice proceedeth, that in their writings, their bitterness and disdain suffer them not to name, but in most reproachful terms, the first reformers and restorers of our Religion: calling them usually, Caluinists, Puritans, Innovators, and Heretics; neither doth this inbredde malice of Papists against our Religion stay itself here, but hath broken out into most barbarous butcheries, and most cruel bloodsheddings, which yet they could never account sufficiently savage: not of their own subjects only, and within their own Territories: but within other dominions: not of private only, but of public persons: not of meaner, but of most noble, yea Royal descent: and not of persons only, but of Cities, States, Kingdoms, and Countries. But where should I begin, or if I should, where should I make an end of instancing their most matchless, and endless tyranny? (ever a note of false Religion, and inseparable to the Romish) whose cursed rage (like that of simeon and Levi) Gen. 34.39. and 47.7. even fierce and cruel, causing them to stink among the inhabitants of the earth, hath made the streets of infinite Cities (which either their force, or fraud and false arts could cast open) to run with the blood of Protestants, as did once jerusalem with the blood of the Saints which Manasseh shed like water. What shall I need to speak of that notorious bloody inquisition in Spain & Italy the chief seats of it? what of the many miserable massacres, Cannibal like conspiracies, and tragical murders in France and the low Countries? In our own country, who but strangers at home are ignorant what fierceness, fears, and fires, were raised to consume the innocent bodies of the Saints living and dead: 
Furor etiam post ●atae.  in such sort as every corner of the Land seemed as hot as Nebuchadnezzars furnace, even seven times hotter than it used to be: wherein were to be cast whosoever would not fall down, and worship the Image which the Romish Nabuchadnezzar had erected? Neither yet were those fires thought furious enough for such; as might have appeared, if the Lord had not taken the rod out of those wicked hands in that season when he did: & since that time; 
Story's device of an iron cage against Protestant's turned ●nto an bu●dle and halter against himself.  what a number of devilish plots and conspiracies were attempted against the noble person of her late Majesty of blessed memory, by Ard●n, Someruile, Babington, P●rry, Lopez, Squire, and others? and those stratagems not performed by persons exorbitant, but with the privity of the Pope, and Principals of their religion, backing the same not only with their 
i According to his majesties most wise observation, his last speech at Parliament.  doctrine, to which it is most suitable (as appeareth by sundry their seditious positions; lately collected by Mr. Morton) but with pardons, promises, pays to particular 
k Parry Lopez. Bull● P● Qui●●a.  persons: and commandments generally to all subjects whosoever, as appeareth by the Pope's Bull against her late Majesty: Volumu● & iub●mus ut adversus Elizabetham etc. subditi arma capessant. And yet (as though all were well) they can cover all the ill hearing of such traitorous practices, under the name of Catholic pretences: for the furthering of which intentions, what may not, and must not be attempted? Now to these purposes maintain they innumerable Catholic intelligencers & instruments (I mean their Priests and Jesuits) sent out by them, not only as eyes to search out the secrets of states & countries, and watch their best advantages: but as hands (full of blood) to execute whatsoever mischief upon any of the Lords anointed ones, not only opposing themselves to the Papal power; but which is more, if they be but suspected not so firm to the Pope as they wish; or (which is most of all to be marked) though they be their own dead sure; yet if they show not themselves as ready to execute the Pope's bloody designs, as he to command: which was the case of the late King of France, slain treacherously for no other cause by a jacobin. What argument then can be brought to persuade us of their ever according with us in whole or part in our Religion? of which they deem no other, then as of a peccant humour necessarily to be purged out every few years, either by murder, if it prevail in the head: or by massacre, if in the body of any country; and rather than it should not, they will not stick with Blas●●s at the commandment of their great Gracch●● to set on fire or to blow up even the Capitol itself: 
Cicero.  although nature and Gentilism condemn such graceless devotednes. The late most diabolical and furious attempt against his Majesty & the whole state that ever was invented; (the like whereof both in the contriving and whole carriage could never be showed, no I think if there were Annals and Chronicles kept in hell itself) crieth out against them long ere this time in all the corners of Christendom. God Almighty still deliver his Highness and Royal race from them: and by his majesties means, us and our Land from them. For how much better had it been, that his Majesty had been moved to have banished these vipers out of his Realms, than those who profess the same Lord jesus, 
Picturer in 〈◊〉.  and labour (though with acknowledgement of too much weakness & wants,) to be found faithful before the Lord and their Sovereign? But not to depart from our purpose: These be the ways wherein the Popish Baalamits would mee●e us, and with us; if the Lord should not meet with them, coming against them in every corner. While then they walk in these ways of Cain, 
jud. 11.  what booteth it us to speak of a peace with them? for while we speak of peace, 
Psal. 130.7.  they are bend to war.  
But be it some peaceable consent and agreement were on their part promised; yet that one consideration of the treachery in their compacts, would keep any judicious man from settling his conceit, and affection upon any ingenious conclusions with them: which treachery is not only practised by the persons of faithless Papists: but is prescribed as a main precept of that most infidel doctrine of theirs; nay which even infidels themselves would blush at in this behalf: for doth not their doctrine make it lawful for them to use any Equivocations, o● reservations (as they term them) with their adversaries, almost upon any advantage? yea and that (lest they should not come to the height of impiety) in giving answer not only on their words, but upon oath before the lawful Magistrate, though not their lives but their least liberties only be touched? Which doctrine till it be reversed, how dare we take their words or any assumpsit from them in any thing wherein we would not be overreached? But suppose again such peaceable conclusions were not promised only, but purchased: what yet were we better than before? what bills, or bonds would or could they lay in sure enough for our security, so long as their doctrine standeth in force published in word & writing, 
Tollet. Instruct. Sacerd.  that fides haereticis non est servanda, & that Leagues with them are more honourable in breaking then in making? how long can we conceive, would the continuance of our peace last longer, then by it they could with advantage undermine us?  
But because I must shut up many matters in few words, let us see the prejudice which would ensue upon such pretended mediation, 
Note, I speak not against the league of concord. Isay. 1.6.  in matter of Religion: and first seeing they are a seed of the wicked, corrupt children, having forsaken the Lord, in whom from the sole of the foot, to the crown of the head, there is nothing but wounds, and swellings and sores full of corruption: and seeing themselves are become open Idolaters, their City's cages of Idolatry, their services all Idolatrous, having thus forsaken the covenant of their youth; seeing filthiness appeareth on their skirts; & finally seeing by seeking their justification by the works of the law, they are abolished from Christ, and fallen from grace: (the which particulars have been clearly proved by many our unanswered, and unanswerable books) to communicate with them by accepting; yea not abstaining from the least appearance of any of these evils; were no other but to expose and lay ourselves open, and naked to all manner of danger, of infection of our souls, defection from our God, & in the end of destruction both of body and soul. It was a dangerous disease which Israel brought out of Egypt, 
Elephas, or Elephan●iosis, the Leprosit.  having through their long continuance there, by reason of those marshes, and the River Nilus, (to which Lucretius in a distich appropriateth this disease) contracted the same upon them: for the proving, 
Leuit. 13.  and purging whereof, the Lord instituted so many ceremonies and separations: but far more fearful was that inward leprosy, even that abominable Idolatry which they brought forth with them, and which cost them so dear both in the wilderness and in the land of Canaan: yea so habitual and inbred was the infection, that although the Lord used most wise preventions every way: yet presently upon their delivery out of the sea, will it burst forth, and become in the end their utter overthrow. 
Exod. 32.  It cannot be but the strangers which come with Israel out of Egypt, being accustomed to the Egyptian fashion & diet, will still be harping on their cucumbers, leeks, onions, and garlic: and draw the Israelites to the same lustings, though with the loathing of Manna itself; but such an exceeding plague shall proceed from the Lord, that in perpetual memory thereof, the place shall be called the graves of lusting: 
Kibroth hataavah.  and if the daughters of Moab may have free access to Israel in Sitti●●, Israel will easily be joined to Baal Peor, 
Num. 25.9 conferred with 1. Cor. 10. ●  till the wrath of the Lord be kindled, & there fall in one day, three & twenty thousand. The certain peril and inevitable danger whereof, the Lord well perceiving, did not only charge his people to have nothing to do at all with the Heathen, lest by any means they should be snared: but also that they should be so opposite unto them, that they should in all appearances and circumstances (and yet none will say the Lord herein was too severe and strait) be unlike unto them both in Religious and Civil exercises: for if they look towards the East in their Temples in the honour of the Sun, his people shall in his Sanctuary and Temple contrarily look to the West: and in the West shall the Sanctum Sanctorum be set. If they offer sacrifices unto Oxen, Sheep, Doves, goats &c. as unto Gods: the Lord in detestation hereof, will have his people to consume and burn these creatures before him in sacrifice: and hence was it, 
Gen. 46.34 & 43.32.  that every shepherd was an abomination to the Egyptians: with whom they might not eat and converse, because they did kill, eat, and sacrifice those beasts, whom the other worshipped as Gods. If they use to eat almost none but Swine's flesh, and yet neither that, before they have sacrificed of the kind to the Moon or Bacchus: the Lord especially prohibiteth this meat of all other to his people, they shall not meddle with it, it shall be abomination unto them. If their Priests, make their 
Romish Balami●s make their pates bald, and shave their beards.  pates bald, shave the lock● of their beards, & make cuttings in their flesh, 
Leu. ●1. 5.  as Baal's Priests did; the Priests of the Sons of Aaron may not do so. If they make glorious Altars, & plant Groves about them; the Israelites may not do so, (especially in the Wilderness) but either Altars of earth, 
Exod. 20.  which presently upon the removal might be demolished and cast down, left the remainds should be abused to superstition: or if of stones, they must be rough and rude, unhewen, & unpolished, lest any beauty of them should solicit their preservation: as for groves see Deut. 16.21. If they shall in way of superstition, 
Romanists reserve of the bread in the Mass, and Relics of men superstitiously. Exod. 1●. 10 Deut. 34.6  or worship, reserve any portion of their sacrifices: the Lord rather than he will have any portion of the Paschall Lamb preserved till the morrow, will have it burnt with fire: neither shall Moses body be known where it is buried, lest they should make an Idol of it. Nay which is more, and as worthy the noting, we may observe how the Lord even in civil things draggeth his people from their society and fellowship: for first Israel is charged, that they should go no more back to Egypt that way; so as the danger was (if any) by their neighbours, whose countries were adjacent unto them: the which the Lord useth all means to prevent: both in that he willeth his people to nourish a perpetual enmity with the Moabite, and Ammonite, 
Deut. ●3. 6.  the peace and prosperity of whom they may never seek all their days: as also to debar them from pressing into his people, 
Vers. 3.  he chargeth that neither of them ever enter into the congregation of the Lord, to the tenth generation: intending hereby that they should not rise to preferment, authority, or Magistracy among them. And as for the other strangers, though Israel seemed in private respects to be, if not somewhat obliged & indebted to divers of them, yet as it were bound to peace, and to hold their hands from open hostility; 
Vers. 7.  yet might they not be admitted into the congregation of God, unto the third generation. Besides this, foreseeing that the next and most direct way, whereby the heathen might league & link in themselves with his people, might be by marriages and contracts: the Lord is very studious that all such means be cut off; and therefore would have the distinctions of Tribes observed; with strait prohibition, that no jew (except the Levite) should marry out of his own Tribe, much less without his own people: whereof although I acknowledge other more main causes (as the distinction of the Tribe of the M●ssiah from the rest; the clear acknowledgement of his race; the execution of the Lords whole regiment Ecclesiastical and Civil in that policy, fitted according to that distinction to their several offices, 
Coniugia extera Deus & re●pub. causa, & conscientia vetuit. Jun. in Deut. 21. Exo. 34.16. Exo. 21.4.  and possessions) yet I think this is one included reason not to be neglected, especially seeing they had strait charge against it. Again, in case a servant jew would marry a stranger into his Master's house, he was not at his departure to carry his wife and children, for they were to be his Masters: but if he would abide still with her, he was then shamefully to come before the Magistrate, and for ever renounce his liberty, until the jubilee released him: by which strait laws the Lord would restrain even slaves and servants (who for the most part are neglected) from matching themselves with strangers. Such another law to this purpose is recorded, Deut. 21.10. that if an Israelite in war, should see a beautiful woman taken captive, whom he did affect for his wife, it was ordered by God, that first all means should be used for the alienating of his affection, as that he must have her home a month before, and not marry upon any sudden motion. Secondly she must shave her head to make her as ill favoured in his eyes as might be. Thirdly she must nourish her nails, to make her yet more sordid. Fourthly she must put off the garment wherein she was taken, and put on base, and neglected garments fit for a pensive captive. Fifthly she must bewail her father and mother a whole month, to show how hardly, and sorrowfully she was brought from her father's house, into the power of strangers: and then if by all these means the man could not be drawn from her love, it was permitted to him to marry her for his wife: which law letteth us see how hardly the Lord endureth, & is drawn to admit the least liberty in this behalf. How many civil things might I instance in, wherein the Lord straightened his people, that they might be utterly unlike the Gentiles in habit, manner of living, behaviour, and other like circumstances, otherwise in themselves very indifferent? which I had here inserted, but that I must consider that I write an addition, not a book; an admonition, & not an exposition: & if yet these ordinances of God himself, seem in some men's opinions too strait, and not to be imitated of us in regard of the Papists, towards whom we are not to be so severe, as so far to sever ourselves; that is but the seeking of a knot in a rush, and to be acute in distinguishing, where God hath not distinguished; and in effect to affirm, either that the Idolatry of the Romish Church is not so vile and gross, as is that of other Idolaters: or else (seeing our people converse with them more than any Idolaters) that to communicate with their Idolatry, is nothing so dangerous now, as it was for God's people, to participate with the Idolatry of the heathen against God's express Commandment. But if with any such the testimony of man, be greater than the testimony of God (as it is commonly with the Popish minded, who fly from the Scriptures unto men, because their doctrine is from below) let them look unto those most ancient Counsels, which were the purer, for six hundred years after Christ; and they shall find that the Church would have her children diametrally opposed even on lawful things, to the jews, and heathen of whom they were in danger to be corrupted. Those were more famous, of Nice, 
y An. Dom. 315.  which decreed that the feast of Easter should not be kept of Christians, at that time, and in that manner that the jews did: that in nothing they might agree with them. That also of Brac●a 
z An. Dom. ●10. T●m. 2. Can. 73.  decreed, that Christians should not deck their houses with bayleafs and green boughs, (than which what can be more indifferent?) neither rest the same day from their callings wherein they did: nor keep the first day of every month as they did. It would be too tedious, and argue forgetfulness of myself, and no remembrance of my reader to recite the testimonies of other Counsels, Fathers, and our own principal Writers in this behalf: which otherwise easily had I been carried unto by the tenacity and stiffness of many in this argument. But to end: as our Saviour wished his hearers: Beware of the leaven of the pharisees; so let every man beware of the leaven of the Papists: for what is Popish doctrine else, but a Pharisaical leaven, always to be purged out of Churches, and states; as the jews upon some occasions were to purge all leaven out of their houses. Let no man say it is but a little, and such a difference which may be tolerated: for even the pharisees doctrine was much of it more true, than this Pharisaical doctrine of theirs; yet was their leaven hid in it, (as in this) the nature whereof is (though it be but little) yet to sour the whole lump. In a word, as Caleb & joshua said of Canaan, 
Num. 14.8.  the land is a very good land; If the Lord love us, he will bring us unto it: even so, if the Lord love us, he will expel these Giants from us, and give us security in our own land from the Anakims': or if not, if any of these strangers abide with us, our faithful prayer and hope is, that (as Solomon numbering all the strangers in the land, 
2. Chron. 2.17.  set them to work in his Temple, even a hundred three & fifty thousand and six hundred: so our wise and peaceable Solomon and Sovereign will continue to set even thousands of these to worship with us in the Temple: yea and in this one circumstance pass Salomon's wisdom, 
Vers. 18.  in not choosing overseers of themselves, to cause them to worship. The Lord jesus strengthen his highness heart, unto this and many more honourable works, and make us happy in his long and prosperous Reign, to his renown and glory in this life, and fruition of the blessed Crown of righteousness at the peaceable end of his through comfortable days. Amen.  
FINIS.   


COMMON PLACES OF CHRISTIan Religion more largely handled in this Commentary.  
1 Actual sins. pag. 121.  
2 Angels, their nature and fall, pag. pag. 63. 

The combat between good and bad Angels. pag. 84.    
3 Apostles and Apostleship. pag. 119.  
4 Books of God. pag. 48.  
5 Callings. pag. 43.  
6 Catholic Church. pag. 32.  
7 Charity. pag. 135.  
8 Christ a Saviour. pag. 151.  
9 Christ's coming to judgement. pag. 112.  
10 Christian liberty. pag. 30.  
11 Church, properties and marks of it. pag. 32.  
12 Church Censures, and excommunicacation. pag. 143.  
13 Commandment 

first. pag. 35.  
second. pag. 36.  
third etc. pag. 39    
14 Cross to be taken up. pag. 34.  
15 Divinity of Christ. pag. 149.  
16 Fear of God. pag. 85.  
17 Hope. pag. 138.  
18 Images. pag. 36.  
19 Intemperance. pag. 89.  
20 judgement day. pag. 68  
21 justification by faith only. pag. 26.  
22 Keys of the Church. pag. 31.  
23 Knowledge in the creatures 

natural  
reasonable  
spiritual.   pag. 88  
24 Love of God towards man, & contra. pag. 15.  
25 Magistracy. pag. 76.  
26 Mercy of God. pag. 13.  
27 Natural corruption. pag. 127.  
28 Peace with 

God  
Man  
the creatures.   pag. 14.  
29 Perseverance. pag. 11.  
30 Regeneration. pag. 28.  
31 Repentance. pag. 33.  
32 Resurrection. pag. ibid.  
33 Reprobation. pag. 48.  
34 Salvation by Christ alone 

how  
to whom   pag. 151.  
35 Sanctification. pag. 7.  
36 Table second. pag. 41.  
37 Ungodliness. pag. 49.  
38 Vocation. pag. 5.  
39 Wisdom of Christ. pag. 150.  
40 Worship of God. pag. 38.   

DOCTRINES MORE CHOICE and general collected and urged in this Exposition.  
1 TO be a servant of jesus Christ, is more honour then to be allied to Princes. pag. 3.  
2 Faith is a most excellent treasure. pag. 17.  
3 The Saints are the keepers of this treasure, and must fight for it. pag. 45.  
4 It is a subtlety of Satan to thrust the profane and wicked into the societies of the Saints. pag. 47.  
5 Public teachers in the Church must of necessity be called: and why. pag. ibid.  
6 Gods grace may not be turned into Wantonness. pag. 51.  
7 No outward privileges are profitable 〈◊〉 of their right use in faith and repentance. pag. 56.  
8 Great judgements are at the beeles of great mercies if abused. pag. 57  
9 Distraction followeth unbelief, which is therefore to be vnma●ked and avoided. pag. 57  
10 Gods service is the only liberty, and freedom in sin is to be chained in bondage. pag. 67.  
11 The mercy of God every way matcheth his justice. pag. 70.  
12 To take a view of the sins of the last times is necessary for every Christian. pag. 71.  
13 Our bodies are the Lords, and therefore must be given up to his service, and preserved in holiness. pag. 75.  
14 Sleep in sin and spiritual dreams the cause why so few embrace them Gospel. pag. 73.  
15 A Christians duty is to watch and be sober. pag. 74.  
16 Not to speak evil of, but bless Magistrates. pag. 80.  
17 Scripture is known to be Scripture, by Scripture. pag. 83.  
18 The Devil the author of Idolatry. pag. 8●.  
19 Not to requi●e evil for evil, a Christian precept, and an angelical practice. pag. 87.  
20 Christian meekness must be tempered with Christian zeal. pag. 89.  
21 Cain's way may not be beaten by Christians. pag. 90.  
22 Covetousness in all, but teachers especially, to be avoided, and why. pag. 96.  
23 Contentation a special virtue, and how attained. pag. 98. & 117.  
24 In feasting God's fear must be preserved in the heart. pag. 102.  
25 All Ministers must be able to teach sound doctrine. pag. 104.  
26 Hearers ought to be as parched land to to receive it. pag. ibid.  
27 Christians being trees of righteousness, must be 1. well rooted: 2. live: 3. bear fruit: 4. bear good fruit, in Christ the stock. pag. 106.  
28 Wicked men are inwarly as unquiet as the raging sea. pag. 108.  
29 Ministers (as starts) must receive their light from Christ, the son of righteousness. pag. 109.  
30 All secrets of heart and life naked before God. pag. 114.  
31 The duty of the Church to remember the words of the Prophets and Apostles, and why. pag. 119.  
32 To mock and scorn godliness a main sin of the last age. pag. 121.  
33 It is the property of the ungodly to follow and walk after their own ungodly lusts. pag. 122.  
34 It is a great sin to sep●rate from the assemblies of God's people. pag. 124.  
35 To be a natural man, a fearful sin, and who he is. pag. 126.  
36 Every one ought to build up himself upon his most holy faith. pag. 129.  
37 The doctrine of faith, a most holy doctrine. pag. 131.  
38 Every man is to preserve love towards man, and the means. pag. 135.  
39 The duty of every believer is to restore and recover offenders, and the means. pag. 141.  
40 All glory, dominion, majesty, and power is to be ascribed to God and Christ of all his creatures in all things for ever, Amen. pag. 154.   

questions DETERMINED AND the most of them disputed in this Commentary.  
1 whether this Epistle be Canonical Scripture? pag. 1.  
2 Whether a man may change his name? pag. 3.  
3 Whether sanctification be from the Parents? pag. 8.  
4 Whether saving grace may be lost? pag. 11.  
5 Whether the Scripture be to believed for itself? pag. 17.  
6 Whether it be sufficient of itself? pag. 18.  
7 Whether God created all things? pag. 20.  
8 Wherein the Law and Gospel consent and dissent? pag. 21.  
9 Whether Christ's body can be present in many places at once? pag. 23.  
10 Whether Christ as redeemer hath any partner, fellow or deputy? pag. 24.  
11 Whether the child of God may be assured of his salvation? pag. 26.  
12 Whether Images be to be worshipped? pag. 37.  
13 Whether God decreed before all worlds to reprobate some men? pag. 48.  
14 How can God punish children with their parents, who sin not as they? pag. 69.  
15 Whether Magistracy be lawful? and hereunto add, 

1. Wherein doth the authority of Magistrate, Minister. differ. pag. 76  
2. How far doth civil government extend? pag. ibid.    
16 Whether the Pope be the archrebel of the world? pag. 79.  
17 Whether traditions besides the Word are needful? pag. 82. 

Or of necessity to be believed? pag. 111.    
18 Whether a man may not revenge in his own cause? pag. 87.  
19 Whether drunkenness may be approved? pag. 90.  
20 Whether the Apostle might curse the false teachers? pag. 91.  
21 Whether Cora● was swallowed up of the earth or burned? pag. 99  
22 Whether Church lands, and livings may be impropriated without sacrilege? pag. 101.  
23 Whence had Jude the history of Enoch the 7. from Adam? pag. 110.  
24 Why made be choice of that, before any other history in the Canon? pag. 111.  
25 How could the Apostles days be called the last time? pag. 120.  
26 Which Church is that, to which a man may safely join himself? pag. 125.  
27 Whether separation may be made, if errors be found in the Church? pag. ibid.  
28 Why it is a sin to be a natural man? pag. 127.  
29 Why prayer must be made in the holy Ghost? pag. 132.  
30 Whether we may pray to the holy Ghost? pag. 133.  
31 Whether the love of God be in man by nature? pag. 134.  
32 Why are we not commanded to keep ourselves in the love of man, aswell as of God? pag. 133.  
33 How should a man preserve himself 〈◊〉 the love of God and man? pag. 135.  
34 How we may recover offenders. pag. 140.  
35 Whether by the delivery of a sinner to Satan, be meant the censure of excommunication? pag. 143.  
36 How can men's flesh or garments be unclean, and hated, seeing they be the good creatures of God? pag. 145.  
37 Whether and how far we may keep company with an obstinate offender? pag. ibid.  
38 Whether Christ be God? against the Arrians. pag. 149.  
39 How Christ can be said to be only wise, seeing other creatures are wise also? pag. 151.  
40 How can we give any glory to God, seeing he can receive no more than he hath? pag. 155.    

PLACES OF SCRIPTURE EXPLAINED AT large in this Commentary.  
Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35  5 36  12 41 Esay. 8 13 40 Micha. 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 joh. 1 14 22 3 5 28  16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30  14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. joh. 2 22 23 5 7 19   

OTHER PLACES MORE BRIEFLY EITHER Explained or cleared from cavil and corruption.  
Cap. Vers. Pag. Genes. 1 7 104  26 77  27 21 3 15 77 43 34 88 Num. 16 27 99  32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalms. 106 17 99 Esay. 60 10 78 jer. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 joh. 2 8 90 14 28 150 Act. 20 35 ibid. Rom. 13 1 76  8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 & 53 james 2 26 14 2. Pet. 2 19 51   

Christian Reader, s●●ing myself could not attend the Pr●ss● 〈◊〉 ●oules thou maies meet withal; but seeing they are (the most of them) literal, such as 〈…〉 the most ocul●●● and diligent Pr●●ter; and none of them such (so far as I find) as much change of trouble the sense, I reserve the correction of them to thine own humanity.  

ERRATA.  
For Nesikius and Aleminus, read Neskius and 〈…〉 and pag. 8▪ for 〈…〉 13. read joh. 1. ●3. and pag. 165. margin, for 〈…〉.