was the seuenth from Adam Here two questions are to bee answered first whence had Iude this historie seeing it is no where recorded in the Scriptures and how knew he it to be Enochs I answere two waies first he either had it and learned it to bee his by some tradition which went from hand to hand or else written by some Iew or secondly he learned it out of some booke which went vnder Enochs name then extant in the daies of the Apostles though now lost it is certaine that one of these waies hee had it Hence the Papists gather that the Iewes had vnwritten traditions and consequently all their traditions are to be obserued Ans. We denie not all vnwritten traditions of which some are true and profitable but wee renounce and denie all those traditions which are made articles of faith rules of Gods worship necessarie to saluation for all such doctrines are written in the books of the Prophets and Apostles which containe perfect direction and rules concerning faith manners of which kind the Romane Church holdeth their traditions to be this is of another kind it being no article of faith nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe from the second answere others who are no Papists conclude that some bookes of Canonicall Scripture are perished and lost But this is vntrue for then first the fidelitie of the Church which is the keeper of these Oracles should be called in question and secondly in the bookes Canonicall extant not one sentence or tittle no not the sense of any sentence is lost how then should whole bookes come to be lost It is alleaged that the books of Salomon are most of them lost Answ. The bookes of Salomon which were lost were bookes of humanitie and Philosophie for hee writ of all beasts birds trees euen from the Cedar in Libanus to the hyssop vpon the wall the books of humane truth might faile but no part of Canonicall Scripture Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah but these are perished Ans. They were politique histories as are the Chronicles of England or other Countries Ob. The bookes of Nathan Gad Iddâ— Shemaiah and other Prophets are perished Ans. All these as is though by the learned are contained in the bookes of the Kings Chronicles and Samuel Ob. This book of Enoch is lost Ans. First it is doubted whether it was a booke or no or went by a tradition Secondly if it was a booke it was no part of Scripture for Moses was the first penman of Scripture who liued long after Enoch The second question why doth the Apostle make choise of this testimonie of Enoch rather than some other Prophet Answ. Himselfe giueth two reasons First he was the seuenth from Adam it is therefore an ancient testimonie to be receiued and reuerenced for the antiquitie but withall it sheweth what is true antiquitie namely when a doctrine of religion can bee prooued from some Prophet or Apostle for this testimonie was a prophecie and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion The second reason is in the word prophecied for Enoch spoke not this of his owne head or motion but from God for no creature Angell or man can foretell things to come it being a prerogatiue properly belonging vnto God Ob. Yes but the learned Physition can truely foretell the death of the patient to come Ans. He doth not properly herein foretell a thing to come for the death of the partie is present in the signes and causes of it Ob. But the Diuell could foretell Sauls death 1. Sam. 28.19 To morow shalt thou be with me and thy sonnes Ans. The Diuell could not properly foretell it but might see it in the causes and signes Againe hee might speake so to Saule because God had made him an instrument for the execution of that iudgement and destruction so as God only properly foretelleth that which is simply to come and no man or Angell The second point is the testimonie it selfe Behold the Lord commeth c. In which obserue three points first the comming of the Lord secondly the iudgement of the Lord thirdly the cause of it in the 15. verse To giue iudgement against al men c. First of the party comming Behold the Lord commeth Where the Apostle speaketh in the time present which is put for the time to come which forme of speech sheweth the certaintie of Christs comming to iudgement who shall as certeinly come as if he were now alreadie comming Concerning which certaintie it may be demaunded first whence commeth this comming of Christ to be so certaine Ans. From the vnchangeable will of God which hath certainly decreed the same For he hath appointed a day in the which he will iudge the world in righteousnes And thus are all other the articles of our faith most certaine in that they are grounded on the vnchangeable will and word of God Secondly how or from whence may we know this will of God to be so certaine Ans. From the manner of propounding the doctrine of it wherein the euidence of the spirit plainly appeareth saying peremptorily the Lord commeth euidently expressing the certaintie as if it were now present And the same may be spoken of the whole scripture which in it selfe is most sure and certain because it is the most vnchangeable will of God but how do we know it so to be will some say I answere by the euidence of the spirit the authoritie puritie maiestie effect and ends of the doctrine it neede not seeke euidence elsewhere than from it selfe not from man or the Church it selfe The Romish Church confesseth it is of it selfe and in it selfe sufficiently certaine but not to me or thee except the Church say so but this is a false position The Scripture is certaine both in it selfe and vnto vs and we know it so to be though neuer a man would acknowledge it the heart seasoned with grace will make the mouth confesse it Secondly the Apostle speaking in this forme he commeth for he will come wee learne to set before our eyes the comming of the Lord Iesus to iudgement and to make account of euery present day as the day of his comming the Scriptures euery where commend watchfulnes vnto vs 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 commeth not neither may we enquire into the time of it Answ. Although wee cannot exactly
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text
the good of the Church suffereth seducers in the Church both to exercise the faith and patience of his as also to preuent greater dangers which they might in their secure condition fall into Secondly hence wee 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 bodie as the Romish Church teacheth for they onely creepe into it The second fault that is laid to their charge is that they are intruders thrusting themselues into the office of teaching not being called thereto but creepe into the calling Whence wee note that it is most necessarie that those who are to teach publikely in the church should bee first called thereunto Reasons First besides the auoiding of this sinne 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 himselfe except he be called as Aaron was Secondly the Ministerie is Gods and not mans because the Minister standeth in Gods roome and speaketh in his name which he can neuer doe truly vnlesse God send him and depute him in his stead Thirdly the Minister must maintaine that which he teacheth vnto which he had neede as in all the parts of his calling of Gods speciall protection for the which hee must bee alwaies instant in prayer which hee can neuer be assured of if he be not perswaded of the truth of his calling Fourthly the people cannot heare with comfort and profit if they bee not perswaded that God hath called the teacher to instruct them Rom. 10.14 How can they heare c. This truth extendeth it selfe also to all other offices as well Ciuill as Ecclesiasticall all which are to bee welded and executed by men lawfully called vnto the same All entrance then into any office in Church or Common-wealth by money fauour of men or any vnlawful meanes is intrusion and such are not called of God but are to be ranged among these seducers who creepe into places and come not in by Gods call or approbation The second adiunct 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 enrolled or billed vnto condemnation euen as though their names had been set downe in a booke By condemnation is meant iudgement as the particle This doth plainly shew which maketh this the plaine meaning They were of old ordained to this iudgement in this life to trie to exercise and molest the Church of God and so consequently to procure vnto themselues at length their own iust condemnation In which words we are taught first that God keepeth his bookes of Registrie and records in which all things are set downe the persons behauiours and eternall estate of all men which bookes are of three sorts first the booke of his Prouidence containing all particulars of things past present and to come in which the Lord saw the members of Dauid when he was yet vnformed Psal. 139.16 In the same booke the number of the haires of our heads and the falling of sparrowes to the ground are recorded The second booke is of the last iudgement in which the persons and sinnes of all men al enrolled Dan. 7 9.10 The thrones were set vp the ancient of daies did sit thousand thousands ministred vnto him and â—enne thousand thousands stood before him the iudgement was set and the bookes opened Reu. 20.12 I saw all great and small stand before God and the bookes were opened and another booke was opened The third is the booke of life in which are written the names of those who are to be saued Phil. 4.3 Paul saith of Clement and other his fellowe labourers that their names were written in the booke of life Now by these books we may not grossely conceiue materiall bookes such as men note what they would remember in but the counsell election prouidence pleasure and knowledge of God wherein all these things are so certainly set downe as if any man should write them in a booke Out of which wee note two things first that in regard of God there is no chance neither any euent by it in regard of men indeed who know not the causes of things many chances may be but Gods prouidence and chance are contrarie he hauing all things written before him with their causes Secondly that nothing comes to passe without the decree of God no not the wicked actions of men Which God not onely foreseeth but decreeth for this Iude insinuateth saying they were ordained to this iudgement and euen that which is against the will of God commeth not to passe without his will God willing the being of that which he willeth not to effect and though hee esteeme not euill to be good yet hee accounteth it good that euill should be Further where hee saith ordained of old to this condemnation we learne that as God hath before all worlds decreed the electing of some to saluation so he hath decreed the refusall and reiecting of others to condemnation 1. Pet. 2.8 Many were disobedient vnto the which they were euen ordained 1. Thess. 5.9 God hath not ordained you to wrath but to obtaine saluation through Christ shewing that some are ordained to wrath who are not to obtaine saluation through Christ. Rom. 9.22 God is compared to a potter framing vessels of honour and dishonour vessels of mercie and vessels of wrath In the same place I haue loued Iacob and hated Esau that is I haue decreed so to doe For the whole chapter speaketh of Gods counsel vnchangeable decree Ob. If this be so will some say then God dealeth iniustly that absolutely ordaineth some men to condemnation and perdition Ans. We must know that wee are creatures and may not presume to prescribe a law of iustice to the Creator whose will is iustice it selfe whatsoeuer we may conceiue and maketh the things willed good because it is willed and not willed because it is good Secondly though God refuse and reiect men yet hee doth it in most wise order and iust proceeding in these two degrees first hee vouchsafeth to some men the riches of his grace tending to life euerlasting which speciall abundant grace hee denieth to some other passing by them who being left of him vnto themselues fall into sinne Secondly for sin God decreeth iudgement and condemnation so as he doth not simply and absolutely ordaine his creature to hell but in regard of sinne not that sinne is a cause of the decree moouing him vnto it but that hee decreeth not condemnation without respect of sinne and relation vnto it which speech wee neede not feare to speake because the holie Ghost so speaketh Vse First if some men be passed by of God we must humble our selues vnder his mightie hand and with feare and trembling worke our saluation Roman 11.20
〈◊〉 for all offered whereby their sinnes are â—â—pâ—ated that shall see the Lord in the holie of holies 4. Further let any indifferent and single eye behold and consider whether those bee but trifling differences which our reuerend Reignolds hath worthily disputed both against Bellarmine in his bookes intituled The Idolatrie of the Roman Church as also against Hart both in the two principall questions concerning Peters and the Popes supremacie by which their doctrine they would make Kings and Princes but vassals and â—eodataries vnto the Pope to whom they ascribe absolute power to excommâ—â—icate Kings to discharge their subiects from their obedience and allegeance to dispense with their oathes of loyaltie and faithfull subiection and dispose of their Crownes at his pleasure which no good subiect much lesse Christian can say is a triuiall point or a little to bee yeelded vnto as also in those sixe conclusions annexed wherein hee hath substantially and learnedly determined that the saith professed by the present Church of Rome is not the Catholike faith That their Church is so far from being the Catholike Church that it is no sound member of the Catholike Church and consequently that the reformed Churches of Great Brittaine France Germany c. haue lawfully that is by warrant of Gods word seuered themselues therefrom 5. Neither may wee yeeld that to be a circumstantiall question discussed betweene our learned Whiâ—taker and Stapleton concerning the Authoritie of the holy Scriptures which they so farre debase subordinate to their Church seeing through that great booke of his neuer like to bee answered by them he grauely prooueth that the foundation of Papisticall faith is laid vpon man and not vpon God and so it is an humane faith and not diuine vnto which their whole seruice is sutable according to Durandus his description in his Rationale And lastly none but inconsiderate men would auerre either that the most learned ProtestaÌ„ts of Europe haue spent their strength and beaten their braines only for the beating of the â—yre in matters immateriall or that those who haue aâ— yet vncontroleably published that the Popish Teachers haue reuersed the whole Decalogue with the most of the Articles of the Creede and Petitions of the Lords Prayer haue differed and squared in points not essentiall or that so many zealous Martyrs many of them of very profound knowledge should giue their liues 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 staine the sufferings of the latter would scarse beseeme any but either a Papist or some speciall fauourite of theirs Thirdly to such as are of minde that a harmelesse mediation may be made me thinkes it no other but the feeding of a fancie besides that it is not harder to make them preserue and yet neither without preiudice In which point as I would not seeme too rigorous or austere well knowing how sweete is the name and yet more pleasant is peace it selfe so would I chuse an honorable warre before a dishonorable peace a free and iust dissention before a base and slauish agreement such as theirs would be For Nahash the Ammonite will make no concord with Iabâ—sh Gilead vnlesse euery mâ—n suffer his right eye to be pulled 〈◊〉 that so he may bring some shaâ—â— vpon Israel And first it seemeth to me a matter bâ—rder to bee bâ—â—ught about than Loue of my shallow 〈◊〉 can expect eâ—er to see effected both in regard of our selues as also of them for if the truth bee with vs as wee are bound to confesse both in respect of iâ— selfe and the law whereby it is established thâ—n our turnings backâ— must not reprooue vs but hauing found the old way we are to walke in it without turning aside that wee may in it finde rest for our soules The Lords counsell to his Prophet must bee our direction in this case Sonne of man goe 〈◊〉 thâ—n to them but let them câ—me to thee for to lose our hold of the truth much lesse to leâ—se any part of it â—s in exchange with falsehood were not onely a wrongfull betraying of it self but a wilful wronging of our selues and posterities whom Gods blessings for the present hath made able to â—old it entire not onely without danger but with encouragement power protection But more hopelesse or impossible rather in respect of them shall out meeting in the midway seeme to be to whomsoeuer with iudgement shall perpend these foure subsequent considerations First that their faith being not Apostolicall their Religion a false Religion their Church a false Church and their worship a false worship it will prooue not a matter of repairing as requiring lesse cost and labour but of founding their faith before they can bee raised vnto vs which how hard it is for them to bee brought vnto who are so setled in their lees and dregges for so many hundred yeeres they cannot be ignorant who know how difficult it is for a Blâ—â—kemâ—â—re to châ—â—ge his skin or a Leopard his spots for so hard is it for those who are accustomed to euill to be drawne to good Secondly that so long as the Pope holdeth his headship ouer the Church with that erroneous position that he cannot erre which hee is likely to lay downe with his Crowne and Crosier for sooner to part with them were a foule error if by much sweate some indifferent parley were coÌ„passed himselfe still remaining both partie and iudge as hee was in the Councell of Trent improbable yea impossible it were that any conclusions could on their part bee passed if on any at all propounded which any way might be derogatorie to his vsurped power and preâ—ended supremacie Thirdly their cautelous circumspection lest by any meanes the knowledge of our doctrine might perhaps bee scattered among them argueth an vtter auersation in them for euer acknowledging it which appeareth in sundry their practises 1. In that they bind the consciences of all Catholikes to a perpetuall separation from all our Ecclesiasticall assemblies in religious publike duties which is the ground of all Recusancie to which purpose they teach it to bee a sinne to heare our sermons for that were a participation with blasphemies and for prayer with vs so straite laced are they as they may not say Amen in publike or priuate suppose at their tables if any Protestant bee present 2. In that they censure most seuerely al their subiects that trauell or traffike into Protestant countries blasting them with excommunication 3. In that they haue erected in their Cities an Inquisition to examine vpon oath any forreiner or stranger whereby they ransake not onely all his carriages but euen 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 onely some little escape but euen suspition it selfe prooueth often capitall 4.
First they say Iude calleth himselfe a seruant of Iesus Christ and not an Apostle but all the new Testament was penned or approued by some Apostle This hindreth not but that he was one of the Apostles who also called themselues seruaÌ„ts of Iesus 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 Iames Iohn c. might be reiected Thirdly he calleth himselfe as much as an Apostle Iude writeth of such things as the Apostles themselues had formerly foretolde vers 17. Therefore hee was no Apostle Iude liued after the Apostles Paul and Peter who with Iohn were the last of the Apostles and liuing after their decease who were the principal might very wel put them in minde of those things they had foretolde In the ninth verse hee bringeth in a profane Author concerning the strife and disputation betweene Michael the Archangell and the diuell about Moses body which cannot be found in Canonical scripture as also of Enoch the seauenth from Adam out of profane writers By this reason neither should the Epistle of Titus bee Scripture seeing Paul makes mention of the profane Poet Epimenides Titus 1.12 nor the epistle to the Corinthes where is brought in the speech of Menander 1. Cor. 15.33 nor the Actes of the Apostles where Aratus the Poet is cited Actes 17.21 This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner Therfore this Iude was no Apostle but some scholler of theirs If this were sufficient to proue this Epistle not authenticall then the whole bookes of Samuel the Kinges and Chronicles should be cast out of the Canon by the same reason which take the matter from Ciuill Chronicles Now if it be lawfull to take matter out of Ciuill Chronicles why may not one Scripture be taken out of another wee must therefore notwithstanding these weake allegations esteeme this Epistle to bee the Canonicall Scripture and the eternall word of God as our Church and the Church in all ages hath receiued it And now in the second place see how wee may come to be resolued that it is so to be allowed which wee may in this resemblance An Indenture betweene man and man is knowne to bee sufficient two waies First by the matter and contentes therin which plainly shewes an acte passed and done secondly by adding and annexing thereunto certaine outward signes and testimonies as the handes and seales of the parties the handes and names of the witnesses corroborating and strengthening the same the first is good in it selfe though not so confirmed to the parties without the second but the second is nothing without the first but if both thâ—se shall concurre and bee specified in the Indenture then it is absolutely authenticall both in it selfe and vnto the parties If this be applied to the scripture it shall be apparant to bee no lesse ratified then such an Indenture For first consider but the Contentes and matter it selfe of it it will speake the certeinty and truth of it read ouer the Epistle you shall finde the whole matter agreed vpon by the Prophets and Apostles and for the testimonie the Catholike and common consent of the Church or greatest part since the Apostles dayes hath set to her hand and seale that it is the truth of God no lesse assured then other bookes of the Canon which assent of the church though it cannot make vs yet may moue vs accordinglie to entertayne it Besides if we consider the endes as also the effects of this scripture which are the same with any part of the Canonicall wee cannot but confesse that it is the holy and sacred truth of God all of it conspiring with all the other to the aduancing of Gods glorie and furthering of mans saluation So much of the authoritie of this Epistle The second point is the Superscription which is in these words The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards then by Iude himselfe first because this title Catholique was not heard of in the Church whilest the Apostles liued so as it is not so ancient as the Epistle Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner and may be well forborne as the Epistles of Peter are called Canonicall which are no more Canonicall then others Thirdly most of the Post-scripts are vncerteine if not false as of that after the second Epistle to Timothie in which Timothie is called an elect Bishop of Ephesus and yet commaunded to doe the worke of an Euangelist 2. Timoth. 4.5 which cannot stand together to be the Bishop of one place and also vniuersally to preach vnto the whole world following the Apostles as the Euangelistes duty was and so of others This title then 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 generall is the argument which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell Secondly to beware and take heede of false teachers and deceiuers which craftely creepe in amongst them And thirdly these deceiuers are liuely set out in their colours and with them their destruction Now concerning the Epistle it selfe and the speciall partes of it Of it there be three partes first a Salutation in the 1. and 2. verses Secondlie 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 thinges First the person that wrote this Epistle Iude. Secondly the persons to whom hee wrote to those which were called sanctified of God the father and reserued to Iesus Christ. Thirdly the Prayer ordinarie in Apostolicall salutations mercie vnto you c. Concerning the first namely the writer of this Epistle obserue three thinges first his name Iude secondly his office a seruant of Iesus Christ. Thirdly his Allyance and brother-hood being of the kindred of Christ himselfe First of his name Iude or Iudas which was the name of two of the Disciples of Christ the first was Iudas the sonne of Alpheus the brother of Iames and so neare allyed vnto Christ who was the writer of this Epistle The other was Iudas Iscariot or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges First the occasion of it and secondly the varietie of his name The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob shee conceiued againe and bare a fourth sonne saying Now I will praise the Lord therefore shee called his name Iudah which signifieth praise or confession so no doubt did Alpheus the father
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade 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 doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
they publikely professe it The inward is when God giueth true faith whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of were implanted by the former onely and therefore might be broken off the other is euerlasting 1. Ioh. 2.19 They went out from vs but were not of vs for if they had been of vs they should haue continued with vs. Further where it is said Plucked vp hence is gathered by some that they were once in the roote 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 therfore said to bee plucked vp whom God manifesteth neuer to haue been rooted as also men are said to be blotted out of the booke of life not that they were euer written therein but in that God manifesteth and maketh knowne to men that they were neuer written in it Vers. 13. They are raging waues of the sea foaming out their owne shame they are wandring starres for whom is reserued the blacke darknes for euer THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins set downe after the same manner as the former by way of similitude and comparison And first he compareth them to the raging waues of the sea and secondly to wandring starres And in the end of the verse For whom c. the conclusion is againe repeated of which we haue spoken in the 11. verse The former comparison hath three expositions for some will haue their grosse hypocrisie hereby signified and then the comparison standeth vs Looke as the waues of the sea rage and swell rising vp towards the heauens as though they would swallow and ouerflow the earth which they seeme to threatē but drawing to the shore they are broken to a little foame so these seducers make a great shew of godlinesse and pietie as though they onely would goe to heauen yet is the matter nothing so all is but froth seeing they want the power and practise of religion and godlines in the middest of such pretenses Secondly others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine thus As the waues of the sea rise very huge and high especially being stirred by the windes and yet their effect is nothing but a little foame and mire which they cast vp so these lewd men being puffed vp in themselues promise great matters to their followers as much libertie many blessings and great good things and yet the effect of all their shewes is but to make men much more the seruants of sinne than before And thus Peter speaketh of them In speaking swelling words of vanitie they beguile with wantonnes through the lusts of the flesh them which were cleane escaped from them This was truly spoken of them and may as truly be applied vnto diuers of our times as first the Libertines and Familists fondly assuring their disciples that they shall bee illuminate and deified such great matters they promise whereas they make them the children of the diuell seuen fold more than they were before Secondly the Romish Clergie haue been as large in their promises vnto their hearers teaching them that they shall be able to satisfie the iustice of God for their sinnes yea and merit life euerlasting and that many of them can performe works of supererrogation which the law of God bindeth them not vnto but what is this but to foame out dirt and mire and to teach men that for a little mony they may breake al Gods Commandements The third exposition is this As the Sea stirred by the windes and weather rageth and from the foundation casteth vp nothing but froth so these men stirred and mooued by the hand of God correcting them amend not nor profit thereby but rather vnder the same discouer the wickednes and vnbeliefe of their hearts which is the most agreeable and fittest exposition explained in Isai. 57.20 The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt From this sense consider these two things first a worke of God secondly a practise of man First the wil work and appointment of God is that men shall be troubled stirred mooued and set out of quiet and haue within them such disquietnes as if the raging waues of the sea were within their soules The minds of men both godly and wicked their willes and affections are often so distempered as is the sea whē it is troubled with boisterous windes and tempests Iere. 49.23 The Lord shall trouble Damascus so she shall become as a fearfull sea that cannot rest Iosh. 7. Ioshua said to Achan Thou hast troubled Israel and the Lord shall trouble thee Iob saith The Almightie troubled him chap. 23.16 Yea Christ himselfe although hee was without sinne had his soule troubled in his agonie in which his minde will and affections were disturbed and this trouble God bringeth on men diuers waies sometimes by those of a mans owne house as Iacobs sonnes troubled him Genes 34. Sometimes they of his companie as Achan Iosh. 7. Somtimes by the Lords withdrawing of himselfe Psal. 30.7 Thou diddest hide thy face and I was troubled Sometimes a mans own heart and conscience will rage against him as Baltazar seeing the hand writing vpon the wall was troubled and there was no life in him Dan. 5. What then wil some say is there no difference betweene the godly and the wicked herein Ans. Yes for euery little crosse vnto the wicked is a tempest breaking the rockes which maketh them to storme and rage and send foorth foame and mire but the crosses of the godly are as calme windes a little shaking them indeed for a little time but are blowne ouer when they haue 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 mightie tempest which rent the rocks and then an Earthquake then fire but God was not in any of these afterward there came a still and soft voyce and God was in the voyce Afflictions are like that tempest earthquake and fire namely to the wicked against whom the Lord commeth to shake and consume them but to the godly are as a still voyce to teach and instruct them vnder which they quietly content thēselues because God is in that still voice namely by his grace and presence supporting and sustaining them euen in the middest of their troubles Secondly the practise of a wicked man is when hee is troubled and stirred by God to foame out his owne shame euen as the sea his froth Experience teacheth that if a wicked man haue any wrong or disgrace offered him presently he discouereth the corruption of his heart and breaketh out into railing cursing reuiling and all manner of reuenge so if Gods hand bee vpon him