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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	prophet_n	samuel_n	2,676	5	9.8228	5	true

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

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 Idd● 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

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 seruāts 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 th●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

is corrupted so as wee may not build vpon 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 al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall 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 cleane contrarie 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 patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwrittē tra●●tions 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 wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and th●se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a groūd because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew