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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

Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a mā quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie 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 companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writtē for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whō some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetter● in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writing● of ●hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Be●a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Cor● his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treason● and most desperate attempts Now that euery man may learne to bee contented with his conditiō be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is

not Angels here consider the 1. Persons sinning the Angels 2. Sin it selfe and in it the 1. Author set downe Negatiuely not God Affirmatiuely but themselues 〈◊〉 2. Parts Negatiue vvhich kept not their first 〈◊〉 Affirmatiue but left their ovvne habitation 3. Measure of their fall A totall defection 3. Punishment in two degrees 1. Custodie Reserued in chaines vnder darken 2. Full punishment vnto the iudgement of the 〈…〉 Cities with their 1. Names Sodome and Gomorrha and the cities about them 2. Sins 1. According to Nature 1. Committed fornication 2. Followed strange flesh 2. Against Nature 1. Committed fornication 2. Followed strange flesh 3. Punishment wherin Vse set foorth for example Matter suffered vengeance of eternall fire 2. Assumption vz. But these seducers take libertie to sin prooued by enumeration of their sinnes in their 1. Ground or fountaine Dreamers 2. Kind● 1. Vncleannes They defile the flesh 2. Contempt of Magistracie 1. Proued from their Affection or iudgement They despise gouernment Speech or practise speake euill of them that are in authoritie 2. Amplified three waies 1. They blaspheme glories and dignities 2. By comparison from the greater thus Michael durst not raile● enlarged by the 1. Persons contending 1. Michael 〈…〉 2. 〈◊〉 2. Cause about the bodie of Moses 3. Speech of Michael The Lord rebuke 〈◊〉 3. They speake euill of a thing they know not 3. Intemperance in it the Cause naturall knovvledge Worke corrupt themselues as beasts vvithout reason 4. Crueltie against Gods people comparatiuely called Cains vvay 5. Couetousnes by similitude from Balaam with the Measure they are powred out or cast avvay Ground Hope of reward or vvages 6. Ambicious gainsaying of the truth illustrated by Comparison with that of Core The end of that Perished in it as he did 7. Riotousnes prooued by exampl● and instance from Loue-feasts in which 1. Sin Fed themselues with neglect of the 〈◊〉 〈◊〉 2. Ground of it vvithout feare vz. of God 3. Fruit of it makes them spots in the●● 〈…〉 8. Vnprofitablenes in their places Clowds vvithout vvater 9. Vnconstancie Carried about vvith euery vvinde as light clowds 10. Ba●renne● in themselues illustrated by a comparison and described by foure degrees of naughtines vz. 1. Corrupt trees that is without good fruite 2. Altogether fruitlesse that is vvithout any fruite 3 Hopelesse of fruite tvvice dead that is certainly 4. Hopelesse of life it selfe Plucked vp by the 〈◊〉 11. Impatience raging vvaues of the Sea foaming out their owne shame 12. Vnstablenes in doctrine vvandring starres 13. Murmuring 14. Complaining which proceedes from Discontentment with their outward present estate The frowardnes of their owne disposition 15. VValking after their ovvne lusts 16. Proud boasting 17. Admiration of mens persons 18. Couetousnes for aduantage 3. Conclusion inserted in verses 13.14.15 vz Therefore these seducers shall be destroyed This conclusion is Propounded vers 13. For vvhom is reserued black darknes Confirmed vers 14.15 and that by an ancient testimonie in it consider the 1. Author Enoch not the fourth but the seuenth from Adam Cains sonne of Seth. 2. Preface He prophecied of such saying 3. The testimonie it self wherein 1. The Lords comming to iudgement 2. His iudgement being come which is Generall to iudge all 〈◊〉 Speciall Persons all 〈◊〉 Manner 〈◊〉 conuince 3. Cause of this iudgmēt 2. fold Deedes described by Qualitie 〈◊〉 Manner of 〈◊〉 vngodlily Words set out by 2. properties Cruell Vttred 〈◊〉 him i. 〈◊〉 3. An Apostolical testimonie that such there shuld be in it 1. A preface But ye beloued remember c. vers 17. 2. The testimonie it selfe and in it are two things 1. The time when these wicked men shall abound in the last times 2. What manner of persons they shall be described by two properties 1. Mockers 2. Fleshly walking after their owne lusts 3. The application of it to these persons who are indeed 1. Mockers common to makers of Sects 2. Fleshly hauing not the spirit 4. A direction in some meanes tending to this maintenance of faith in 5. rules cōcerning 1. Faith on which as vpon a foundation they must build vp themselues inforced by A motiue most holy faith The meanes praying in the Holy Ghost 2 Loue of God in which they must keepe themselues 3. Hope looking for the mercie of God c. and in it three things the 1. Person on whom the Saints must waite by hope vz. our Lord Iesus Chri●● 2. Thing for which they must waite vz. Gods mercie in Christ. 3. End of their hope Eternall life 4. Christian meeknes in recouering weake offenders in which consider the 1. Way to begin this recouerie in putting difference 2. Manner of performance Haue compassion of some 5. Christian seueritie in gaining of obstinate sinners in it the 1. Rule it selfe Others saue vvith feare 2. Manner of it Pulling them out of the fire 3. Caueat for better obseruation of it and hate euen the garment vvhich is spotted by the flesh 3. Epilogue or conclusion consisting on a praising of God wherein three things 1. Person praised Christ Iesus 2. Inducements mouing to praise him drawne from 1. His power Propounded here To him which is able c. Amplified by foure effects 1. Keeping the Saints that they fall not 2. Presenting them faultlesse that is iustifying them 3. Presenting them in the iudgement day before the presence of his glorie 4. Possessing them with ioy euerlasting 2. His wisedome To God only wise 3. The work of our redēption our Sauiour 3. Forme of praise wherein foure things 1 What things are ascribed to God vz Glorie maiestie dominion povver 2. That these belong to Christ only 3. The circumstance of time novv and for euer 4. The affection of the heart euer needfull in the worship of God in the word Amen A GODLIE AND LEARNED EXPOSITION VPON THE EPISTLE OF IVDE EXPLAINED IN PVBLIKE LECTVRES BY that reuerend man of God M. WILLIAM PERKINS and now published for the vse of the Church of God Vers. 1. Iude or Iudas a seruant of Iesus Christ and brother of Iames to them which are called and sanctified of God the father and reserued to Iesus Christ. THe generall ayme and scope of this Epistle is partly to declare the dutie of all Christians and partly to set out the corruptions of those and these dayes and times in both which euery one may receiue edification who are desirous either to follow the former or auoid the latter In which generall consideration we are to note three things concerning this Epistle before we come to shew the parts of it in particular First the Authoritie Secondly the Superscription Thirdly the Argument or substance of it First concerning the Authoritie two questions are to be answered The first question whether this Epistle be canonicall scripture And secondly how we may know the certeinty of it Concerning the former Luther and others who acknowledge it to be a profitable w●iting denie it to be Canonicall scripture and alleage foure reasons

speech for in word they professed him but in their deedes denied him liuing after their owne lusts and encouraging others in the same course Titus 1.16 And this sinne is reuiued and renewed in this our age wherein too many outwardly and in word professe Christ come to the Word and Sacraments but couertly and in their deedes denie him whose liues are very full of epicurisme and earthlines and mouthes filled with blasphemies and reproches against true obedience which of them is counted too much nicenes and precisenes These are the disciples of the old Heretiques whom without repentance the like fearefull iudgements awaite which befell them Secondly we may obserue in what regards they deny Christ namely first in regard of his Godhead by withstanding the meanes of that power of Christ whereby hauing redeemed them he would sanctifie their hearts to obedience The merit of his redemption is welcome to them but they will none of the efficacie of it which sanctifieth and reneweth the inner man subdueth sinne and quickneth the life of God in them Secondly in regard of his Lordship by denying him obedience which as to a Lord is due vnto him A Redeemer they would haue him but not a Lord so euery man would haue portion in Christs redemption but their lusts must be their Lords and they seruants to sinne and Satan but these bee those enemies that will not that he should raigne ouer them who shall be brought and slaine before him Our part then is if euer wee would finde comfort in Christ to make him our Lord his counsell is that those that are laden should come vnto him for ease but the next words are take my yoke vp●● thee and if wee would haue him our iustification 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 deliuered the people out of Egypt destroyed them afterward which beleeued not THe Apostle hauing propounded his principall exhortation to contend and fight for the faith vers 3. with the reason thereof vers 4. doth here begin to answere a secret obiection which might bee made against that reason thus These seducers professe Christ and looke for saluation by him what danger then can redound if we should ioyne our selues vnto them This obiection is answered from this fifth verse vnto the twentith in all which verses hee disputeth at large that there is great daunger herein seeing their end shall be destruction the summe of which disputation is contained in this reason All such persons as giue themselues libertie to sinne shal be destroyed But these seducers giue themselues libertie to sinne and therefore shall be destroyed The former part of which reason is contained in the 5.6.7 verses and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words but the proofe of it onely by an induction and enumeration of examples of sinners which haue bin 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 bee 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 prooued in the words following The preface serueth to preuent an obiection which might be made by the Church reading these examples that Iude teacheth them nothing but things which they knew well enough before to which he answereth that his intent is not to teach them any new thing or any vnknowne thing but to bring knowne things to their remembrance and in it three things are to bee obserued First the Apostles practise I will therefore put you in remembrance Where note the office of all Pastors and Teachers which is not onely to teach thing● vnknowne but to repeate and to bring into remembrance things known before This was Peters care 2. Pet. 1.12 though they had knowledge to put them in remembrance and chap. 3.1 to stirre vp and war●e their pure mindes giuing vs to vnderstand that knowledge in the minde lieth as embers vnder ashes and needes daily stirring vp Which admonisheth all hearers not to be offended if they heare the same thing often seeing it is the dutie of Ministers to teach the same thing often Yea hearers which haue vnderstanding in the Scriptures must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before seeing the Apostle thinketh it meet to teach nothing else Secondly in this preface obserue the propertie 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 plentiously in m●n which exhortations no doubt stirred them vp to haue the scriptures familiar vnto them euen as Timothie knew the Scriptures of a childe The state of our times is farre otherwise for Ministers cannot say as Iude speaketh for as much as you know these things I will put you in remembrance but our people pleade and professe ignorance yea that the knowledge of the scriptures belongeth not vnto them they being not booke learned but to schollers and Ministers that liue by it But wee ought to account it a propertie of euery Saint of God who is iustified and sanctified to know the Scriptures which onely are able to make them wise vnto saluation The third point in the preface is a second propertie of the Saints namely that they once know that is they know certainly vnchangeably and once for all neuer to reuoke or alter this knowledge which first informeth vs what to thinke and iudge of those men who because of diuersitie of opinions will be of no religion nor beleeue any thing vntill it be determined by some generall Councell these want this propertie of the Saints and are plaine Atheists Secondly it teacheth vs to hold our religion certainly receiuing it once for all vnchangeably In humane things wee may often without danger chaunge our mindes and deliberate but grounds of Religion must be out of al question and admit no deliberation Now followeth the first example whereby the first part of the former reason is prooued and that is of the Israelites who wittingly and willingly sinning against God were destroyed as appeareth Numb 14. In which example consider foure things first who were destroyed the people Secondly the time when after that hee had deliuered them out of Egypt Thirdly for what cause which beleeued not Fourthly the manner of the speech For the first the persons who were destroyed were the people by which word is meant a speciall people a peculiar and chosen people the seede of Abraham Isaac and Iacob a people priuiledged aboue all people of the earth to whom belonged the

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

necessarily obserued first there must be iust cause and that which is so alienated must bee employed to some good vse in the Church or Commonwealth and this is foure waies first in case of present necessitie for tenths haue bin in some cases of necessity lawfully paied in way of tribute and otherwise neither Church nor Common-wealth could haue been preserued Secondly in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe and to whom such lands are alienated Thirdly when as some great profit shal ensue vnto the Church and common-wealth vpon which ground King Henry the 8. of famous memorie most iustly alienated most of the Church lands called Abbey lands that Monks Friers Abbots and such like idle Drones should neuer haue 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 excesse vnto such as haue bin faithfull in the defence of Church or Common-wealth and that in way of requitall and reward of their seruice The second condition is that there must bee reserued a sufficient reliefe for the poore and maintenance for an able Ministerie Some there are which teach otherwise and they reason thus Tenths say they standing by Gods law are not to bee alienated but the goods and lands of the Church stand chiefly in tenths and therefore admit no alienation Ans. In England tenths stād not by Gods laws but by the positiue lawes of the land so as if it please the King he may appoint eights or more or lesse as well as they which if it were not so no Minister were to meddle with the tenths of his Parish for by Gods law tenths were brought to the storehouse of the ouerseers and distributed by them to the Leuites according as euery man had neede but the Leuites themselues neuer medled with thē Againe if tenths stood now by the law of God then the poore should haue euery third yeere all the tenths of the earth for so it was among the Iewes while they stood in force by Gods law Secondly they obiect that in the Prouerbs chap. 20.25 It is a snare to deuoure tenths Ans. The place is to be vnderstood of tenths thē standing in force by Gods law not of ours which stand by mans Thirdly they alleage that some decrees were made in the Primitiue Church that the alienation of Church lands should become sacriledge Ans. But those decrees concerned priuate persons who might not not may not on their owne heads impropriate the Church goods as also they debarred the taking away of necessaries from the Church for then the Church was farre from that superfluitie which sithence it hath obtained so that for a lay man to hold lands impropriate the former conditions obserued is no sacriledge Now if the question be concerning the impropriations of Colledges whether they lawfully hold them or no then I answere secondly that I take it they hold them by a more speciall right for they being giuen at the first vnto the Church they are not being impropriate to Colledges generally and wholie alienated from the Church but remaine in this speciall vse 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 reseruing vnto them this maintenance so as ca●e be had of the people and poore for their reliefe instruction Secondly whereas the Primitiue church first feasted and then receiued the Lords Supper wee note first the lawfulnes of feasts so as the poore be regarded superfluitie and riot auoided and the right end intended which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings So after the sacrifices offrings Aaron and the Elders of Israel came to feast with Iethro before God Exod. 18.12 So Ezra 8. Goe your waies eate the fa● and drinke the sweete and send part to them for whom none is prepared for this is the day of the Lord. Secondly the Papists are deceiued who teach it necessarie to come to the Sacrament of the Supper fasting for these feasted before it Thirdly in the Primitiue Church and in the Apostles daies there was no priuate Masse in which one Priest should eate vp all alone but there were feastings which cannot bee performed by one man alone but the whole congregation Fourthly hence wee may note the end of the Lords Supper to be the increase of our fellowship communion with Christian men as well as our vnion with God and that wee are to come together in loue and Christian vnitie for the testifying of which charitable affection the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table Further in that these seducers are called spots in these feasts I note first that open offenders should be hindred and repelled from the Sacraments being as spots in the face which because they are blemishes must bee washed away so ought these by the censure of excommunication to be vntill their repentance cut off from the face of the congregation Secondly that euery one that professeth the faith is not a true member of the Catholike Church as the Papists erroneously hold that let a man be what he will if he professe the faith it is sufficient to make him a member of the Catholique Church Whereas open offenders are to be accounted as spottes which no man will say are true parts of the bodie but blemishes to bee pared away that their bodie may be the more perfect and entire Feeding themselues without feare In feasting we are to preserue feare within our hearts which is two-fold first of God secondly of man The former is seene Exod. 18.12 The men of Israel feasted before the Lord. Iobes feare was lest his sonnes should cast this feare of God out of their hearts in their feasting and so offend God The latter is prescribed Prou. 23.1 ● When thou fittest to meate before a Ruler put the knife to thy throte that is bridle thine appetite haue respect not to passe the limits of sobrietie tempetance and moderation And as wee are to eate and drinke so also to season all other our actions with the feare of God and men which one grace would cut off many gracelesse practises euery where raigning amongst men But a speciall thing here aimed at is that we should neuer come to eate the Lords Supper without feare and reuerence which because the Corinths wanted Paul complaineth that one came hungrie another drunke and so prophaned that holy institution 1. Cor. 11.21 Ob. But in that place it seemeth Paul condemneth these Loue-feasts which Iude here dispraiseth not where hee saith euery man eateth his supper before vers 21.22 Ans. These Loue-feasts were indifferent and might bee vsed or not Paul condemneth the great abuse of them in Corinth because some were made by them drunke