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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	authority_n	moses_n	125	4	7.6542	4	false

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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

is the plaine word of God euery way absolutely directing in all points of faith and loue 2. Tim. ● 5 Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue which is nothing else but the testimonie of Scripture in points of faith and loue comprised in the Decalogue and Apostles Creede The rule of faith therefore in expounding Scripture is Scripture it selfe The second thing necessarie by their doctrine to be beleeued not contained in Scripture is that the Canonical Scripture is Gods word which truth is absolutely necessarie to saluation to be beleeued but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by but themselues are to bee prooued by none so also hath Diuinity the chiefe of al other Sciences of which kinde this is one principle that Canonicall Scripture is Gods word which not granted inferreth a destruction of all other diuine rules this is a truth therefore confirmed not a thing testified from some other but as a ground of it selfe Secondly in diuine matters saith goeth before knowledge which in humane things is cleane contrarie for if a man would know whether fire bee hot let him put his hand vnto it he shall haue experience of it and then he shall beleeue it but in diuine things first a man giueth credit and yeeldeth consent to the word and then hath experimentall knowledge for although faith hath his knowledge yet experimentall knowledge followeth faith Abraham beleeued aboue hope here faith went before knowledge Ioh. 7.27 If ye do the will of my Father yee shall know whether the doctrine bee of God nor no. Thus then we may conceiue it the tenour of the word of God is this Thus saith the Lord. If the question now be whether the Lord said thus or no I answere to beleeue the Church herein before God is sacriledge but herein we are first to yeeld assent vnto God and then after this experimentall knowledge will follow that Canonicall Scripture is the word of God Thirdly wee know that Scripture is Gods word by Scripture and not by the Church out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing the end the glorie of God and our owne saluation wee cannot but haue sufficient perswasion of the author of it and that it can proceede from none other but God himselfe Thus notwithstanding the allegations of the aduersaries the written word retaineth that perfection which needeth no tradition to strengthen or further it in that end to which it is appointed Now to the reason it selfe amplifying this sinne in this verse which containeth three points to be considered First the person that durst not raile Secondly the goodnes of his cause which was very iust and yet he durst not raile vpon the Diuell himselfe Thirdly the manner of his speech The Lord rebuke thee The person that durst not raile was Michael the Archangell whom some affirme to bee Christ himselfe others that he is some chiefe arch and principall Angel which opinion is more probable For first the Apostle speaketh of him as one in subiection and standing in awe not daring to breake the law of God for he durst not reuile the Diuell Secondly in 1. Thess. 4.16 The Lord Christ shall come to iudgement with the sound of a Trumpet and the voyce of an Archangell where is a plaine distinction betweene Christ who should come in the clowdes and the Archangell Thirdly Peter explaineth it speaking the same thing and saith The Angels giue not railing iudgement against them 2. Pet. 2.11 It is more probable then that by Michael was meant a principall Angell rather than Christ. Doctr. First from the person wee learne that there be distinctions and degrees of Angels there bee Angels and an Archangell Quest. Is there but one Archangell Ans. The Scripture speaking of Archangels vseth alwaies the singular number neuer mentioning more than one and where the Scripture resolueth not we are not to determine yet I condemne not those who haue probably held that there are more than one Secondly wee haue here an example of Angelicall meeknes and modestie Tit. 3.1 Put them in remembrance that they bee subiect to principalitie and speake euill of no man but shew all meeknes vnto all 〈◊〉 the contrarie practise of railing slandering and obtrecting is a propertie of the Diuell whence he hath his name Reu. 12.10 the Accuser of the brethren and the Aduersarie 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man the malitious man whose malice caused him to stand vp against Iob and falsely accuse him of hypocrisie vnto Gods own face Let slanderers and backbiters of their brethren see hence whom they imitate and most liuely resemble Secondly consider the goodnesse of Michaels cause which was this It was the wil of God that Moses body should be buried in a secret place vnknown to any man to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes The Diuell on the contrarie would discouer it that so the Israelites might fall to Idolatrie before it herein the Archangell resisted him and stroue with him for the performance of the will of God and the maintenance of his true worship and yet in this good cause Michael durst not reuile the Diuel himselfe In this cause consider two things First the fight and contention betweene Michael and the Diuell Secondly the cause and occasion of it about Moses bodie In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels in which the good Angels labour to defend all that are in Christ against the rage and furie of the Diuell and his angels As Psal. 34.8 The Angels of the Lord pitch their tents round about those that feare him And on the contrarie the Diuell and wicked spirits cast about how to destroy the bodies and soules of men 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure This combat concerneth and is conuersant about either first the persons or secondly the societies of men The fight about the persons concerneth either infants or men of yeres First for infants the Diuell seeketh how to spoyle and destroy them especially those of elect and faithfull parents in regard of their weaknes and tendernes both of minde and bodie but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan As Psal. 91.12 They shall beare thee vp in their armes that is they shall bee as nurces to beare them in their armes preseruing them from danger Mat. 18.10 Despise not one of these little ones for their Angels alwaies behold the face of my father which is in heauen Secondly concerning men of yeeres the diuell and his angels striue to driue them out

of their waies and callings and to leade them into crooked paths as he would haue had Christ to haue leapt frō off the top of the pinacle although he had an ordinarie way to go downe and haue made stones bread but the good Angels on the other side are giuen vs to keep vs in all our waies Psal. 91. and so vnder the protection of the Almightie The second strife namely about societies concerneth either first families secondly Churches or thirdly Common wealths all which the Diuell striueth to ouerturne as the good Angels to preserue and maintaine them First the Diuels endeuour is vtterly to ouerthrow all families of Christian men especially he robbed Iob of all his substance slew his seruants and children but the good Angels guard and defend them Iacob had the Angels of God defending him and his familie from the furie of Esau Gen. 31.1 Psal. 91.10 when the plague and pestilence preuaileth against the vngodly the good Angels keepe it off from comming neere the tabernacles of the righteous Secondly in Churches and congregations the wicked Angels striue to corrupt the word Sacraments and all the Ministerie or to make it fruitlesse euery way to their power hindring the good successe thereof The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets Zach. 3.1 He standeth at Iehoshuah his right hand to withstand him in his office He seweth tares in the field where the good seede of the word is sowne Mat. 13. Hence are those false doctrines of forbidding meates and marriages called the doctrine of diuels 1. Tim. 4.1 He hindred Paul once or twice from his iourney to the Thessal to confirme them 1. Thess. 2.18 He raiseth persecution against the Church for hee is said to cast some of the Church at Smir●a into prison Reu. 2.10 The good Angels on the contrarie fight against them for the good of the Church the furtherance of the Gospell and preseruation of the true worship of God The Law was giuen by their ministrie Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels Luk. 2.9 The Angell brought Philip to instruct the Eunuch Act. 8.26 as also to baptise him vers 38. deliuered Peter out of prison Act. 12.11 Thirdly the wicked Angels seeke to supplant Common-wealths and kingdomes Satan moued Dauid to number the people by which sinne he wasted 70000. of his people The good Angels fight in their defence The Angell told Daniel that hee fought against the Prince of the kingdom of Persia for the Iewes Dan. 10.13 The Angell smote of Zenacheribs armie in one night an hundred fourescore and fiue thousand who were enemies to the Church 2. King 19. Ob. How can the Diuell thus furiously fight against persons and societies seeing he was neuer seene neither can this fight be perceiued of vs Ans. As he is a spirit so his fight is spirituall not easily discerned by the eye of flesh for we fight not against flesh and blood but against principalities and spirituall wickednesses Againe he fighteth not onely in his owne person 〈◊〉 by his instruments and complices whom hee daily raiseth vp against the persons of men and all humane societies and this fight we may in part perceiue Vse First note hence the dignitie of euery beleeuer who haue the Angels yea and as here the Archangels to put themselues in garrison for their defence for from Christ it is Secondly we are with all thankfulnes to acknowledge Gods prouidence and protectiō especially in this land whose peace and prosperitie hath bin so long established vnto our persons and societies our families Church and Common-wealth wheras if Satā had might to his malice no● one of these should stand a moment Thirdly in all dangers our comfort must hence bee raised that though Satans crueltie bee neuer so great yet we haue the guard and defence of the good Angels to keep vs in al our waies and these are too many and too strong for him and all the power hee can raise against vs. Thus was Elis●●●s seruant comforted There be more with vs than against vs the good Angels are more powerfull for our good than the wicked are to harme and hurt vs. Fourthly ●●nce learne to make conscience of euery sinne in thought word and deed for admitting and commi●ing any sin wee trecherously turne against those that fight for our defence and do what we can to grieue and driue them away from vs and so put our selues in the power of Satan to bee led at his pleasure into sinne as also into the dangers of it The second point in this cause of contention is the occasion of it namely it was about Moses his bodie Michael would not suffer the Diuell to reueile where Moses bodie was laid so to sow the seedes of Idolatrie whereby Gods true worship might be ouerturned for hee cared not for the bodie of Moses but to bring in Idolatrie by meanes of it Hence note that the wicked Angels fight not so much against the bodies of m● as against their soules nor contend so much to ouerthrow them in their outward es●ate or to depriue them of their goods 〈◊〉 drink c. as in their inward to ●●est from them their spirituall things namely Gods true worship and the things and meanes which 〈◊〉 to the maintaining and 〈…〉 We haue to fight 〈…〉 in high places Ephes. 6. ●2 But 〈◊〉 may as well 〈…〉 in spirituall things for therein bend they their principall forces The 〈◊〉 of the diuell is to blinde the mindes of Infidels that the light of the glorious Gospell of Christ should not shine vnto them 2. Cor. 4.4 This same Serpent that be guiled Eue thorough his subtiltie seeketh how to corrupt mens minde● from that simplicitie which is in Christ 2. Cor. 11.3 Vse First we must keepe that which is committed vnto vs. 1. Tim. 6.20 The treasure which God hath put into our hands is his true worship sound doctrine right vse of Sacraments al which seeing Satan most desireth to breake off or corrupt wee ought accordingly to striue how wee may preserue them to our selues and haue them continued in their puritie to our posteritie Secondly in that Satan seeketh to depriue the soule of spiritual things we must 〈◊〉 our graces and become more vigilant in maintaining and adding also vnto our knowledge faith loue hope and other our graces seeing Satan will si●t v● to make vs ●●chaffe we must watch and pray that our faith faile not Thirdly marke who is the author of Idolatrie namely the diuell himselfe and of that especiall part of it which then he could not effect but hath now obtained in that Idolatrous Church of Rome namely in worshipping of Images stocks and stones relikes of Saints and of the woodden Crosse yea armes legges hands feet and fingers of Martyrs whence is al this but from the diuell himselfe who for the same purpose would haue reueiled where Moses bodie was buried

because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence which wee for our parts must in all our thoughts be submitted vnto Secondly that in regard of our sinnes we are lesse than the least of Gods mercies vnworthie to draw breath in the common ayre or to tread vpon the earth and therefore being so vnworthie if we haue but small few blessings wee may well content our selues for by our deserts wee cannot challenge so much as wee haue Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God the basest calling is too good for the best man if hee looke at his desert Ob. But euery man is preferred before me and yet I deserue as well as they or some of them Ans. Herein content thy self God hath called them to such condition stay till he call thee distract not thy thoughts herewith but rest in his reuealed will 3. Doct. Thirdly it may seeme strange that Core his companie should gainsay Moses and Aaron and their authoritie especially beholding all the miracles whereby their calling was confirmed the one to be Prince the other the high Priest and yet we see it to be so for his affection had blinded his conscience hee knew very well that they were called by God he saw their whole religious course the great miracles in their hands but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde In like manner men may marueile that so many learned Papists otherwise so wise and prudent should maintaine so many grosse errors and heresies and those against the foundation of religion but the case is with them as it was with Core for let them bee neuer so learned graue and wise yet their wicked heart● and ambitious affections ouercast their iudgement and knowledge and ouer-carrie them against conscience yea and often reason it selfe they reade the Bible the word of truth but see not the truth therein contained because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings Whence wee may learne that if at any time wee would with fruite heare reade studie of learne the word of God we must bring with vs not only quick vnderstandings sharpe conceits and firme memories but honest hearts calme and tempered affections without which it shall bee with vs as wish the Iewes who saw indeed and yet perceiued not Fourthly here Magistrates and Ministers must learne not to be discouraged if they be gainsaid and contradicted by such as Core Datha● and Abiram who were great men in their Tribes it was Moses and Aarons lot Christ himselfe was a rocke of offence and 〈◊〉 stumbled at him he was made a wonder of men and few of the great beleeued his doctrine yea few there were that did not gainsay it it is not well with men when all men speake well of them meeke Moses shall haue his patience tried by very many such in the world Fifthly Students especially of Diuinitie must take heede of this spirit of contradiction and gainesaying whereby no wholesome doctrine can easily please them which was Cores sinne and content themselues with that truth of doctrine and those sound grounds of Diuinitie which are propounded in the writings of those famous and excellent instruments aforenamed who were the restorers of pure religion preferring them before all Popish writers and corrupt postillers in whom a man shall meete with nothing sooner than error and vnsoundnes and reading seriously their workes and writings as the soundest and best grounds of Diuinitie and expositions of the Scriptures which haue been set out since the daies of the Apostles Sixthly let inferiours hence learne obedience and silent subiection vnto superiours the seruant or subiect must not be a gainsaier nay not an answerer againe Tit. 3. This cutteth off all disputation betweene the Master and seruant father and childe prince and subiect for the very appearance of Cores sinne must be auoided Seuenthly Core gainsaieth both Moses and Aaron the one in regard of his Magistracie the other of his Priesthood These two sinnes goe hand in hand he that opposeth himself to Moses despiseth Aaron also he that honoreth not the King feareth not God he that careth not for the word is not loyall to his Prince a rebell to God is a rebell to his Prince Seeing then loyaltie towards God and the King are so linkt together in themselues let vs not sunder them but rather conioyne them in our practise as the Apostle hath coupled them in one precept commanding vs to feare God and honour the King Eightly it may be here demaunded whether haue we done well in gainsaying and contradicting the Church of Rome seeing our Church before the time of K. Henry the 8. was a member of that Church Ans. When two are at strife both are not be blamed but the partie in whom the cause is conuinced to be we haue indeede departed from them but the cause of our departure was not in vs but in themselues we haue departed from them as the Israelites by Gods commandement from the Tents of Core● they haue first a long time gainsaid Christ and therefore we haue well done to gainsay them we are not therefore the schismatikes neither blame worthie but they in whom the cause of schisme is no more than Moses was here to be blamed the cause resting in Core Lastly it will be asked what did Moses all this while that he was gainsaid Ans. He fell on his face and prayed vnto the Lord. Wherein he became a fit president for vs in this land who haue been aboue fourtie yeeres assaulted by Popish Cores enemies and rebels without and within vs from whom we haue bin defended not so much by the sword as by Gods protection obtained by the prayers of his seruants which teacheth vs for time to come to turne vs to this most ready course of subduing al gainsaiers and enemies of our peace for the direct way to discouer conspiracies to subdue treasons and rebels and to purchase tranquillitie to a Church and land is to commend the safetie thereof vnto the Lords fauourable protection whose eyes are euer watchfull ouer his people And thus much of Core his sinne The last point is their punishment in which it may be asked how they perished Ans. It is commonly thought that Core Dathan and Abiram were swallowed vp of the earth but I take it that all the men of Core al his substance and his Tents Dathan also and Abiram were swallowed vp of the earth but that Core himselfe was burned with fire from heauen with the 250 men that offered incense vers 35. for in the historie Numb 16.27.32 it is said that Dathan and Abiram and the men of Core were swallowed vp but Core himselfe is not mentioned so Deut. 11.6 and Psal. 106.17 In both which places Dathan and Abiram are said to be swallowed vp with their households but in neither