vs Rom. 8. 31. Durst not blame him with cursed speaking or giue him the iudgement of blasphemie Doctr. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but said the Lord rebuke thee Doctrin Such a moderation should be kept in all reprehension that we raile not neither reuile the most wicked that are in authoritie as Michael raileth not of the deuill neither to seeke to reuenge our selues by railing speech but refer the reuenge to God Testim Prou. 20. 22. Say not I will recompence euill that is either by word or deed but waite vpon God c. Exemp 1. King 22. 20. The angels reuile not Ahab c. 21. 20. Eliah calleth not Ahas enemie againe as the king had reuiled him but denoūceth Gods iudgements Exornat Eccles. 10. 8. 9. Like as he that remooueth an hedge shal be bitten of a serpent or that remooueth stones disorderly c. or that heweth wood with a blūt toole so are they that vnaduisedly seeke their owne reuenge Aitiolog The reason is because they take Gods office into their hand Ierem. 51. 36. I will maintaine thy cause take vengeance for thee c. Applicat 1. We may see how contrarie the practise of the Church of Rome is that doe not onely raile and reuile princes Error 26. in their vncharitable writings but also take No conspiracie against princes vpon them to reuenge themselues by treacherous conspiracies 2. We are taught to qualifie our spirits both in publike and priuate wrongs and to depend vpon god as Ierem. 11. 20. Let me see thy vengeance vpon them for to thee haue I opened my cause The eight lecture Uers. 10. These speake euill of those things they knowe not Here is the third sinne which these hypocrites are detected of their presumption in speaking euill of such things they vnderstand not and their brutish abusing of that knowledge they haue Doctrin That men ought not to presume beyond their skill nor to censure Doctr. 1. where they haue no sense nor to speake euill of that they cannot discerne So the Apostle saith of some 1. Tim. 1. 7. They would be doctours of the lawe but vnderstand not what they speake nor wherof they affirme So the wise man saith Prou. 18. 13. He that answereth a matter before he heare it it is a folly and a shame vnto him Such were those high priests and Pharises that spake euill of Christ and of his doctrine and workes not knowing what he had done and therefore are worthely rebuked of Nicodemus Ioh. 7. 51. such was that false prophetesse Iezabel and her fellowes that troubled the church of Thyatira who professed deepe knowledge being ignorant which is therefore called the deepnes of Sathan Reu. 2. 20 24. For like as he that hasteth with his feet not hauing considered his way stumbleth and falleth so the minde without knoweledge is not good Prou. 19. 2. that is erreth and is deceiued and therefore the preacher saith that the wise mans heart is vpon his right hand the fooles vpon his left Eccles. 10. 2. that is the heart and affections of the one is grounded vpon a right knowledge and iudgement the others is rash and inconsiderate the Apostle sheweth the reason 1. Pet. 4. 4. They speake euill of you because ye runne not with them to the same excesse and riot when as either the men or their doctrine is not fitting their corrupt humor they blaspheme both We see then the cause first why papists Error 27. Papists speake euill of things they know not speake euill of the profession of the Gospell of the doctrine of iustification by faith calling it an enemie to good workes of assurance of saluation tearming it presumption of predestination naming it a doctrine of desperation and of such like holy doctrines they speake blasphemously they herein speake euill of those things they know not So doe all Atheists that open their mouthes against heauen psal 73. 9. deriding the holy mysteries of the incarnation of Christ of the resurrection of the bodie of the Trinitie of the day of iudgement these also speake euill of that they know not Here also are they reprooued who are readie to speake euill of Magistrates and Ministers especially whome they know not beeing carried onely with false rumours and reports as Shemei falsly chargeth Dauid with the blood of Sauls house 2. Sam. 16. 8. v. 10. Those things which they know naturally Natural knowledge abused c. as beasts without reason they therin corrupt themselues That is whereas Doctr. 2. God hath giuen vnto euery man a certain light of nature to be some guide vnto him these as bruit beasts are lead onely with a sensuall appetite as though they had no such light of reason at all S. Peter to the like purpose saith 2. Pet. 2. 12. As bruit beasts led with sensualitie and made to be taken that is as bruit beasts hauing no reason to guide themselues following their raging appetite are made a pray so these thorough their corrupt lusts fall into the snare of the deuill So S. Paul speaketh of the Gentiles Rom. 1. 18. that they did withhold the truth in vnrighteousnes that is suppressed the light of truth in them by their owne vnrighteousnesse Such were the Sodomites Gen. 19. which left the naturall vse of the woman and turned it into that which is against nature Rom. 1. 27. and did burne with vnnaturall lusts Such also were the Iewes that hauing this naturall light did not acknowledge God their creator Ioh. 1. 9 10. S. Peter compareth such to the dogge which returneth to his vomit and to the sow which goeth againe to her wallowing in the myre 2. Pet. 2. 22. The reason hereof Saint Paul sheweth Rom. 1. 21. 26. because when they knew God they did not glorifie him as God God gaue them vp to vile affections that is the abusing of their naturall knowledge doth worke in them these beastly corruptions First then this text may be applied against the Papists who doe corrupt themselues in their grosse idolatrie euen against Error 28. Idolatrie against the light of nature the light of nature as the Apostle sheweth of the Gentiles to whome the eternall power and Godhead beeing manifest in the creatures Roman 20. they notwithstanding turned the glorie of the incorruptible God into the similitude of the image of a corruptible man v. 23. and so doe the Papists And whereas they say they worship no idols but images the Apostle here condemneth the images of the heathen for he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an image not an idol Secondly all carnal gospellers that giue themselues to gluttonie drunkennes adulterie wantonnes are reprooued for euen these are sinnes against nature for euen Abimelech by the instinct of nature knew adulterie to be vnlawfull Gen. 20. And bruit beasts when they haue satisfied their nature take no more and they haue a naturall affection to prouide for their yong so haue not these that spend
which haue taken vpon them the profession of faith not to liue thereafter as to followe adulterie idolatrie drunkennesse 1. Cor. 10. 7. 11. Uers. 6. The angels which kept not their first estate or principalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Here we see that there are some good Doctr. 3. We must be certaine of our â—aith some euil angels 1. Tim. 5. 21. Elect angels so are there reprobate angels but these were also created good in the beginning but fell for their pride Testim Ioh. 8. 44. He stoode not in the truth 2. Pet. 2. 6. The angels that sinned Exemp Iob 1. 6. The good angels are called the sonnes of God but the euill spirit is called Sathan an enemie And a false spirit 1. king 22. 22. Aitiolog His follie and pride was the cause Iob 4. 18. The word tahalah signifieth madnes foolishnes praise and Iude insinuateth as much that they were not content with their owne state or habitation Exorn. And therefore Nebuchadnezzar is resembled for his pride to Lucifer who is called heelill of the same roote that signifieth light Isa. 14. 16. wherefore God cast him downe and he fell like lightening luk 10. 18. that is violently and speedily Applicat 1. The Manichees are condemned who did hold two equall beginnings and two kingdomes of light and darkenes for we see that the deuill in the beginning was created good but continued not therein 2. Because the Apostle maketh mention onely of the fal of the angels not shewing the time when or the place from whence or who and how many fell we are taught to stay our curiositie and not to mooue needlesse questions Yet so farre as Of the fall of Angels the Scripture doth lead vs we may safely wade 1. For the time it was in the beginning as soone as they were created or not long after their creatioÌ„ as it is said in Iob he found no steadfastnes in the angels Iob 4. 18. and Ioh. 8. 44. He was a lyar from the beginning that is from the beginning not of his owne creation but of the world and mans beeing they fell before the starrs were made Iob 38. 7. For the children of God that is the angels reioyced gaue praise vnto God so did the deuill neuer not his angels that fell 2. They fell from their estate that is that perfection of glorie holines innocencie wherein they were created their fall was of two sorts the first was voluntarie and sinnefull in their wilfull apostasie the other necessarie and penall in beeing cast downe from heauen as the fall of man was first in his transgression then in his expulsion out of paradise and so the Apostle here saith that the angels first kept not their estate and then lost their habitation beeing depriued of their glorie The state wherein they were created according to Gods image did consist either in holines and innocencie or in their knowledge and power for these are the two parts of Gods image knowledge Col. 3. 10. holines righteousnes Eph. 4. 25. Then like as man hath wholly lost his innocencie which was a supernaturall gift and his naturalls as knowledge wisdome are empaired though not altogether lost so Sathan is cleane fallen from the truth Ioh. 8. 44. his power and knowledge remaineth though not like to the elect angels yet very great and vncomparable in respect of mans weaknesse and therefore the Apostle Eph. 6. 12. giueth the name of powers principalities gouernours euen vnto wicked angels 3. For the third though directly in Whether more good or bad angels Scripture it be not expressed which is the greater number of Elect or reprobate spirits yet I hold it most probable that the number of good angels is greater as may appeare first by these places of Scripture Psal. 55. 18. Many were with me 2. king 6. 16. 2. chron 32. 7. They are more that are with vs then they that be with them which is to be vnderstood of the angels and inuisible spirits Againe the greatest number of euill spirits that I remember mentioned in Scripture is a legion which contained 6000. but we read of 12. legions of angels Math. 26. 43. and of not legions onely but of whole hoasts Gen. 32. 2. of thousand thousands c. ten thousand thousands Dan. 7. 10. yea twentie thousand thousand Psal. 68. 17. Applicat 3. Further by this doctrine we are taught to take heed vnto our selues that we fall not away from the first grace receiued seeing the angels stood not let him that standeth take heede least he fall 1. Cor. 10. 12. Neither is there any strength in mans freewill to hold him as the Papists Error 15. affirme seeing the Angels freewill could not keepe them from falling Againe we see what a dangerous thing it is to despise gouernment and to speake euill of those that are set ouer vs in the Lord either in Ciuill or spirituall matters to the which ende all these examples are produced by the Apostle as the Israelites murmured against Moses the Angels rebelled against God the Sodomites skorned the admonition of Lot Men for feare of the law refraine to speake euill of the Magistrate but the tongues and stomackes of many are whetted against the Ministers and they iudge it no fault whereas their murmurings are not against them but against God Exod. 16. 8. The fifth lecture vers 6. He hath reserued in euerlasting Whether the deuils be in the locall place of hell chaines to the iudgement of the great day Doct. That the deuill his angels though not yet in their full torment are reserued and prepared to euerlasting damnation Testim Math. 25. 41. Euerlasting fire prepared for the deuill and his angels Reu. 20. 10. The deuill shall be cast out So that by these places it appeareth he hath not yet receiued his full punishment nor yet is chained in the locall place of hell because he ruleth in the aire Eph. 2. 2. and he goeth vp and downe like a roaring lyon c. 1. Pet. 5. 8. But out of hell there is no returning Luk. 16. yet he is truly said to be in hell chained because he carrieth about a fearefull and desperate conscience fettered and chained with the liuely sense of Gods wrath and decree of condemnation Exempl Math. 8. 29. The deuils desire not to be tormented before their time that is not to be sent downe into the deepe luk 8. 31. This sheweth that they looke for vnspeakable torment but yet feele not the ful measure of it Exorn. As Pharaohs baker lay in fetters comfortlesse especially after the interpretation of his dreame and was afterward hanged and executed Gen. 40. so the deuil is now kept in chaines till the day of execution Confirmat Reuel 12. 9. The deuill is cast out because to God he is Sathan an enemie to his Church diabolus an accuser to the world a serpent that is a deceiuer Applicat 1. Against the heresie of the Origenists that in
not the words as pretious vessells but the wine that in them is offered to vs by these drunken teachers Now seeing I am fallen into mention of this matter I wil briefly lay open the deceit that is like to maske and lie hidde vnder the vizzard of this dissention True it is that these popish sectaries priests and Iebusites the Pharisies and Sadduces of these daies are bitterly fallen out among themselues neither is it a formall or deuised contention as some haue imagined but a very materiall and reall diuision among them kindled secretly a long time afore it brake forth vnto these opē flames Which beeing espied by the vigilant eye of some worthie persons was suffered to flame forth as it doth that other men seeing the same might keepe it from their owne houses though it burne a while where it began And here by the way I can not passe ouer with silence some forward affections that take vpon them to censure the proceedings of the State herein as though it were not safe that such dangerous stuffe as the Quodlibets and other bookes containe should not be published Wherein as to me it seemeth they take a preposterous course For the Magistrate is not to giue a reason of his doings The secrets of Magistrates not curiously to be searched to euery one neither should we rashly enter into their secrets The wise man saith The heauen in height and the earth in deepenes and the Kings heart can no man search out Prou. 25. 3. So that the counsell of the magistrate is as a great depth that is not by euery one to be sounded It is saide that while Alexander was reading a letter of secrets he suffered his friend Ephestion Plutar. apoth to looke on but when he had done with his ring he sealed his lippes by that ceremonie enioyning him silence And Ecclesiasticus saith If thou hast heard a word let it die with thee it will not burst thee ch 19. v. 10. So should we neither be inquisitiue to know nor knowing discouer the secrets of State but as the Apostle biddeth we should pray for Kings and magistrats that God would direct their counsells not praie or talke our pleasure of them to preiudice their proceedings Wherefore till such time as it shall seeme good to the State to haue those popish bookes more fully answered I will set downe some aduertisments for the satisfaction of the reader concerning the foresaid dissentions 1. Whereas the Priests doe lay all the blame vpon their fellow Iesuits as authors Dissention betweene priests and Iesuits and contriuers of all the treacherous plots against her Maiestie and the state they can not iustifie themselues For it is certen that priests as well as Iesuits haue had their hand in many of the saide conspiracies Morton Allin Hall Ballard Gifford were priests and not Iesuits The first the instrument of the commotion in the North the second a continuall practiser against the State the third incited Arden and Somerfield the fourth Babington his fellowes the last yet aliue prouoked Savadge Williams Yorke to take in hand their wretched enterprise It may be that all priests are not treacherously bent but yet we see they can not cleare euery one of their profession They haue beene both very dangerous and are so to be held still Me thinke then their fellowes may very well say vnto them as Ierome saide to Ruffinus though the case be not alike Quid vulneribus tuis prodest si ego fuero vulneratus an solacium percussi est atnicum socium videre morientem What doth it helpe thy wounds if I be wounded Is it a comfort to him that is smitten to see his friend die with him Secondly they affirme and maintaine this position that notwithstanding they doe depend vpon the pope for their faith yet they may be and are good subiects to the Queenes highnesse which is a very false ground 1. Because they gaue the pope preheminencie before the prince and authoritie to excommunicate 2. They allowe appeales to be made to Rome which is contrarie to the lawes of this land 3. They make the pope cheife in all spirituall causes and so doe maime the office of a prince 4. They count all these martyrs which haue beene executed for treason which is a great slander to the state 5. They commend Cardinall Allē D. Gifford with others which were known to be sworne enemies to the state 6. They giue ayde and maintenance to the Seminaries and societie of Iudasites Iesuites I would say which is no good subiects part to foster enemies to their countrie Wherefore I conclude vpon these reasons that a professed and absolute papist priest Iesuite pope catholike lay regular or secular can be no good subiect though he may be no traytour And if the Queene had no better subiects then such her maiestie were ill bestead And if the common wealth had no better sheild to defend it selfe it might deceiue them as Brasidas the Lacedemonian beeing wounded through his sheild said Prodente me clypeo vulneratus I was wounded Plutarch my sheild betraying me Thirdly whereas a question is mooued by the popish priestes which of them or the other faction are likest to the puritans and it is resolued that the sect of the Iesuits commeth neerer vnto them though not so absurd in doctrine nor yet so malitious against either Church or common wealth neither yet are they such grosse heads but much finer witts then the puritans for these are their owne words Let it here be considered that if by the name of puritans they did vnderstand such buisie factious heads as beeing malecontents of a couetous and greedie minde seeke the hauocke and spoile of the Church not indeed nor in trueth touched with any conscience of religion such as Martin Mareprelate might seeme to be we would not greatly stand with them for this comparison For such a puritan may proue a good stocke to graffe a papist in as that vile Hacket that iustly suffred for his villanies and did leape as it is reported out of such a puritans skinne into a papists hide But whereas vnder this scandalous name of puritans they doe gall and wound the credit Puritans better subiects then papists of many worthy ministers of the Gospell as Caluin Beza and the preachers of Scotland and diuers amongst vs who otherwise setting aside their opinion of some externall vsages of the Church are very profitable labourers and most loyall subiects betweene these and the best learned of the papists for true religion and sound diuinitie and faithfull obedience loue to their prince there is no comparison at all First these whome they vpbraid with the name of puritans do hold soundly all points of religion and articles of the protestants faith throughout excepting onely concerning externall matters of discipline and ceremonies which belong rather to the pollicie of the Church then to faith and doctrine And therefore they admitting of no absurd point of
poperie are by many degrees to be preferred and I doubt not but are better liked of the state 2. Those preachers and ministers of the Gospell neuer yet attempted any thing against the life of their prince as priests and Iesuits haue done neither doe I trust shall it euer be seene They neuer conspired the death of Queene Marie as these haue done of Queene Elizabeth Wherefore it is a great slaÌ„der of theÌ„ to say they seeke to pull downe kings princes 3. These admitte of no forraine potentate to haue power in matters ecclesiastical as the popish priests doe wherein they curbe the authoritie of princes 4. They perswade to obedience to their prince and thankefulnesse to God for the puritie of religion professed among them The other creepe in corners to seduce and peruert the subiects from the faith and so coÌ„sequently from due obedience to their prince 5. They communicate with the assemblies of the Church in the worde praiers and Sacraments the Romanists refuse so to doe and disswade whome they may from our Church assemblies 6. They both in their publike and priuate praiers doe lift vp their hands for the life of our Soueraigne and the continuance of her state of popish priests it is to be doubted For whome the pope their head curseth how dare they blesse whome he would haue cutte off is it like they desire to continue 7. They haue beene meanes to detect the conspiracie of the common aduersarie and are readie with all their power to do it popish priests vse not to reueale but to conceale them 8. They are bound by oath to acknoweledge the princes supreame authoritie in all causes and to renounce all forraine iurisdiction popish priests will take no such oath 9. They acknowledge a Church here in England and themselues to be members of it the popes priestes count vs no Church but Gifford praefa 2 impudently traiterously saith that in England haerefis est regio diadematâ— ornatâ— hold all protestants heretickes and consequently her Maiestie vnder whose authoritie we professe the Gospell which they call heresie in that number and out of the Church 10. Those whome they call puritan ministers haue both by preaching and writing impugned the common aduersarie as much as any and therin haue done God good seruice in his Church And this is the cause if the trueth were knowne why popish priests haue such a spite at them because they stand so much in their waie staying the spreading of their infection by the contrarie exposition of sound doctrine And as for grossum caput and his fellowe let them seeke him among themselues I doubt not but they whome they most scorne of the protestants are able to set foorth from them those which either by writing or conference shall encounter the proudest priest or Iebusite But in truth we disdaine this comparison that the best popish priest should match with the worst protestant preacher either for doctrine or obedience to his prince Let them the priestes and the Iebusites measure themselues with themselues and compare themselues with themselues as the Apostle saith of the false teachers of Corinth 2. Cor. 10. 12. We dare not make our selues of the number nor compare our selues with them But as Ierome saith of the dialogue of Origen and Valentinian so we of this contention betweene these Apolog 2. ad vers Ruffin popelings In quo duos Andabatas inter se digladiaÌ„tes spectasse mihi videor Me thought I see two blinde sword-plaiers play togither The fourth last consideration is the scope end of these popish books which is to insinuate themselues to the State and to perswade a toleration of religion which A toleration of popery dangerous I trust they shall neuer obtaine neither is it conuenient they should vpon these reasons 1. It were not for her maiesties safetie for if they haue practised so against her Highnesse person in the time of their restraint what will they doe hauing further libertie 2. It were not for her Maiesties honour that hauing held a constant course in religion these 44. yeares should in her sacred old age listen to any such motion 3. It would be an offence to all other protestant princes that the famous church and common wealth of England should giue such an example 4. It would breed a confusion and disquietnes in the land and tend to the ouerthrowe and abrogation of diuers profitable lawes alreadie made against popish practises and the masse 5. It would be an offence to God that a Christian prince should suffer idolaters such as Romanists are to exercise their idolatrous worship freely Iaacob would not suffer it to be done in his house but buried all the images vnder an oake Gen. 35. 5. much lesse is it to be permitted in a kingdome And Eliah well said 1. Kings 18. 21. How long will ye hà lt betweene two opinions if the Lord be God follow him but if Baal be then goe after him So to admit two contrarie religions were to halt betweene two opinions 6. The pope in none of his territories nor where he hath absolute iurisdiction doeth graunt any libertie to protestants but tolerateth rather Iewes and Turkes neither is it reason that his popelings should receiue any such toleration 7. It would be a meanes to obdurate and harden papists in their superstition whereas I trust there may be hope of theÌ„ so many as God shall call to returne to the Gospell 8. Her Maiestie hath the example of the good kings of Iudah for her warrant they are commended which did expell all contrarie worshipps as Asa because he brake downe the altars and images of strange Gods 2. Chro. 14. 3. Iehosaphat for remoouing the high places and groues 2. Chro. 17. 6. Iosias for putting downe the Chemarims that were idolatrous priests 2. King 23. 5. Whereas the scripture noteth such kings as did not take away the high places as Iehoash 2. King 12. 3. and Azariah 2. Kings 15. 4. 9. Her Highnes hath a president from vertuous and blessed prince Edward 6. her Maiesties brother who notwithstanding the request of Charles the Emperour and the instance of Bishop Cranmer and B. Ridley would not consent to graunt to his sister the ladie Marie to haue masse in her house Fox p. 1295. edition 1583. 10. Lastly I will propound the most worthie example of the Emperour Valentinian that when the citie of Rome sent Ambros. in obiâ—â—â— Valentin vnto him to restore the rytes of the temples of the idolls and all the consistorie being Christians perswaded therunto the Emperour alone being a yong man gainsaid them alleadging the example of his brother Gratian Quod pius frater eripuit quo modo à me putatis esse reddendum cum in co relligio laedatur frater à quo se nollet pietate superari How can I restore that which my brother tooke away for both religion should receiue hurt and my brother of whome he would not be ouercome
seruant to Christ. Reasons 1. In regard of our Masters high protection Heb. 13. 5. He will neuer leaue nor forsake vs. 2. In regard of his prouision Luk. 15. 17. They haue bread enough that is God prouideth all necessarie things for his 3. In regard of the great reward of Gods seruice Mat. 19. 28. Use 1. We lay open the hypocrisie of the pope who calleth himselfe a seruant Error 1. of seruants yet taketh vpon him to be a king of kings who professing himselfe a seruant doth his own will and not his masters like vnto that euill seruant which smiteth his fellowes Mat. 24. 48. Secōdly we are taught that euery man in his place should seeke to doe some acceptable seruice vnto Christ in setting foorth his truth that no man be an vnprofitable mēber as they are which spend their time in ryot and wantonnesse Called and sanctified Here are set down three parts of our iustification and incorporation Doctrin 2. into Iesus Christ vocation by God the father sanctification by the holy Ghost preseruation by Christ so that it is in vaine to be called first vnlesse we be sanctified and to be sanctified vnlesse we be kept and preserued not to loose our sanctification Doctrine that it is in vaine to be called that is stirred and mooued to receiue the faith vnlesse we be sanctified Probat Math 20. 16. Many are called but few are chosen that is truely sanctified Iam. 1. 14. it auaileth not to be so called to the faith Demonst Mark 6. 20. Herod seemed to be called and somwhat in wardly touched but he was not sanctified he would not forsake his sweete sin of incest in keeping his brothers wife Simon Magus was baptized and so called Act. 8. but he was not sanctified to leaue his gaineful sin of couetousnesse Exornat Like as the Israelites were called out of Egypt into the wildernesse but there they murmured against God did not sanctifie him in his workes Confirmat I am 1. 22. Deceiuing your own selues that is they think it enough to heare the word onely another cause is forgetfulnesse v. 24. The loue of the world their owne pleasure putteth from them the desire of sanctification Vse 1. The papists slander vs that say we preaching faith destroy good workes Error 2. whereas we affirme with the Apostle that our calling is fruitlesse without sanctification 2. Let no man content himselfe to come to heare the word but labour to amēd your liues your drūkennes extortiō Reserued or preserued by or to Christ that is that he should keepe and continue them in their holy profession Doctrine That they which are giuē vnto Doctrin 3. Christ and truely called shall be preserued Faith neuer lost to the end Phil. 1. 6. Testim 1. Pet. 1. 5. which are kept by the power of God through faith Exampl 2. Tim. 4. 18. God will deliuer me from euery euill worke preserue me to his kingdome Like as Zachar. 4. 9. Zerubbabel did both lay the foundation of the temple and finish the worke so God will establish and make perfect the worke begun in vs Psal. 68. 28. Reason The cause of this continuance and perseuerance is not in our selues because we are subiect to mutabilitie and are readie to fal like water as Reuben that lost his birthright Gen. 49. 5. but the cause is in Christ that holdeth vs Ioh. 6. 39. Use 1. Against the papists that say faith Error 3. faith may be lost and that a man may fall away from his election for Christ looseth nothing that is his and Gods word decree is immutable Heb. 6. 2. That seeing many doe fall away as Demas did 2. Tim. 4. that we pray continually that Iesus Christ may hold vs. Vers. 2. Mercie peace loue be multiplied Mercie frō God the father in forgiuenesse Doctr 4. of sin peace in Christ in feeling our conscience setled loue in the holy Ghost in beeing more and more assured of Gods loue towards vs. Multiplied doctrine that we endeauour Assurance of saluation to increase in the graces of Gods spirit in inward feeling and assurance Probat Phil. 1. 9. Coloss. 1. 10. The Apostle wisheth that they may increase and abound in all graces Demonst. 2. Cor. 1. 5. Saint Paul sheweth concerning himselfe that as his sufferings increased so his consolation much more in Christ such an one was Marke at the first weake and fearefull Act. 13. 39. but afterward strong and profitable 2. Tim. 4. 11. In this respect Iudg. 5. last verse the righteous are compared to the sunne that still from his rising encreaseth Reason The cause of this increasing 1. Cor. 15. 10. The grace of God in vs is not in vaine but maketh vs abound Vse 1. The papists are confuted who thinke a man can not grow vp to an assurance Error 4. of saluation seeing that the children of God may increase till they come to a perfect growth in Christ Ephes. 4. 11. 2. They are reproued that either loose their first loue or increase not but continue in one state The second lecture v. 3. Here beginneth the second part of this epistle wherein is propounded the whole argument matter namely to exhort them to striue and contend for the faith wherein we haue these foure things to consider 1. The cause which mooued him to write not onely his owne desires but the present necessitie 2. Whereof he writeth of the common saluation 3. To what ende to exhort them to striue for the faith 4. A reason of this ende the faith which was once giuen once for all that they are not to expect a new faith but it was giuen once to continue for euer When I gaue all diligence c it was needfull These two ioyne togither as the generall and speciall causes of his writing the generall cause is his diligent desire to profit the sepciall this necessarie occasion because of seducers and false brethren Doctrine That all which are called to Doctrine 1. be dispensers of the word should vse all diligence in preaching of the same Probat 2. Tim. 4. 2. Preach the word be instant in season out of season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is let him take all occasion fit or vnfit either in respect of the time or of the opinion of the people Demonst. Act. 20. 7. S. Paul continued the preaching till midnight he taught thorough euery house v. 20. at all seasons v. 18. S. Peter 2. Pet. 2. 15. I will endeauour alwaies c. Exornat 1. Cor. 4. 2. As stewards and disposers of their masters goods should be faithfull so also Ministers which are disposers of the secrets of God and as shepheards are diligent to know the state of the flocke Prou. 27. 23. Confirmat 1. Cor. 9. 16. Necessitie is laid vpon me and woe is me if I preach not the gospel Ezech. 33. 6. God will require his blood that perisheth at the watchmans hand if he doe not warne
belongeth to Gods iustice that they should neuer want punishment that would neuer haue beene without sinne God punisheth the will as well as the acte as he rewardeth the will 2. Cor. 8. 12. Applicat 1. For the solution of certaine doubts first whether hell fire be a materiall or spirituall fire Answ. We neither Hell fire not onely corporal thinke the same to be onely spirituall as Hierome imputeth to Origen Gehenna tormenta non ponit in suppliciis sed conscientia peccatorum that he thought hell torment not to consist in punishment but in the conscience of sinners neither is the fire corporall onely as Augustine seemeth to be of opinion that the deuils may be tormented with a corporall fire but our opinion is that hell fire shall be both a spirituall torment to the soule and a corporall punishment to the bodie as it is called the lake that burneth with fire and brimstone Reuel 21. 8. Mark 9. 46. the worme dieth not there is the torment of conscience the fire neuer goeth out that is which tormenteth the bodies Secondly it is obiected howe it may stand with Gods iustice to punish twice Whether one sinne may be twice punished for the same sinne and so Hierome seemeth to thinke vpon these wordes of Nahum 1. 9. Non consurget tribulatio duplex affliction shall not come twice that the Sodomites Egyptians Israelites were but temporally punished Answ. 1. The Apostle saith The Sodomites suffer euerlasting fire that as they were consumed with fire and brimstone once and that countrey remaineth yet accursed as we may see Deut. 29. 23. beeing nowe turned to the dead sea so they are for euer tormented in hell their burning flames of vnnaturall lust are punished with euerlasting flames 2. That place of the prophet hath no such meaning but onely that the Lord will punish throughly at once that he shall not neede to punish the second time as Abishai saith He would not smite Saul againe 1. Sam. 26. 8. 3. Amongst men it is a very good rule not to punish twice for the same sinne where there is hope of amendment but where they are incorrigible they may punish often as God punished Pharao with one plague after another because his heart was still hardned Dauid was chastised but once with the death of the childe because he repented And as godlinesse hath the promises both of this life and the next 1. Tim. 4. 8. so it is iust that impietie should haue the punishment of both Thirdly against the papists let it be obserued that onely make the greater sinnes which they call mortal and deadly worthy of condemnation and there are seauen of Error 19. them pride enuie wrath idlenesse couetousnesse gluttonie lust whereas all sinnes of themselues deserue death Rom. 6. 23. but in Christ both these and all other are pardonable Ioh. 1. 29. Fourthly all Atheists are here conuinced that beleeue no hell who shall feele it before they beleeue it if they take not heede let vs then feare God that is able to punish bodie and soule Math. 10. 28. and let vs by repentance clense our selues from these sinnes so shall they neuer waigh vs downe to hell 1. Cor. 6. 11. The sixt lecture Uers. 8. Likewise these dreamers The Apostle proceedeth to describe the sinnes of these hypocrites hauing thus propounded the examples of Gods iudgements first he chargeth them with three sinnes vncleannesse despising of gouernment enuie in speaking euil of things they know not v. 10. wherein they are like to the example before expressed in vncleannesse to the Sodomites enuie to the angels rebellion to the Israelites as afterwards also he resembleth them to three other examples to Cain for enuie to Balaam for vncleannesse who gaue that counsell to Balaack to allure Israel to defile theÌ„selues for rebellion to Core Dreamers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are called dreamers not as Ioseph was called a Doctr. 1. Dreamers in religion what they are dreamer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 19. for his dreames were no dreames but true visions but they are called dreames in two respects both in regard of their ignorance they imagined to themselues many opinions and erroneous doctrines and for their sense because it is dull as he that dreameth and sleepeth feeleth nothing as Eccles. 5. 2. Multitude of businesse causeth dreames and their foolish imaginations breed vaine and false opinions Lot perceiued nothing in his sleepe Gen 19. Doctrin That we be not as dreamers or sleepers in matters of religion either without iudgement or affection Testim Eph. 5. 14. Awake thou that sleepest which he expoundeth v. 17. to vnderstand what the will of God is Examp. Such a dreamer was Balaam Numb 24. 14. 15. who had his eies shutte vp and dreaming of his reward went on as in a sleepe to curse Israel such a dreamer was Nicodemus Ioh. 3. vtterly ignorant in the matter of regeneration as one a sleepe Exornat Who are like to those dreamers Isay 29. 8. that dreame of meate and drinke beeing hungrie and thirstie and yet are not a whit fuller so are they which feed themselues with their owne dreames and fansies Aitiolog As the heauinesse of the eies is the cause of sleepe Math. 26. 43. so the heauinesse or hardnesse of the heart is the cause of the slumber of the soule Eph. 4. 18. hardenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the cause of ignorance Rom. 11. 7. 8. hardnes of heart causeth the spirit of slumber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Applicat 1. Against the papists whose doctrine is knowne to be fuller of fables Error 20. â—opâ—â—y full of dreames and dreames then any religion in the world beside so they dreame of purgatorie fire of Christs carnall presence in the sacrament their doctrine of merits of adoration of images inuocation of Saints what are they but meere dreames 2. Against carnall professours to whome the mysteries of religion seeme to be but dreames as Psal. 126. 1. they thought their deliuerance to be as a dreame and as Act. 12. 15. they thought the maide to be mad for saying Peter was at the doore eueÌ„ such dreaming and drousie professours of the word are many nowe a daies Defile the flesh by fornication other vnlawfull lusts and vncleannesse giuing Doct. â— themselues to all licentiousnesse Doctrin That we should not defile our bodies with vncleane lusts with riot excesse but possesse them in holinesse Testim 1. Thess. 4. 4. possesse their vessels in holinesse wherein he alludeth to the vse of the lawe who vsed holy vessels for holy things 1. Sam. 21. 5. Exemp Such vncleane persons were the Nicolaitanes in the Church of Pergamus who like vnto Balaam taught the people to commit fornication and the false prophetesse Iezabel in Thyatyra Reuel 2. 15. 20. Contrarie example in Peter Act. 10. 14. who as he ate nothing polluted so committed no vncleane acte and S. Paul was vnrebukable as concerning the law Phil. 1.