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
wages The Apostle here 1â— Note Couetousnesse of the Romane Church maketh couetousnesse a badge of a false church when they may be hired with promise of reward as Balaam was to giue wicked counsel beeing corrupted themselues Balaams wages with money and corrupting others Alexander 6. beeing hired of the great Louicâ—â— Turk â—ist lib. 1. Turke with no small summes caused Gemes the Turkes brother to be poysoned Parrie was induced by the great promises of Gregorie 13. to attempt his wicked conspiracie against her Maiestie so likewise Lopez was enticed with the king of Spaines gold to doe the like And as they play Balaacks part to corrupt others with money to serue their turne so also they of the court of Rome as Balaams may be wrought with money to any purpose as one saith In Romana curia omnia possunt pecuniae Money can doe all things in the court of Rome 〈◊〉 pâ—risiens 〈◊〉 1247. Another saith Romanus Pontifex laetatur spolijs ecclesiarum quaestum omnem reputat Ioâ—n 〈◊〉 lib. 6. c. 24. pietatem The Bishop of Rome is delighted with the spoile of Churches he counteth all manner of gaine godlinesse Yea one of the Popes darlings saith Roma facta est meretrix prostituta pro Thom Eecâ—â—â— in epist. ad Aâ—chiepisc Moguntin mercede Rome is become an harlot for money is set to sale And that it may yet more fully appeare how like they are to Balaam who gaue counsell to Balaack for his hire to entice the Israelites to commit fornication it is notoriously knowne that in Rome by the licence of the Pope many thousand harlots Iewel defens apolog p 424. are permitted and that Paulus 3. had in his tables the names of 30. thousand courtesans of whome by way of pension he yearely receiueth 30. thousand ducates Constitut. Othou de concubiniâ— cleric remouend which the Popes marshall hath charge of This is the right deceit of Balaams wages which he had also for giuing counsell to commit fornication Uers. 12. They perish in the gaine saying of 14. Note Rebellioâ— Core Like as then Core Dathan and Abiram with their confederates resisted the authoritie of Moses so the Pope and his adherents haue continually practised against princes often inciting the subiects against them and raising and causing tumults and rebellions Pope authoâ— of rebellion Thus did Gregorie 7. first sette vp Rodolphus against the Emperour Henrie 4. Vrspergâ—â—s an â—105 and afterward raised Henrie 5. the sonne against his father the same Pope doeth in his bull release all the subiects of the Emperour of their oath and fealtie Fox p. 179. Thus did Innocentius 3. serue king Iohn sending ouer his Legate Pandolphus who accursed the king and assoyled all his Nobles Barons Knights Fox p. 252. of their seruice homage and fealtie toward him The like attempted Gregorie the 9. against Frederick 2. enticing his souldiours to rebell against him and writing to the princes of the Saracens that they should make no truce with him nor deliuer to him the crowne and kingdome of Fox p. 302. Ierusalem Paulus 3. stirred commotions against Henrie the eight and sent Cardinall Poole to perswade other princes to take part against him Pius the 5. was author of the rebellion in the North by his agent Morton Gregorie the 13. by his wicked instrument Saunders procured the sturres in Ireland Thus in all respectes they shew themselues to be the disciples of rebellious Core Uers. 12. Without all feare feeding themselues Those hypocrites of whome the 15. Noâ—â— Apostle speaketh were men giuen to their appetite greedie and vnsatiable feeders whose bellie is their God as Saint Paul saith such bellie gods and pamperers Bellie godâ— Gal 2â—â— of the flesh if euer any secte could affoard popish monkerie shall therein exceede Of such slowe-bellies Hierome beganne to complaine in his time Post Idle monkeâ— fil-bellies coenam dubiam Apostolos somniant After they haue well supped they dreame of the Apostles Siquando dies festus venerit Epist. ad Eâ—stoch saturantur ad vomitum If an holy day come they are filled vp to the throat And he further sheweth what manner of fasting some hypocrites vsed in those daies that they would eate no oyle and abstained from bread yea resused to drinke water ad Nepotian yet they did eate figges pepper nuttes dates sorbitiunculas delicatas betarumque succum sorbere and suppe delicate brothes and the iuyce of beetes This was the right guise of the fatbellied monkes they would refuse to eate flesh or drinke wine but in stead thereof they had marmolet sucket iollies and all other daintie delicates With such curious dishes did the Lord Cromwell at his first beginning insinuate Fox p. 1878. himselfe to the presence of Iulius the 2. so pleased his tooth with his fine deuises of dishmeate that he obtained his Boasten pardons Boston Iulius the 2. loued his tooth well when beeing forbidden by his physitians to eate porke he called for it with great indignation saying in the Italian tongue Giue me it in despite of God at another time missing a cold peacocke he chafed and fumed saying Bâ—laeus in vita 〈◊〉 â— if God were angry with Adam for eating an apple may not I his Vicar be offended for a peacocke Like vnto this bellie godhead were the other rabble of idle Monkes who for the most part of them as it is well knowne to the world gaue themselues to eating and drinking and to all kind of pleasure in so much that they were constrained to make lawes to stint them and put them to a certaine allowance by the day as in a certaine councell it was prouided that the regulars should euery day be allowed foure pound of bread and fiue pound of wine or if the Aquisgranâ—c 121. Accipiant per singulos dies 4. libras panis 5. libras vini countrie were not fruitfull of wine three pound of wine and three pound of ale or beere It should seeme they exceeded before yet this was a sufficient proportion for a reasonable man In the councell of Collen certaine fraternities pâ—rt 9. c. â—â— were dissolued In quibus tam clerici quam Laici commessationibus ebrietatibus vacant Because both the Clergie and Laâ—e sort did giue themselues there to gluttonie and drunkennesse Who will not now say considering the voluptuous and riotous life of these monasticall persons that this note of the Apostle fitly agreeth vnto theÌ„ without feare feeding themselues Uers. 12. Cloudes they are without water carried about of the winde Here the Apostle 16. Note noteth the vanitie of false teachers Cloudes without water which though they professe and promise much to their followers yet are able to yeeld no true comfort but are as cloudes Popish doctrine without true comfort that make shewe of raine yet they let fall no drops Such in all respects is
now say considering the voluptuous and riotous life of these monasticall persons that this note of the Apostle fitly agreeth vnto thē without feare feeding themselues Uers. 12. Cloudes they are without water carried about of the winde Here the Apostle 16. Note noteth the vanitie of false teachers Cloudes without water which though they professe and promise much to their followers yet are able to yeeld no true comfort but are as cloudes Popish doctrine without true comfort that make shewe of raine yet they let fall no drops Such in all respects is the profession of poperie for though they boast of the true Catholike faith and that none of their Church can be saued yet if a man looke into their doctrine he shall neuer finde his conscience setled therein but still to remaine in doubt They teach that God hath elected none but conditionally so they beleeue Rhemist 1. Tim. 2. sect 4. that Christ died for all men for Turkes Iewes infidels that a man cannot knowe neither ought discusse whether he be in the state of grace Rhemist 1. Cor. 4. sect 4. that it is a damnable and false illusion presumption for any particular man to be sure of his saluation Rhemist Rom. 8. in v. 38. they hold generally that faith may be lost that no man can be sure that he shall perseuere or continue to the ende These and such like comfortlesse doctrines are held and maintained in poperie so that according to their rules the most deuout papist can neuer be sure that his sinnes are forgiuen him or that Christ died for him more then for a Turke or Iewe or that he finally shall be saued The faith of the Apostle was not so who was fully perswaded that nothing could separate him from the loue of God Rom. 8. 38. and that there was a crowne of righteousnesse laid vp in store for him 2. Tim. 4. 8. and that God would preserue him to his kingdome v. 18. For as Hierome well saith Ut quid rogo medicus noster inter librorum suorum loculos tot cōstituit pigmentorum Obiurg in Euagr. genera si nihil est ex emplastris eius quo possit sanari vulnus c. Why I pray you hath our Physitian appointed so many medicines in his books if there be no plaister to heale the woūd which the enemie hath made Wherefore that is the true faith and religion which is able to applie comfort to a wounded and distressed soule and carrieth water in the cloud to moysten and supple the barren and drie clots of the pensiue heart not that which leaueth the soule plunged still in despaire without any firme hope and assurance of saluation as the popish profession doth v. 13. Foaming out their owne shame 17. Note Thus doe our aduersaries foame out their shame in their writings wherein they raile Rayling against and reuile the Protestants calling them caitiffs Sathanists reprobates miscreants fooles deuillish heretiks as I haue shewed before in the exposition of this verse This hath alwaies beene the practise of false teachers to raile and reuile so was Augustine handled of the Donatists Dum oves domini mei perditas diligenter inquiro spinosarum linguarum veprebus laceror While I diligently seeke the lost sheepe of my Lord I am torne with the brambles of Contr Petilian 3. cap. 11. thornie tongues And Origen in like manner was vsed of Celsus saith he Philosophus viriste cum nos instruere velit convitiatur This philosopher going about to instruct vs rayleth lib. 7. Such is the vsuall style of papists thus plaieth Harding the Rhemists in their annotations Gifford in his vile libell which he entituleth Calvinoturcis and all the sort of them can almost doe no other but rayle the truth is not so defended this foame of their mouthes bewraietha foule vncleane heart as is their cause such is their manner of defence vers 13. They are wandering starres Such wandering starres were the Pharises 18. Note Wanderers that compassed sea land to get one proselyte Math. 23. 15. Thus hath the church of Rome their wandering starrs the Pope hath his Cardinals whome he sendeth abroad as his factours and agents his Seminarie priests and Iesuits that are dispersed into all countries to winne disciples and to corrupt the faith of the simple they insinuate themselues into Princes courts and noble mens houses and are those frogges spoken of in the Reuelation which came forth of the Dragons mouth to goe vnto the Kings of the earth They change their habite dissemble their profession alter their names as occasion serueth like as Ambrose reporteth of Auxentius the Arrian Ne cognosceretur quis esset mutavit nomen Ambr. in Aux sed perfidiam non mutavit exuit lupum induit lupum alius in Scithiae partibus dicebatur alius hîc nomina pro regionibus habet Least he be knowne what he is he hath changed his name but not his treacherie he putteth off a wolfe and putteth on an other he is called by one name in Scythia by an other here for euery countrey he hath a name This Auxentius was a right wandering starre that wandered from Italie to Scythis from the south to the North from the East to the West changing his name and habite but not his conditions such wanderers are popish priests and Iesuits that are sent abroad into the world and trauell frō countrie to countrie changing their habits and names but not their conditions v. 16. These are murmurers and complainers 19. Note Such are the Romanists that shew thēselues malecontents complaining with open crie of the hard dealing of the state toward them and of the great persecution of Catholikes in England and of the seueritie yea crueltie of the state against them Whereas her Maiestie hath dealt most gently with them in respect of their desert 1. There was no law made either pecuniarie against Recusants or capitall against Seminarie priests and Iudasites for the space of twentie yeares of her Maiesties raigne for against the first it was decreed ann 23. against the other ann 27. and not before 2. The Recusants are not put from their liuing as Protestants were both from liuing and life but paying the penaltie of the statute they enioy the rest 3. Whereas the Seminaries and Iesuits are by the law subiect to capitall punishment some of them onely are imprisoned some onely banished some haue greater libertie if it would make them honest men and good subiects and yet for all this they are not contented But herein they are like to the old Donatists that complained of Romanists with the old Donatists complaine of persecution persecution as they doe and vsed the same shift that Papists doe Non pertinere ad Imperatorem de religione iudicare that it belonged not to the Emperour to iudge of religion Whereunto Augustine answered excellently 1. Primo ostendant se non esse hareticos c. First let them
Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. the answer is readie 1. the Apostle is very sparing in such allegations he vseth them but thrise 2. He doth it not with vaine ostentation of their names or producing of long sentences in a strange language but in the same wherein he wrote and spake 3. He doth it vpon iust occasion in confuting the heathen by their owne writers which we denie not but is a lawfull and commendable vse of prophane authours for so Origen against Celsus Cyprian against Demetrianus Methodius against Porphirie Hilarius against Vioscorus beeing Gentiles doe vrge the authorities and testimonies of their owne wise men But Saint Paul vsing such testimonies sparingly not with vaine ostentation neither superfluously but vpon iust occasion is no warrant to our greene Diuines to doe it ordinarily vainely vnprofitably and so I conclude this point with Origen who reading according to the Septuagint that Ioshua made kniues of stone or of the rocke to circumcise the people thus writeth Esaxo non ex ferro artificis opere fabricatos hoc Hom. 26. â—â— Ios. ostendit quod sâ—rmo hic Dei qui circumcidere de animis auditorum immunditias potest non ex arte grammatica vel rhetorica veniens neque doctorummalleis edomitus aut studiorum incudibus climatus sed ex petra illa descendit quae de monte sine manibus abscissa est They were made of stone not by the worke of the artificer because that speach vvhich may circumcise the vncleannesse of the hearers proceedeth not from the art of grammar or rhetoricke â—ined with the hammers of the learned and polished with studie but descendeth from that rocke which was cut out of the mount without hands Lastly the curiositie of the people is here restrained that they should not fansie nouelties or delight in vaine wordes desiring to haue their eares rather tickled with curious speech then their hearts edified with comfortable doctrine who admire those that for Prophets alleadge poets for Apostles Philosophers for holy Scripture humane conceits such hearers also Saint Paul prophecied of that hauing itching eares should after their owne Against itching eares lusts get them an heape of teachers and the reason is there alleadged because they will not suffer wholesome doctrine 2. Tim. 4. 3. Such hearers make such teachers that now men waxing wearie of the plaine doctrine of faith affect nouelties like sicke stomackes that must haue their meate relished with some new deuised sawce as the Israelites that loathed MaÌ„na lusted for the fine and daintie quayle flesh but while it was between their teeth they died so they which forsake wholesome Manna for mens quailed queazic fansies doe starue their owne soules vers 18. How that they told you there should be in the last times mockers The Apostles called all those the last time Doctr. 1. from the first comming of Christ to the latter day and his second comming Saint Iohn agreeth with this our Apostle Babes it is the last time 1. Ioh. 2. 18. Saint Paul also saith These things are written to admonish vs vpon vvhome the latter endes of the world are come 1. Corinth 10. 11. Yea the Prophets speaking before of the age wherein the Apostles liued calleth them the last daies as Saint Peter applieth the prophesie of Ioel Ioâ—l â— â—â— Act. 2. 17. where he sheweth by euident demonstration the accomplishing of these things which the Prophet foretold should fall out in the last daies as that God would powre out of his spirit vpon all flesh their sonnes and daughters should prophecie c. which was then presently fulfilled before their eyes when the Apostles and brethren beeing filled with the holy Ghost began to speake with diuerse tongues This is expressed in the parable of the eleuenth houre Math. 20. All the time of the last calling of the world by Christ is called by the Apostle novissima hora the last houre 1. Ioh. 2. 18. For like as after the sunne beginneth to decline we count it the latter part of the day though yet there are some houres to night so this is the latter age of the world though many hundred yeares thereof are alreadie past Saint Iohn giueth this reason why it should be accounted the last time euen then when he liued As ye haue heard that Antichrist shall come euen nowe are there many Antichrists whereby we knowe it is the last time 1. Ioh. 2. 18. Another reason may be gathered from the wordes of our Sauiour Math. 11. 14. If ye will receiue it this is Elias which was to come from whence we reason thus Elias was to come in the last times euen immediately before the great and fearefull day of the Lord Mal. 3. 1. But Iohn Baptist was that Elias therefore the time wherein Iohn Baptist preached and euer since are the last times First then if the last times began in the Apostles daies and there are now runne of these last times 16. hundred yeares and Error 45. Antichrist is come long siâ—ce by the scriptures we finde that Antichrist was to be reuealed in the last times here agreat error of the Papists is discouered who imagine that Antichrist is not yet come neither can they tell when he shall come which their opinion is contrarie to the scriptures for if the mysterie of iniquitie beganne to worke in the Apostles time 2. Thess. 2. 6. and if then many Antichrists were in the world the forerunners of the great Antichrist howe can it be that a way hauing beene prepared for Antichrist aboue a thousand and halfe of yeres that he should not yet come And further seeing that which was the onely let of Antichrists comming is taken out of the waie which was the Romane Empire which hath beene many yeares since changed and altered why should not Antichrist be reuealed there beeing nothing to hinder him And as touching the Romane Empire we say it is remooued out of the way both in respect of place name order Error 46. authoritie iurisdiction the place and seate of the Emperour was in Rome froÌ„ thence it was translated to the Greeks from them to the French from them to the Germans neither hath nowe the Emperour his name of the RomaÌ„s but of the Germans the order is changed the Empire went by succession now it is conferred by election his authoritie was before the Bishop of Rome now it is inferiour the Emperour did sometime confirme the election of the Pope nowe the Pope confirmeth the election of the Emperour and as for his iurisdiction sometime all the West parts were obedient and subiect to the Emperour but nowe all kingdomes are fallen away from him his imperials are limited to certaine free cities in Germanie Wherefore seeing that which letted Antichrists comming is taken out of the way as the Apostle saith Onely he which now withholdeth shall let till he be taken out of the way 2. Thess. 2. 7. We conclude that Antichrist is alreadie and hath
in religion Postulet parens Roma alia quaecunque desideret Let my mother saith he aske any thing else that she please but in this request he would not yeelde The like constancie and firme resolution thankes be to God hath well appeared in her Maiestie And so I conclude with that saying of Ambrose to Valentinian with whome certaine dealt to haue their altars restored Sed hac siiam sublata non essent auferenda tuo imperio comprobarem Epist. 30. ad Valentinian But if they were not alreadie taken away I would prooue that they ought to be remooued by your authoritie much lesse being now abolished is it fit to haue them restored And to these Romanists sacrificing priests and others I wish that either they would returne home againe to vs and that God would giue them repentance that they may know the truth and that they come to amendment out of the snare of the deuil of whom they are takē at his wil ◠S. Paul saith 2. Tim. 2. 26. or if they be setled and frozen in their dregs that they would keepe them where they are or returne to the Pope from whēce they come and trouble no more the peace of our Church And as Flaminius said to the Achiui which inuaded their neighbours Ne Plutar. Ròm apotheg instar testudinum prolato extra testam capite se periculo exponerent least like the torteyse they thrusting their head beyond the shell should offer themselues to daunger CERTAINE ADuertisments to the Reader FIrst in the vnfolding and expounding this Epistle I haue throughout obserued this course 1. To note the doctrine 2. Then followeth the probation by testimonie of Scripture 3. Then the demonstration by example 4. After that the illustration or exornation by some similitude or comparison likewise out of the Scripture 5. Next the Aitiologia or confirmation by declaring the cause or reason 6. Lastly is adioyned the application Secondly where the Apostle sheweth a double vse of the Scripture to improoue error of doctrine and to correct corruption of life 2. Tim. 3. 16. I haue throughout so applied euery doctrine both to refute some error of poperie and to reprooue some faults of manners Thirdly the latter part I haue enlarged more then the former not then purposing at the beginning to make these priuate exercises common But since seeing the restlesse attempts and subtill practises of the aduersaries that cease not to disperse the paultrie pāphlets and lying libels I thought good speedily to addresse somewhat against sturbridge by way of opposition as other of our learned brethren haue done that as I haue trauailed formerly in setting downe the controuersies of religion so I would assay to profit the Church in this kinde Wherein if my trauaile be accepted I may be encouraged to proceede So I commend you to the grace of God who both giue vs wisdome to discerne the truth and strongly with constancie to hold the same to the ende Amen THE CATHOLICON OVT OF THE CAtholike epistle of Iude consisting of certaine Lectures vpon the said epistle The first lecture BEfore I come to handle this epistle foure things I will briefly touch the author the occasion the authority of this epistle the matter argument parts thereof 1. The author is Iude the Apostle called here the brother of lames there are two called Iames one the brother of Iohn which was beheaded by Herod Act. 12. 20. the sonnes of Zebedeus Mark 3. 17. the other was Iames the younger the sonne of Alpheus Math. 10. 3. there were of them foure brethren Iames Ioses Simon Iude Math. 13. 55. their mother was Marie Math. 27. 56. the wife of Cleophas Iohn 19. 25. who was also called Alpheus and the sister of Marie there were two Apostles of this name as there were two Simons Simon Peter and Simon Cananeus two Iames one of Zebedeus the other of Alpheus so two Iudas one Iscariot which betrayed Christ the other the brother of Iames and three of these brethren Iames Iudas Simon were Apostles 2. The occasion was this Iude remaining after most of the Apostles vntill th◠time of Domitian some 50. yeares after Christ and seing the decay of religion and manners that some making a shewe of faith yet gaue themselues to all voluptuous liuing such as were the Nicolaitans mentioned Apoc. 2. 6. the Apostle taketh occasion to write this epistle against such carnall professors admonishing the brethren to take heede of such 3. Some of the authoritie of this epistle haue seemed to doubt both because it is compiled out of S. Peter his second epistle second chapter and for that mention is made of obscure and hid matters not mentioned in Scripture as of the body of Moses v. 9. of the prophesie of Henock v. 14. For answere whereunto we say first for one Apostle to followe another in their writings doeth no more derogate from them then for one prophet to followe another as the 36. and 37. chapters of I say are word for word the same with the 18. and 19. chapters of the second of the Kings and in diuers other places who listeth to obserue shall finde the latter prophets doe borrowe of the former secondly these writings are now perished which the Apostle citeth or he had them by some approued tradition which he allowed as he was directed by the spirit as Saint Paul maketh mention of Iannes and I ambres 2. Tim. 3. 8. and like mention is made of the booke of Iaser Iud. 10. 13. Num. 21. 14. there is mentioned the booke of the battels of the Lord. 4. The parts of this epistle are foure 1. the title or inscriptiō v. 1. 2. the proposition containing the matter of the whole epistle v. 2. 3. the amplification which comprehendeth a description both of the sinnes of these carnall professors and of their iudgements vnto vers 17. 4. The conclusion containing a vehement exhortation to carefull circumspection heed taking from v. 17. to the end Vers. 1. Iude the seruant of Iesus The inscription cōtaineth three things the person saluting the person saluted the salutation in selfe v. 2. Iude seruant he was also called one of Christs brethren after the flesh Math. 13. Doctrine 1. Seruant of Christ most honourable title yet he counteth this the most honourable title of all to be Christs seruant Probation 1. Cor. 7. 23. It is a most excellent freedome to be the Lords seruant 1. Tim. 1. 12. He put me in his seruice Demonstrat Rom. 1. 1. 2. Pet. 1. 1. Paul and Peter first name themselues seruants then Apostles so that the name of Seruant is more excellent and Iames which is called the Lords brother Galath 1. 19. yet leaueth that name and calleth himselfe the Seruant of Christ Iam 1. 1. The Berheans entred into the seruice of Christ are counted honourable Act. 17. 11. Exornat If it were such an excellent priuiledge to be a subiect to Caesar a Romane Act 22. 25. much more to be
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
them Application 1. The Papists hold that the Scriptures are not necessarie now no Error 5. more then in the Patriarks time who liued many hundred yeares without any Scripture both before the flood and after Ans. God did then teach them by visions and reuelations and they had Prophets and Patriarks taught of God to instruct them but now we haue neither Prophets nor Apostles and reuelations and visions are ceased so that the Scripture and written word of God are now most necessarie as here the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse habui or it was needefull for me to write vnto you 2. Idle pastours and ministers are reprooued who vse not this diligence to take all occasions to instruct their people who if they loued Christ would feed his flock Ioh. 21. 16. 3. As the pastours should vse all diligence to teach so the people should be as forward and diligent to heare Swift to heare slow to speake Iam. 1. 19. But now contrariwise they are swift to speake and to open their mouthes against the Ministers of God but exceeding dull and slow to heare Gods word take heede also of itching eares 2. Tim. 4. 3. Some are like nice and daintie persons that take no meate vnlesse it be dressed after their owne fanfie that like any water better then out of their owne fountaine Prov. 5. 15. and other Ministers better then their owne Common saluation Doctrine That there 2. Doctrine Christ died onely for the Elect. is one common way vnto saluation wherby all that are appointed thereunto shall be saued Probation Eph. 4. 5. One Lord one faith one baptisme Demonstrat Rom. 4. 23. It was not written onely for Abraham c. Abraham had not a speciall way by himselfe to be saued but the same common way with the rest 2. Tim. 4. 8. S. Paul looketh for one common reward with all the faithfull Exorn. Like as they which liue in one kingdome be they strangers or home-borne are subiect to one law Exod. 12. 49. so there is one law for all that appertaine to the kingdome of Christ. Reason Act. 10. 34 35. God is no accepter of persons to priuiledge some not others but he that feareth God in euery nation is accepted Applicat 1. Against the Papists who Error 6. make this way too common saying that Christ died verily for all Iewes Turkes infidels for the damned as well as the Elect Whereas the Scripture testifieth he died onely for his sheepe Ioh. 10. 11. who is the Sauiour of all men but especially of them which beleeue 1. Tim. 4. 10. then not of all alike 2. Against schismatikes that make not this way common enough but think they onely haue found out the way to heauen as beeing holier then the rest as those hypocrites in Isaias time 65. 5. Which say Stand apart come not neare me I am holier then thou 3. If it be a common saluation none are to be ignorant of it the ignorance then of the people is reprooued who seeke not to know the means of their saluation who are like to the foole whome the wise man speaketh of that knoweth not the way into the citie Eccl. 10. 15. That you striue for the faith c. Doctr. Doctr. 3. Euery one must striue for the faith It is euery mans part according to his place and calling to contend for the defence and maintenance of the truth and to resist the gainsayers Testim Prou. 23. 23. Buâ—e the truth but sell it not that is by all meanes compasse the truth but by no meanes by thy silence or negligence betray it Demonst. Christ is herein an example to vs Ioh. 18. 37. who came to be a witnes to the truth and S. Paul 2. Cor. 13. 8. We can doe nothing against the truth but for the truth This is also the commendation of the whole Church of Ephesus Apoc. 2. 2. because they sifted and examined the false Apostles and hated the Nicolaitans Exorn. Like as Gen. 26. 21. the seruants of Isaac doe striue with the Philistims for the well of water which they had found so for the truth and faith we ought to contend Confirmat The reason is taken from the excellencie and price of faith men will contend for things of great price so we must not neglect so great saluation which began to be preached by the Lord himselfe Hebr. 2. 3. which hath beene commended to vs by the trauaile of the Apostles by the bloode of Martyrs Dauid would not drinke the water which was compassed with the perill of his captaines liues but powred it out to the Lord. 2. Sam. 23. so should not we make light account of the truth which haue beene defended by the sufferings of so many martyrs Applicat 1. Against the Papists who say that the triall of faith dependeth vpon Error 7. the iudgement of the prelates of the Church that the people must not skanne their faith but receiue it at their hands The Apostle here exhorteth all the brethren to striue for the faith yea and the Berheans are commended for examining the Apostles doctrine according to the Scriptures Act. 17. 11. 2. This doctrine is against their carnall securitie which make no account of the defence of the truth but stand indifferent to euery religion readie to be carried about with euery winde of doctrine Eph. 4. 14. Which was once giuen to the Saints That is once for all not euer to be changed or 4. Doctr. Doctrine of faith vnchangeable altered and therefore this faith steadfast and vnchangeable ought to be striued and contented for Doctr. That the faith of Iesus Christ preached first by the Lord and confirmed by the Apostles as it is contained in their scriptures and writings ought to be kept inuiolably without change and alteration to the worlds ende For the Apostle saith 1. Tim. 6. 14. I charge thee to keepe this commandement vnrebukeable to the appearing of the Lord Iesus Therefore S. Paul reprooueth the Galatians for that they were so soone turned to an other Gospel Gal. 1. 6. vers 7. He calleth the peruerting of the Gospel of Christ in corrupting of the doctrine of iustification by faith with iustification by law or by workes an other Gospel Exorn. 1. Cor. 3. 11. Other foundation can no man lay Like as the house once builded and the foundation laid whosoeuer will enterprize to lay a new foundation will ouerthrow the whole building like as the law of the Medes and Persians altered not Dan. 6. 8. so neither is the law of Christ changed therefore is it called a testament which is ratified when men are dead Heb. 9. 17. Confirmat Heb. 13. 8. Iesus Christ yesterday and to day and the same for euer As Christ chaungeth not so neither his law nor Gospel Applicat 1. Against the Papists who in most of their articles haue varied from Error â— the doctrine of the Apostles in their seauen sacraments in the reall presence sacrifice of
the masse inuocation of Saints adoration of images purgatorie workes traditions like as the Pharisies had corrupted the law of God by their traditions Math. 7. 9. They slander vs euery yeare to inuent a new faith but we maintaine the old auncient Apostolike faith we stand in the old way Ierem. 6. 16. 2. We see how dangerous a thing it is to depart from the faith once receiued as salt that wanteth his sauour can not be seasoned Math. 9. 50. The third lecture Vers. 4. Certaine men are crept in c. 1. Doctrine Teaching in corners to be suspected Here beginneth the third part of this epistle which containeth a description of the wicked hypocrites that troubled and molested the Church both as touching their sinne and iust punishment This description is either generall as in this verse or in particular from hence to the 17. v. This verse containeth three things their hypocrisie in that they are said to creepe in to insinuate themselues vnder a pretense and shew of holines 2. the certentie of their punishment beeing of old ordained c. 3. their impietie both in their life turning the grace of God into wantonnes and as touching the faith they denie the Lord Iesus Christ. Creept in Doctrine It is the fashion of hypocrites closely and secretly to insinuate themselues to corrupt the faith Testim 2. Tim. 4. 6. Of this sort are they which creepe into houses c. Exempl Math. 23. 14. Such were the Pharisies which deuoured widowes houses vnder colour of long prayer such corner creepers were Iaazaniah and his companie that through a secret way in the wall committed idolatrie Ezech. 8. 8. 11. Exornat These are likened vnto frogs Apocal. 16. 13. that doe craule secretly and creepe into houses and like the spider that maketh her webbe euen in kings palaces Prou. 30. 28. The reason of their working is alleadged Ioh. 3. 20. Because they hate the light neither will come to the light least their deeds should be reprooued Applicat First against the Papists and their Iesuits and Seminarie priests that Error 9. lurke in corners and secretly corrupt the faith of many by this doe we know that they are deceitfull mockers Obiect Protestants also in time of persecution did teach priuily and in secret places Ans. The reason is not alike to preach faith secretly when it is openly impugned and to perswade errour priuily where the faith is publikely preached againe that faith which Protestants taught priuately they defended publikely in dying for the same but Papists die not for religion further Protestants in their priuate teaching though they perswaded faith yet they seduced not the hearts of the subiect from the obedience of their prince nor sought to bring in a forraine power as the Papists doe 2. For our instruction we are taught to suspect all actions that are done in corners Eph. 5. 12. as drunkennes adulterie theft are workes of darknes and to be auoided Of old ordained Doctrine That God 2. Doctrin Decree of Election not changed from the beginning in his euerlasting decree hath appointed wicked and vngodly men to euerlasting damnation as he hath elected some in his mercie to be heires of saluation Testim Prouer. 16. 4. The wicked are made for the euill day Revel 17. 8. Whose names were not written in the booke of life from the beginning Exampl So Pharao was appointed of God to destruction Exod. 9. 16. Iudas also is called the child of perdition Ioh. 17. 12. who was thereunto appointed of God Exornat Like as in an house there are vessels of honour and vessels of dishonour 2. Timoth. 2. 20. as psal 60. 7. Iudah is the lawgiuer Moab a washpot as in the administration of ciuill affaires some are appointed to honour some liue in dishonour Pharaoh his butler was exalted his baker was hanged Gen. 40. so some are elected of God some ordained to danation Confirmat 1. The moouing cause is Gods gratious purpose why some are elected some not elected 2. The ende is to Gods glorie Eph. 2. 5 6. both the efficient and finall cause are expressed Applicat First this doctrine is profitable to improoue the doctrine of the Papists Error 10. and Lutherans one Pighius affirmeth that God decreed nothing aforehand before it beganne to be done contrarie to the Apostle here who saith they were of old ordained The Lutherans affirme that the decree of election may be changed and that one of the vessels of honour may be made a vessell of dishonour contrarie to the Apostle who calleth the decree of God a sure foundation 2. Tim. 2. 19. but if it might be changed it is not sure 2. This doctrine is profitable to instruction that seeing none but the vngodly are condemned they should endeauour to lead a godly life so shall they be sure to escape the decree of reprobation as Saint Paul saith concerning the ciuill magistrate Wilt thou be without feare of the power doe well Rom. 13. 3. so wilt thou be without feare of reprobation lead a godly and vpright life and feare to doe euill Turne the grace of God into wantonnesse Doctrin 3. Papists turne the grace of God into wantonnesse Doctrine That we should not abuse the lawe of libertie and of the grace of God vnto licentiousnesse Testim Against such Saint Paul writeth Rom. 3. 8. that did euill that good might come thereof that is would commit sinne more freely that Gods mercy might more abound in remission of their sinnes Saint Peter also would not haue vs to make the lawe of libertie a cloake of maliciousnesse 1. Pet. 2. 16. Examp. Such were the Nicolaitanes that beeing called to the knowledge of the Gospell did teach licentious doctrine as that it was lawfull for women to be common these the Church of Ephesus were troubled with Apoc. 2. 6. Simon Magus made baptisme a cloake of his couetousnes and Diotrephes of his ambition Ioh. epist. 3. Exornat As a lewde woman maketh marriage a cloake of her vitious and wanton life Prouerb 7. 19. So doe these take libertie by their profession to liue vngodly And as the Israelites abused Manna and the quailes vnto wantonnesse and excesse The reason why we ought not to turne the grace of God into wantonnesse is takē from the ende of our calling Luk. 1. 74. that we beeing deliuered from our enemies should serue him without feare As God deliuered the Israelites out of Egypt to serue him in the wildernesse Applicat 1. Against the Papists who vnder colour of religion doe challenge exemption from the ciuill magistrate and Error 11. so doe make their libertie a cloake as S. Peter saith the like doe the Anabaptists that doe vrge the libertie of the Gospell to bring in an anarchie and a popular cōmunitie likewise the Pope by his pardons and indulgences giueth men licence to sinne as the Pharises by their Corban gaue children licence to be disobedient to their parents Mark 7. 11. 2. This do-doctrine is
profitable to instruct that men abuse not their holy profession vnto wantonnesse the grace of God teacheth vs to denie vngodly lusts not to liue in them Tit. 2. 12. But thou whosoeuer thou art that art called to the faith of Christ if thou be a blasphemer a drunken person enuious an extortioner thou art of them that turne the grace of God into wantonnesse makest thy bellie thy God the end of such is damnation Phil. 3. 19. And denie God the onely Lord and our Lord Iesus Christ These words thus translated seeme to speake of two persons of God the father and God the sonne but indeede the whole sentence is to be vnderstood of Christ who is called God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 master and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord so that Lord here in the first place should be translated master for Christ is God in respect of his Godhead with his father he is our master because he hath bought vs 2. Pet. 2. 1. he is our Lord because by him all things are preserued 1. Cor. 8. 6. Hebr. 1. 3. so that he is God as our creatour Lord as our preseruer master as our Redeemer Doctrin That there are two sorts of deniers Doctr. 4. Papists how deniers of Christ. of Christ either such as in opinion detract from Christ and publish heresies as the Arrians denied his Godhead the Anabaptists his humanitie or such as denie him in their life and conuersation Testim For the first 2. Pet. 2. 1. 1. Iohn 4. 3. For the second 2. Tim. 3. 5. They haue a shewe of godlinesse denying the power c. Exampl Of the first deniers Hymeneus and Philetus 2. Tim. 2. 18. which denied the resurrection of the body and so consequently denied Christs resurrection Of the second such were the Iewes which gloried in the lawe and yet in breaking the lawe dishonoured God Rom. 2. 23. Exornat They which denie Christ are as those that should haue refused to strike the posts of their doores with the blood of the Paschall Lambe or that did eate vnleauened bread they should be cut off Exod. 12. 13. 19. The striking of the blood is the profession of faith the vnleauened bread is innocencie of life Confirmat Iohn 13. 35. Christ giueth charitie as his cognisance whereby his Disciples are knowne they then that liue not thereafter denie their master and pull off his cogniscance Applicat 1. Against Papists that denie the offices of Christ his propheticall â—â—ror 1â— in making their traditions equall to scripture regall in setting vp another head to make lawes to bind the conscience namely the Pope priestly office in making other Mediators beside and other satisfactorie sacrifice as of the masse beside his death Secondly all carnall gospellers are reprooued who are nowe conuinced to denie Christ because by the power of his death they die not vnto sinne Rom. 6. 6. The fourth lecture Uers. 5. I will put you in remembrance for as much as ye once knewe Nowe the Apostle declareth by the examples of Gods iudgements in times past what punishment these hypocrits also are to expect and he produceth three principall examples of the Israelites the angels and the third is of Sodome and Gomorrha Doctrin That it is profitable euen to put the people of God in minde of those Godly conference profiâ—â—ble things they alreadie knowe Testim 2. Pet. 1. 12 13. I will stirre you vp by putting you in remembrance though you haue knowledge Examp. Mich. 6. 5. O my people remember Balaak c. Heb. 10. 32. Call to remembrance c. Confirmat Phil. 3. 1. For you it is a sure thing often to recapitulate and repeate the same thing is profitable Exornat Like as when a naile is driuen to the head Ecclesiast 12. 11. So is a doctrine or precept well vrged and they are like the cleane beastes that chawe the cudde which doe ruminate and meditate of the same things often Applicat First against the papists who allowe not the people to conferre and reason Error 13. togither of such things as they heard which we see notwithstanding was the practise of the primitiue Church Act. 17. 11. Secondly we see it is an approoued course both for the minister to vse some repetition and rehearsall of that which hath bene taught and that it is a friuolous obiection when any man saith he heard nothing but that he knewe for it is somewhat to haue that called to his remembrance and to be better imprinted in his minde which he knewe before Thirdly this Christian practise is commended that people should conferre togither of those things they heare that they be not as leaking and running vessels Heb. 2. 1. It were much better for them so to doe then to make themselues busie bodies in pratling and talking their pleasure of others when they are met togither The Lord after he had deliuered c. destroyed them which beleeued not By this Doctrin 1. Doubtfulnesse in faith a sinne example the Apostle sheweth that as the Israelites though they were deliuered out of Egypt perished because they murmured and lusted and brought forth no fruits of their faith so they which seeme to be deliuered and redeemed by Christ from the bondage of sinne shall not be saued if they lead a carnall and corrupt conuersation Doctrin That they which liue in carnall pleasures and voluptuousnesse are conuinced not to beleeue as the Israelites wished to returne to the fleshpots of Egypt because they beleeued not the promises of Canaan Testim Phil. 3. 19. They which make their bellie their God and mind earthly things are enemies to the crosse of Christ. 1. Tim. 5. 6. Shee that liueth in pleasure is dead Exampl Luk. 16. 19. This was the condemnation of the rich man his voluptuous liuing who notwithstanding liued in the externall coÌ„munitie of the faithfull calleth Abraham father such an one was Herod Mark 6. 20. who made semblance of religion yet liued in vnlawefull lust Exornat Saint Peter compareth such to the dog that returneth to his filthy vomit and to the sow that returneth to the wallowing in the mire 2. Pet. 2. 22. Such are they which hauing once receiued the faith doe pollute it with their liues Confirmat Heb. 10. 29. Their sinne is great because they count the blood of the testament as an vnholy thing that is not able to sanctifie and clense them Applicat 1. Against the papists in this manner all that died in the wildernes were not vnbeleeuers and altogither incredulous but some of them onely doubted as Moses Numb 20. 12. You beleeued me not saith the Lord that is they were wauering and not constant here we conclude that we ought to be vndoubtedly Error 14. assured of our saluation and therefore it is an erroneous assertion of the papists that the certaintie of faith whereby a man is assured of saluation is presumption 2. We see what a daungerous thing it is by this example for those
the end the deuills shall be saued seeing the Scripture saith they are kept in euerlasting chaines 2. Against the Papists that make diuers Error 16. degrees of hell and two of them the Limbus patrum and Purgatorie they say are but for a time here we see the chaines of hell are euerlasting and that there is no hell but for euer 3. Here is a lesson of feare and terror that if God spared not the angels if they could not escape Gods iudgement how much lesse shall men though neuer so mightie escape 4. A lesson of comfort that the deuill is chained and fettered he is able to doe vs no more hurt then the Lord permitteth he could not without leaue hurt the swine Mark 5. v. 7. Sodome and Gomorrha and the cities about them which in like manner c. Doctrine Like sinnes deserue like punishment and partakers in euill shall be partakers in reward These cities were Admah and Zeboim Deut. 29. 23. which perished in the flames of Sodome and Gomorrha Testim Reuel 18. 4. Goe out of her that ye be not partakers in her sinnes and receiue of her plagues Exempl Gen. 49. 5. Simeon and Leui as they were brethren in euill so are they partakers in the same punishment vers 7. they are deuided in Israel For Simeon had his lot vnder Iudah Ios. 19. 1. and Leui was dispersed among the tribes Obadiah v. 14. 15. the Edomites because they did partake with the Assyrians in the destruction of Ierusalem are partakers also of their destruction Exorn. Eccl. 9. 12. Like as fishes running into the net togither are taken togither and birds in the snare so the wicked confederating themselues shal be enwrapped in the same iudgement of God when it commeth Reason For as it standeth with Gods iustice that they which haue laboured together in Gods seruice should be rewarded together Luk. 22. 28 29. so on the other side it is iust that they which sinne together should be punished together Applicat 1. Against the Papists who beeing idolatours as the Israelites were Error 17. Papists idolaters why should they not feare the same punishment 1. Cor. 10. 7. But they will answer they are not such idolatours for they doe not worship an image but as it hath relation to the Saint whose image it is Ans. No more did the Israelites thinke that the golden calfe was the God that brought them out of Egypt but a memoriall of him because they did sacrifice such beasts vnto God as it may appeare Exod 32. 5. To morrow saith Aaron shaeli be an holy day laiehovah to the Lord Iehova Neither were the people so blockish to thinke that a calfe could bring them out of Egypt nor Aaron so wicked to worship a calfe 2. We learne that euery man should take heede of those sinnes which he seeth before his eyes to be seuerely punished why should he thinke himselfe to be exempted Nabal slaine for his couetousnes and erueltic 1. Sam. 25. the Israelites for their gluttonie adulterie the blasphemer was stoned Leuit. 24. Dathan and Abiram for their murmuring and rebellion Numb 16. Herod for his pride deuoured of wormes Act. 1◠why should not couetous persons adulterous drunkards blasphemers feare the same punishments Are set forth as examples or for an ensample Doctrin 3. Doctrin That Gods iudgements vpon men for sinne are not onely executed as punishments of their wickednesse but to be ensamples to admonish others Testimon Prouerb 19. 25. If thou smite a scorner the foolish will beware that is the simple will be warned by anothers punishment Prou. 24. 32. I considered it well c. Examp. Gen. 38. 11. Iudah prouideth for his sonne Selah by the example of Er and Onan whome God killed for their wickednesse but contrariwise Lamech is set forth as a prophane person Gen. 4. 23. that would not be warned to take heed of murther by Cains example This example of Sodome and Gomorrha is often repeated in the scripture as most famous Deut. 29. 23. Ier. 20. 16. 49. 18. Hosh. 11. 8. Exornat Like as a visible marke was set in Caine that all men should take warning by him Lots wife was turned into a pillar of salt to be a perpetuall monument to all posteritie vt te suo exemplo condiret to season thee with her example as Augustine saith Aitiolog Psal. 111. 4. God hath made his wonderfull workes to be had in remembrance This is the ende why God sheweth his iudgements in the world that other may be learned like as the lightening and the raine falleth in the wildernesse Iob. 38. 26. and the hayle in the forrest Isay 32. 19. that men may take heed as a man will correct his seruant that his child may be warned so God punisheth the wicked to admonish his owne children Applicat 1. Against the Papists that Error 18. keepe backe these examples from the peoples Scriptures not to be kept frō the people knowledge and shut vp the scriptures in a straunge tongue as the Pharises did shutte vp the kingdome of heauen Math. 23. 13. 2. Against the carnall securitie of those which make no vse of Gods examples vpon others but the righteous will be admonished Isay. 26. 9. But the wicked wil not behold the high hand of God See what Christ saith Luk. 13. 4. Vnlesse ye repent ye shall likewise perish Uers. 7. Committed fornication and followed Doct. 4. strange flesh suffer vengeance of euerlasting fire c. Here the Apostle sheweth some of the cheife sinnes of Sodome fornication and that sinne of vncleannesse which is against nature which yet hath the name of Sodome such as the Apostle describeth to haue beene the sinne of the Gentiles Rom. 1. 27. This the Apostle calleth strange flesh other sinnes also are described Ezech. 20. 29. pride fulnesse of bread idlenesse vnmercifulnesse Doctrin These sinnes are worthy and rewarded with euerlasting damnation Testim 1. Cor. 6. 9. Neither fornicators c. shall inherit the kingdome of heauen what is their reward then they shall be cast into the lake of fire Reu. 21. 8. Examp. In the rich man that led his life in all carnall pleasure and wantonnes he is tormented in hell flames Luk. 16. God iudged the old world for their sinnes who nowe are in prison that is in hell 1. Peter 3. 20. Exornat Like as magistrates haue here their prisons to the which they commit offenders as Math. 18. 34. So hell is Gods prison Aitiolog The reason why God punisheth the sinnes of men with euerlasting fire and destruction is both in respect of the maiestie of God who is offended and his euerlasting will transgressed as we see sinnes committed against the prince are most grieuously punished 1. Sam. 2. 25. as also in respect of themselues because they haue a will to sinne euer if they could liue euer as Gregorie saith Adiusticiam dei pertinet vt nunquam careant supplicio qui carere noluerunt peccato It
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpet te deus Iignar Iehoua beca The Lord rebuke thee This angel is called Iehoua Zach. 3. 1. 2. Nowe I thinke it more proper to vnderstand Moses bodie literally because Moses bodie how to be taken it is without any wresting or crackled sense and more agreeable to the storie Deut. 34. 6. The obiections made against this sense are three two against the first part one against the latter 1. Because Saint Peter speaketh of angels properly that they giue no railing iudgment 2. Pet. 2. 11. Answer 1. Saint Peter speaketh not altogither of the same case for there the angels raile not against the Magistrates of the earth here Michael doeth not against the Deuill 2. They may both very well agree Iude speaketh of Michael himselfe Peter of Michaels Angels that follow the example of their prince Obiect 2. But the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee durst not howe can this be spoken of Christ who is equall vnto God and feareth none Answer 1. Christ is to be considered as our Mediatour both God and man and in this respect he is minor patre lesse then his father and the Apostle doubteth not to ascribe vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare Hebr. 5. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be subiect to his father 1. Cor. 15. 28. either of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he durst not 2. We say this word may be otherwise translated by this word sustineo to sustaine or beare as Rom. 5. 7. One dare or will endure to die for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori sustineat as Master Beza expoundeth so that the sense may be this Michael dust not or would not endure to giue railing sentence c. 3. Obiect The greatest matter obiected against this sense is for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture Answer 1. It is like that some historicall books of scripture are perished as that Iosu. 10. 13. out of the which the Apostle had this storie as S. Paul that of Iannes and Iambres 2. Tim. 3. 8. and yet the scripture remaining is sufficient 2. Or it may be affirmed that these stories were preserued in the Church by faithfull tradition neither will it follow this beeing allowed that popish traditions are to be admitted Error 23. Traditions we absolutely condemne not but receiue them with these three conditions 1. That they be traditions historicall What traditions may be receiued not doctrinall as this of Moses bodie for the scripture containeth all sufficiencie of doctrine 2. They must be consonant and agreeable to the scriptures as this is to that place Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them as there was of this the Apostles beeing directed by Gods spirit beeing able to iudge of true and forged traditions Wherefore this is no warrant at all for popish traditions which are of doctrine repugnant to Scripture and fabulous and vncerten Now hauing laid open the sense I come to the doctrine Archangel Though Christ be here vnderstood to be this Archangel who is 1. Doctrin also called the angel of the couenant Mal. 3. 2. and a mightie angel Reuel 10. 1. yet this name Archangel which signifieth the first or chiefe angel sheweth that among the angels and blessed spirits there are diuerse degrees and orders Testim Coloss. 1. 16. The diuers names of thrones dominions principalities powers shew diuers degrees for they are not idle names 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel who shall be appointed as a chiefe Minister to summon the world and call the elect together Exemp Luk. 2. 9. One angel as the chiefe doth the message to the angels the residue called heauenly soldiers doe sing the song vers 13. Exornat For like as there is a difference of glorie among the starres 1. Cor. 15. 41. as there were diuers degrees in the Leuiticall priesthood which was a patterne Heb. 8. 5. of heauenly things so is it amōg the angels Aitiolog Psal. 148. 2. Laudate cum omnes angeli omnes exercitus i. varietas ordinū Praise him all his angels and armies that this varietie of orders as in an armie doth more set forth the praise of God Applicat 1. We condemne the curiositie of the Papists who haue found out nine orders of angels principalities powers Error 14. dominions thrones Coloss. 1. 16. mights Eph 1. 22. Seraphim Cherubim angels arke-angels all these names we confesse to be found in scripture but to distinguish these into their rankes and orders as they take vpon them to make three orders is too great curiositie in so doing they vnderstand not what they speake nor whereof they affirme as the Apostle saith 1. Tim. 1. 7. 2. As there are degrees among the angels so shall there be among the elect for Degrees amōg the Angels we shall be as the angels Math. 22. 30. There is a Prophets reward and a Disciples reward Math. 10. 41. Many mansions in Gods house Ioh. 14. 2. as in the Arke were three loftes one aboue an other This ought to pricke vs forward to godly emulation that we should striue one to outstrippe an other in goodnes as they which runne in a race 1. Cor. 9. 24. Striuing against the deuill c. Doctrin As in this one particular in not suffering Moses bodie to come to light Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels and the deuill and his Testim Reuel 12. 7. Rom. 16. 20. The God of peace shall tread c. which sheweth a resistance in Sathan that he is not at the first troden downe Exempl Dan. 10. 13. Michael with the good angels striue against the prince of Persia a chiefe minister of Sathan Luk. 22. 31 32. Christ striueth against Sathan in vpholding Peters faith Exorn. Therefore is Sathan compared to the lightening Luk. 10. 18. which at the first rumbleth and resisteth in the cloudes but at the length violently breaketh forth like as Moses serpents deuoured the sorcerers serpents which stroue against his Aitiolog Gen. 3. 15. The reason of this strife is that enmitie which is betweene the seede of the woman and the seede of the serpent Because Sathan goeth about to destroy the children of God Michael taketh our part against the dragon that is readie to deuoure the child Reuel 12. Applicat 1. We see then the cause why Papists hate Protestants Atheists prophane Error 25. persons such as are religious because darknesse is an enemie to light the children of the flesh persecute them after the spirit Gal. 4. 2. We are encouraged manfully to stand out against Satan and his ministers Papists Atheists carnall worldly men because Christ fighteth with vs and if God be on our side who can be against
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
vpon their bellie and suffer their wife and children to want who herein are worse then infidels that were but naturall men 1. Tim. 5. 8. Whatsoeuer they know naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it shall not be amisse briefly to shew Doctr. 3. how farre this naturall knowledge doth extend it selfe as there are three degrees thereof in naturall things ciuill and morall duties and spirituall 1. This light of nature doth teach not onely men but bruit beasts what is naturally good as to eate to drinke to sleepe to shunne that is hurtfull to nature Isa. 1. 3. The oxe knoweth his owner the asse his masters cribbe But to doe these things well and to referre them to a good ende is a worke of grace aboue nature 2. Nature also giueth some light of morall duties Rom. 2. 14. The Gentiles doe by nature the things contained in the law though not as they should 3. The light of nature serueth also for the knowledge of spirituall things Rom. 1. 20. The godhead and eternall power are seene in the creatures but after a generall confused and vnperfit manner An example of naturall knowledge we hauein labal Gen. 4. 20. who inuented tents and the keeping of cattell Of morall duties in Pharao who thought it vnlawfull euen by the light of nature to touch an other mans wife Gen. 12. 18. Abimelech also being an heathen man had some knowledge of God when he said to Abraham God is with thee in all that thou doest Gen. 21. 22. But this naturall light is imperfect and insufficient like vnto that light which was made at the first to distinguish the day and night before the Sunne was created Gen. 1. 2. which was but a dimme and obscure light to the brightnes of the sunne like as the cloud on the forepart gaue light to the Israelites on the backe part it was darkenes to the Egyptians Exod. 14. 20. Such difference is there betweene the light of nature and the light of grace The reason of this naturall light S. Paul sheweth Rom. 1. 20. That the world should be left without excuse This light of nature is not sufficient to direct men but to correct them not to conduct them but to condemne them not to iustifie them but to testifie against them First then here we reprooue certaine errors of the Papists who doubt not to affirme that nature doth not onely affoard a Error 29. generall and common knowledge of the Godhead but that it is able to bring a man to the true knowledge and worship of God that by the light of nature a man may attaine to right morall duties and true vertuous acts But for the first our Sauiour sheweth that to know the onely very Lord is a worke of faith and giuen by Christ ioh 17. 3. And for the other S. Paul testifieth that we are not able of our selues to think a good thought 2. Cor. 3. 5. much lesse to produce any vertuous act Secondly if notwithstanding the light of nature be able to giue some direction to discerne betweene good euill betweene iust things and vniust the light of grace ought to doe much more wherefore if Christians beeing taught of God shall come short euen in externall duties of ciuill honestie the Gentiles shall rise vp in iudgement against them yea I am afraid that many of vs that do professe the name of Christ doe not shew that example of iustnesse sobrietie temperance humblenes which is to be found among the heathen nay I am more afraid that euen among Christians such enormous sinnes may be found that the Gentiles would haue beene ashamed of as the Apostle vpbraideth the Corinthians with such fornication as is not once named among the Gentiles that one should haue his fathers wife 1. Cor. 5. 1. so for craft extortion adulterie malice and such like I doubt me many Christians exceede the profane Gentiles The ninth lecture v. 10. Woe vnto them c. The Apostle In what sense the Apostle crieth Woe now amplifieth and enlargeth the former part wherein he had described the great sinnes and corruptions of these deceiuers false hypocrites both by examples in this verse of Cam Balaam Core and by similitudes and comparisons in the two verses following v. 12 13. This verse hath two parts the denouncing of a woe the ground therof which is the imitation of Cams enuie Balaams couetousnes Core his rebellioÌ„ schisme which did arise of pride But it will be here obiected how the Apostle hauing before made mention of Michael that he would giue no rayling sentence against the deuil so soone forgetteth himselfe and pronounceth a curse against these men Ans. There is great difference when one out of his priuate corrupt affection raileth or curseth as Shemei did Dauid 2. Sam. 16. and when one in the name of the Lord pronounceth a curse which is no imprecation of euill but a prediction of their iust punishmeÌ„t as the Prophets euery where and our Sauiour often doe crie woe against the wicked hypocrites Whereof there are two reasons yeilded one by Ambrose Non maledicit propheta in psal 119. sed quasimedicus vult illos sanare vt de proprijs flagitijs erubescant The prophet curseth not but as a physitian he would heale theÌ„ that they may be ashamed of their sinnes Hierome giueth an other reason answering vnto a cauill of wicked Porphirie who obiected that Peter did curse Ananias and Saphira to death Not so saith he sed dei iudicium spiritu annuntiat vt poena duorum Ad Demâ—trâ—ada hominum sit doctrina multorum But he with a propheticall spirit doth declare Gods iudgement that the punishing of two might be a warning to many And so doth the Apostle here prophesie and foretell the fearefull ende of these wicked men and testifie Gods iust iudgement against them The doctrine here is that it is no idle speech or word of course where we Doctr. 1. finde Woe in Scripture but it is an euident demonstration of Gods iudgement sure to follow if no amendment goe before So the Lord saith by the prophet Isa. 14. 24. Surely as I haue purposed it shall come to passe and as I haue consulted it shall stand For like as an ouerflowing streame can not be kept backe so the decree of God shall ouerflow Isa. 10. 22. and Gods arrowes are as of a strong man that is expert none shall returne in vaine Ier. 50. 9. Thus the woe of Christ propounded ouer Corazin and Bethsaida two vnthaÌ„kfull citties of Iudea vndoubtedly was accordingly accomplished Matth. 11. and those eight woes thundred out by our Sauiour against the Scribes and Pharises Math. 23. answerable to those eight beatitudes Mat. 5. had their effect accordingly for both the countrie pollicie and priesthood of the Iewes was within 42. yeares destroyed The reason is giuen Isay 45. 23. I haue sworne by my selfe the worde is giuen out of my mouth in righteousnesse and shall not returne
more then Christ and his Apostles could be charged with schisme because they forsooke the corrupt doctrine of the Scribes and Pharises and high priests but they are the followers of Core which haue practised against the Lords annointed our Moses and seditiously labour to peruert the subiects from the right faith Secondly brethren let vs take heede of schismes seditions mutinies neither obstinately to resist the ciuill state nor wilfully to forsake the felloweship of the Saints as the manner of some is as the Apostle speaketh Heb. 10. 25. but to yeeld our selues in all obedience to our superiours that it may be said of vs as of the Israelites Thou didst lead thy people like sheepe by the hand of Moses and Aaron Psal. 77. 20. The tenth lecture Uers. 12. These are spottes in your feastes of charitie c. without all feare feeding theÌ„selues As before the Apostle amplified this part in describing the corruptions of these hypocrites by examples so nowe he doeth illustrate the same by diuers similitudes by the first in calling them spots in feasts he setteth forth gluttonie by the two next of drie cloudes and barren trees their hypocrisie comparing them to the foaming sea he sheweth their vaine glorie by the similitude of wandring starres which are dimmed and darkened their euerlasting miserie We see then that this is a sure note of a carnall professour that onely seeketh his Doctr. 1. pleasure to pamper and feed his bellie and to liue delicately So S. Peter saith they count it pleasure to liue deliciously for a season spottes they are and blottes in feasting with you c. 1. Pet. 2. 13. Of such also S. Paul speaketh whose God is their bellie whose glory is their shame Phil. 3. 19. Such were those Israelites which perished hauing the flesh yet within their teeth Numb 11. 33. Such were they in the prophet Amos time that did eate the lambes of their flockes and calues of the stall and did drinke wine in bowles but no man is sorrie for the affliction of Ioseph Amos â— 6. that is they did eate and drinke without all feare of God or pitie to his poore afflicted members So then like as a spotte or blemish in a comely face so were they a disgrace to the charitable feasts of the Church which were then vsed for the cherishing of brotherly loue and releeuing of the poore Like the fowles that did seaze vpon Abrahams sacrifice Gen. 15. 11. so these deuoure holy things and pollute the holy feasts The reason is expressed by the Apostle They make their bellies their Gods c. because they minde earthly things Philip. 3. 19. First this note may fitly be applied against the Monkes idle Epicures life in Error 34. Monkes idle bellies poperie whose chiefe desire was to feede their bellies furnish their tables and fill their kitchins as Erasmus wittily answered the Duke of Saxonie asking his opinion of Luther that he medled with two dangerous points the Popes crowne and the Monkes bellie Secondly we are taught not to be giuen to a greedie appetite for such an one doth as the wise man saith put a knife to his throat Proverb 23. 2. He that eateth and drinketh more then sufficeth doth eate and drinke to his owne hurt both of bodie and soule We should then behaue our selues at feasts as in the presence of God as it is said of Iethro Moses father in law that he did eate before God Exod. 18. 12. and the elders of Israel saw God and did eate and drinke so let vs so eat and drinke that we may see God that we be not made vnapt to praise him and pray vnto him Cloudes without water corrupt trees c. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pthinoporina Doctr. 2. which signifieth trees of autumne decaying when the fruit is gathered By this then the Apostle setteth out their hypocrisie that made a shewe of religion as cloudes promise water and trees fruit and yet yeild none so these promised to their sectaries great matters both for their doctrine and life and yet performed neither Of such speaketh the Apostle 2. Timoth 3. 5 6. Which haue a shew of godlinesse yet denie the power thereof of this sort are they c. which lead captiue simple women laden with sinnes and ledde with diuers lusts Such were the Pharisies Math. 23. 15. That compasse sea and land to make a Proselyte and when he is made he is twofold more the child of hell then your selues that is there was neither true doctrine nor holines of life to be found in their religion Very wel is the doctrine and life of such compared to the grasse in the house top wherewith the mower cannot fill his hand Psal. 129. 6. and as potsheards couered with siluer Prou. 26. 23. such is the profession of hypocrites The reason hereof the Apostle sheweth 2. Tim. 3. 5. before rehearsed They denie the power of godlinesse contenting theÌ„selues onely with the shew thereof for remedie whereof S. Peter biddeth vs to sanctifie the Lord God in our hearts that is not to leaue till we feele the power of religion within vs. First this doctrine laieth open the hypocrisie of Papists and nakednes of their religion which hath no true substance of Error 35. comfort in it For this I dare be bold to No true comfort in popeâ—iâ— say that a reprobate may goe euery iotte foote by foote as farre as is required of a Papist and notwithstanding the goodly promises which they make of their religion their followers remaine still in feare doubt and vncertentie of saluation and many of them the children of hell that they may truly say vnto them as Iob to his friends Miserable comforters are ye and physitians of no value Iob 13. 4. Secondly we are taught that professe the Gospel that we be not as wells without water or cloudes without raine or trees without fruit but that all both pastour and people doe adorne our holy profession with wholesome fruits not ouerthrowing in practise which we build by our profession nor destroying by life what we defend by learning v. 13. They are the raging waues of the sea foaming out their owne shame c. Here Doctr. 5. the Apostle toucheth their vaine glorie that in their raging affections both ambitiously commend themselues and malitiously despite others which is but a reuealing of their owne shame So the Apostle saith Their glorie is their shame Phil. 3. 19. S. Peter saith Speaking swelling wordes of vanitie they beguile with wantonnes c. 2. Pet. 2. 18. Such an one was proud Diotrephes that pratled against the Apostle with swelling words Ioh. epist. 3. v. 10. Such were the swelling and malitious words of the false prophet Zidkiah when he smote Micaiah vpon the face saying When went the spirit of the Lord from me to speake vnto thee 1. king 22. 24. This similitude the Apostle taketh from the prophet Isai 57. 20. The naked are like the raging sea
other prophets mentioned in the Chronicles Secondly our answere to the Papists Error 37. Of the prophecie of Henoch is this 1. that although some bookes of scripture be wanting yet these remaining are sufficient 2. that although this prophecie of Henoch were deliuered by tradition yet is it agreeable and consonant to scripture which euery where testifieth the same this maketh not then for traditions contrarie or repugnant to scripture such as are their vnwritten traditions Thirdly this text conuinceth Atheists that expect no such day of iudgement who herein are worse then some of the heathen who beleeued a iudgement after this life which they say was committed to the Iudges Minos Rhadmanthus Aeacus of this opinion was Plato they erred In Gorgia in the manner for God hath committed all iudgement to his sonne but they granted the thing But it is safe for vs to stand in awe of Gods iudgement and to be in expectation of this day as the Apostle saith Knowing the tenour of this day we perswade men 2. Cor. 5. 11. as one of the Fathers hath fitly resembled it thus That like as schollers comming to render their lesson to their Master which they had receiued Iâ— sâ—holaâ—â— esses acciperes â—on redderes aut cum expeâ—â—â— teddere siâ—â— metu â—â—is plagarum â—modo ergo accepimus posteâ— statuemur coraÌ„ magistro vt rationâ— reddaâ—us de omnibus quae accepimus Aug. Ps. 93. Doct. 2. doe it not without feare so we should tremble to thinke of this daie when we shall giue account vnto God of all things giuen vs in charge Behold the Lord commeth with thousands of Saints c. or with his holy thousands that is the holy Angels with their royall host shall accompanie our Lord Christ to iudgement and his holy Saints also shall waite and attend vpon him beeing eftsoones at his comming receiued vp to glorie We see then the prerogatiue of the Saints that they shall not stand like malefactours at the barre before the tribunall seate of Christ to be iudged with the wicked but shall presently receiue honour in the sight of those which are damned This is that which S. Paul saith that they shall be caught vp in the cloudes and meete Christ in the aire 1. Thes. 4. 17. A president of this we haue Reu. 14. 1. where the Lambe staÌ„deth vpoÌ„ Mount Sinai with an 144. thousand that were marked in the foreheads Like as the virgins make haste to meete the bridegrome Math. 25. 1. and as the eagles gather togither where the carcasse is Math. 24. 28. so the Saints shall be foorthwith gathered to Christ. The reason is giuen by our Sauiour Iohn 12. 26. where I am there shall my minister be the saints then as Christs ministers shall waite and attend vpon him First then by this that hath beene said we may easily recoÌ„cile two places of scripture which haue much troubled the Fathers the one Psal. 1. 6. The wicked shall not rise vp or stand in iudgement and the other Ioh. 5. 24. He that beleeueth shall not come into iudgement If neither the beleeuers nor the wicked shall come to iudgement then it would followe that none at all should come Hilarie therfore and Origen thinke that neither the godly faithfull nor the wicked infidels shall be iudged the one being cleared the other condemned in their owne conscience but they which are inter impios piosque medii as in the midst between Hilar in Psal. â— Origen in 3. lib. â—ob the godly and vngodly which are in the faith yet liue not thereafter But S. Paul taketh away this sense saying We must all appeare before the iudgement seat of Christ. Godly vngodly good and bad S. Ambr. 2. Cor. 5. 10. Serm 20. in Psal. 119. thinketh that the righteous only shal come into iudgement quia â—estinant innoxij ad iudiciuÌ„ because the guiltles innoceÌ„t make haste to iudgement as not fearing it the wicked doe tremble at it and dare not come neare it but the Apostle saith otherwise that the wicked aboue all other shall not escape the iudgement of God Rom. 2. 3. But the places are better thus reconciled the beleeuers shal not come into iudgment that is as Augustine expoundeth iudicium condemnationis the iudgement of condemnation and the wicked shall not stand in iudgement that is in that iudgement which the righteous shall receiue as it followeth in the next words nor sinners in the assemblie of the righteous And to this purpose Ambrose well saith He will not house fellowshippe of iudgement betweene the Non vult coÌ„mune sanctis cum diâ—boli sociis iudicâ—i eâ—â—econso tium Serm 20 in Psal. 116. Saints and the wicked which are companions of the deuill they shall receiue each their sentence and iudgement apart For first the Saints shal be gathered togither Psal. 50. 5. and to them shall be pronounced the ioyfull sentence Come ye blessed inherit the kingdome prepared for you Math. 25. 34. afterward shall followe the fearefull iudgment of the wicked v. 41. Depart from me ye cursed So then we refuse Origens conceit which vpon these wordes Psalm 37. 34. When the wicked shall perish thou shalt see Hom. 5. in Psal. 〈◊〉 inferreth that the Saints shall first see the wicked condemned and then they themselues shall be exalted But the contrarie is gathered out of the Gospell Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham Isaack and Iaacob c in the kingdome of God and your selues thrust out at the doores the exaltation of the Saints in the sight of the wicked shal goe before The prophet then in the fore-recited place either speaketh of the experience which the righteous shall haue in this life when they see the destruction of the wicked or els it may well be that the Saints though first exalted may yet see and behold the iust condemnation of the vniust as Abraham and Lazarus did see the rich man in torment as he sawe them in glorie Luk. 16. SecoÌ„dly the opinion of the papists may here also be refuted who affir me that the Rhemists Error 38. How the â—aintâ— shall iudge the world Saints shall giue sentence with Christ misvnderstanding the Apostle where hee saith the Saints shall iudge the world 1. Cor. 6. 2. For the Apostle in so saying meaneth not that God hath committed the iudgement of the world to the saints for then he should be contrarie to Christ who saieth that the father hath committed all iudgment to the sonne Ioh. 5. 22. But the Apostles and saints are said to iudge the world because their life and doctrine shall be a condemnation to the world as Christ saith His word shall iudge in the latter daie Ioh. 12. 48. And Origen doeth well interprete this place thus Not Non Paulus â—pseâ—ed opus Pauli quod faciâ—â—at in Euangelio iudicabit Paul himselfe but Pauls worke and labour in the Gospell shall
beene a long time in the worlde and he none other but the Bishop of Rome Secondly seeing the last times beganne so many hundred yeares agoe and we are so much the nearer the ende of the world howe much more ought we to be carefull The last times should prepare vs for Christ. to addresse our selues for the comming of the Lord if the Apostle thus perswaded in his time The Lord is at hand be carefull for nothing Phil. 4. 5. 6. then nowe the nearer the Lord is at hand the lesse greedie should we be for the things of this life Therfore the Lord in wisdome hath concealed the secret of his comming still telling vs by his Apostles and ministers that we are in the last times that we might alwaies be watchfull Carnall and worldly men make a contrarie vse for some of theÌ„ as Saint Peter saith will beginne to mocke say where is the promise of his comming 2. Pet. 3. 4. still the last times the last times say they but we see no ende yet whome the Apostle answereth excellently first that in respect of God there is no slackenes because one day is with him as a thousand yeares and a thousand yeares as one daie secondly neither is he slacke to vs ward but patient because he would haue all men come to repentance Others there are that take more libertie to sinne because their master deferreth his comming Matth. 24. 48. But our Sauiour Christ teacheth vs to make another vse Non prodest scire sed mâ—â—uere quod suturum est vt seâ— per limus quasi in excubus coÌ„stituti ne aut iustus estet remissior aut peâ—cator securior vt ignorantes timerâ—mus obseruantes emeâ—dâ—remur lib. 5. deside cap. 8. Wà tch for ye knowe not when the Master of the house will come Mark 13. 35. and so I ende with that good sentence of Ambrose It profiteth not to knowe but to feare what is to come that we alwaies may be set as in our watch least the righteous man should be more remisse or the sinner secure that not knowing we should feare and obseruing amend There should be mockers which should walke after their owne vngodly lusts Wee Doct. 3. Against scorners of religion see that they which measure euery thing according to their owne sensuall lust become mockers and scorners of religion of the mysterie of God and haue in derision the faithfull professours thereof Such the Prophet speaketh of Psal. 89. 51. They haue slaundered the footesteps of thine annointed that is they laugh to scorne those that patiently waite vpon the Lord and walke in his pathes the prophet Isay complaineth of such that scorned and mocked at the iudgements of God as though they should not come neare them Isay 28. 14 22. Such were Lots sonnes in law that wheÌ„ they were warned to depart the citie he seemed to them as though he had mocked but indeed they mocked him and regarded not his wordes Gen. 19. Thus the Philosophers mocked and scorned S. Paul when he spake vnto them of the resurrection of the day of iudgement Act. 17. Euen like as the Israelites beleeued not that God would prouide for them in the desert saying Can God prepare a table in the wildernesse Psal. 78. 19. And as the noble man gaue no credit to the prophet when he foretolde of the great plentie cheapnesse of corne to morrowe this time saying that though God should open the windows of heauen it could not so come to passe 2 Kin. 7. 2. Such are these mockers that in matters of religion are incredulous as concerning the mysterie of the incarnation of Christ the resurrection life euerlasting such other mysteries thinking these things impossible The reason of this their scorning incredulitie the Apostle sheweth thus writing 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know theÌ„ because they are spiritually discerned First then by way of reproofe this doctrine may be applied against all professed or close Atheists which deride the doctrine of the Trinity of Gods prouidence of our redemption by Christ of the virgins birth they beleeue neither heaueÌ„ nor hell to whom I say with the prophet Isay 28. 22. Nowe therefore be no mockers least your bonds increase least you sooner feele God then beleeue him as Pharao who contemptuously said who is the Lord that I should let Israel goe Exod. 5. 2. to his cost had experience of Gods power beeing ouerwhelmed in the red sea Secondly let Papists take heede that are the greatest scorners of the faith and Error 47. Papists scorners gospell of Christ in these daies calling vs soâ—â—fidians onely faith men the assurance of saluation presumption our communion table an oyster table a christian in Italie B White apud Foxum in scorne they take to be a foole or idiot they iest at our sermons deride our prayers in disputation with them they thrust out their tongues make mockes mowes without all shamefastnesse and modestie Like as the prophet Dauid complaineth of his enemies Psal. 35. 16. They gnash with their teeth vers 19. winke with their eie v. 21. they gape vpon me with their mouthes God giue them better grace Thirdly let vs take heede that there be not any scorners among vs which deride the godly disposition or honest life of their brethren as Dauid had experience Psal. 69. 10. When I wept and fasted it turned to my reproch I put on sackecloath and I became a prouerbe vnto them But let such take heede least if they scorne Isaac with Ismael together with Ismael they be cast out of Abrahams house and with Esau loose the birthright Likewise we are taught not to measure the high points of religion with the shallowe reach of mans witte for this were as if a man should gather the wind into his fist or bind the waters in a garment Prou. 30. 4. But that if we remaine yet in doubt let vs seeke with humilitie to beleeue what we read not by reason to comprehend as the prophet saith Nisi credideritis non intelligetis Unlesse ye beleeue ye cannot vnderstand Isay. 7. 9. And as one writeth well vpon these words of the Apostle He that commeth vnto God must beleeue Heb. 11. 6. No man goeth to the sea and committeth himselfe Nec mare quis ingâ—edituâ— â—ec liquido profundo se committiâ— elemento nisi credat se posse seruari c. Ruffin Symbol to that liquid element vnlesse he did beleeue he might be saued the husbandman would not sowe his seede if he did not hope for increase and marriage is contracted for hope of issue c. So euery man that entreth into Gods schoole must with humilitie beleeue God that teacheth though he doe not vnderstand the reason of Gods workes Uerse 19. These are makers of sectes or which segregate themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must
prooue a dead and withered braunch and so is that faith that doeth not gather daily more strength We ought therefore to growe increase that we may appeare to be liuing braunches graft into the stocke which is Christ. First this doctrine which teacheth increase Error 49. of faith meeteth with an erroneous opinion of the papists who doe require of their people onely a weake and imperfect faith to beleeue as the Church beleeueth and say it is sufficient though they themselues be not able to giue any reason A generall confused saith not sufficient nor render any account of faith for where is nowe this edifying of our selues in faith this spirituall groweth increase of faith they grow not at all which content themselues with a rude weake imperfect general faith S. Peter otherwise teacheth that we should be readie to giue an answer to euery man that asketh a reason of the hope that is in vs. 1. Pet. 3. 15. And thus Origen expoundeth those wordes of the Apostle to our Sauiour Christ Lord increase A dâ—â—ge nobis fidem i habentes eam fidem quae non est secundum scientiam habeamus eam quae est secundum scientiam in c 10. ad Rom. our faith Luke 17. 5. That is hauing that faith which is not according to knowledge let vs haue that also which is according to knowledge Secondly we see what they may thinke of themselues that continue in one stay their faith hope charitie knowledge zeale is the same which it was many yeres since surely such may worthily suspect themselues that their faith is dying in theÌ„ for it is most true qui non proficit deficit he that increaseth not decreaseth Wherefore euery man ought to giue all diligence to adde grace to grace vertue to vertue as the Apostle saith Ioyne vertue with your faith with vertue knoweledge with knoweledge temperance c. so shall they not be idle and vnfruitfull 2. Pet. 1. 5 6 8. And as Hierome saith Isti sunt veluti scalae gradus quam vidit Iacob these are as the staires of Fabiolae tom 4. the ladder which Iaacob sawe whereby we must scale the heauens Praying in the holy Ghost The Apostle here sheweth that the meanes whereby Doctrin 2. we are enabled to edifie our selues and to goe forward in faith is by praier he likewise teacheth what manner of praier it ought to be in the holy Ghost that is we must pray effectually zealously as the spirit shall make vs to pray Saint Iames testifieth as much saying If any of you lacke wisedome let him aske of god who giueth to all men liberally c. but let him aske in faith Iam. 1. 5. The prophet Dauid is a notable president to vs in both these points that praier is a meane to obtaine such graces as we want Psal. 109. 4. But I betake my selfe vnto praier and that it ought to be with the heart Psal. 108. 1. Mine heart is prepared mine heart is prepared O God I will sing and giue praise Exor For like as Moses with his rodde wrought wonders Elisha with his staff in such stead is praier vnto Christians but like as the Arke was couered with gold both within without Exod. 25. 11. so our praier must not consist in glorious goodly words but proceede from the golden meditations of the heart Aitiol For as God is so ought our praier to be He is a spirit and we must worship him and pray vnto him in spirit and because Ioh. 4. 24. Christ saith Come vnto me all that are wearie and I will ease you Math. 11. 28. and to him we haue accesse by praier therfore we ought to haue recourse to praier as vnto the hauen and rest of our soules If then our praiers ought to be spirituall whereunto we are stirred by the H. ghost which as the Apostle saith maketh requests for vs with sight that can not be expressed Rom. 8. 26. then first of all all lip-labour Error 50. in praier is condemned such as are all popish Popish liplabour in praiers vainâ— latine praiers made by simple people without any knowledge or vnderstanding of that which is praied which is contrarie to the Apostles rule I will pray with the spirit I will pray with the vnderstanding also I will sing with the spirit I will sing with the vnderstanding also 1. Cor. 14. 15. For if publike prayer ought to be made to the vnderstanding of others whereof the Apostle here chiefly speaketh much more to the vnderstanding of those themselues that pray Origen saith well vpon these words of our Sauiour If two agree vpon â—arth whatsoever they desire it shall be giuen them Math. 18. 19. that is There must be a consent of the heart in beleeuing and a â—â—it consensus cordis crodendo linguae coÌ„sitendo tract 6. Matth. consent of the tongue in confessing And secondly seeing praier is so necessarie an instrument of the soule they are grieuous offendours that so seldome vse it Daniel would not forbeare praier 30. daies vnto God though it cost him his life but vsed to pray thrice euery day Dan. 6. 10. Men now are not onely terrified from praier but comforted and encouraged to pray yet I am afraid that many passe daies weekes moneths yeares and neuer humble themselues in their priuate praier vnto God Great is the efficacie of feruent praier Iam. 5. 16. And Hierome well saith Vim facicbat precum tuarum fidelis ambitio The faithfull ambition ad Câ—laâ—tiâ—â— as it were of your prayers was violent and forceable vers 22. Keepe your selues in the loue of God He meaneth brotherly charitie which is wrought in vs by God The loue of God is taken either for that loue whereby God loueth vs 1. Ioh. 4. 9. In this appeared the loue of God toward vs c. or whereby we loue God v. 19. We loue him because he loued vs first or for that loue whereby we loue one an other which is said to be the loue of God because it commeth of God 1. Ioh. 4. 7. Beloued let vs loue one an other for loue commeth of God and so is it taken here The Apostle then in these words exhorteth Doct. â— to perseuerance and continuance in loue that we should take heede of all offences and occasions whereby our charitie might be interrupted or broken off so that it is as great a vertue to cherish and nourish Christian loue as once to haue begunne it Testim Therefore the Apostle saith Endeauouring to keepe the vnitie of the spirit in the bond of peace Eph. 4. 3. And againe Be angrie and sinne not v. 26. that is so moderate your affections as thereby ye sinne not against charitie Examp. Thus was Abraham desirous to keepe charitie he beeing both far greater then Lot as elder in yeares his vncle by kinred and heire of Gods promises yet thus offereth himselfe vnto him seeking peace Let there be no
strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellenâ—â—â— of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his impleÌ„do homo deficeret nonse extollat superbia tumidui De grat lib. â—rbiâ— c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it SecoÌ„dly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. â— the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operuÌ„ accepisâ—e mercedem lib. 1. de â—ocat gâ—nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue
them they are brought to repentance as the city of Ninive was at the preaching of Ionas when he cried yet 40 daies the city shall be destroyed Ion. 3. and the Apostle saith godly sorrow causeth repentance 2. Cor. 7. 10 and sorrowe is wrought in vs by consideration of gods iudgements which are preuented by repentance Applic. This doctrine first discouereth the indirect course vsed in the popish Errór 60. Papists promisâ— pardons when they should threaten judgments Church wherein nothing is more common then to heare of pardons indulgeÌ„ces for daies for moneths for yeares for hundreds for thousands Any man that will be at the cost or will yeelde himselfe to their superstitious obseruations shall haue the Popes indulgence or Iubile pardoÌ„ looke synops Centur. 5. error 47. in the meane time no mentioÌ„ atall is made of repentaÌ„ce but it is an euident signe that it is but light ware slender stuffe that is so easily had These popish indulgences are like vnto that vntempered morter which Ezechiel coÌ„pareth the false prophets flattering sermons vnto Ezech. 13. 10. Such buildings will abide no stormes and such pardons cannot deliuer from Gods iudgements Secondly here is a rule giuen for preachers that where they see the state of the people requireth it to take a round course with them to course them vp and to thunder against them Gods iudgements I feare me there are fewe congregations in this land that haue not neede of such plaisters they shall finde that one sermon of this kinde will doe them more good then tenne smooth sermons God send vs many such preachers which as good physitians hauing to doe with old festered sores may first search and cleâ—se the wound and then apply their gentle medicines for the prophet saith that such preachers as haue sweete tongues doe but steale away the worde from the people they profit them not Ierem. 23. 30 31. Origen hath a good note Atristibus semper sed necessarijs inchoat deus veluti ego occida ego viuificabo ego percutiam ego sà nabo hom 1. in Ierem. God alwaies beginneth with sorrowfull things but necessarie as I kill and I make aliue I smite and I heale And hate the garment spotted of the flesh The Apostle alludeth to the custoÌ„e Doct. 4. of the law that euen the garment that touched the flesh of an vncleane person was vncleane Leuit. 15. 17. yea the bedde whereon he lieth the seat whereon he sitteth shall be vncleane v. 4. so that his meaning is that men should not only abstaine from the grossest and greatest sinnes but The smallest sinnes are to be shunned from the least pollution thereof This is all one with that of Saint Paul Abstaine from all appearance of euil 1. Thes. 5. 22. Testim So the Lord for badde our first parents not onely to eate of the fruite but to touch it Gen. 3. 3. he would haue them to shunne the very occasion of euill Examp. So chast Ioseph when he saw the vncleane desires and wicked disposition of his masters wife he would come no more in her companie Gen. 39. 10. he would not in curie the least suspition of euill Exornat For like as the prophet reprooueth the hypocrites of his time who though they would not eate of polluted or vncleane flesh yet the broth thereof was found in their vessels Isay 65. 4. So the suspition or appearance of euill must be shunned euen as the broth of that which is vncleane As Cockatrice egs are venemous and hurtfull not onely if one doe eate them but if he doe tread vpon them or be sprinckled therewith Isay. 59. 5. so the least felloweship with euill is contagious and bringeth infection Aitiolog The reason why we should resist the very first beginnings of sin may be gathered from Saint Pauls words Eph. 4. 27. neither giue place to the deuill for if in small matters we giue place to him we make a way to his greater tentations the course of the water must be stopped in the beginning Prou. 17. 14. and so must Sathans temptations be resisted at the first Applicat Who seeth not now how fitly this doctrine serueth for the reproofe of the Papists and popish profession who if they might be cleared from the vncleane and polluted flesh that is from grosse idolatrie and paganisme as they can not by any meanes yet it is most apparent that they haue the garment spotted of the flesh that is they retaine many carnall rites ceremonies and vsages borrowed of the Iewes and Gentiles from the Iewes they haue their washings censings holy water oyle salt palmes priestly garments difference of meates obseruation of daies from the Gentiles adoration of images purgatorie inuocation of the dead pilgrimages worshipping of angels and such like that if euery bird had his feather and the Gentiles and Iewes might fetch home their owne that the popish Church hath borrowed they would be left very beggarly and naked So then the best and cheifest ornament of Poperie is the garment spotted with the flesh and their religion consisteth in touch not taste not handle not which all perish with the vsing and are after the commandements and doctrines of men as S. Paul saith Coloss. 2. 21. Secondly we that professe the glorious Gospel of Christ are taught that we should not neither in opinion nor in any externall vsages rites or customes which may breed offence conforme our selues to the carnall and spotted profession of poperie Popish religion spotted of the flesh but to decline in all things the very shadow shew or least suspition thereof and beside concerning the errours of life not to thinke it sufficient to abstaine from grosse and noysome sinnes as foule and vgly deformities but to wipe away the very blemishes and spots that is the occasions entisments appearance prouocations to sinne Iob as he was free from adulterie and vncleannes of life so he did auoid the very baits and allurements to sinne He made a couenant with his eyes not to looke vpon a woman Iob. 31. 1. Hierome vseth this similitude Vt creatorem non in clephantis Epitaph No potiâ—n camelis lconibus miramur sed in minutis quoque animalibus formica culice it a mens Christo dedita aeque in maioribus minoribus intenta c. Like as we doe admire our Creator not so much in elephants camels lyons as in the smaller beasts the ant gnat c. so a minde deuoted to Christ doth as well take heede of small as great sinnes The 16. lecture v. 24. Now to him that is able to keepe you that you fall not Here beginneth the second part of the conclusion which containeth a solemne celebration of the praise of God wherein are three things to be considered what it is that is here yeilded glorie maiestie dominion power v. 24. to whome to God onely wise wherefore because it is he onely that is able to keepe vs from falling and to present vs blamelesse at his comming