is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
that euer Christ appointed a Crucifixe to bee a signe of his presence or that God willeth their Images to bee signes of his presence Thirdly the Chaire of Estate is a signe only in the Kings absence for himselfe being present the ciuill worship is performed to himselfe but Christ is neuer absent from his Church and yet in his presence they set vp an Image to remember him by Thus that Church being an open Idolater must not bee ioyned with for she is not ioyned to Christ any longer but is a professed harlot neither iâ— it so indiffereÌ„t as some think to finde saluation there as well as by our Religion The fifth ground is Matth. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serue That this is a chiefe ground needes no proofe and therefore wee will consider first the meaning secondly the aduersaries against whom wee must contend To know the meaning the words going before will affoord vs some direction wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only and requiring not the maine worship due to God but a little bowing of the bodie betokening that he was the disposer of the kingdomes of the world this Christ denieth him with this reason ratified by Scripture that it is a worship and seruice proper to God and to bee tendred to him onely Secondly the words themselues are to bee weighed By worship is properly signified bodily worship in a bodily gesture the meaning then is thou shalt with thy bodie adore the Lord for so it is sutable to Satans demaund The word serue signifieth all worship due to God both inward and outward Only This word appertaineth to both the members and so to the whole sentence for else there should bee no direct deniall of Satans temptation requiring onely the former and not the latter But some will say we may serue men lawfully how then is seruice proper to God only There be two kindes of worship religious and ciuill Religious is an action or actions of reuerence and subiection whereby a man doth acknowledge the Godhead it self or the properties thereof either in God himselfe truly or in the creature falsely These properties of God are first to bee an absolute Lord. Secondly to bee Almightie Thirdly to be present in al places at all times Fourthly to heare all men in all places at all times Fiftly to know all things past present and to come yea and the hearts of men Sixtly to be giuer of all good things and the preuenter of all euill Now any action of reuerence in signification of any of these properties is a religious worship the very intent of the minde in religious worship being to ascribe either Godhead or diuine properties to the thing worshipped Ciuill or politique worship is when men performe actions of reuerence and subiection to others as acknowledging them to bee preferred aboue themselues in gifts or authoritie Thus bowing of the bodie is sometime religious when it is done to God in acknowledging his properties and sometime ciuil performed to a man in respect of his eminency in gifts or gouernment But these words of Christ are meant only of the former and not of the latter which belongs vnto man This ground thus truly conceiued affoordeth vs these two maine points of Religion first that God is to be worshipped with religious worship Secondly that all religious worship is proper to God and due to him alone Now religious worship is two-fold first inward standing in two things faith and inward obedience Secondly outward when this inward worship is outwardly testified consisting of three principall parts first in preaching hearing and reading the word secondly in receiuing the two Sacraments thirdly in prayer and thanksgiuing publike and priuate The Aduersaries hereof are the Papists who pretend the Catholike Religion but indeed ouerthrow it in deprauing the outward worshippe of God wherein the inward is testified The first part whereof standing in the preaching hearing and reading of the word they depraue first by mingling the pure word of God with mans word and writings and authorising bookes Apocryphall as Canonicall Scripture Secondly by making vnwritten Traditions Apostolicall and Ecclesiasticall as they say of equall authoritie with the Scripture Thirdly in that they teach in their Catechismes that the worship of God doth stand in obeying the Commandements of the Church as wel as the Commandements of God themselues and are necessarily to be practised vnto saluation so they worship God in vain Mat. 15.9 Fourthly in that they allow no Bible to be â—uthenticall but onely the Latin translation of Iereâ—ie renouncing both the Hebrew and Greeke fountaines and yeâ— learned Papists confesse that their Latin text iâ— corrupted and that therefore the true sense is to bee fetched from the Popes determination and from Councels and no other sense to be admitted Fiftly in that they make Images Lay mens bookes and teachers and debarre the people of the Scriptures publikely and priuately in the vulgar tongue and suffer it only to be read by them and vnto them in the Latin tongue vnknowne vnto them The second part of outward worship standing in administration of Sacraments they likewise corrupt and abolish for howsoeuer Baptisme is preserued for the substance of it in the Romish Church which as a lanterne carrieth the light it retaineth not for it owne but for the hidden Churches sake within it yet haue they abolished the Lords Supper for the substance of it first of a Sacrament they haue made itâ— reall sacrifice Secondly they haue turned the Communion into a priuate Masse where the Priest alone receiueth all and the people nothing Thirdly although in a Sacrament theâ—e must bee a distinction between the signe and the thing signified yet they make none but ouerthrow all such signification of the signes by their transubstantiation Fourthly they haue turned the bodie of Christ into a breaden God which they carrie about in boxes and worship which is as vilde an idolatrie as euer was among the Heathen not inferiour to the worshipping of Cats and Buls as gods among the Egyptians Fiftly they haue added to Christs Institution fiue Sacraments viz. Penance Confirmation Orders Matrimonie and annoynting But indeede Baptisme is a Sacrament of Penance the Lords Supper of Confirmation and further are they deceiued in the other The third part of outward worship concerneth Prayer and thankesgiuing this they ouerthrow likewise first they mocke God in praying in an vnknowne tongue not knowing what they aske much lesse seriously addressing themselues vnto the dutie which euen earthly Kings would disdaine Secondly in prayer must bee brought sense of want and contrition of heart this they cannot bring who are taught that they merit by prayer Thirdly prayer must be made in particular faith but this they make presumption Fourthly they allow praying to creatures the mediation of Saints and so denie the very substance of prayer which is to make
speech for in word they professed him but in their deedes denied him liuing after their owne lusts and encouraging others in the same course Titus 1.16 And this sinne is reuiued and renewed in this our age wherein too many outwardly and in word professe Christ come to the Word and Sacraments but couertly and in their deedes denie him whose liues are very full of epicurisme and earthlines and mouthes filled with blasphemies and reproches against true obedience which of them is counted too much nicenes and precisenes These are the disciples of the old Heretiques whom without repentance the like fearefull iudgements awaite which befell them Secondly we may obserue in what regards they deny Christ namely first in regard of his Godhead by withstanding the meanes of that power of Christ whereby hauing redeemed them he would sanctifie their hearts to obedience The merit of his redemption is welcome to them but they will none of the efficacie of it which sanctifieth and reneweth the inner man subdueth sinne and quickneth the life of God in them Secondly in regard of his Lordship by denying him obedience which as to a Lord is due vnto him A Redeemer they would haue him but not a Lord so euery man would haue portion in Christs redemption but their lusts must be their Lords and they seruants to sinne and Satan but these bee those enemies that will not that he should raigne ouer them who shall be brought and slaine before him Our part then is if euer wee would finde comfort in Christ to make him our Lord his counsell is that those that are laden should come vnto him for ease but the next words are take my yoke vpâ—â— thee and if wee would haue him our iustification let him become also our sanctification Vers. 5. I will therefore put you in remembrance for as much as ye once know this how that the Lord after that he had deliuered the people out of Egypt destroyed them afterward which beleeued not THe Apostle hauing propounded his principall exhortation to contend and fight for the faith vers 3. with the reason thereof vers 4. doth here begin to answere a secret obiection which might bee made against that reason thus These seducers professe Christ and looke for saluation by him what danger then can redound if we should ioyne our selues vnto them This obiection is answered from this fifth verse vnto the twentith in all which verses hee disputeth at large that there is great daunger herein seeing their end shall be destruction the summe of which disputation is contained in this reason All such persons as giue themselues libertie to sinne shal be destroyed But these seducers giue themselues libertie to sinne and therefore shall be destroyed The former part of which reason is contained in the 5.6.7 verses and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words but the proofe of it onely by an induction and enumeration of examples of sinners which haue bin destroyed and they be three in number first of the Israelites in the 5. verse secondly of the Angels in the 6. verse thirdly of Sodom and Gomorrha in the 7. verse In this 5. verse are two things to bee considered first the preface in these words I will therefore put you in remembrance for as much as you once knâ—w this Secondly the first example whereby the point in hand is prooued in the words following The preface serueth to preuent an obiection which might be made by the Church reading these examples that Iude teacheth them nothing but things which they knew well enough before to which he answereth that his intent is not to teach them any new thing or any vnknowne thing but to bring knowne things to their remembrance and in it three things are to bee obserued First the Apostles practise I will therefore put you in remembrance Where note the office of all Pastors and Teachers which is not onely to teach thingâ— vnknowne but to repeate and to bring into remembrance things known before This was Peters care 2. Pet. 1.12 though they had knowledge to put them in remembrance and chap. 3.1 to stirre vp and warâ—e their pure mindes giuing vs to vnderstand that knowledge in the minde lieth as embers vnder ashes and needes daily stirring vp Which admonisheth all hearers not to be offended if they heare the same thing often seeing it is the dutie of Ministers to teach the same thing often Yea hearers which haue vnderstanding in the Scriptures must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before seeing the Apostle thinketh it meet to teach nothing else Secondly in this preface obserue the propertie of the Church which is to know the histories and examples of Scripture Christ commanded his hearers to search the Scriptures the Apostle wisheth that the Scriptures dwell plentiously in mâ—n which exhortations no doubt stirred them vp to haue the scriptures familiar vnto them euen as Timothie knew the Scriptures of a childe The state of our times is farre otherwise for Ministers cannot say as Iude speaketh for as much as you know these things I will put you in remembrance but our people pleade and professe ignorance yea that the knowledge of the scriptures belongeth not vnto them they being not booke learned but to schollers and Ministers that liue by it But wee ought to account it a propertie of euery Saint of God who is iustified and sanctified to know the Scriptures which onely are able to make them wise vnto saluation The third point in the preface is a second propertie of the Saints namely that they once know that is they know certainly vnchangeably and once for all neuer to reuoke or alter this knowledge which first informeth vs what to thinke and iudge of those men who because of diuersitie of opinions will be of no religion nor beleeue any thing vntill it be determined by some generall Councell these want this propertie of the Saints and are plaine Atheists Secondly it teacheth vs to hold our religion certainly receiuing it once for all vnchangeably In humane things wee may often without danger chaunge our mindes and deliberate but grounds of Religion must be out of al question and admit no deliberation Now followeth the first example whereby the first part of the former reason is prooued and that is of the Israelites who wittingly and willingly sinning against God were destroyed as appeareth Numb 14. In which example consider foure things first who were destroyed the people Secondly the time when after that hee had deliuered them out of Egypt Thirdly for what cause which beleeued not Fourthly the manner of the speech For the first the persons who were destroyed were the people by which word is meant a speciall people a peculiar and chosen people the seede of Abraham Isaac and Iacob a people priuiledged aboue all people of the earth to whom belonged the
him such princely gifts as it is said God gaue him another heart his heart was changed in regard of other gifts than formerly he had so when Dauid was annoynted King and when Samuel had powred the horne of oyle vpon his head it is said 1. Sam. 16.13 that the spirit of the Lord came vpon him which furnished him with gifts and graces both of regeneration and regiment also In like manner the Lord tooke of the spirit of Moses and put it on the seuenty Elders Numb 11.17 whereby they were furnished with gifts of gouernment and enabled to beare rule and iudge iustly as Moses was such titles therefore as these are not ascribed vnto them without iust cause Yea how can they be fitlier called than Glories seeing there is no greater glorie in earth than to supplie Gods roome and to bee enabled with gifts for the sufficient discharge of it Hence learne that it is lawfull for Princes to beare an outward pompe in diet buildings costly apparell and troopes of men for they are dignities and their dignitie being outward in regard of men they may maintaine it by outward pompe to procure more reuerence and awe of men thereunto So Agrippa and Bernice came with great pompe and entred into the common hall which pompe is not there discommended but rather approued as by the circumstances of the text appeareth Secondly Magistrates ought especially to honour God because he especially honoureth them this must they doe by discountenancing and punishing vice and by setting vp and maintaining true religion and vertue Thirdly being in Gods place they are to execute iustice without corruption or partialitie in the face and feare of God 2. Chro. 9.7 Seeing the iudgement is the Lords let the feare of God bee vpon you take heede and doe it Deut. 1.17 Ye shall haue no respect of persons in iudgement but shall heare the small as well as the great ye shall not feare the face of man for the iudgement is Gods and herein stands a great part of their glorie Fourthly we are in all lawfull things to yeeld free subiection and obedience vnto our Magistrates and gouernours euen as vnto God himselfe whose roome they are in which duty the child oweth also to his father the seruant to his Master because they also are set ouer them in Gods stead Fifthly hence also is it lawfull for vs to giue to Princes the titles of Maiestie and Grace because it hath pleased the holy Ghost to ascribe them vnto them and by their titles to commend their persons and places vnto vs yea and to furnish them with such gifts of Magistracie as that they become not onely naked titles but iust significations of the true honour which God hath graced them withall Vers. 9. Yet Michael the Archangell when he stroue against the Diuell and disputed about the bodie of Moses durst not blame him with cursed speaking but said The Lord rebuke thee IN this verse is laid downe another reason amplifying their sin of these seducers by a comparison from the greater to the lesse and thus it standeth Michael the Archangell durst not so much as raile on the Diuell himselfe much lesse may these vpon Magistrates who are Gods and consequently their sinne is hainous who dare open their mouthes to reuile Princes and Magistrates Here one question is mooued namely whence the Apostle had this historie of the disputation betweene Michael and the Diuell concerning the bodie of Moses seeing it is not to bee found in the Scriptures I answere the substance of it is in the Scripture although though not the circumstances For in Deut. 34.6 is said that the Lord buried Moses but no man knoweth of his sepulchre till this day There is the ground of the historie the other particular concerning the contention of the Archangell and the Diuell wiâ—h this manner of rebuking is not found in the old Testament Quest. Where then had he this Ans. Either from some booke then extant among the Iewes which is not now to bee found or else from some tradition which passed amoÌ„g the Iewes from hand to hand as many things did as that 2. Timot. 3.8 where the Apostle saith that Iannes and Iambres withstood Moses the historie of which is not found in the old Testament Hence the Papists conclude that the word written is not sufficient and perfect in and of it selfe vnlesse the vnwritten word be added vnto it that is that word which is giuen by tradition both which say they make a perfect word but neither is perfect or sufficient alone grounding their opinion hence that Iude alleageth an example out of a tradition which is not found in Scripture But that is an hereticall doctrine and vntrue seeing the perfection of a thing is not to bee measured by euery thing that is wanting vnto it but by the perfect end of it for perfection is taken from the end Whence I reason thus If the written word be perfect and sufficient to the end to which it is ordained it is euery way perfect But it is perfect and sufficient to that end namely to the glorie of God in working out perfectly the faith saluation of man and is in nothing wanting for the atchieuing of this end but sufficiently teacheth all things to be beleeued and done and giueth perfect direction concerning faith and manners Ioh. 20.31 These things are written that they might beleeue and beleeuing might haue life thorough his name Rom. 15.4 Whatsoeuer things are written are written for our learning that wee through patience and comfort of the Scriptures might haue hope and therefore the word written is euery way most sufficient and absolutely perfect and neede no addition or tradition to helpe forward this end Ob. This place is a tradition and not written and many other true traditions were neuer written besides that the Church may make traditions Ans. We grant many true traditions are not in Scripture but such they are as a man may be ignorant of and not preiudice his saluation Againe the Church hath a power and hath had priuiledge to make constitutions and lawes which were to be knowne and receiued but these are such as only concerne the orderly gouernment of the Church and are not necessarie to saluation Ob. But some traditions are necessarie to saluation which are not contained in the written word and they alleage two first in Rom. 12.6 that Gods word must be tried by the rule of faith and so also by the same rule expounded This rule of faith is nothing else by their exposition but a general consent in the hearts of all true Catholikes together with the Pope assenting with them which of necessitie wee must beleeue and yet say they it is not in the Scripture and therefore some things must of necessitie bee beleeued which are not in the Scripture Ans. The rule of faith is not such a crooked rule as they would thrust vpon the world by their wicked exposition but the right rule of faith
is the plaine word of God euery way absolutely directing in all points of faith and loue 2. Tim. ◠5 Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue which is nothing else but the testimonie of Scripture in points of faith and loue comprised in the Decalogue and Apostles Creede The rule of faith therefore in expounding Scripture is Scripture it selfe The second thing necessarie by their doctrine to be beleeued not contained in Scripture is that the Canonical Scripture is Gods word which truth is absolutely necessarie to saluation to be beleeued but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by but themselues are to bee prooued by none so also hath Diuinity the chiefe of al other Sciences of which kinde this is one principle that Canonicall Scripture is Gods word which not granted inferreth a destruction of all other diuine rules this is a truth therefore confirmed not a thing testified from some other but as a ground of it selfe Secondly in diuine matters saith goeth before knowledge which in humane things is cleane contrarie for if a man would know whether fire bee hot let him put his hand vnto it he shall haue experience of it and then he shall beleeue it but in diuine things first a man giueth credit and yeeldeth consent to the word and then hath experimentall knowledge for although faith hath his knowledge yet experimentall knowledge followeth faith Abraham beleeued aboue hope here faith went before knowledge Ioh. 7.27 If ye do the will of my Father yee shall know whether the doctrine bee of God nor no. Thus then we may conceiue it the tenour of the word of God is this Thus saith the Lord. If the question now be whether the Lord said thus or no I answere to beleeue the Church herein before God is sacriledge but herein we are first to yeeld assent vnto God and then after this experimentall knowledge will follow that Canonicall Scripture is the word of God Thirdly wee know that Scripture is Gods word by Scripture and not by the Church out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing the end the glorie of God and our owne saluation wee cannot but haue sufficient perswasion of the author of it and that it can proceede from none other but God himselfe Thus notwithstanding the allegations of the aduersaries the written word retaineth that perfection which needeth no tradition to strengthen or further it in that end to which it is appointed Now to the reason it selfe amplifying this sinne in this verse which containeth three points to be considered First the person that durst not raile Secondly the goodnes of his cause which was very iust and yet he durst not raile vpon the Diuell himselfe Thirdly the manner of his speech The Lord rebuke thee The person that durst not raile was Michael the Archangell whom some affirme to bee Christ himselfe others that he is some chiefe arch and principall Angel which opinion is more probable For first the Apostle speaketh of him as one in subiection and standing in awe not daring to breake the law of God for he durst not reuile the Diuell Secondly in 1. Thess. 4.16 The Lord Christ shall come to iudgement with the sound of a Trumpet and the voyce of an Archangell where is a plaine distinction betweene Christ who should come in the clowdes and the Archangell Thirdly Peter explaineth it speaking the same thing and saith The Angels giue not railing iudgement against them 2. Pet. 2.11 It is more probable then that by Michael was meant a principall Angell rather than Christ. Doctr. First from the person wee learne that there be distinctions and degrees of Angels there bee Angels and an Archangell Quest. Is there but one Archangell Ans. The Scripture speaking of Archangels vseth alwaies the singular number neuer mentioning more than one and where the Scripture resolueth not we are not to determine yet I condemne not those who haue probably held that there are more than one Secondly wee haue here an example of Angelicall meeknes and modestie Tit. 3.1 Put them in remembrance that they bee subiect to principalitie and speake euill of no man but shew all meeknes vnto all 〈◊〉 the contrarie practise of railing slandering and obtrecting is a propertie of the Diuell whence he hath his name Reu. 12.10 the Accuser of the brethren and the Aduersarie 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man the malitious man whose malice caused him to stand vp against Iob and falsely accuse him of hypocrisie vnto Gods own face Let slanderers and backbiters of their brethren see hence whom they imitate and most liuely resemble Secondly consider the goodnesse of Michaels cause which was this It was the wil of God that Moses body should be buried in a secret place vnknown to any man to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes The Diuell on the contrarie would discouer it that so the Israelites might fall to Idolatrie before it herein the Archangell resisted him and stroue with him for the performance of the will of God and the maintenance of his true worship and yet in this good cause Michael durst not reuile the Diuel himselfe In this cause consider two things First the fight and contention betweene Michael and the Diuell Secondly the cause and occasion of it about Moses bodie In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels in which the good Angels labour to defend all that are in Christ against the rage and furie of the Diuell and his angels As Psal. 34.8 The Angels of the Lord pitch their tents round about those that feare him And on the contrarie the Diuell and wicked spirits cast about how to destroy the bodies and soules of men 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure This combat concerneth and is conuersant about either first the persons or secondly the societies of men The fight about the persons concerneth either infants or men of yeres First for infants the Diuell seeketh how to spoyle and destroy them especially those of elect and faithfull parents in regard of their weaknes and tendernes both of minde and bodie but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan As Psal. 91.12 They shall beare thee vp in their armes that is they shall bee as nurces to beare them in their armes preseruing them from danger Mat. 18.10 Despise not one of these little ones for their Angels alwaies behold the face of my father which is in heauen Secondly concerning men of yeeres the diuell and his angels striue to driue them out
was the seuenth from Adam Here two questions are to bee answered first whence had Iude this historie seeing it is no where recorded in the Scriptures and how knew he it to be Enochs I answere two waies first he either had it and learned it to bee his by some tradition which went from hand to hand or else written by some Iew or secondly he learned it out of some booke which went vnder Enochs name then extant in the daies of the Apostles though now lost it is certaine that one of these waies hee had it Hence the Papists gather that the Iewes had vnwritten traditions and consequently all their traditions are to be obserued Ans. We denie not all vnwritten traditions of which some are true and profitable but wee renounce and denie all those traditions which are made articles of faith rules of Gods worship necessarie to saluation for all such doctrines are written in the books of the Prophets and Apostles which containe perfect direction and rules concerning faith manners of which kind the Romane Church holdeth their traditions to be this is of another kind it being no article of faith nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe from the second answere others who are no Papists conclude that some bookes of Canonicall Scripture are perished and lost But this is vntrue for then first the fidelitie of the Church which is the keeper of these Oracles should be called in question and secondly in the bookes Canonicall extant not one sentence or tittle no not the sense of any sentence is lost how then should whole bookes come to be lost It is alleaged that the books of Salomon are most of them lost Answ. The bookes of Salomon which were lost were bookes of humanitie and Philosophie for hee writ of all beasts birds trees euen from the Cedar in Libanus to the hyssop vpon the wall the books of humane truth might faile but no part of Canonicall Scripture Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah but these are perished Ans. They were politique histories as are the Chronicles of England or other Countries Ob. The bookes of Nathan Gad Iddâ— Shemaiah and other Prophets are perished Ans. All these as is though by the learned are contained in the bookes of the Kings Chronicles and Samuel Ob. This book of Enoch is lost Ans. First it is doubted whether it was a booke or no or went by a tradition Secondly if it was a booke it was no part of Scripture for Moses was the first penman of Scripture who liued long after Enoch The second question why doth the Apostle make choise of this testimonie of Enoch rather than some other Prophet Answ. Himselfe giueth two reasons First he was the seuenth from Adam it is therefore an ancient testimonie to be receiued and reuerenced for the antiquitie but withall it sheweth what is true antiquitie namely when a doctrine of religion can bee prooued from some Prophet or Apostle for this testimonie was a prophecie and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion The second reason is in the word prophecied for Enoch spoke not this of his owne head or motion but from God for no creature Angell or man can foretell things to come it being a prerogatiue properly belonging vnto God Ob. Yes but the learned Physition can truely foretell the death of the patient to come Ans. He doth not properly herein foretell a thing to come for the death of the partie is present in the signes and causes of it Ob. But the Diuell could foretell Sauls death 1. Sam. 28.19 To morow shalt thou be with me and thy sonnes Ans. The Diuell could not properly foretell it but might see it in the causes and signes Againe hee might speake so to Saule because God had made him an instrument for the execution of that iudgement and destruction so as God only properly foretelleth that which is simply to come and no man or Angell The second point is the testimonie it selfe Behold the Lord commeth c. In which obserue three points first the comming of the Lord secondly the iudgement of the Lord thirdly the cause of it in the 15. verse To giue iudgement against al men c. First of the party comming Behold the Lord commeth Where the Apostle speaketh in the time present which is put for the time to come which forme of speech sheweth the certaintie of Christs comming to iudgement who shall as certeinly come as if he were now alreadie comming Concerning which certaintie it may be demaunded first whence commeth this comming of Christ to be so certaine Ans. From the vnchangeable will of God which hath certainly decreed the same For he hath appointed a day in the which he will iudge the world in righteousnes And thus are all other the articles of our faith most certaine in that they are grounded on the vnchangeable will and word of God Secondly how or from whence may we know this will of God to be so certaine Ans. From the manner of propounding the doctrine of it wherein the euidence of the spirit plainly appeareth saying peremptorily the Lord commeth euidently expressing the certaintie as if it were now present And the same may be spoken of the whole scripture which in it selfe is most sure and certain because it is the most vnchangeable will of God but how do we know it so to be will some say I answere by the euidence of the spirit the authoritie puritie maiestie effect and ends of the doctrine it neede not seeke euidence elsewhere than from it selfe not from man or the Church it selfe The Romish Church confesseth it is of it selfe and in it selfe sufficiently certaine but not to me or thee except the Church say so but this is a false position The Scripture is certaine both in it selfe and vnto vs and we know it so to be though neuer a man would acknowledge it the heart seasoned with grace will make the mouth confesse it Secondly the Apostle speaking in this forme he commeth for he will come wee learne to set before our eyes the comming of the Lord Iesus to iudgement and to make account of euery present day as the day of his comming the Scriptures euery where commend watchfulnes vnto vs which is to do nothing else but to make reckoning continually of this day But some will say we cannot make account daily of it for we see it commeth not neither may we enquire into the time of it Answ. Although wee cannot exactly
of the same so as his doctrine was no other than that which was before by them deliuered Where three things are to be considered first a preface to the testimonie vers 17. Secondly the testimonie it selfe vers 18. Thirdly the amplifying of it vers 19. For the Preface But yee beloued remember c. First the Apostle Iude setteth out his owne dutie and practise in that whatsoeuer he speaketh it proceedeth of loue and he is not carried away in speaking or writing with sinister affections and therefore he calleth them Beloued This ought to be the practise of al Teachers who out of their inward loue to Gods people committed vnto them are to vtter whatsoeuer they teach yea and no man in any other calling may lay aside this affection in the discharge of the duties therof seeing it is the end of all the Commandements In the second word remember is laid downe the dutie of the Church faithfull people of God which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons first it is a notable remedie against al sinne and especially the forenamed sinnes Psal. 116.11 In my haste I said all men are liars that is wheÌ„ I remembred not the word of God but forgat my own dutie and was carried away with the streame of my owne affections against faith then I failed and was foiled Psal. 119. I haue hid thy testimonies in my heart that I should not offend against thee Secondly this remembrance is a notable remedie against heresies and schismes and all false doctrines and is of much vse in these our daies wherein wee are in danger to bee seduced partly by Atheists partly by Papists and partly by carnall Gospellers against all whom wee had need to bee well fenced and armed by the reading knowing beleeuing and remembring the wordes of the Prophets and Apostles which onely are as Dauids sling to ouerthrow the great Goliahs Thirdly it is an excellent meanes to settle the conscience in the truth by perswading the same and the rather to be enforced because many alleage that there are so many Religions and opinions that they wil be of none for they knowe not which to betake themselues vnto But if these were diligent in the words of the Prophets and Apostles in reading searching and sifting out the truth in humilitie they should finde wherein to settle themselues Secondly by this second word all Teachers are to take notice of their dutie which is to whet the word of the Apostles vpon the hearts mindes and memories of their hearers so as they may learne and remember them and the rather because in former ages religion was destroyed and superstition preuailed because that men laid away the Scriptures out of their hands and betooke themselues to the exposition of other mens writings and to glosse vpon the sayings of their ancestors whereby they brought a black darknes ouer these parts of the world The Prophets and Apostles giue another direction Malachy the last of the Prophets referreth vnto Moses and the former Prophets and Iude the last of the Apostles vnto the former Apostles shewing what ought to bee the scope of all Teachers that would follow their steps Thirdly hence all Students of Diuinitie are taught what they must most remember namely the words and writings of the Apostles for these are the key of the olde Testament and of the whole Scripture which dutie if it were well obserued Popery superstition and Atheisme could not so farre preuaile but fall downe to the ground as Dagon before the Arke Thirdly he nameth the authors of the testimony who were the Apostles of our Lord Iesus Christ implying their authoritie and taking it for granted that whatsoeuer they spake or writ must be receiued as an infallible truth and may not be contradicted Now the better to know both what the Apostles were and what this authoritie is consider three points first their calling and the greatnes thereof They were called by Christs owne mouth Ioh. 20.21 As the Father sent me so I send you by which comparison hee designeth them to a particular and weightie calling standing in these points first as Christ was immediatly called by the Father so were the Apostles immediatly called by himselfe Secondly as Christ was sent from the Father to preach to the whole world being the great Prophet and Doctor of his Church so Christ sendeth them into the whole world for the whole worlde was their charge Thirdly as Christ was sent to reueile his Fathers will which before was hid to the greatest part of the world so they were sent by Christ to reueile the Fathers will partly in making things more fully knowne which were before but darkly shadowed and partly in foretelling things to come they all being Euangelicall Prophets In these three standeth that comparison in regard of which manner of theâ—â— sending they are aboue euen the Angelâ— themselues nay the Angels were as it were but their schollers Eph. 3.10 Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God that is by the ministrie of the Apostles the mysteries of God concerning mans redemption haue bin reueiled to the Angels themselues Secondly consider their Authoritie which was most authenticall seeing that neither in teaching or writing they could erre being specially priuiledged therefrom Matth. 10.19 It shall be giuen you in that houre what ye shall say The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13 The spirit of truth shall leade you into all truth in which regard they were bold to ioyne themselues with the holy Ghost It seemeth good to the holy Ghost and vs namely in ordering the Church affaires yet here that distinction which is falsely applied to the Pope is true in the Apostles by reason of this assistance that as they were priuate men and in other causes they might and did erre but not as Apostles in performing their office Apostolicall Thirdly their worke or office they were Master builders of the Church of the new Testament yea founders therof both by teaching doctrines and informing the manners of men farre passing all Euangelists Pastors Teachers or ordinarie Ministers since their daies 1. Cor. 3.10 As a skilfull Master builder I haue laid the foundation and another buildeth thereon For the furthering of which great worke in their hands they had giuen them first a power to worke miracles for the confirming of their doctrine Secondly of giuing the holie Ghost by imposition of hands Thirdly an Apostolical rod to strike and correct obstinate offenders by the which Peter smote Ananias and Saphira with present death and Paul Elymas with blindnes Vse Marke that now the Pope claiming authoritie Apostolicall from Peter it is but a false challenge for that authoritiâ— ceased with that office and seruâ— onely to lay the foundations of the Church withall being
First they say Iude calleth himselfe a seruant of Iesus Christ and not an Apostle but all the new Testament was penned or approued by some Apostle This hindreth not but that he was one of the Apostles who also called themselues seruaÌ„ts of Iesus Christ as Paul Rom. 1.1 and Peter 2. Pet. 1.1 Secondly by this reason the Epistles to the Philip. and Philemon as also of Iames Iohn c. might be reiected Thirdly he calleth himselfe as much as an Apostle Iude writeth of such things as the Apostles themselues had formerly foretolde vers 17. Therefore hee was no Apostle Iude liued after the Apostles Paul and Peter who with Iohn were the last of the Apostles and liuing after their decease who were the principal might very wel put them in minde of those things they had foretolde In the ninth verse hee bringeth in a profane Author concerning the strife and disputation betweene Michael the Archangell and the diuell about Moses body which cannot be found in Canonical scripture as also of Enoch the seauenth from Adam out of profane writers By this reason neither should the Epistle of Titus bee Scripture seeing Paul makes mention of the profane Poet Epimenides Titus 1.12 nor the epistle to the Corinthes where is brought in the speech of Menander 1. Cor. 15.33 nor the Actes of the Apostles where Aratus the Poet is cited Actes 17.21 This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner Therfore this Iude was no Apostle but some scholler of theirs If this were sufficient to proue this Epistle not authenticall then the whole bookes of Samuel the Kinges and Chronicles should be cast out of the Canon by the same reason which take the matter from Ciuill Chronicles Now if it be lawfull to take matter out of Ciuill Chronicles why may not one Scripture be taken out of another wee must therefore notwithstanding these weake allegations esteeme this Epistle to bee the Canonicall Scripture and the eternall word of God as our Church and the Church in all ages hath receiued it And now in the second place see how wee may come to be resolued that it is so to be allowed which wee may in this resemblance An Indenture betweene man and man is knowne to bee sufficient two waies First by the matter and contentes therin which plainly shewes an acte passed and done secondly by adding and annexing thereunto certaine outward signes and testimonies as the handes and seales of the parties the handes and names of the witnesses corroborating and strengthening the same the first is good in it selfe though not so confirmed to the parties without the second but the second is nothing without the first but if both thâ—se shall concurre and bee specified in the Indenture then it is absolutely authenticall both in it selfe and vnto the parties If this be applied to the scripture it shall be apparant to bee no lesse ratified then such an Indenture For first consider but the Contentes and matter it selfe of it it will speake the certeinty and truth of it read ouer the Epistle you shall finde the whole matter agreed vpon by the Prophets and Apostles and for the testimonie the Catholike and common consent of the Church or greatest part since the Apostles dayes hath set to her hand and seale that it is the truth of God no lesse assured then other bookes of the Canon which assent of the church though it cannot make vs yet may moue vs accordinglie to entertayne it Besides if we consider the endes as also the effects of this scripture which are the same with any part of the Canonicall wee cannot but confesse that it is the holy and sacred truth of God all of it conspiring with all the other to the aduancing of Gods glorie and furthering of mans saluation So much of the authoritie of this Epistle The second point is the Superscription which is in these words The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards then by Iude himselfe first because this title Catholique was not heard of in the Church whilest the Apostles liued so as it is not so ancient as the Epistle Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner and may be well forborne as the Epistles of Peter are called Canonicall which are no more Canonicall then others Thirdly most of the Post-scripts are vncerteine if not false as of that after the second Epistle to Timothie in which Timothie is called an elect Bishop of Ephesus and yet commaunded to doe the worke of an Euangelist 2. Timoth. 4.5 which cannot stand together to be the Bishop of one place and also vniuersally to preach vnto the whole world following the Apostles as the Euangelistes duty was and so of others This title then was not added by the Apostle but by some Scribe that copied out the Epistle it is not therefore holy Scripture as the Epistle is The third point concerning the Epistle in generall is the argument which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell Secondly to beware and take heede of false teachers and deceiuers which craftely creepe in amongst them And thirdly these deceiuers are liuely set out in their colours and with them their destruction Now concerning the Epistle it selfe and the speciall partes of it Of it there be three partes first a Salutation in the 1. and 2. verses Secondlie an Exhortation from the 3. verse to the end of the 23. Thirdly a Conclusion from that to the end of the Chapter In the Salutation consider three thinges First the person that wrote this Epistle Iude. Secondly the persons to whom hee wrote to those which were called sanctified of God the father and reserued to Iesus Christ. Thirdly the Prayer ordinarie in Apostolicall salutations mercie vnto you c. Concerning the first namely the writer of this Epistle obserue three thinges first his name Iude secondly his office a seruant of Iesus Christ. Thirdly his Allyance and brother-hood being of the kindred of Christ himselfe First of his name Iude or Iudas which was the name of two of the Disciples of Christ the first was Iudas the sonne of Alpheus the brother of Iames and so neare allyed vnto Christ who was the writer of this Epistle The other was Iudas Iscariot or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges First the occasion of it and secondly the varietie of his name The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob shee conceiued againe and bare a fourth sonne saying Now I will praise the Lord therefore shee called his name Iudah which signifieth praise or confession so no doubt did Alpheus the father
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text
The faithfull could with ioy suffer the spoyling of their goods Thirdly wee must endeuour to shew all meekenes to all men vpon all occasions putting off all morositie waiwardnes and difficultie to bee satisfied and appeased Christs voyce was not life vp in the streetes he endured all wrongs forgaue all iniuries and all the members of his bodie put off likewise their wooluish dispositions they cease to be Tigers Lions Cockatrises and become Kids Lambes little children easie to be handled hardly offended and quicklie pleased which disposition we must put vpon vs. The third sinne walking after their owne lusts is fitly expounded in Eccles. 11.9 where the young man is ironically willed to walke in the waies of his owne heart and in the sight of his own eyes c. euen so these men liue in their sinnes according to the leading and lusting of their owne corrupted hearts which sin is before in the fourth verse touched and somewhat also is further to bee spoken of it in the rest of the Epistle Our contrarie dutie is two-fold first if at any time by frailtie we fall into any sin neuer to goe on in the same but break it off and returne vnto God for to walke after his owne hearts lusts is a note of a wicked person and an enemie of God Psal. 68.21 Surely God wil wound the head of his enemies and the hairie paâ—â— of him that walketh on in sinne Secondly wee are to frame our liues cleane against the lusts and inclinations of our owne hearts waging battell continually against them euer crossing and thwarting them Rom. 13.14 Take no thought to fulfill the lusts of the flesh Galath 3. They that are Christs haue crucified the flesh with the lusts therof for whosoeuer beleeueth truly the pardon of his sinnes by Christs death cannot but mortifie the lusts of his wicked heart besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God The fourth sin Whose mouthes speake proude or swelling things That is they boast themselues of knowledge holines and things not to be found in theÌ„ The same with the Diuels sinne Luk. 4. All this will I giue thee for they are mine and I giue them to whom I will wherein he sheweth himselfe the father of lying and boasting It is noted also to bee the property of Antichrist as to whom was giuen a mouth which spake great things and blasphemies Reu. 13.5 which was meant of the Emperour indeed but so as the second beast which is that Antichrist should doe all things which the first beast could doe before him ver 12. It is also the noted vice of all heretikes and seducers 2. Cor. 10.12 to exalt and praise themselues The contrarie duties are first In common speech neither to praise nor dispraise our selues for vanitie lurketh in both besides that modestie will not suffer the former and the latter is to occasion others to praise vs which is but vanitie Secondly when in speech wee compare our selues with others our equals wee must euer thinke and speake better of them than our selues Phil. 2.3 Let euery man esteeme other better than himselfe Paul comparing himselfe with the Apostles said he was the least of them all because he had been a persecutor 1. Cor. 15.9 Thirdly if any speake of his owne wants when iust occasion is offered hee must speake euen the most against himself As Paul that he was the head and chiefe of all sinners Fourthly if a man vpon iust occasion bee moued to commend himselfe first he must doe it in all humilitie and modestie so Paul speaketh of himself in another person 1. Cor. 12.1 I knew a man in Christ which was taken vp into Paradise c. And in nothing was I inferiour vnto the very chiefe Apostles though I be nothing vers 11. The fifth sinne Hauing mens persons in admiration The word person in scripture signifieth the face and outward apparance of a man and consequently the things belonging vnto the person as riches honours dignities for the which these false teachers haue men in admiration Qu. Is it not lawfull to admire a Prince or other Potentates at all Ans. Yes but when men admire them only for their person riches honours nobilitie without respect of the feare of God or true vertue this is vnlawfull and the sinne of these men wherein is also included the contempt of the religious poore yea and also of the rich themselues if they trulie feare God Iam. 2.1 My brethren haue not the faith of our Lord Iesus Christ in respect of persons teaching vs that it will not stand with true Religion nor with the faith of Christ to honour men only because they are rich or noble First note here that no man carrieth so base a minde and such slauish affections as the proud ambitious person he magnifieth the great man and is seruilly addicted vnto him euen for outward respects not esteeming him for that which is indeede worthie to be respected Secondly the condition of great men for the most part is miserable who haue many to admire them but few to amonish them rich men are admired for wisedome whereas the same men if they were poore would carrie away no praise thereof Ahab had foure hundred false prophets who thus admired his person but onely one Micha who faithfullie admonished him Thirdly our dutie is to honour them that feare God rich or poore high or low it being a note of a childe of God to contemne a vile person that is a wretched sinner but to honour them that feare the Lord bee they neuer so base and yet the honourable much more if they bee found in the waies of religion The sixth sin Because of aduantage That is for profits sake where their couetousnes which before was touched is here againe taxed the effect of which affection is to blind the minde that it cannot iudge aright of persons or things it maketh a man account an enemie of God rightly honourable and to deeme the things below of highest regard Let vs weede out of our hearts this bitter roote of couetousnes which otherwise will so blind vs as we cannot truly discerne the people and things of God but take Egyptians for Israelites and accept of the red pottage in stead of the blessing Vers. 17. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner We cannot bee resolued that these men against whom yee write are so vngodly as you would make them The answere whereto is framed in the 17.18 19. verses The effect of which is that in the last times there shall bee mockers and these be no other than the men of whom he writeth and lest they should yet doubt of the truth of that he spake he bringeth in the testimonie of the Apostles in the confirmation
In their warines lest any of our books especially of our translations of the Bible should be had or read among them whence it is that no bookes which passe not the Inquisition may bee sold in Italy to which purpose also studiously they teach it to be a sinne against the first Commandement to reade any of their prohibited bookes of which they haue a large Index very common and consequently being such a mortall sinne it must necessarily be confessed at time of shrift yea as men euery way foreseeing what way our doctrines might bee induced among them to shut vp surely euery crany and entrance they scarsely suffer to see or bee seene in the light their owne greatest Writers such as Bellarmine Grâ—gory de Valencia c. that our positions allegations and answeres though answered by themselues in those books may not be made known lest perhaps it should befall others of them as it did Pighius who reading ouer Caluins Institutions with purpose of refuting it was ere he was aware won to the defence of the doctrine of iustification by free imputation according to the Apostle So as Spaine maketh not a more diligent annuall search that the Iewes among them haue no armes in their houses than both Spaine and Italy vigilantly secure themselues in this behalfe and no marueile if our books be so auoided seeing that they inhibite men from reading the Scriptures themselues lest they should become heretikes condemning it and bringing men in daunger of their liues for reading them as for an hereticall practise In a word at this day such a night doe these Owles delight to liue in that among themselues euen their Regulars much lesse their Laicks may not without licence from the Pope or their Prelates reade the Bible no not in the Catholike translation Fourthly consider their irreconciliable hatred against ours farre aboue all other although most hereticall and damnable religions for why else can they content themselues with so studious preuention of the Protestants profession onely whereas both Iewes and Grecians euen in Rome it selfe the Popes Sea are suffered with their Ceremonies Synagogues Seruices yea Circumcision it self administred to the dead as well as to the liuing which lowdly proclaimeth that farre they are froÌ„ iudging deeming so indifferently of our differences as some among our selues seeme to doe and that they would sooner be wone to the Iewes or Turkes in profession then the Protestants which one of them saith is in nothing better then that of the Alcaron and in many things far worse and more detestable And good reason me thinkes they haue of suffering among them the forenamed Sectes and Heretikes as from whom together with the heathen the whole body of Poperie is peecemeale patched together and yet the name of a Protestant bee as much detested of them as the Iewish names were of the heathen Kings For which cause Daniel his fellowes must haue all their names changed before they may bee brought into the presence of Nebuchadnezzar wheÌ„ce their ordinary practise proceedeth that in their writings their bitternes and disdaine suffer them not to name but in most reproachfull tearmes the first reformers and restorers of our Religion calling them vsually Caluinists Puritans Innouators and Heretikes neither doth this inbredde malice of Papists against our Religion stay it self heere but hath broken out into most barbarous butcheries and most cruell bloodsheddings which yet they could neuer account sufficiently sauage not of their owne subiects only and within their owne Territories but within other dominions not of priuate only but of publike persons not of meaner but of most noble yea Royall discent and not of persons only but of Cities States Kingdomes and Countries But where should I begin or if I should where should I make an end of instaÌ„cing their most matchlesse and endlesse tyranny euer a note of false Religion and inseparable to the Romish whose cursed rage like that of Symeon and Leui Gen. 34.39 and 47.7 euen fierce and cruell causing them to stincke among the inhabitants of the earth hath made the streetes of infinite Cities which either their force or fraud and false arts could cast open to runne with the blood of Protestants as did once Ierusalem with the blood of the Saints which Manasseh shed like water What shall I neede to speak of that notorious bloodie inquisition in Spaine Italy the chiefe seates of it what of the many miserable massacres Canniball like conspiracies and tragicall murthers in France and the low Countries In our owne country who but strangers at home are ignoraÌ„t what fiercenesse feares and fires were raised to consume the innocent bodies of the Saints liuing and dead in such sort as euery corner of the Land seemed as hot as Nebuchadnezzars furnace euen seuen times hotter then it vsed to be wherein were to bee cast whosoeuer would not fall downe and worship the Image which the Romish Nebuchadnezzar had erected Neither yet were those fires thought furious inough for such as might haue appeared if the Lord had not taken the rodde out of those wicked hands in that season wheÌ„ he did since that time what a number of diuelish plots and conspiracies were attempted against the noble person of her late Maiestie of blessed memorie by Ardâ—n Someruile Babington Pâ—rry Lopez Squire and others and those stratagems not performed by persons exorbitant but with the priuitie of the Pope and Principals of their religion backing the same not only with their doctrine to which it is most sutable as appeareth by sundrie their seditious positions lately collected by Mr. Morton but with pardons promises paies to particular persons and coÌ„mandemeÌ„ts generally to all subiects whosoeuer as appeareth by the Popes Bull against her late Maiestie Volumuâ— iubâ—mus vt aduersus Elizabetham c. subditi arma capessant And yet as though all were well they can couer al the ill hearing of such traiterous practises vnder the name of Catholike pretenses for the furthering of which intentions what may not and must not be attempted Now to these purposes maintaine they innumerable Catholike intelligencers instruments I meane their Priestes and Iesuites sent out by them not only as eies to search out the secrets of states countries and watch their best aduantages but as hands full of blood to execute whatsoeuer mischiefe vpon any of the Lords annoynted ones not only opposing theÌ„selues to the Papal power but which is more if they be but suspected not so firme to the Pope as they wish or which is most of all to bee marked though they bee their owne dead sure yet if they shew not theâ—selues as ready to execute the Popes bloodie designes as he to command which was the case of the late King of France slaine treacherously for no other cause by a Iacobin What argument then can bee brought to perswade vs of their euer according with vs in whole or part in our Religion of