take heed of sectâ— fleshly or sensuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing not the spirit From hence we learne that it is a worke of the flesh and that they are carnally minded voide of the spirit of God that are giuen to make sects do deuide themselues from the fellowship of Gods Church Saint Paul reckoneth vp heresies amoÌ„g other workes of the flesh Gal. 5. 20. Another Apostle also saith They went out froÌ„ vs but they were not of vs. 1. Ioh. 2. 19. that is they were not of the Church of Christ nor yet ledde by his spirit because they seperated themselues Such an one was Diotrephes that receiued not the brethren but pratled against the Apostle with malitious wordes Ioh. epist. 3. v. 9. Demas that departed from S. Paul and seuered himselfe from the Church 2. Tim 4. 10. These may fiâ—ly be compared to the rauen Gen. 8. that beeing sent once out of the arke returned not againe as the doue did such are heretickes and sectaries that for euer cut theÌ„selues off from the church of God And like as while the whole hoast of Israel kept an holy rest in celebrating the sabbath according to the commandement of God certaine rebellious persons went out from them to gather Manna but found none Such are they which gather to themselues and inuent new and strange doctrines apart from the Church of God And there are two speciall causes that make heretickes to deuide themselues either ambition and vaine glorie as Diotrephes that loued to haue the preheminence Ioh. epist. 3. 9. opposed himselfe to the brethren or else the hope or expectation of some worldly commoditie or gaine as Demas embraced the world and departed from Saint Paul 2. Timoth. 4. 10. To this purpose Augustine well defineth an hereticke He is an hereticke which for Hereticâ—s est qui alicuius teÌ„poralis commodi maxime gloriâ— principatus causa falâ—as nouas opiniones gignit aut lequitur de vtilitat credend c. 1. Papists makâ—â—â— of sects some temporall commoditie but cheifly for glorie and preheminence sake doeth deuise or followe false and newe opinions First then whereas the papists our aduersaries charge vs that we haue deuided our selues from the fellowshippe of the Church and from the obedience of the sea of Rome going out into diuers sects c. Rhemists annot Iud. v. 16. so are those of whome the Apostle here speaketh We doe most iustly returne this accusation vpon their owne heades that haue Error 48. departed from the Apostolike faith and haue made an apostasie from the auncient truth as the Apostle prophecied of them that there should come a departing or apostasie when the man of sinn should be reuealed 2. Thess. 2. 3. The protestants then leauing the society of the false corrupt Romane Church do no more segregate themselues then Noah did when he went into the arke and left the old world in their infidelitie or Lot which went out of Sodome forsaking both their sinnes and plagues or Elias which separated himselfe from Baals priests or our Sauiour that refused the traditions of the Scribes and Pharises or the Apostles that communicated not with the idolatrie of the Gentiles They then are not schismatickes or sectaries that are fewer in number neither are they Catholikes that boast of their multitudes for Iacobs familie was fewer in number then the Cananites Gen. 34. 30. And there were foure hundred Baals priests to one Michaiah 1. King 22. But they make sects and segregate themselues that forsake the auncient faith of the Apostles and primitiue Church as the Romish Church hath done and they are the true Catholike Church which retaine the trueth and professe the right faith how small so euer their number is Againe we are taught to take diligent heed that we be not at any time seduced to breake the peace and vnitie of the Church We must not leaue the fellowship of the Church to runne into schismes giue not eare to the enticing perswasions of Brownists Familists Anabaptists Papists to forsake the communion of the saints in the visible Church of God amongst vs for if the braunch be broken off from the stocke it withereth or if the sheep goe a stray from the flock it is in the way of perishing Such are they that goe out of the Church Ambrose well compareth such vnto moths Arrius is a moth so is Photinus which doe rend the holy garment of the Church by their Tinea est Arrius tinea Phorinus quisanctum ecclesiae vestimentuÌ„ impietato sua sâ—indunt sacrilego morsâ— fidei velamen obrodunt lib. 1. de spirit c. 19. impietie and doe with their sacrilegious biting gnawe the holy vaile of faith Such moth-wormes let vs take heede of following the counsell of the Apostle not forsaking the fellowship which we haue among our selues as the manner of some is but let us exhort one another Heb. 10. 25. The 14. lecture Vers. 20. But ye beloued edifie your selues in your most holy faith c. This is the second part of this last exhortation where the Apostle exhorteth vnto two necessarie graces of faith and charitie shewing the meanes howe to be preserued and to perseuere in both in faith by effectuall praier in the spirit v. 20. In charitie in the expectation of euerlasting life by the mercie of God v. 21. Edifie your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Doct. â— building vpon whereby the Apostle signifieth an encreasing and going forward in faith euen as a building the foundation once laid is still raised vp and one peece added to another To this purpose the prophet Isaie speaketh diuinely c. 40. 31. They that wait vpon the Lord shall renewe their strength they shall lift vp the wings as Eagles they shall runne and not be wearie and they shall walke and not faint that is they shall still We must increase in faith increase and goe forward in the race of faith not fainting nor giuing ouer Saint Paul thus professeth of himselfe that he did forget that which was behind and endeauour to that which is before and followe hard toward the marke Phil. 3. 13. He did finde in himselfe an endeauour still to goe forward euen as he that runneth in a race if he will come to the marke and obtaine the prize must still goe forward Like as it is said of those that goe vp to Ierusalem they goe from strength to strength Psal. 84. 7. They proceed on by steps and degrees like an armie marching in battell aray And the wise man to the same effect saith The way of the righteous shineth as the light that shineth more and more vnto perfect daie The reason hereof may be gathered froÌ„ that saying of our Sauiour Ioh. 15. 2. Euery braunch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruit So theÌ„ that branch which groweth and increaseth not is like to
not the words as pretious vessells but the wine that in them is offered to vs by these drunken teachers Now seeing I am fallen into mention of this matter I wil briefly lay open the deceit that is like to maske and lie hidde vnder the vizzard of this dissention True it is that these popish sectaries priests and Iebusites the Pharisies and Sadduces of these daies are bitterly fallen out among themselues neither is it a formall or deuised contention as some haue imagined but a very materiall and reall diuision among them kindled secretly a long time afore it brake forth vnto these opē flames Which beeing espied by the vigilant eye of some worthie persons was suffered to flame forth as it doth that other men seeing the same might keepe it from their owne houses though it burne a while where it began And here by the way I can not passe ouer with silence some forward affections that take vpon them to censure the proceedings of the State herein as though it were not safe that such dangerous stuffe as the Quodlibets and other bookes containe should not be published Wherein as to me it seemeth they take a preposterous course For the Magistrate is not to giue a reason of his doings The secrets of Magistrates not curiously to be searched to euery one neither should we rashly enter into their secrets The wise man saith The heauen in height and the earth in deepenes and the Kings heart can no man search out Prou. 25. 3. So that the counsell of the magistrate is as a great depth that is not by euery one to be sounded It is saide that while Alexander was reading a letter of secrets he suffered his friend Ephestion Plutar. apoth to looke on but when he had done with his ring he sealed his lippes by that ceremonie enioyning him silence And Ecclesiasticus saith If thou hast heard a word let it die with thee it will not burst thee ch 19. v. 10. So should we neither be inquisitiue to know nor knowing discouer the secrets of State but as the Apostle biddeth we should pray for Kings and magistrats that God would direct their counsells not praie or talke our pleasure of them to preiudice their proceedings Wherefore till such time as it shall seeme good to the State to haue those popish bookes more fully answered I will set downe some aduertisments for the satisfaction of the reader concerning the foresaid dissentions 1. Whereas the Priests doe lay all the blame vpon their fellow Iesuits as authors Dissention betweene priests and Iesuits and contriuers of all the treacherous plots against her Maiestie and the state they can not iustifie themselues For it is certen that priests as well as Iesuits haue had their hand in many of the saide conspiracies Morton Allin Hall Ballard Gifford were priests and not Iesuits The first the instrument of the commotion in the North the second a continuall practiser against the State the third incited Arden and Somerfield the fourth Babington his fellowes the last yet aliue prouoked Savadge Williams Yorke to take in hand their wretched enterprise It may be that all priests are not treacherously bent but yet we see they can not cleare euery one of their profession They haue beene both very dangerous and are so to be held still Me thinke then their fellowes may very well say vnto them as Ierome saide to Ruffinus though the case be not alike Quid vulneribus tuis prodest si ego fuero vulneratus an solacium percussi est atnicum socium videre morientem What doth it helpe thy wounds if I be wounded Is it a comfort to him that is smitten to see his friend die with him Secondly they affirme and maintaine this position that notwithstanding they doe depend vpon the pope for their faith yet they may be and are good subiects to the Queenes highnesse which is a very false ground 1. Because they gaue the pope preheminencie before the prince and authoritie to excommunicate 2. They allowe appeales to be made to Rome which is contrarie to the lawes of this land 3. They make the pope cheife in all spirituall causes and so doe maime the office of a prince 4. They count all these martyrs which haue beene executed for treason which is a great slander to the state 5. They commend Cardinall Allē D. Gifford with others which were known to be sworne enemies to the state 6. They giue ayde and maintenance to the Seminaries and societie of Iudasites Iesuites I would say which is no good subiects part to foster enemies to their countrie Wherefore I conclude vpon these reasons that a professed and absolute papist priest Iesuite pope catholike lay regular or secular can be no good subiect though he may be no traytour And if the Queene had no better subiects then such her maiestie were ill bestead And if the common wealth had no better sheild to defend it selfe it might deceiue them as Brasidas the Lacedemonian beeing wounded through his sheild said Prodente me clypeo vulneratus I was wounded Plutarch my sheild betraying me Thirdly whereas a question is mooued by the popish priestes which of them or the other faction are likest to the puritans and it is resolued that the sect of the Iesuits commeth neerer vnto them though not so absurd in doctrine nor yet so malitious against either Church or common wealth neither yet are they such grosse heads but much finer witts then the puritans for these are their owne words Let it here be considered that if by the name of puritans they did vnderstand such buisie factious heads as beeing malecontents of a couetous and greedie minde seeke the hauocke and spoile of the Church not indeed nor in trueth touched with any conscience of religion such as Martin Mareprelate might seeme to be we would not greatly stand with them for this comparison For such a puritan may proue a good stocke to graffe a papist in as that vile Hacket that iustly suffred for his villanies and did leape as it is reported out of such a puritans skinne into a papists hide But whereas vnder this scandalous name of puritans they doe gall and wound the credit Puritans better subiects then papists of many worthy ministers of the Gospell as Caluin Beza and the preachers of Scotland and diuers amongst vs who otherwise setting aside their opinion of some externall vsages of the Church are very profitable labourers and most loyall subiects betweene these and the best learned of the papists for true religion and sound diuinitie and faithfull obedience loue to their prince there is no comparison at all First these whome they vpbraid with the name of puritans do hold soundly all points of religion and articles of the protestants faith throughout excepting onely concerning externall matters of discipline and ceremonies which belong rather to the pollicie of the Church then to faith and doctrine And therefore they admitting of no absurd point of
poperie are by many degrees to be preferred and I doubt not but are better liked of the state 2. Those preachers and ministers of the Gospell neuer yet attempted any thing against the life of their prince as priests and Iesuits haue done neither doe I trust shall it euer be seene They neuer conspired the death of Queene Marie as these haue done of Queene Elizabeth Wherefore it is a great slaÌ„der of theÌ„ to say they seeke to pull downe kings princes 3. These admitte of no forraine potentate to haue power in matters ecclesiastical as the popish priests doe wherein they curbe the authoritie of princes 4. They perswade to obedience to their prince and thankefulnesse to God for the puritie of religion professed among them The other creepe in corners to seduce and peruert the subiects from the faith and so coÌ„sequently from due obedience to their prince 5. They communicate with the assemblies of the Church in the worde praiers and Sacraments the Romanists refuse so to doe and disswade whome they may from our Church assemblies 6. They both in their publike and priuate praiers doe lift vp their hands for the life of our Soueraigne and the continuance of her state of popish priests it is to be doubted For whome the pope their head curseth how dare they blesse whome he would haue cutte off is it like they desire to continue 7. They haue beene meanes to detect the conspiracie of the common aduersarie and are readie with all their power to do it popish priests vse not to reueale but to conceale them 8. They are bound by oath to acknoweledge the princes supreame authoritie in all causes and to renounce all forraine iurisdiction popish priests will take no such oath 9. They acknowledge a Church here in England and themselues to be members of it the popes priestes count vs no Church but Gifford praefa 2 impudently traiterously saith that in England haerefis est regio diadematâ— ornatâ— hold all protestants heretickes and consequently her Maiestie vnder whose authoritie we professe the Gospell which they call heresie in that number and out of the Church 10. Those whome they call puritan ministers haue both by preaching and writing impugned the common aduersarie as much as any and therin haue done God good seruice in his Church And this is the cause if the trueth were knowne why popish priests haue such a spite at them because they stand so much in their waie staying the spreading of their infection by the contrarie exposition of sound doctrine And as for grossum caput and his fellowe let them seeke him among themselues I doubt not but they whome they most scorne of the protestants are able to set foorth from them those which either by writing or conference shall encounter the proudest priest or Iebusite But in truth we disdaine this comparison that the best popish priest should match with the worst protestant preacher either for doctrine or obedience to his prince Let them the priestes and the Iebusites measure themselues with themselues and compare themselues with themselues as the Apostle saith of the false teachers of Corinth 2. Cor. 10. 12. We dare not make our selues of the number nor compare our selues with them But as Ierome saith of the dialogue of Origen and Valentinian so we of this contention betweene these Apolog 2. ad vers Ruffin popelings In quo duos Andabatas inter se digladiaÌ„tes spectasse mihi videor Me thought I see two blinde sword-plaiers play togither The fourth last consideration is the scope end of these popish books which is to insinuate themselues to the State and to perswade a toleration of religion which A toleration of popery dangerous I trust they shall neuer obtaine neither is it conuenient they should vpon these reasons 1. It were not for her maiesties safetie for if they haue practised so against her Highnesse person in the time of their restraint what will they doe hauing further libertie 2. It were not for her Maiesties honour that hauing held a constant course in religion these 44. yeares should in her sacred old age listen to any such motion 3. It would be an offence to all other protestant princes that the famous church and common wealth of England should giue such an example 4. It would breed a confusion and disquietnes in the land and tend to the ouerthrowe and abrogation of diuers profitable lawes alreadie made against popish practises and the masse 5. It would be an offence to God that a Christian prince should suffer idolaters such as Romanists are to exercise their idolatrous worship freely Iaacob would not suffer it to be done in his house but buried all the images vnder an oake Gen. 35. 5. much lesse is it to be permitted in a kingdome And Eliah well said 1. Kings 18. 21. How long will ye hà lt betweene two opinions if the Lord be God follow him but if Baal be then goe after him So to admit two contrarie religions were to halt betweene two opinions 6. The pope in none of his territories nor where he hath absolute iurisdiction doeth graunt any libertie to protestants but tolerateth rather Iewes and Turkes neither is it reason that his popelings should receiue any such toleration 7. It would be a meanes to obdurate and harden papists in their superstition whereas I trust there may be hope of theÌ„ so many as God shall call to returne to the Gospell 8. Her Maiestie hath the example of the good kings of Iudah for her warrant they are commended which did expell all contrarie worshipps as Asa because he brake downe the altars and images of strange Gods 2. Chro. 14. 3. Iehosaphat for remoouing the high places and groues 2. Chro. 17. 6. Iosias for putting downe the Chemarims that were idolatrous priests 2. King 23. 5. Whereas the scripture noteth such kings as did not take away the high places as Iehoash 2. King 12. 3. and Azariah 2. Kings 15. 4. 9. Her Highnes hath a president from vertuous and blessed prince Edward 6. her Maiesties brother who notwithstanding the request of Charles the Emperour and the instance of Bishop Cranmer and B. Ridley would not consent to graunt to his sister the ladie Marie to haue masse in her house Fox p. 1295. edition 1583. 10. Lastly I will propound the most worthie example of the Emperour Valentinian that when the citie of Rome sent Ambros. in obiâ—â—â— Valentin vnto him to restore the rytes of the temples of the idolls and all the consistorie being Christians perswaded therunto the Emperour alone being a yong man gainsaid them alleadging the example of his brother Gratian Quod pius frater eripuit quo modo à me putatis esse reddendum cum in co relligio laedatur frater à quo se nollet pietate superari How can I restore that which my brother tooke away for both religion should receiue hurt and my brother of whome he would not be ouercome
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
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 habite of Christ cannot be knowne because of their varietie One saith vnder this garment another vnder that that he is Christs souldier when as they all seeke not the things that are Christs but their owne Uers. 20. Praying in the holy Ghost 24. Note The Apostle hauing described the qualities and conditions of corrupt teachers Liplabour praier nowe he turneth himselfe to describe the true members of the Church of Christ whome by this note as one he would haue knowne they doe pray in the holy Ghost that is with feeling and vnderstanding for such are the praiers of the spirit this difference our Sauiour Christ maketh betweene true and false worshippers Iohn 4. 22. Yee worship that ye knowe not we worship what we knowe for saluation is of the Iewes But the members of the Romane Church knowe not what they worship nor what they pray speaking in an vnknowne tongue and therefore wanting the true and right vse of praier they are not the true Church of Christ for in the Church of God there is the true inuocation of the name of God and there are the true worshippers of God in spirit and trueth Ioh. 4. 24. but liplaboure is no true worship of God such as are all praiers made without vnderstanding in an vnknowne tongue as Ambrose saith vpon these wordes of S. Paul My minde is without fruite 1. Cor. 14. 14. Quem fructum habere potest qui ignorat quae loquitur What fruite or profit can he haue that knoweth not what he saith Uers. 23. Hate the garment spotted of the flesh This is another note of the true 25. Note religion that it retaineth not carnall rites ceremonies which are here vnderstood by the fleshly garment such as the Apostle speaketh against Coloss. 2. 2. such traditioÌ„s as consisted in touching tasting haÌ„dling which things perish with the vse But such is the popish profession altogether adorned with the vesture of the flesh for most of their carnall and ceremonious rites and vsages they haue borrowed partly from the Iewes partly from the Gentiles From the Gentiles they haue learned their adoration of images praier to the dead multiplicitie of saints purgatorie setting vp of waxe candles burning of tapers with such other infinit rites the original whereof is deriued from the heatheÌ„ as Moresin de origin papat a learned scottish writer hath lately shewed in a treatise onely of that argument From the Iewes they haue their palme salt oyle holy water obseruation of daies difference of meats with such other therefore we can not iudge that to be sound religion which vseth such traditions which are after the coÌ„mandements of men Col. 2. 22. and so I conclude this point with Augustine De aqua frumento vino oleo in seruitute veteris populi multa celebrari imperatasunt quae nobis tantum intelligeÌ„da traduntur Ang. de celeâ—â—at pasch Many things concerning corne wine oyle were commanded to be obserued in the seruitude of the olde lawe which are onely so be vnderstood of vs. Thus haue I by these 25. notes gathered out of this epistle consisting of 25. verses declared howe the true religion and Church from the false may be discerned which also may serue as a caueat aduertisement to the Reader concerning a certaine seditious popish pamphlet lately dispersed called a quarterne of reasons wherin the libeller by his 25. reasons would impugne the credite of our Church and religion which booke as I vnderstand is very sufficiently answered by a studious young man and learned diuine and is readie for the presse Thus I end exhorting the reader according to S. Pauls rule to trie all things and hold that is best And so I conclude with that saying of Augustine Excipite verba contradicentium respuenda non Tract 9. in â—â—am transglutienda visceribus danda facite inde quod fecit Dominus quando illi obtulerunt amarum potum gustauit respuit it a vos legite abiicite Receiue ye the words of gainsayers to refuse them not to swallow them keepe them in your bowels but doe with them as our Lord with the bitter potion which they offered to him he tasted and refused so doe yeâ— read their errours and reiect them Praise honour glorie and power be vnto him that sitteth vpon the throne and vnto the lambe for euermore Reuel 5. 13. FINIS Amend the faults thus PREFACE Page Fault Correction Pag. 17. l. 23. Romes Romanes P. 21. l. 8. surely freely P. 21. l. 11. We mislike we mislike P. 26. l. 11. and did leape did leap P. 29. l. 5. exposition opposition P. 35. l. 3. the panltie their paultry BOOKE Page Fault Correction P. 52. l. 9. crackled racked P. 58. l. 17. Ahas Ahab P. 69. l. 1. propounded Pronounced P. 70. l. 16. word woe P. 104. l. 7. Caponchians Caponchians P. 114. l. 27. Vioscorus Dioscorus P. 138. l. 9. aufugiat confugiat P. 145. l. 12. Fettres Fetties P. 149. l. 8. We were P. 153. l. 23. course cause P. 187. l. 2. terreum terrenum P. 188. l. 7. Theodera Theodora P. 195. l. 7. blind blame