Rome hath can 6. but nowe they hold the contrarie 2. In the same Synod where a restraint was mooued for the marriage of ministers Paphnutius by his wisedome staied it and the whole synode commended the sentence of Paphnutius and left it free 3. About the same time which was anno 300. or there about was held the Eliberine Councell in Spaine where it was decreed Ne cerei in coemiteriis aut publice incendantur That waxe candles should not be be burnt in the churchyards or openly can 34. 4. Can. 36. Placuit picturas in Ecclesia esse non debere It seemeth good that pictures should not be in the Church least that which is worshipped be painted in the walls 5. Can. 77. Concerning those which died without baptisme it was thus concluded Fide qua quis credidit poterit esse iustus By faith wherewith one beleeueth he may be iustified they affirme no absolute necessitie of baptisme as the Papists hold 6. Can. 55. Sacerdotes qui sacrificantium coronam portant c. Priests which carrie a sacrificers crowne two yeares must abstaine that is from the communion but the contrarie is practised in the popish Church for their priests do weare shauen crowns 7. Concil Gangrens celebrate about ann 324. can 4. Quicunque discernit c. Whosoeuer maketh difference in regard of a minister or Presbyter that hath a wife that he wil not receiue at his handes let him be accursed but such are not suffered to minister in the popish Church 8. Can. 2. Si quis carnem comedentem c. If any condemne one eating flesh in faith let him be accursed But in the popish Church eating of flesh vpon fish daies was condemned as a wicked and impure thing the flesh cast away as an vncleane thing as Frebarnes pigge was buried by B. Stokeslies sumner in Finsburie field Foxe p. 1184. 9. Ibid. c. 17. Siqua mulier crines attondeat c. If any woman doe pole or clippe her haire for the seruice of God as shee thinketh and so taketh away the matter or signe of her subiection let her be accursed but poling shauing of Monkes and Nunnes is defended by the Rhemists 2. Thess. 3. v. 10. 10. In the Councell of Laodicea held ann 364. cap. 59. there are 22. bookes only of the old testament decreed to be Canonicall whereas the Church of Rome maketh the nine Apocriphall bookes of Tobie Iudith Ecclesiasticus Machabees with the rest of Canonicall authoritie In these and many hundred such points the Church of Rome is swarued and degenerate from the faith of the Primitiue Church so that this note of the Apostle doeth discouer them to be of the false Church Uers. 4. There are certaine men crept in Romanists creepers in 3 Note Creeping into houses c. These which creepe in corners and despise the publike assemblies of the Church are false teachers and seducers Such are popish professours Ergo The first is prooued by Saint Paul 2. Tim. 3. 6. Of this sect are they which creepe into houses and lead captiue simple women c. Ioh. 3. 20. They hate the light neither come to the light least their euill deeds should be reprooued Concil Gangrens cap. 5. Si quis docet domum dei contemptibilem c. If any man teach that the house of God is contemptible and the assemblies kept therein let him be accursed The second part is euident for popish priestes seminaries Iesuites doe secretly creepe into houses to seduce and despise the assemblies of the Church among vs. Uers. 4. Which turne the grace of God into 4. Note Doctrine of â—icontiousnesse wantonnesse so doeth the popish church by granting pardons and indulgences so commonly yea for the time to come whereby people are made more secure and carelesse Gelasius long since complained of this abuse Date nobis veniam dum in errore duremus c. Giue pardon while we continue in error still He calleth it one of the monsters of the world to forgiue sinnes for the time to come Remitti culpa de praeterito potest Sinne may be remitted for the time past c. epist. ad Faustum Likewise Opusc. Tripartit lib. 3. cap. 8. this complaint is renewed Quaestuarii praedicatores quaedam brevia habent c. The pardoners haue certaine briefes vvhich they leaue in euery parish wherein so many indulgences are contained that good men doe wonder that euer they could be graunted with the Popes knowledge The further abuse hereof is confessed by Roger Holland sometime a papist I was of this your blind religion saith he that now is taught c. hauing libertie vnder your auricular confession I made no conscience of sinne but trusted to the priests absolution he for money doing also some penance for me which after I had giuen I cared no further vvhat offences I did no more then he cared after he had my money whether he fasted with bread or water for me or no. Foxe pag. 2040. Thus we see how they turned the grace of God in pardoning of sinnes to a further libertie of sinning They denie the Lord Iesus Christ. So 5. Note Denying of Christ offices doeth the popish Church denie Iesus Christ in denying of his offices for they make other Mediatours beside Christ other sactifices beside his death and so denie his priesthood they make another head and lawe giuer to make lawes to binde the conscience beside Christ as namely the Pope and so denie his kingly office they make the Apocriphall bookes Canonicall and their vnwritten Traditions equall to the word of God and so denie in that they empaire and diminish his propheticall office And therefore as Augustine saith of Peter quicquid eius negauit ipsum negauit what soeuer he denied of Christ he denied Christtract 66. in â—oann And as Ambrose Gratia dei tota repellitur si non tota suscipitur The grace of God is wholly repelled or wholly receiued epist. 84. Wherefore the Church of Rome denying any part of the offices of Christ denie Christ and then consequently are not the true Church of Christ. Uer. 6. The seducers and deceiuers whome the Apostle writeth against he resembleth 6. Note Pride of Lucifer to the angels that fell for their pride whence this argument may be framed They are not of the Church of Christ which are led with the spirit of pride and exalt themselues against Christ But so doeth the Pope the head of that bodie Ergo The first is proued by S. Paul that Antichrist shall sitte as God in the temple of God and be exalted against all that is called God 2. Thess. 2. 4. Eusebius saith Hoc est argumentum eos edisse deum c. This is an argument that they hate God because they would haue themselues called Gods de preparat Euang. l. 7. The second is euident not onely in that the Pope hath exalted himselfe against kings and Emperours which are called Gods in earth causing them to kisse his feete
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
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
6. Exor Like as Moses was bid put off his shooes Exod. 3. and the Israelites to wash their cloathes Exod. 19. so we should keep our bodies cleane Aitiolog 1. Cor. 6. 20. Our bodies are the temples of the spirit he that destroieth or polluteth Gods temple him will God destroy 1. Cor. 3. 17. and because no vncleane thing shall enter into heauen Reu. 21. 27. Applicat 1. Against the Papists whose religious sectaries are knowne to be notorious Error 21. defilers of the flesh At the dissolution of the Abbeies there were some found that had 6. some 7. some 10. some 20. concubines as it may appeare in the acts and records of the Kings visitation at the suppression of the Abbeies as M. Bale hath set downe in his preface to hit booke De actis Romanorum Pontificum 2. This doctrine toucheth all carnall professours that make no conscience to defile themselues with adulteries fornications drunkennes which make their bodies vessels of vncleannes doe they thinke that such bodies shal be made vessels of honour which they doe here in earth so defile and dishonour for as Reuben by his vncleannes lost his birthright among his brethren Gen. 49. 4. so they lose their birthright in heauē Despise gouernment They doe not only speake euill of the person of the gouernours Doctr. 3. as it followeth afterward but doe despise and ouerthrow the rule and order of gouernment itselfe Doctrine That gouernment is necessarie and to be honoured that they which thinke otherwise are in a great errour and lead with an erroneous spirit Testim Isa. 34. 12. The nobles shall call to the kingdome and there shall be none the Prophet sheweth what a miserable state they are in which haue no gouernour Exempl Such an one was Ismael Gen. 16. 12. a wild man vnder no gouernment his hand against euery man and euery mans hand against him Againe this was the state of the Israelites Iud. 21. 25. Euery man did what seemed good in his owne eyes there being no King Exorn. Like as when the hedge is taken away from the vinevard Isa. 5. 4. so is it where no gouernour is like as a widow bereft of her husband Isa. 47. 9. Aitiolog 1. Cor. 14. 33. Because God is the author of peace and order not of confusion therefore it is Gods will and ordinance that there should be rule among men Appl. 1. Against despisers of gouernment either in general as the Anabaptists and Libertines that would haue no Magistrates among Christians or in part as the Papists that denie Princes to haue authoritie Error 21. Papists despisers of gouernment either in Ecclesiasticall causes or ouer Ecclesiasticall persons the Bishop of Rome hath trod vpon Emperours necks made them to kisse his foote to hold his stirrop to lead his horse by the bridle what is this else but to despise gouernement 2. They are reprooued which doe wilfully and stubburnly resist and transgresse the good lawes and constitutions of princes made for their owne good they must be obeied for conscience sake Rom. 13. 5. As where good lawes are made against vsurie extortion theft prophanation of the Lords day negligence in resorting to diuine seruice to be carelesse in these things and the like is a contempt of Gods ordinance namely the authoritie of the magistrate Speake euill or blaspheme them in dignitie Doctrine As it is one sinne to despise or Doctr. 4. Princes not to be railed vpon disobey authoritie so it is an other to reuile their persons Testim Exod. 22. 28. Thou shalt not raile vpon the Iudges Exemp Shemei cursed Dauid 2. Sam. 16. we see his reward for it 1. king 29. 46. S. Paul excuseth himselfe for calling the high priest painted wall Act. 23. 4. Exornat Prou. 26. 27. He that speaketh euill of the prince is as he that diggeth a pit or rolleth a stone it shall returne vpon him Aitiolog One reason to mooue vs to take heed of this euill is because they murmure against God which doe open their mouth against the Magistrate Exod. 16. 8. An other Pro. 10. 20. because the Lord by secret meanes and speedily will bring it to light as we haue seene experience that they which haue spoken wordes euen in their bed chamber against the prince haue beene disclosed Applicat 1. We may see what spirit the Papists are of who in their writings doe Error 22. rayle of our Prince and the Pope accurseth her as Shemei did Dauid but God hath turned it into a blessing as Dauid saith 2. Sam. 16. 12. 2. We are taught that we should not onely refraine our words yea thoughts from speaking and thinking euil but on the contrarie it is our part to pray for kings and princes 1. Tim. 2. 1. First of all for kings c. The seauenth lecture Uers. 9. Michael the Archangel c. First I will briefly open the sence meaning of this verse and then descend to the particular doctrines I finde two speciall expositions of these wordes one is that Michael one of the principall angels designed of God to be a special agent in the affaires of his church did striue against and resist the deuill which would haue brought the bodie of Moses to light and so haue put a stumbling blocke before the Israelites to cause them to commit idolatrie as Balaam gaue wicked counsell to Balaack Numb 25. The other exposition is that Michael is here vnderstood to be Christ as it may Michael the Archangel vnderstood to be Christ. appeare Zach. 3. 2. where he is called Iehoua and there the very same words are vsed the Lord rebuke thee Satan And by the bodie of Moses some vnderstand the people of the Iewes whose returne out of captiuitie Sathan hindred Some the Gospell which is the bodie the lawe beeing the shadowe some coniecture that Moses was mistaken for Iosua the high priest as Beza but he doeth not much stand vpon it These two expositiōs in part I receiue in part I refuse from the latter I take the first that Michaelis here to be vnderstood to be Christ from the first I take the latter part that I had rather here vnderstand the bodie of Moses after the literall sense The reasons of the first are these 1. because wheresoeuer else in scripture we finde mention made of Michael Christ is implyed as Dan. 10. 13. 21. Michael your prince but there is no prince of Gods people but Christ Reuel 12. 7 10. Michael is expounded to be Christ. 2. The word it selfe beeing interpreted quiest par deo who is like vnto God best agreeth vnto Christ. 3. This angel that did burie Moses bodie that the people should not make an idoll of it was the same Angel that was the protector and conductour of the Israelites which was Christ Exodus 32. 21. in whome Gods name was which was also Iacobs Angel Genes 48. 16. 4. Because in Zacharie the same forme of wordes is vsed translated by the Septuagint
a certaine shewe of charitie they doe betray the trueth euen so doe heretickes in these daies which in a shewe of trueth betray the trueth Hauing mens persons in admiration for lucre sake This then is an other note of Doctr. 4. Flattering in false teachers hypocriticall seducers that such as serue their turne and are for their profitte they will extoll to the skies and depraue others as much that are not to their humor The prophet Isay noteth this in his time to haue beene a fault that flatterers would call a foole wise or ingenious and a nigard or churle liberall Isay 32. 5. but he prophesieth that this custome should not be vsed by the faithfull seruants of Iesus Christ. Such were the princes of Zoan and counsellers of Egypt that flattered foolish and simple Sethon their king saying vnto him that he was the son of the wise Isa. 19. 11. Thus the woman of Tekoah beeing instructed by wilie Ioab flattered king Dauid saying My Lord the king is as an angell of God that shee might winne his fauour for the returne of bloodie Absolom 2. Sam. 14. 17. Thus Baals prophets that were fedde at Iezabels table flattered Ahab pleased his humor that they might pamper their bellies still 1. King 22. 6. Like as the strumpet enticeth the yong man with carpets laces perfumes Pro. 7. 16. 17. til she haue got all his substance into her house Prou. 5. 10. so doe flatterers play they perfume please others with sugred words renowmed praises as with toyes and laces till they haue serued their owne turne and sucked aduantage to theÌ„selues The reason that mooueth men to vse flattering wordes is because they know that many times the truth offendeth as the Apostle saith Am I therefore become your enemie because I speake the truth Gal. 4. 16. As Hierome saith The truth is bitter of a Veâ—itas amara est rugolae froÌ„tis tristis offendit corrâ—ctos Dialog 1. advers Pelagian frowning and seuere countenance and offendeth them that are reprooued They foolishly consider not the ende for as the wise man saith He that rebuketh a man shall finde more fauour at the length then he that flattereth with his tongue Prou. 28. 23. This glozing and clawing of hypocrites in the ende will bring shame First we here discouer the hypocrisie of the Romanists Iesuits seminarie priests Error 43. with others that will crouch and insinuate themselues into the courts and fauour of princes commending them with most honourable words and blazing their praises The popish sort flatterers of the state many times but due and iust but they doe it cunningly to make a way for theÌ„selues and to get footing for their superstition It is to be feared yea and almost it is apparant that these popish practisers seeing all their violent and treacherous plotts to be frustrate doe attempt now by flattering the state to winne fauour but I trust our wise gouernours hauing sufficient experience of them alreadie will remember that worthie saying of the wise man speaking of flatterers Though he speake fauourably beleeue him not for their are seauen abominations in his heart Prou. 26. 25. Againe this may be a rule to all true professours of the Gospel especially to ministers of the word of God that they regard not the persons of men neither seeke to please them for their owne preferment sake I am afraid least there be many such preachers that hauing occasion to speake before great persons are afraid to offend them but studie to deliuer pleasing things not remembring what Saint Paul saith If I should yet please men I were not the seruant of Christ. Neither shall the fawning perswasions of such profit the soules of the hearers no more then a building can stand which is daubed vp with vntempered and vnwrought morter Ezech. 13. 10. The 13. lecture vers 17. But ye beloued Nowe followeth the fourth and last part of this Epistle which is the conclusion containing an effectuall exhortation from v. 17. to v 24. and a solemne thanksgiuing vnto God v. 24 25. The exhortation hath three parts 1. how they should behaue themselues towards these hypocrites v. 17 18 19. 2. what they should doe concerning themselues v. 20 21. 3. what toward their brethren within v. 22 23. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ In that this our Apostle referreth Doctr. 1. them to the sayings of the elder Apostles he thereby teacheth vs what authorities we ought to relie vpon in matters of faith not vpon humane terrene such as are the writings of poets philosophers and other heathen but vpon diuine sayings of the prophets and Apostles So the Apostle saith We are built vpoÌ„ the foundation of the prophets and Apostles Iesus Eph. â— 20. Christ himselfe beeing the chiefe corner stone As our Sauiour Christ himselfe beeing to preach in the Synagogue taketh his theame out of the prophesie of Esay Luk. 4. Saint Peter referreth the brethren to the epistles of Saint Paul 2. Pet. 3. 15. thus writing As our beloued brother Paul according to the wisdome giuen vnto him wrote vnto you as one that in all his epistles speaketh of these things For like as it is a vaine thing to leaue the fountaine that is neuer dried vp and to digge broken pittes that can hold no water Ierem. 2. 13. so is it to leaue the word of God and to follow the fansies of men And as the Israelites loathed Manna and longed for the fleshpottes of Egypt Exod. 16. so doe they that not contented with the word of God delight themselues with the grosse inuentions of men For if the word of God be profitable to reach to improoue to correct and instruct in righteousnesse and not onely profitable but sufficient beeing able to make the man of God perfect to euery good worke 2. Tim. 3. 16. where a sufficiencie may be had other helpes are superfluous First then the Papists are here confuted who in stead of Scripture in their Error 44. Humane writings preferred before scripture in poperie Churches did read their legend stories lies of their owne making Prophets and Apostles in the meane while beeing silent in their schooles they expounded not the bookes of scripture but some other humane author as Dionysius hierarchie or such like in their writings they did gloase and comment vpon the master of sentences in stead of interpreting the scripture Next vnto these yong wanton deuines are reprooued of which sort there are many in these daies especially in the Vniuersities that stuffe their sermons with the quotations of Philosophers Poets and make ostentation of humane eloquence and so preach themselues and not Iesus Christ. S. Paul did not so His preaching was not in the entising speech of mans wisdom 1. Cor. 2. 4. If any shall obiect Saint Pauls example that alleadgeth the testimonie of heathen How S. Paul alleadgeth Poets Poets
Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. the answer is readie 1. the Apostle is very sparing in such allegations he vseth them but thrise 2. He doth it not with vaine ostentation of their names or producing of long sentences in a strange language but in the same wherein he wrote and spake 3. He doth it vpon iust occasion in confuting the heathen by their owne writers which we denie not but is a lawfull and commendable vse of prophane authours for so Origen against Celsus Cyprian against Demetrianus Methodius against Porphirie Hilarius against Vioscorus beeing Gentiles doe vrge the authorities and testimonies of their owne wise men But Saint Paul vsing such testimonies sparingly not with vaine ostentation neither superfluously but vpon iust occasion is no warrant to our greene Diuines to doe it ordinarily vainely vnprofitably and so I conclude this point with Origen who reading according to the Septuagint that Ioshua made kniues of stone or of the rocke to circumcise the people thus writeth Esaxo non ex ferro artificis opere fabricatos hoc Hom. 26. â—â— Ios. ostendit quod sâ—rmo hic Dei qui circumcidere de animis auditorum immunditias potest non ex arte grammatica vel rhetorica veniens neque doctorummalleis edomitus aut studiorum incudibus climatus sed ex petra illa descendit quae de monte sine manibus abscissa est They were made of stone not by the worke of the artificer because that speach vvhich may circumcise the vncleannesse of the hearers proceedeth not from the art of grammar or rhetoricke â—ined with the hammers of the learned and polished with studie but descendeth from that rocke which was cut out of the mount without hands Lastly the curiositie of the people is here restrained that they should not fansie nouelties or delight in vaine wordes desiring to haue their eares rather tickled with curious speech then their hearts edified with comfortable doctrine who admire those that for Prophets alleadge poets for Apostles Philosophers for holy Scripture humane conceits such hearers also Saint Paul prophecied of that hauing itching eares should after their owne Against itching eares lusts get them an heape of teachers and the reason is there alleadged because they will not suffer wholesome doctrine 2. Tim. 4. 3. Such hearers make such teachers that now men waxing wearie of the plaine doctrine of faith affect nouelties like sicke stomackes that must haue their meate relished with some new deuised sawce as the Israelites that loathed MaÌ„na lusted for the fine and daintie quayle flesh but while it was between their teeth they died so they which forsake wholesome Manna for mens quailed queazic fansies doe starue their owne soules vers 18. How that they told you there should be in the last times mockers The Apostles called all those the last time Doctr. 1. from the first comming of Christ to the latter day and his second comming Saint Iohn agreeth with this our Apostle Babes it is the last time 1. Ioh. 2. 18. Saint Paul also saith These things are written to admonish vs vpon vvhome the latter endes of the world are come 1. Corinth 10. 11. Yea the Prophets speaking before of the age wherein the Apostles liued calleth them the last daies as Saint Peter applieth the prophesie of Ioel Ioâ—l â— â—â— Act. 2. 17. where he sheweth by euident demonstration the accomplishing of these things which the Prophet foretold should fall out in the last daies as that God would powre out of his spirit vpon all flesh their sonnes and daughters should prophecie c. which was then presently fulfilled before their eyes when the Apostles and brethren beeing filled with the holy Ghost began to speake with diuerse tongues This is expressed in the parable of the eleuenth houre Math. 20. All the time of the last calling of the world by Christ is called by the Apostle novissima hora the last houre 1. Ioh. 2. 18. For like as after the sunne beginneth to decline we count it the latter part of the day though yet there are some houres to night so this is the latter age of the world though many hundred yeares thereof are alreadie past Saint Iohn giueth this reason why it should be accounted the last time euen then when he liued As ye haue heard that Antichrist shall come euen nowe are there many Antichrists whereby we knowe it is the last time 1. Ioh. 2. 18. Another reason may be gathered from the wordes of our Sauiour Math. 11. 14. If ye will receiue it this is Elias which was to come from whence we reason thus Elias was to come in the last times euen immediately before the great and fearefull day of the Lord Mal. 3. 1. But Iohn Baptist was that Elias therefore the time wherein Iohn Baptist preached and euer since are the last times First then if the last times began in the Apostles daies and there are now runne of these last times 16. hundred yeares and Error 45. Antichrist is come long siâ—ce by the scriptures we finde that Antichrist was to be reuealed in the last times here agreat error of the Papists is discouered who imagine that Antichrist is not yet come neither can they tell when he shall come which their opinion is contrarie to the scriptures for if the mysterie of iniquitie beganne to worke in the Apostles time 2. Thess. 2. 6. and if then many Antichrists were in the world the forerunners of the great Antichrist howe can it be that a way hauing beene prepared for Antichrist aboue a thousand and halfe of yeres that he should not yet come And further seeing that which was the onely let of Antichrists comming is taken out of the waie which was the Romane Empire which hath beene many yeares since changed and altered why should not Antichrist be reuealed there beeing nothing to hinder him And as touching the Romane Empire we say it is remooued out of the way both in respect of place name order Error 46. authoritie iurisdiction the place and seate of the Emperour was in Rome froÌ„ thence it was translated to the Greeks from them to the French from them to the Germans neither hath nowe the Emperour his name of the RomaÌ„s but of the Germans the order is changed the Empire went by succession now it is conferred by election his authoritie was before the Bishop of Rome now it is inferiour the Emperour did sometime confirme the election of the Pope nowe the Pope confirmeth the election of the Emperour and as for his iurisdiction sometime all the West parts were obedient and subiect to the Emperour but nowe all kingdomes are fallen away from him his imperials are limited to certaine free cities in Germanie Wherefore seeing that which letted Antichrists comming is taken out of the way as the Apostle saith Onely he which now withholdeth shall let till he be taken out of the way 2. Thess. 2. 7. We conclude that Antichrist is alreadie and hath
This note also most fitly agreeth to the Sea of 9. Note Rome For they haue despised and abused Despising of gouernment the greatest Potentates and gouernors in earth as Gregorie 7. made Henrie 4. Emperour with his wife and childe to p. 784. to p. 789. Marty tolog Fox waite three daies and three nights in the colde winter at his gates Alexander 3. did tread vpon the necke of the Emperour Frederick 1. Pope Celestine crowned Henrie 5. with his foote and with his foote spurned it off againe Fredericke 1. was rebuked for holding Pope Adrianes stirrop on the wrong side Neither hath this beene the insolencie onely of some Popes but it is prescribed as a rule and order in the Popes booke of ceremonies That the Emperour must Lib. 1. cerem sect 5. c. 4. beare the Popes chaire on his shoulder shall beare vp the Popes traine bring the basen and ewer to the Pope shall carrie sect 13. c. 2. the Popes first dish shall beare the Popes first cuppe What is it to despise gouernment if this be not to make vassailes and slaues of Kings and Princes So that we see that to be fulfilled in this Sea which Gregorie spake of Rex superbiae Lib. 4. epist. 38. in foribus est The king of pride is at the doores vers 8. They speake euill of them which 10. Note are in authoritie This hath beene an vsuall practise in poperie not to spare to reuile Speaking euill of princes and speake euill of the sacred Maiestie of kings and princes Gregorie 7. accursed the Emperour Henrie the fourth accusing him of diuers crimes sending forth his bull of excommunication against him wherein he calleth him sonne of iniquitie Martyrolog p. 181. Innocent 3. denounced his great curse against king Iohn forbidding vnder the same curse all persons to eate or drinke or talke with him yea his owne seruants to doe him any seruice either at bedde or board in Church hall or stable pag. 251. Thus Gregorie 9. vsed Frederick 2. comparing him to the beast rising out of the sea full of names of blasphemie and charging him with atheisme Martyrotyrd Fox pag. 307. At the instigation of Paulus 3. Cardinal Poole wrote a contumclious infamous libell against Henrie 8. Pius 5. and Sextus 5. haue in their wicked bulls of excommunication vttered most vile blasphemies against her Maiestie And that saucie and beastly frier Feverdentius hath published a most vile slaunder of her Highnesse Dialog 1. pag. 12. lin 30. They rayle of Princes shewing himselfe to be a filthie bird of that vncleane nest Wherefore these popelings can not be right members of the Church of Christ nor yet are lead by his spirit which contrarie to the commandement of God Exod. 22. 28. Thou shalt not speake euill of the Ruler of thy people are so shamelesse and impudent to open their mouthes against the Lords Annointed Some of our Runagates apostataes from the church and traytours to the state haue most wickedly affirmed that heresie in England is diademate regio ornata adorned with the princely crowne and most trayterously compare their Soueraigne to Herodias c. Gifford Reinolds in secund praefat ad Calvinoturcis which rayling libell of theirs is learnedly alreadie answered I D. Sutliff de turcopapism cont Calvino-turcism onely note how fitly this marke set downe by the Apostle agreeth vnto them that they speake euill of them which are in authoritie v. 10. These speake euill of those things 11. Note Slaunder of Christs seruants which they know not This also is a commoÌ„ thing with our aduersaries to blinde both the persons and religion of Protestants when they know not the one nor vnderstand the other Thus the Sorbonists in Paris slaunderously reported of the Christian congregation there that when they assembled they put out the candles and went togither after a beastly manner that they maintained there was no God that they denied the immortalitie of the soule the resurrection of the flesh and such other false crimes they obiected Fox pag. 927. Thus haue they railed vpon the faithfull seruants of Christ whose neither liues nor deaths were knowne vnto them as that a Bâ—llaâ—â— Luther died of drunkennesse b Surius Bucer denied Christ at his death that c Polsecus Calvine gaue his soule to the deuill In like manner doe they speake euill of the doctrine of the Protestants that we leaue nothing but bare bread in the sacrament that we make God the author of euill Protestants bâ—liâ—d that by the doctrine of predestination we take away all choise of things and say it is no matter to saluation or damnation Seâ—m B. Watson conâ—r Bucer Fox p. 1963. what a man did in this life They are not ashamed to belie vs that we denie Christ and take away the Gifford praef 2. ad Calvinoture Trinitie But of all other Feuerdentius a fryer of Paris is most impudent in coyning lies and imputing most blasphemous heresies to the Calvinists as he calleth the Protestants As that they denie the three persons of Dial. 1. p. 27. the Trinitie That they mislike the inuocation and adoration of the Trinitie p 37. That they denie God to be omnipotent or to haue absolute power p. 89. That they charge God with lying inconstancie mutabilitie p. 115. 119. These and an hundred more such hereticall opinions he falsly obiecteth against the ProtestaÌ„ts wherein they either against their conscience belie vs or speake euill of those things they know not that they may appeare to be of that sect which is here by the Apostle described Uers. 11. They haue followed the way of Caine. What the waie of Caine was Saint Iohn 11. Note â—oulâ— of 〈◊〉 she weth he slew his brother because his owne workes were euill and his brothers good 1. Iohn 3. 12. So haue the Romanists persecuted innocent and good men onely of enuie and despite against their vertuous and honest life Brewster Sweeting burned because the one said to the other reading certaine good things out of a booke the sonne of the liuing God helpe vs the other answered the Lord so doe Fox p. 818. IoaÌ„nes de Cadurco because he brought forth this posie at a feast Christ raigne in our heartes was put to death Foxe p. â—97 Thomas Sanpaulinus because he reprooued a man for swearing was iudged to be a Lutheran and thereupon examined and condemned p. 904. Thomas Thomkins a deuout man who when any man came to talke with him would alwaies beginne with praier was cruelly handled of Bonner his face buffeted his hand scorched with a torch and after his bodie burned Foxe page 1534. A monke burned in France ann 1525. for marrying a wife p. 896. These and many other were through the enuie of Caine brought to their ende for thus he enuied the pietie and innocencie of his brother Abel Uers. 11. They are cast away with the deceit of Balaams
carefully to looke vnto the diet to refrain such meates as are enemies to nature and to feed of those which are of wholesome nourishment so the welfare of the soule is happily procured when as erroneous and corrupt doctrine as contagious and hurtfull meate is shunned auoided And as euery man should be so well acquainted with his owne state as he neede not aske of the physitian what meate is fittest for his stomacke whether his pulse doth beate strongly or remisly whether in sommer or winter he fare better for his health for this were as though a man should be ignorant what is done in his owne house So in matters of religion euery one should be able to discerne in some measure betweene truth and errour and not to depend altogether vpon the iudgement of their spirituall physitians Therefore S. Paul wisheth this grace to the whole church of the Philippians that they may discerne things that differ Philip. 1. 10. Tiberius Caesar is reported to haue saide that it was ridiculous for a man after 60. Plutarc lib. de 〈◊〉 â—uend yeares of age to require helpe of the physitian nothing thereby that in all that time a man should gather experience knowledge what is good for his owne bodie but it is a greater shame for a man of long continuance to be ignorant what is profitable what hurtfull to his soules health Therfore that euery man may in some sort learne to iudge betweene a false and true religion and may be expert to discerne of the best diet for the soule I haue here set downe certaine markes and notes out of this epistle of S. Iude whereby the true worshippers of God from hypocrites may be distinguished and truth from errour and superstition selected and seuered 1. Note Not making the knowledg of faith common The first note then is this that whereas the Apostle writeth of the common saluation v. 3. which is therefore called common because it ought not to be kept from the knowledge or notice of any hereby a false religion is descried which hideth the depth and secrets of their sect from their common followers and fauourers locketh The Church of Rome keepeth the knowledge of faith secret it vp in the brest of their professed Rabbines From hence then I reason thus Whosoeuer will not haue their religion commonly and vniuersally knowne but kept from the knowledge of the people are suspected to be false teachers but such are the Papists Ergo The first part is thus proued 2. Cor. 4. 3. If our Gospel be hid it is hid only to theÌ„ which are lost The Apostle would not haue the Gospel hid to any Heb. 8. 12. Ali shal know me from the least of them to the greatest Origen saith vpon those words Drinke waters out of thine owne fountaine Tenta tu Hom. 12. in Genes auditor proprium habere fontem proprium puteum vt cum tu apprehenderis libruÌ„ scripturarum incipias eâ—iam ex proprio sensu proferre aliquem intellectum Trie also thy selfe O hearer to haue thy proper fountaine and well that when thou takest into thy hand the booke of scripture thou maist begin out of thine owne sense to bring forth some venderstanding The assumption is true the Rhemists allow not the scriptures to be indifferently read of all Prefac sect 6. nor the Scriptures to be in the hand of euery husbandman artificer prentice c. sect 7. they mislike that women should be reading or talking of scripture 1. Timoth. 1. 12. so they would haue their people misled still in ignorance that they should not perceiue their grosse errours The Apostle saith v. 3. the faith once 2. Note Changing of the ancient faith giuen signifying that faith is certen neuer to be altered or chaunged but as Christ and his Apostles haue left it it must continue to the worldes ende 1. Timoth. 6. 14. I charge thee to keepe this commandement without spot and vnrebukeable till the appearing of our Lord. They then which alter and change the Apostolike faith are not the true Church Such are the Papists Ergo The proposition is euidents the assumption is thus prooued by particular induction 1. the Apostle teacheth that we are iustified by faith without the works of the law Rom. 3. 28. the Papists hold we are iustified by works 2 The Apostle condemneth praiers in an vnknowne tongue 1. Cor. 14. 16. How shall he that occupieth the roome of the vnlearned say Amen at the giuing of thanks seeing he knoweth not what thou saiest but the popish seruice is saide in the latin tongue not vnderstood of the people 3 The Apostle would haue the communion celebrated publikely We that are many are partakers of one bread 1. Cor. 10. 17. the popish Church vseth priuate communions when as the priest receiueth alone excluding the people 4 The scriptures forbid idolatrie 1. Ioh. 5. 2. Babes keepe your selues from idols but the popish Church worshippeth images of gold and siluer which is idolatrie Deut 4. 15. Takeheede to your selues for ye saw no image in the day the Lord spake vnto you that ye corrupt not your selues and make you a grauen image 5 The scriptures testifie that Christs bodie is in heauen and there shall remaine till the comming of Christ to iudgement when all things shal be restored Act. 3. 21. the Church of Rome holdeth that Christs bodie is in the earth in the Eucharist present carnally 6 The scripture teacheth that all are sinners and none righteous Rom. 3. 10. Christ onely is excepted Hebr. 4. 15. the Papists hold the virgin Marie free from all both originall and actuall sinne 7 The scriptures acknowledge no Mediatour or aduocate of our praiers but Christ 1. Ioh. 1. 2. The popish church maketh saints our mediators praies vnto theÌ„ 8 The Apostle saith that Christ was once offered to take away sinne Heb. 9. 28. the Papists hold that he is daily offered vp in the sacrifice of the Masse 9 The Apostles make marriage honorable amoÌ„g all men Heb. 13. 4. the papists say it is a profanation of orders and that it is vnlawfull for Ministers to marrie 10 The Apostle teacheth that we haue no power to thinke a good thought 2. Cor. 3. 5. they hold that a man hath freewill by nature to doe good In these and many other points hath the Church of Rome presumed to alter and change the Apostolike faith as I haue Tetrastyl 2. pill par 2. els where set downe at large It may likewise be shewed how they haue declined from the faith and doctrine of the elder Church a tast whereof I will giue by these few instances in stead of many The Church of Rome hath altered the faith of the primitiue Church 1. In the first Nicene Counsell it was decreed that the 4. Patriarchal seas should haue like authority and Alexandria amoÌ„g the rest quia Roma vrbis episcopo parilis mos because the like custome the B. of