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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a mā quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writtē for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whō some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetter● in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writing● of ●hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Be●a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Cor● his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treason● and most desperate attempts Now that euery man may learne to bee contented with his conditiō be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is

of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes So ought euery father in imposing his childrens names with Alpheus and euery mother with Leah make such choice of names as themselues and their children may bee put in minde yea and stirred vp to good duties euen so often as they shal heare or remember their own names The second point in this name is the variety of the names of Iude hee was called Thaddeus Mark 3.18 and Lebbeus Matth. 10.3 all which signifie the same thin gand all put in minde of the same dutie Here two Questions may bee asked First why was he called by so many names Some thinke he had all these names giuen him by the people and multitude as signifying all one thing others which is more probable that hee was thus called by the Apostles themselues rather then by his owne name that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten A second question is whether may a man change his name or no If the change thereof be no preiuidce to any man much lesse hurtefull to the Church or common-welth nor offendeth the faithfull but wholy tendeth to the glory of God and good of men it may be altred and changed As Saul a great persecutor being called to be a publisher and Patron of the Gospell changed his name into Paul as also Salomon was at the first called by his Mother Iedidiah Peter at first called Simon Bariones Christ afterwards gaue him a new name and he accepted it Yet hence the too common practise of the world cannot bee warranted who for fraud and deceite doe alter their names which when it is not intended may warrantably bee done as in time of persecution in the raigne of King Edward the 6. Bucer changed his name and both called himselfe and suffered others to call him Aretius Felinus so did diuerse other worthie men in those dayes seeking no other then the glory of God and good of the Church in their owne saftie and that the Papists not knowing their names might reade their writinges without preiudice The second thing in the person writing is his office being called a seruant of Iesus Christ which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer who is a seruant of the Lord Iesus but of a speciall seruice namely of Apostleship to which he was deputed Wherein consider two thinges First that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles Secondly that he did faithfully execute his function and performed his seruice First he pleades his calling for two causes first in regard of others and secondly in respect of himselfe First that his doctrine might with more attention and reuerence be receiued of others seeing he run not vnsent but was called and that to an Apostleship and therefore he spake not of himselfe but whollie and immediately directed by God Secondly for the confirming and comforting of himselfe that the Lord who had called him would stand by him both in protecting his person and prospering his worke in his hand Vse Seeing the Apostle Iude before he writeth laieth down his calling so ought all Ministers to make their calling the foundation of all their proceedings containing themselues within the compasse thereof euen as they are to teach the same dutie vnto all sortes of men that they tempt not the Lord by passing the bonds and limites of their calling Secondly in that Iude though he was of the same Tribe yea of neare allyance vnto Christ yet hee passeth by all these respectes which hee might haue stood vpon and contenteth himselfe with the title of a seruant of Christ We learne to make more account and esteeme it a greater priuiledge to be a seruant of Iesus Christ than to bee of the kindred of Kinges and allyed to the greatest Monarchs of the world Christ himselfe shewes vs what kindred should take vp our chiefe delight when hee turned himselfe from his Mother and Brethren and beholding his hearers said those were his mother sisters and brethren that heare the word of God and keepe it this alliance in the faith was neerer and dearer vnto him then that in the flesh If then thou standest vpon thy preferment striue to be the seruant of Christ which is more honorable then to be the sonne of a King to be a follower of Chist is more then to goe before the Rulers of the earth But if thou aske how shall I come to this preferment Himselfe answereth thee thou must giue vp thy selfe to heare his word and doe it that is learne to know and obey his will this is the maine dutie of a seruant endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment and art admitted a seruant of Christ. Thirdly If wee bee admitted the seruantes and followers of Christ wee must serue no other Maister but keepe our selues from being intangled either with the offences or affairs of the world as to be vassals thereto no man can serue two much lesse more Maisters of such contrarie commaundes Let none pretend to bee the seruant of Christ who by louing pleasure more thē God or seeking earth more then heauen disgrace such a profession The third thing in the person writing is the allyance Brother of Iames of which name there were two first Iames the son of Zebedeus whose death is mentioned in the 12. of the Actes by Herod the second was the son of Alpheus here mentioned First that he might distinguish himselfe from the other Iudas the traytour Secondly that he might winne further credit and attention to his doctrine seeing hee was no vnknowne person but one that came of the worthiest stock that was vpon the face of the earth and for this cause hee mentioneth his brother Iames who was better knowne as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time Act. 15.13 not to credit himselfe but this Scripture which otherwise is in it selfe sufficiently powerful by the mention of him Now followes the second thing in the Salutation that is the person to whom Iude wrote in these words vnto those who are called and sanctified by God the father and preserued by Iesus Christ it is the militant Catholique Church which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world who are effectually called and sanctified and preserued vnto life euerlasting Out of which description note First who and what they bee that are members of this Church namely no wicked or profane persons but onely the elect such as are chosen vnto life euerlasting who after receiue their calling vnto holines and therein are assuredly preserued vnto life which priuiledges no wicked

groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must

request to God only in the alone mediation of Christ. The second maine poin● of Religion out of this ground is this That religious worship is due to God alone for wee may not giue apparance of religious worship to creatures Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship Acts 10.25 for he knew Peter to bee a man and not God and so seemed to mingle a kinde of religious worship with ciuill This is a maine ground also which whosoeuer denieth he holdeth no● the head Christ Col. 2.18.19 The Aduersaries of this ground also are the professed Papists who worship Saint● and Angels not onely by kneeling before them but praying also vnto them which cannot be denied to bee a religious worship seeing it attributeth vnto them to heare the prayers of all men 〈◊〉 all times in all places ye● and to know the hearts of men vpon earth Secondly they maintaine religious worship of Images they goe on pilgrimage vnto them offer Incense creepe vnto them and kneele before them Yea they worship the Crucifixe with the same worshippe whereby they would adore Christ if hee were liuing vpon earth as also the reliques of Saints Out of all which wee see what to thinke of that Church which onely hath the name of a Church she holdeth not the head Christ seeing for so many hundred yeeres she hath displaied her fornication in worshipping Saints Angels Images and the Virgin Mary so as her Bill of diuorcement is iustly giuen her 2. Thess. 2.10 Reuel 13.8 from whom we must separate if we would not partake with her in her plagues The sixth ground of practise is Esai 8.13 Sanctifie the Lord of hostes which words contain the substance of the third Commaundement in which consider first the meaning secondly the weight thirdly the Aduersaries For the meaning A thing is said to bee sanctified two waies either when it is made holy or when it is acknowledged to bee holie Now this latter must bee heere vnderstood for Gods name cannot be made holie which is holinesse it selfe and the first cause of all holinesse but it is sanctified of vs when wee acknowledge it holie and this our sanctification of God either respecteth God himselfe or the gifts of God Our sanctification of God himselfe the thing intended in this ground is done two waies first when in our mind we acknowledge and praise him in his attributes of wisedome mercie louing kindnes power prouidence and such like 1. Pet. 3.15 Sanctifie the Lord God in your hearts that is acknowledge him in his wisedome power and other his attributes Look as good subiects speaking of and mentioning their Prince will put off their hats in reuerent opinion of him so we religiously should thinke and speake of these Iob fearing only and but suspecting that his sonnes in their feastings had dishonoured this name of God sanctified them When Hez●k●●h heard the blasphemies of Rabshak●h against God be humbled himself rent his cloathes and put on sackcloath 2. King 19.1 Yea wicked Ahab hauing heard though falsely that Nab●●● had blasphemed God he rent his cloathes and proclaimed a fast which sheweth whatsoeuer his fact was the vse and manner of holy men in his time when Gods name was dishonoured and blasphemed Secondly wee sanctifie God himselfe when wee with reuerence acknowledge his titles as God Lord Iehoua Father Christ Iesus Holy Ghost and not without religious and obedient affection speaking or thinking of them Our sanctification of Gods gifts which are many as the Word preached Prayer Sacraments Meate Drinke and all things seruing for the good of bodie or soule is not by giuing or adding any holines vnto them which in themselues are all holie but when we acknowledge them holie by preparing our selues to a holie vse of them and vse them accordingly with good conscience for euery creature of God hath a double vse first a lawfull vse when God permits a general vse of his creatures thus all may vse meate drinke apparell c. Secondly a holy vse when a creature in his lawfull vse is vsed in a holy manner for this includeth the former though that may be without this For example all the Iewes kept the Passeouer lawfully but onely those celebrated it holily who prepared themselues according to the commandement which holy vse is obtained by the word and prayer 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons first we must distinguish our selues from the bruite beasts the swine in the forrest ●●teth vp the maste but looketh not vp to heauen no not to the tree whence it falleth Secondly because we haue lost our title to all the creatures in Adam which onely is in this vse restored Thirdly because they are the gifts of God we must thus acknowledge them to be his and in him learne to vse them Fourthly that vice may auoide the common abuse of them whereby hee is prouoked to displeasure The second point is the weight of this ground which may appeare in the con●●●rie seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe whence euery such one is called by such a name as signifieth a 〈◊〉 of God or one that thrusteth God thorough and therefore the sanctification of God is a ground of moment Secondly the first petition of the Lords Prayer is sanctified be thy name wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation Thirdly the scope of the third Commandemēt is the same which whosoeuer obserueth not reuerseth both the former And lastly the Lord is so iealous of his glorie that he will bee sanctified of all them that come neere him else hee will sanctifie himselfe in their confusion Leuit. 10.3 Thirdly The Aduersaries of this ground are first though by Gods mercie the religion of the Church of England is no aduersary vnto it yet the liues of the most fight against it for although when we mention earthly Princes wee can vse all reuerence yet Gods name is most fearfully abused and tossed in wicked mens mouthes by oathes and cursed speakings besides that many abuse the same to Charmes and Spels in their sorceries and men thinke all is well because herein they vse good words but the truth is the better the words be the greater is the sinne yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion many souldiers thinke they cannot be couragious enough vnlesse they pierce God rent Christ by detestable oathes such as would cause wicked Ahab himselfe to rend his cloathes at the hearing Secondly the great aduersarie is the Papist and that diuers waies first in that they teach that the very doing of some worke is a sanctification of God as the outward worke of

because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence which wee for our parts must in all our thoughts be submitted vnto Secondly that in regard of our sinnes we are lesse than the least of Gods mercies vnworthie to draw breath in the common ayre or to tread vpon the earth and therefore being so vnworthie if we haue but small few blessings wee may well content our selues for by our deserts wee cannot challenge so much as wee haue Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God the basest calling is too good for the best man if hee looke at his desert Ob. But euery man is preferred before me and yet I deserue as well as they or some of them Ans. Herein content thy self God hath called them to such condition stay till he call thee distract not thy thoughts herewith but rest in his reuealed will 3. Doct. Thirdly it may seeme strange that Core his companie should gainsay Moses and Aaron and their authoritie especially beholding all the miracles whereby their calling was confirmed the one to be Prince the other the high Priest and yet we see it to be so for his affection had blinded his conscience hee knew very well that they were called by God he saw their whole religious course the great miracles in their hands but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde In like manner men may marueile that so many learned Papists otherwise so wise and prudent should maintaine so many grosse errors and heresies and those against the foundation of religion but the case is with them as it was with Core for let them bee neuer so learned graue and wise yet their wicked heart● and ambitious affections ouercast their iudgement and knowledge and ouer-carrie them against conscience yea and often reason it selfe they reade the Bible the word of truth but see not the truth therein contained because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings Whence wee may learne that if at any time wee would with fruite heare reade studie of learne the word of God we must bring with vs not only quick vnderstandings sharpe conceits and firme memories but honest hearts calme and tempered affections without which it shall bee with vs as wish the Iewes who saw indeed and yet perceiued not Fourthly here Magistrates and Ministers must learne not to be discouraged if they be gainsaid and contradicted by such as Core Datha● and Abiram who were great men in their Tribes it was Moses and Aarons lot Christ himselfe was a rocke of offence and 〈◊〉 stumbled at him he was made a wonder of men and few of the great beleeued his doctrine yea few there were that did not gainsay it it is not well with men when all men speake well of them meeke Moses shall haue his patience tried by very many such in the world Fifthly Students especially of Diuinitie must take heede of this spirit of contradiction and gainesaying whereby no wholesome doctrine can easily please them which was Cores sinne and content themselues with that truth of doctrine and those sound grounds of Diuinitie which are propounded in the writings of those famous and excellent instruments aforenamed who were the restorers of pure religion preferring them before all Popish writers and corrupt postillers in whom a man shall meete with nothing sooner than error and vnsoundnes and reading seriously their workes and writings as the soundest and best grounds of Diuinitie and expositions of the Scriptures which haue been set out since the daies of the Apostles Sixthly let inferiours hence learne obedience and silent subiection vnto superiours the seruant or subiect must not be a gainsaier nay not an answerer againe Tit. 3. This cutteth off all disputation betweene the Master and seruant father and childe prince and subiect for the very appearance of Cores sinne must be auoided Seuenthly Core gainsaieth both Moses and Aaron the one in regard of his Magistracie the other of his Priesthood These two sinnes goe hand in hand he that opposeth himself to Moses despiseth Aaron also he that honoreth not the King feareth not God he that careth not for the word is not loyall to his Prince a rebell to God is a rebell to his Prince Seeing then loyaltie towards God and the King are so linkt together in themselues let vs not sunder them but rather conioyne them in our practise as the Apostle hath coupled them in one precept commanding vs to feare God and honour the King Eightly it may be here demaunded whether haue we done well in gainsaying and contradicting the Church of Rome seeing our Church before the time of K. Henry the 8. was a member of that Church Ans. When two are at strife both are not be blamed but the partie in whom the cause is conuinced to be we haue indeede departed from them but the cause of our departure was not in vs but in themselues we haue departed from them as the Israelites by Gods commandement from the Tents of Core● they haue first a long time gainsaid Christ and therefore we haue well done to gainsay them we are not therefore the schismatikes neither blame worthie but they in whom the cause of schisme is no more than Moses was here to be blamed the cause resting in Core Lastly it will be asked what did Moses all this while that he was gainsaid Ans. He fell on his face and prayed vnto the Lord. Wherein he became a fit president for vs in this land who haue been aboue fourtie yeeres assaulted by Popish Cores enemies and rebels without and within vs from whom we haue bin defended not so much by the sword as by Gods protection obtained by the prayers of his seruants which teacheth vs for time to come to turne vs to this most ready course of subduing al gainsaiers and enemies of our peace for the direct way to discouer conspiracies to subdue treasons and rebels and to purchase tranquillitie to a Church and land is to commend the safetie thereof vnto the Lords fauourable protection whose eyes are euer watchfull ouer his people And thus much of Core his sinne The last point is their punishment in which it may be asked how they perished Ans. It is commonly thought that Core Dathan and Abiram were swallowed vp of the earth but I take it that all the men of Core al his substance and his Tents Dathan also and Abiram were swallowed vp of the earth but that Core himselfe was burned with fire from heauen with the 250 men that offered incense vers 35. for in the historie Numb 16.27.32 it is said that Dathan and Abiram and the men of Core were swallowed vp but Core himselfe is not mentioned so Deut. 11.6 and Psal. 106.17 In both which places Dathan and Abiram are said to be swallowed vp with their households but in neither

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 Gr●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 frō 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 whēce 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 instācing 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 ignorāt 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 whē 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 Ard●n Someruile Babington P●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 cōmandemēts generally to all subiects whosoeuer as appeareth by the Popes Bull against her late Maiestie Volumu● iub●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 thēselues 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 the●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