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
them Application 1. The Papists hold that the Scriptures are not necessarie now no Error 5. more then in the Patriarks time who liued many hundred yeares without any Scripture both before the flood and after Ans. God did then teach them by visions and reuelations and they had Prophets and Patriarks taught of God to instruct them but now we haue neither Prophets nor Apostles and reuelations and visions are ceased so that the Scripture and written word of God are now most necessarie as here the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse habui or it was needefull for me to write vnto you 2. Idle pastours and ministers are reprooued who vse not this diligence to take all occasions to instruct their people who if they loued Christ would feed his flock Ioh. 21. 16. 3. As the pastours should vse all diligence to teach so the people should be as forward and diligent to heare Swift to heare slow to speake Iam. 1. 19. But now contrariwise they are swift to speake and to open their mouthes against the Ministers of God but exceeding dull and slow to heare Gods word take heede also of itching eares 2. Tim. 4. 3. Some are like nice and daintie persons that take no meate vnlesse it be dressed after their owne fanfie that like any water better then out of their owne fountaine Prov. 5. 15. and other Ministers better then their owne Common saluation Doctrine That there 2. Doctrine Christ died onely for the Elect. is one common way vnto saluation wherby all that are appointed thereunto shall be saued Probation Eph. 4. 5. One Lord one faith one baptisme Demonstrat Rom. 4. 23. It was not written onely for Abraham c. Abraham had not a speciall way by himselfe to be saued but the same common way with the rest 2. Tim. 4. 8. S. Paul looketh for one common reward with all the faithfull Exorn. Like as they which liue in one kingdome be they strangers or home-borne are subiect to one law Exod. 12. 49. so there is one law for all that appertaine to the kingdome of Christ. Reason Act. 10. 34 35. God is no accepter of persons to priuiledge some not others but he that feareth God in euery nation is accepted Applicat 1. Against the Papists who Error 6. make this way too common saying that Christ died verily for all Iewes Turkes infidels for the damned as well as the Elect Whereas the Scripture testifieth he died onely for his sheepe Ioh. 10. 11. who is the Sauiour of all men but especially of them which beleeue 1. Tim. 4. 10. then not of all alike 2. Against schismatikes that make not this way common enough but think they onely haue found out the way to heauen as beeing holier then the rest as those hypocrites in Isaias time 65. 5. Which say Stand apart come not neare me I am holier then thou 3. If it be a common saluation none are to be ignorant of it the ignorance then of the people is reprooued who seeke not to know the means of their saluation who are like to the foole whome the wise man speaketh of that knoweth not the way into the citie Eccl. 10. 15. That you striue for the faith c. Doctr. Doctr. 3. Euery one must striue for the faith It is euery mans part according to his place and calling to contend for the defence and maintenance of the truth and to resist the gainsayers Testim Prou. 23. 23. Buâ—e the truth but sell it not that is by all meanes compasse the truth but by no meanes by thy silence or negligence betray it Demonst. Christ is herein an example to vs Ioh. 18. 37. who came to be a witnes to the truth and S. Paul 2. Cor. 13. 8. We can doe nothing against the truth but for the truth This is also the commendation of the whole Church of Ephesus Apoc. 2. 2. because they sifted and examined the false Apostles and hated the Nicolaitans Exorn. Like as Gen. 26. 21. the seruants of Isaac doe striue with the Philistims for the well of water which they had found so for the truth and faith we ought to contend Confirmat The reason is taken from the excellencie and price of faith men will contend for things of great price so we must not neglect so great saluation which began to be preached by the Lord himselfe Hebr. 2. 3. which hath beene commended to vs by the trauaile of the Apostles by the bloode of Martyrs Dauid would not drinke the water which was compassed with the perill of his captaines liues but powred it out to the Lord. 2. Sam. 23. so should not we make light account of the truth which haue beene defended by the sufferings of so many martyrs Applicat 1. Against the Papists who say that the triall of faith dependeth vpon Error 7. the iudgement of the prelates of the Church that the people must not skanne their faith but receiue it at their hands The Apostle here exhorteth all the brethren to striue for the faith yea and the Berheans are commended for examining the Apostles doctrine according to the Scriptures Act. 17. 11. 2. This doctrine is against their carnall securitie which make no account of the defence of the truth but stand indifferent to euery religion readie to be carried about with euery winde of doctrine Eph. 4. 14. Which was once giuen to the Saints That is once for all not euer to be changed or 4. Doctr. Doctrine of faith vnchangeable altered and therefore this faith steadfast and vnchangeable ought to be striued and contented for Doctr. That the faith of Iesus Christ preached first by the Lord and confirmed by the Apostles as it is contained in their scriptures and writings ought to be kept inuiolably without change and alteration to the worlds ende For the Apostle saith 1. Tim. 6. 14. I charge thee to keepe this commandement vnrebukeable to the appearing of the Lord Iesus Therefore S. Paul reprooueth the Galatians for that they were so soone turned to an other Gospel Gal. 1. 6. vers 7. He calleth the peruerting of the Gospel of Christ in corrupting of the doctrine of iustification by faith with iustification by law or by workes an other Gospel Exorn. 1. Cor. 3. 11. Other foundation can no man lay Like as the house once builded and the foundation laid whosoeuer will enterprize to lay a new foundation will ouerthrow the whole building like as the law of the Medes and Persians altered not Dan. 6. 8. so neither is the law of Christ changed therefore is it called a testament which is ratified when men are dead Heb. 9. 17. Confirmat Heb. 13. 8. Iesus Christ yesterday and to day and the same for euer As Christ chaungeth not so neither his law nor Gospel Applicat 1. Against the Papists who in most of their articles haue varied from Error â— the doctrine of the Apostles in their seauen sacraments in the reall presence sacrifice of
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
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
which haue taken vpon them the profession of faith not to liue thereafter as to followe adulterie idolatrie drunkennesse 1. Cor. 10. 7. 11. Uers. 6. The angels which kept not their first estate or principalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine Here we see that there are some good Doctr. 3. We must be certaine of our â—aith some euil angels 1. Tim. 5. 21. Elect angels so are there reprobate angels but these were also created good in the beginning but fell for their pride Testim Ioh. 8. 44. He stoode not in the truth 2. Pet. 2. 6. The angels that sinned Exemp Iob 1. 6. The good angels are called the sonnes of God but the euill spirit is called Sathan an enemie And a false spirit 1. king 22. 22. Aitiolog His follie and pride was the cause Iob 4. 18. The word tahalah signifieth madnes foolishnes praise and Iude insinuateth as much that they were not content with their owne state or habitation Exorn. And therefore Nebuchadnezzar is resembled for his pride to Lucifer who is called heelill of the same roote that signifieth light Isa. 14. 16. wherefore God cast him downe and he fell like lightening luk 10. 18. that is violently and speedily Applicat 1. The Manichees are condemned who did hold two equall beginnings and two kingdomes of light and darkenes for we see that the deuill in the beginning was created good but continued not therein 2. Because the Apostle maketh mention onely of the fal of the angels not shewing the time when or the place from whence or who and how many fell we are taught to stay our curiositie and not to mooue needlesse questions Yet so farre as Of the fall of Angels the Scripture doth lead vs we may safely wade 1. For the time it was in the beginning as soone as they were created or not long after their creatioÌ„ as it is said in Iob he found no steadfastnes in the angels Iob 4. 18. and Ioh. 8. 44. He was a lyar from the beginning that is from the beginning not of his owne creation but of the world and mans beeing they fell before the starrs were made Iob 38. 7. For the children of God that is the angels reioyced gaue praise vnto God so did the deuill neuer not his angels that fell 2. They fell from their estate that is that perfection of glorie holines innocencie wherein they were created their fall was of two sorts the first was voluntarie and sinnefull in their wilfull apostasie the other necessarie and penall in beeing cast downe from heauen as the fall of man was first in his transgression then in his expulsion out of paradise and so the Apostle here saith that the angels first kept not their estate and then lost their habitation beeing depriued of their glorie The state wherein they were created according to Gods image did consist either in holines and innocencie or in their knowledge and power for these are the two parts of Gods image knowledge Col. 3. 10. holines righteousnes Eph. 4. 25. Then like as man hath wholly lost his innocencie which was a supernaturall gift and his naturalls as knowledge wisdome are empaired though not altogether lost so Sathan is cleane fallen from the truth Ioh. 8. 44. his power and knowledge remaineth though not like to the elect angels yet very great and vncomparable in respect of mans weaknesse and therefore the Apostle Eph. 6. 12. giueth the name of powers principalities gouernours euen vnto wicked angels 3. For the third though directly in Whether more good or bad angels Scripture it be not expressed which is the greater number of Elect or reprobate spirits yet I hold it most probable that the number of good angels is greater as may appeare first by these places of Scripture Psal. 55. 18. Many were with me 2. king 6. 16. 2. chron 32. 7. They are more that are with vs then they that be with them which is to be vnderstood of the angels and inuisible spirits Againe the greatest number of euill spirits that I remember mentioned in Scripture is a legion which contained 6000. but we read of 12. legions of angels Math. 26. 43. and of not legions onely but of whole hoasts Gen. 32. 2. of thousand thousands c. ten thousand thousands Dan. 7. 10. yea twentie thousand thousand Psal. 68. 17. Applicat 3. Further by this doctrine we are taught to take heed vnto our selues that we fall not away from the first grace receiued seeing the angels stood not let him that standeth take heede least he fall 1. Cor. 10. 12. Neither is there any strength in mans freewill to hold him as the Papists Error 15. affirme seeing the Angels freewill could not keepe them from falling Againe we see what a dangerous thing it is to despise gouernment and to speake euill of those that are set ouer vs in the Lord either in Ciuill or spirituall matters to the which ende all these examples are produced by the Apostle as the Israelites murmured against Moses the Angels rebelled against God the Sodomites skorned the admonition of Lot Men for feare of the law refraine to speake euill of the Magistrate but the tongues and stomackes of many are whetted against the Ministers and they iudge it no fault whereas their murmurings are not against them but against God Exod. 16. 8. The fifth lecture vers 6. He hath reserued in euerlasting Whether the deuils be in the locall place of hell chaines to the iudgement of the great day Doct. That the deuill his angels though not yet in their full torment are reserued and prepared to euerlasting damnation Testim Math. 25. 41. Euerlasting fire prepared for the deuill and his angels Reu. 20. 10. The deuill shall be cast out So that by these places it appeareth he hath not yet receiued his full punishment nor yet is chained in the locall place of hell because he ruleth in the aire Eph. 2. 2. and he goeth vp and downe like a roaring lyon c. 1. Pet. 5. 8. But out of hell there is no returning Luk. 16. yet he is truly said to be in hell chained because he carrieth about a fearefull and desperate conscience fettered and chained with the liuely sense of Gods wrath and decree of condemnation Exempl Math. 8. 29. The deuils desire not to be tormented before their time that is not to be sent downe into the deepe luk 8. 31. This sheweth that they looke for vnspeakable torment but yet feele not the ful measure of it Exorn. As Pharaohs baker lay in fetters comfortlesse especially after the interpretation of his dreame and was afterward hanged and executed Gen. 40. so the deuil is now kept in chaines till the day of execution Confirmat Reuel 12. 9. The deuill is cast out because to God he is Sathan an enemie to his Church diabolus an accuser to the world a serpent that is a deceiuer Applicat 1. Against the heresie of the Origenists that in
the end the deuills shall be saued seeing the Scripture saith they are kept in euerlasting chaines 2. Against the Papists that make diuers Error 16. degrees of hell and two of them the Limbus patrum and Purgatorie they say are but for a time here we see the chaines of hell are euerlasting and that there is no hell but for euer 3. Here is a lesson of feare and terror that if God spared not the angels if they could not escape Gods iudgement how much lesse shall men though neuer so mightie escape 4. A lesson of comfort that the deuill is chained and fettered he is able to doe vs no more hurt then the Lord permitteth he could not without leaue hurt the swine Mark 5. v. 7. Sodome and Gomorrha and the cities about them which in like manner c. Doctrine Like sinnes deserue like punishment and partakers in euill shall be partakers in reward These cities were Admah and Zeboim Deut. 29. 23. which perished in the flames of Sodome and Gomorrha Testim Reuel 18. 4. Goe out of her that ye be not partakers in her sinnes and receiue of her plagues Exempl Gen. 49. 5. Simeon and Leui as they were brethren in euill so are they partakers in the same punishment vers 7. they are deuided in Israel For Simeon had his lot vnder Iudah Ios. 19. 1. and Leui was dispersed among the tribes Obadiah v. 14. 15. the Edomites because they did partake with the Assyrians in the destruction of Ierusalem are partakers also of their destruction Exorn. Eccl. 9. 12. Like as fishes running into the net togither are taken togither and birds in the snare so the wicked confederating themselues shal be enwrapped in the same iudgement of God when it commeth Reason For as it standeth with Gods iustice that they which haue laboured together in Gods seruice should be rewarded together Luk. 22. 28 29. so on the other side it is iust that they which sinne together should be punished together Applicat 1. Against the Papists who beeing idolatours as the Israelites were Error 17. Papists idolaters why should they not feare the same punishment 1. Cor. 10. 7. But they will answer they are not such idolatours for they doe not worship an image but as it hath relation to the Saint whose image it is Ans. No more did the Israelites thinke that the golden calfe was the God that brought them out of Egypt but a memoriall of him because they did sacrifice such beasts vnto God as it may appeare Exod 32. 5. To morrow saith Aaron shaeli be an holy day laiehovah to the Lord Iehova Neither were the people so blockish to thinke that a calfe could bring them out of Egypt nor Aaron so wicked to worship a calfe 2. We learne that euery man should take heede of those sinnes which he seeth before his eyes to be seuerely punished why should he thinke himselfe to be exempted Nabal slaine for his couetousnes and erueltic 1. Sam. 25. the Israelites for their gluttonie adulterie the blasphemer was stoned Leuit. 24. Dathan and Abiram for their murmuring and rebellion Numb 16. Herod for his pride deuoured of wormes Act. 1◠why should not couetous persons adulterous drunkards blasphemers feare the same punishments Are set forth as examples or for an ensample Doctrin 3. Doctrin That Gods iudgements vpon men for sinne are not onely executed as punishments of their wickednesse but to be ensamples to admonish others Testimon Prouerb 19. 25. If thou smite a scorner the foolish will beware that is the simple will be warned by anothers punishment Prou. 24. 32. I considered it well c. Examp. Gen. 38. 11. Iudah prouideth for his sonne Selah by the example of Er and Onan whome God killed for their wickednesse but contrariwise Lamech is set forth as a prophane person Gen. 4. 23. that would not be warned to take heed of murther by Cains example This example of Sodome and Gomorrha is often repeated in the scripture as most famous Deut. 29. 23. Ier. 20. 16. 49. 18. Hosh. 11. 8. Exornat Like as a visible marke was set in Caine that all men should take warning by him Lots wife was turned into a pillar of salt to be a perpetuall monument to all posteritie vt te suo exemplo condiret to season thee with her example as Augustine saith Aitiolog Psal. 111. 4. God hath made his wonderfull workes to be had in remembrance This is the ende why God sheweth his iudgements in the world that other may be learned like as the lightening and the raine falleth in the wildernesse Iob. 38. 26. and the hayle in the forrest Isay 32. 19. that men may take heed as a man will correct his seruant that his child may be warned so God punisheth the wicked to admonish his owne children Applicat 1. Against the Papists that Error 18. keepe backe these examples from the peoples Scriptures not to be kept frō the people knowledge and shut vp the scriptures in a straunge tongue as the Pharises did shutte vp the kingdome of heauen Math. 23. 13. 2. Against the carnall securitie of those which make no vse of Gods examples vpon others but the righteous will be admonished Isay. 26. 9. But the wicked wil not behold the high hand of God See what Christ saith Luk. 13. 4. Vnlesse ye repent ye shall likewise perish Uers. 7. Committed fornication and followed Doct. 4. strange flesh suffer vengeance of euerlasting fire c. Here the Apostle sheweth some of the cheife sinnes of Sodome fornication and that sinne of vncleannesse which is against nature which yet hath the name of Sodome such as the Apostle describeth to haue beene the sinne of the Gentiles Rom. 1. 27. This the Apostle calleth strange flesh other sinnes also are described Ezech. 20. 29. pride fulnesse of bread idlenesse vnmercifulnesse Doctrin These sinnes are worthy and rewarded with euerlasting damnation Testim 1. Cor. 6. 9. Neither fornicators c. shall inherit the kingdome of heauen what is their reward then they shall be cast into the lake of fire Reu. 21. 8. Examp. In the rich man that led his life in all carnall pleasure and wantonnes he is tormented in hell flames Luk. 16. God iudged the old world for their sinnes who nowe are in prison that is in hell 1. Peter 3. 20. Exornat Like as magistrates haue here their prisons to the which they commit offenders as Math. 18. 34. So hell is Gods prison Aitiolog The reason why God punisheth the sinnes of men with euerlasting fire and destruction is both in respect of the maiestie of God who is offended and his euerlasting will transgressed as we see sinnes committed against the prince are most grieuously punished 1. Sam. 2. 25. as also in respect of themselues because they haue a will to sinne euer if they could liue euer as Gregorie saith Adiusticiam dei pertinet vt nunquam careant supplicio qui carere noluerunt peccato It
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpet te deus Iignar Iehoua beca The Lord rebuke thee This angel is called Iehoua Zach. 3. 1. 2. Nowe I thinke it more proper to vnderstand Moses bodie literally because Moses bodie how to be taken it is without any wresting or crackled sense and more agreeable to the storie Deut. 34. 6. The obiections made against this sense are three two against the first part one against the latter 1. Because Saint Peter speaketh of angels properly that they giue no railing iudgment 2. Pet. 2. 11. Answer 1. Saint Peter speaketh not altogither of the same case for there the angels raile not against the Magistrates of the earth here Michael doeth not against the Deuill 2. They may both very well agree Iude speaketh of Michael himselfe Peter of Michaels Angels that follow the example of their prince Obiect 2. But the word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee durst not howe can this be spoken of Christ who is equall vnto God and feareth none Answer 1. Christ is to be considered as our Mediatour both God and man and in this respect he is minor patre lesse then his father and the Apostle doubteth not to ascribe vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare Hebr. 5. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be subiect to his father 1. Cor. 15. 28. either of these is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he durst not 2. We say this word may be otherwise translated by this word sustineo to sustaine or beare as Rom. 5. 7. One dare or will endure to die for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori sustineat as Master Beza expoundeth so that the sense may be this Michael dust not or would not endure to giue railing sentence c. 3. Obiect The greatest matter obiected against this sense is for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture Answer 1. It is like that some historicall books of scripture are perished as that Iosu. 10. 13. out of the which the Apostle had this storie as S. Paul that of Iannes and Iambres 2. Tim. 3. 8. and yet the scripture remaining is sufficient 2. Or it may be affirmed that these stories were preserued in the Church by faithfull tradition neither will it follow this beeing allowed that popish traditions are to be admitted Error 23. Traditions we absolutely condemne not but receiue them with these three conditions 1. That they be traditions historicall What traditions may be receiued not doctrinall as this of Moses bodie for the scripture containeth all sufficiencie of doctrine 2. They must be consonant and agreeable to the scriptures as this is to that place Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them as there was of this the Apostles beeing directed by Gods spirit beeing able to iudge of true and forged traditions Wherefore this is no warrant at all for popish traditions which are of doctrine repugnant to Scripture and fabulous and vncerten Now hauing laid open the sense I come to the doctrine Archangel Though Christ be here vnderstood to be this Archangel who is 1. Doctrin also called the angel of the couenant Mal. 3. 2. and a mightie angel Reuel 10. 1. yet this name Archangel which signifieth the first or chiefe angel sheweth that among the angels and blessed spirits there are diuerse degrees and orders Testim Coloss. 1. 16. The diuers names of thrones dominions principalities powers shew diuers degrees for they are not idle names 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel who shall be appointed as a chiefe Minister to summon the world and call the elect together Exemp Luk. 2. 9. One angel as the chiefe doth the message to the angels the residue called heauenly soldiers doe sing the song vers 13. Exornat For like as there is a difference of glorie among the starres 1. Cor. 15. 41. as there were diuers degrees in the Leuiticall priesthood which was a patterne Heb. 8. 5. of heauenly things so is it amōg the angels Aitiolog Psal. 148. 2. Laudate cum omnes angeli omnes exercitus i. varietas ordinū Praise him all his angels and armies that this varietie of orders as in an armie doth more set forth the praise of God Applicat 1. We condemne the curiositie of the Papists who haue found out nine orders of angels principalities powers Error 14. dominions thrones Coloss. 1. 16. mights Eph 1. 22. Seraphim Cherubim angels arke-angels all these names we confesse to be found in scripture but to distinguish these into their rankes and orders as they take vpon them to make three orders is too great curiositie in so doing they vnderstand not what they speake nor whereof they affirme as the Apostle saith 1. Tim. 1. 7. 2. As there are degrees among the angels so shall there be among the elect for Degrees amōg the Angels we shall be as the angels Math. 22. 30. There is a Prophets reward and a Disciples reward Math. 10. 41. Many mansions in Gods house Ioh. 14. 2. as in the Arke were three loftes one aboue an other This ought to pricke vs forward to godly emulation that we should striue one to outstrippe an other in goodnes as they which runne in a race 1. Cor. 9. 24. Striuing against the deuill c. Doctrin As in this one particular in not suffering Moses bodie to come to light Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels and the deuill and his Testim Reuel 12. 7. Rom. 16. 20. The God of peace shall tread c. which sheweth a resistance in Sathan that he is not at the first troden downe Exempl Dan. 10. 13. Michael with the good angels striue against the prince of Persia a chiefe minister of Sathan Luk. 22. 31 32. Christ striueth against Sathan in vpholding Peters faith Exorn. Therefore is Sathan compared to the lightening Luk. 10. 18. which at the first rumbleth and resisteth in the cloudes but at the length violently breaketh forth like as Moses serpents deuoured the sorcerers serpents which stroue against his Aitiolog Gen. 3. 15. The reason of this strife is that enmitie which is betweene the seede of the woman and the seede of the serpent Because Sathan goeth about to destroy the children of God Michael taketh our part against the dragon that is readie to deuoure the child Reuel 12. Applicat 1. We see then the cause why Papists hate Protestants Atheists prophane Error 25. persons such as are religious because darknesse is an enemie to light the children of the flesh persecute them after the spirit Gal. 4. 2. We are encouraged manfully to stand out against Satan and his ministers Papists Atheists carnall worldly men because Christ fighteth with vs and if God be on our side who can be against
vpon their bellie and suffer their wife and children to want who herein are worse then infidels that were but naturall men 1. Tim. 5. 8. Whatsoeuer they know naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here it shall not be amisse briefly to shew Doctr. 3. how farre this naturall knowledge doth extend it selfe as there are three degrees thereof in naturall things ciuill and morall duties and spirituall 1. This light of nature doth teach not onely men but bruit beasts what is naturally good as to eate to drinke to sleepe to shunne that is hurtfull to nature Isa. 1. 3. The oxe knoweth his owner the asse his masters cribbe But to doe these things well and to referre them to a good ende is a worke of grace aboue nature 2. Nature also giueth some light of morall duties Rom. 2. 14. The Gentiles doe by nature the things contained in the law though not as they should 3. The light of nature serueth also for the knowledge of spirituall things Rom. 1. 20. The godhead and eternall power are seene in the creatures but after a generall confused and vnperfit manner An example of naturall knowledge we hauein labal Gen. 4. 20. who inuented tents and the keeping of cattell Of morall duties in Pharao who thought it vnlawfull euen by the light of nature to touch an other mans wife Gen. 12. 18. Abimelech also being an heathen man had some knowledge of God when he said to Abraham God is with thee in all that thou doest Gen. 21. 22. But this naturall light is imperfect and insufficient like vnto that light which was made at the first to distinguish the day and night before the Sunne was created Gen. 1. 2. which was but a dimme and obscure light to the brightnes of the sunne like as the cloud on the forepart gaue light to the Israelites on the backe part it was darkenes to the Egyptians Exod. 14. 20. Such difference is there betweene the light of nature and the light of grace The reason of this naturall light S. Paul sheweth Rom. 1. 20. That the world should be left without excuse This light of nature is not sufficient to direct men but to correct them not to conduct them but to condemne them not to iustifie them but to testifie against them First then here we reprooue certaine errors of the Papists who doubt not to affirme that nature doth not onely affoard a Error 29. generall and common knowledge of the Godhead but that it is able to bring a man to the true knowledge and worship of God that by the light of nature a man may attaine to right morall duties and true vertuous acts But for the first our Sauiour sheweth that to know the onely very Lord is a worke of faith and giuen by Christ ioh 17. 3. And for the other S. Paul testifieth that we are not able of our selues to think a good thought 2. Cor. 3. 5. much lesse to produce any vertuous act Secondly if notwithstanding the light of nature be able to giue some direction to discerne betweene good euill betweene iust things and vniust the light of grace ought to doe much more wherefore if Christians beeing taught of God shall come short euen in externall duties of ciuill honestie the Gentiles shall rise vp in iudgement against them yea I am afraid that many of vs that do professe the name of Christ doe not shew that example of iustnesse sobrietie temperance humblenes which is to be found among the heathen nay I am more afraid that euen among Christians such enormous sinnes may be found that the Gentiles would haue beene ashamed of as the Apostle vpbraideth the Corinthians with such fornication as is not once named among the Gentiles that one should haue his fathers wife 1. Cor. 5. 1. so for craft extortion adulterie malice and such like I doubt me many Christians exceede the profane Gentiles The ninth lecture v. 10. Woe vnto them c. The Apostle In what sense the Apostle crieth Woe now amplifieth and enlargeth the former part wherein he had described the great sinnes and corruptions of these deceiuers false hypocrites both by examples in this verse of Cam Balaam Core and by similitudes and comparisons in the two verses following v. 12 13. This verse hath two parts the denouncing of a woe the ground therof which is the imitation of Cams enuie Balaams couetousnes Core his rebellioÌ„ schisme which did arise of pride But it will be here obiected how the Apostle hauing before made mention of Michael that he would giue no rayling sentence against the deuil so soone forgetteth himselfe and pronounceth a curse against these men Ans. There is great difference when one out of his priuate corrupt affection raileth or curseth as Shemei did Dauid 2. Sam. 16. and when one in the name of the Lord pronounceth a curse which is no imprecation of euill but a prediction of their iust punishmeÌ„t as the Prophets euery where and our Sauiour often doe crie woe against the wicked hypocrites Whereof there are two reasons yeilded one by Ambrose Non maledicit propheta in psal 119. sed quasimedicus vult illos sanare vt de proprijs flagitijs erubescant The prophet curseth not but as a physitian he would heale theÌ„ that they may be ashamed of their sinnes Hierome giueth an other reason answering vnto a cauill of wicked Porphirie who obiected that Peter did curse Ananias and Saphira to death Not so saith he sed dei iudicium spiritu annuntiat vt poena duorum Ad Demâ—trâ—ada hominum sit doctrina multorum But he with a propheticall spirit doth declare Gods iudgement that the punishing of two might be a warning to many And so doth the Apostle here prophesie and foretell the fearefull ende of these wicked men and testifie Gods iust iudgement against them The doctrine here is that it is no idle speech or word of course where we Doctr. 1. finde Woe in Scripture but it is an euident demonstration of Gods iudgement sure to follow if no amendment goe before So the Lord saith by the prophet Isa. 14. 24. Surely as I haue purposed it shall come to passe and as I haue consulted it shall stand For like as an ouerflowing streame can not be kept backe so the decree of God shall ouerflow Isa. 10. 22. and Gods arrowes are as of a strong man that is expert none shall returne in vaine Ier. 50. 9. Thus the woe of Christ propounded ouer Corazin and Bethsaida two vnthaÌ„kfull citties of Iudea vndoubtedly was accordingly accomplished Matth. 11. and those eight woes thundred out by our Sauiour against the Scribes and Pharises Math. 23. answerable to those eight beatitudes Mat. 5. had their effect accordingly for both the countrie pollicie and priesthood of the Iewes was within 42. yeares destroyed The reason is giuen Isay 45. 23. I haue sworne by my selfe the worde is giuen out of my mouth in righteousnesse and shall not returne
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
strife I pray thee betweene thee and me neither betweene thy heardmen and mine Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren Exod. 2. 13. Exornat The amitie and loue of brethren is like a threefold coard that can not easily be broken Eccles. 4. 12. And the Prophet speaking of brotherly loue giueth it these two properties that it is both bonum iucundum a thing good and profitable as also sweete and pleasant for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment for the profit thereof to the dewe of the hills Hermon and Sion that water the valleies and make them fruitfull Psal. 133. Some things are profitable but not pleasant as affliction and crosses some things are pleasant but not profitable as the pleasures of sinne but Charitie and Loue hath this preheminence The excellenâ—â—â— of charitie to be both pleasant and profitable Aitiolog Now the Apostle sheweth the reason why we ought to be carefull to maintaine peace and loue Eph. 4. 5. There is one Lord one faith one baptisme that is like as they which are seruants to one master of one opinion and iudgement and of the same blood will hold togither so should we beeing seruants to one Lord professours of the same faith and of one spirituall kinred in baptisme Applicat Now whereas the Apostle saith Keepe your selues least the Papists and Error 51. other freewill-men should take aduantage by these and such other words as though it Against free-will were in our owne power to keepe or preserue our selues in charitie or in any other Christian vertue we make this answer vnto them 1. That it followeth not vpon these and other such like precepts giuen in Scripture that it is in mans power to performe them for then where S. Iohn Baptist saith Repent for the kingdome of God is at hand Matth. 3. 2. and where Saint Peter saith Saue your selues from this froward generation Act. 2. 40. it might be inforced that man hath power by his free-will to repent and to saue himselfe 2. Wherefore as the Apostle saith the law was giuen vs as a schoolemaster to bring vs to Christ Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture that man seeing his own weaknesse to keepe them may thereby as by a schoolemaster be brought to seeke helpe from God as Augustine well saith Ad hoc lex praecepit ista vt cum in his impleÌ„do homo deficeret nonse extollat superbia tumidui De grat lib. â—rbiâ— c. 6. sed ad gratiam aufugiat fatigatus Therefore hath the law commanded these things that man fayling in the fulfilling of them should not swell with pride but runne vnto grace for helpe beeing wearied in himselfe 3. Againe another reason is why the Scriptures so exhort vs because man is in deede to will and performe all those things yet not of himselfe but by the strength of grace as the Apostle saith He laboured yet not he but the grace of God in him 1. Cor. 15. 10. And this point is well touched by Augustine Nos velle cum volumus sed ille facit vt velimus bonum certum est nos facere sedille facit vt faciamus That we doe De bono persev c. 16. will when any thing is willed but God maketh vs to will it is certen that we doe when any thing is done but he maketh vs doe it SecoÌ„dly we are taught by this doctrine that we ought to be most carefull to keepe charitie and so shunne all occasions which may interrupt it not as they which doe snuffe and puffe vpon euery light matter and beeing once offended are hardly reconciled but let vs remember the prudent counsell of the wise man The discretion of a man deferreth his anger and his glorie is to passe by an offence Prou. 19. 11. Looking for the mercie of our Lord Iesus Christ to eternall life Here we learne that Doctr. â— the hope and expectation of the kingdom of God is an excellent meane as to sustain a mans infirmitie in affliction so to stirre vp his zeale vnto euery Christian dutie Testim Thus the Apostle testifieth 1. Cor. 15. 58. Therefore my brethren be ye steadfast vnmooueable alwaies abundant in the work of the Lord for as much as you know your labour is not in vaine in the Lord that is that God hath a reward in store for the faithfull and fruitfull workes of his seruants Exampl Dauid sheweth the practise thereof in himselfe I should haue fainted except I had beleeued to see the goodnes of the Lord in the land of the liuing Psal. 27. 13. Exorn. Like as the husbandman endureth his labour hoping to receiue the fruits 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof Prou. 27. 18. so the assurance of the reward should make vs diligent and readie to euery good worke Aitiolog The reason is taken from the contrarie 1. Cor. 15. 19. If then in this life we should onely haue hope we were of all men most miserable Now because we know that the condition of Gods children is most happie and blessed we assuredly beleeue that God hath a reward in store the hope whereof bringeth chearefulnes and encreaseth our courage and zeale to euery good worke Applic. First then by these words of the Apostle who ascribeth euerlasting life to Heauen is not merited the mercies of Christ the errour of the Papists is confuted that say heauen may as Error 51. well be merited by good works as hell by euill and that life euerlasting is the stipend of iustice as damnation is the stipend of sinne Rhemist annot in Rom. 6. 8. sect But here the Apostle directly referreth life eternall to the mercie of God and S. Paul Rom. 6. 23. saith it is the gift of God wheras the wages of sinne is death Ambrose agreeth to this Apostolike doctrine Let Intelligant se donum gratiae non operuÌ„ accepisâ—e mercedem lib. 1. de â—ocat gâ—nt c. 3. them know that they haue receiued a gift of grace not a wages of their workes Secondly we must take heede of an oother popish errour they say men ought to doe good in respect and for their reward and recompence in heauen Rhemist Hebr. 11. 26. But we contrariwise affirme 1. that we must not at all expect that heauen should be giuen as a iust recompence We must not doe well chiefly for the reward of our workes as due to the worthinesse thereof because as I haue shewed it is the free and gratious gift of God 2. Though a faithfull man may propounde vnto himselfe the recompence of reward as it is saide of Moses He had respect vnto the recompence of reward Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue but the respect to Gods glorie and their owne dutie ought most of all to mooue
contrarie to No man can keepe the coÌ„mandementâ— in thiâ— life the Scriptures Isa. 64. 6. We all haue beene as an vncleane thing and all our righteousnesse is as filthie cloutes Psalm 130. 3. If thou O Lord straitly markest iniquities who who shall stand This priuiledge to be without sinne is peculiar and proper onely to Christ as Augustine well saith Nullus existit homo de quo in haec vita constituto veraciter dici potest quod nullum habeat peccatum excepto vno mediatore There is no Contr. Pelag. lib. 2. c. 29. man of whome it may be truly saide in this life that he hath no sinne excepting onely our alone Mediatour Secondly seeing we doe hope one day to be presented vnspotted and blamelesse before God through Christ we ought now to endeauour to lead an holy life and with the Apostle to prease forward toward the marke as Saint Peter exhorteth Seeing ye looke for such things be diligent that ye may be found of him in peace without spotte and blamelesse 2. Pet. 3. 14. that although we can not while we liue in the flesh be freed from all infirmitie yet that we should pray to God to be preserued from iniquitie as Augustine saith writing against the Pelagians Opâ—andum est vt fiat conandum est vt fiat supplicandum est vt fiat non tamen quasi factum fuerit Contr. Pelag. lib. 3. c. 10. confidendum This which they say that some men haue liued without sinne in the world we are to wish it may be to endeauour it may be to pray it may be not to be confident as though it hath beene Uers. 25. To God onely wise our Sauiour Doct. 3. Christ one God with his father Here in that the Apostle calleth our Sauiour Iesus Christ the sonne of God only wise God the father is not excluded for he is also the onely wise God Rom. 19. 27. Like as the Apostle before v. 4. calleth Christ Iesus the onely Lord yet god the Father also is the onely prince king of kings Lord of Lords 1. Tim. 6. 15. By these scriptures then is euidently proued vnto vs the vnitie of the Godhead and that Christ with his Father and the Holy Ghost is one God one onely wise one Lord who onely hath immortalitie 1. Timoth. 6. 16. that although we beleeue the blessed Trinitie of the Father Sonne and holy Ghost yet these three are one onely wise immortall God they haue all one power one Godhead one wisedome one eternitie one essence as by these scriptures is euident And the Apostle Saint Paul further saith Philip. 2. 6. Who beeing in the forme of God thought it no robberie to be equall to God But if our Sauiour Christ had not beene one God with his father it had bin wrong and robberie to be made equall to him Here then we learne that God is the fountaine of all wisedome and that the wisedome of man is but foolishnes before God 1. Cor. 3. 18. The Lord knoweth that the thoughts of the wise be vaine v. 20. and the foolishnes of God as men count it is wiser then Testimon men 1. Cor. 1. 15. Examp. This was confessed by Pharao when he said thus to Ioseph Gen. 41. 39. For as much as God hath shewed thee all this there is no man of vnderstanding or of wisedome like vnto thee He acknowledgeth that Ioseph must needes be a prudent man because he had his wisedome from God Dauid also setteth forth the infinit wisedome of God when he sayeth Psal. 119. 98. By thy commaundements thou hast made me wiser then mine enemies the wisedome of the world was not like that wisdome which Dauid receiued from God Exornat Christ is then as the oliue tree that ministereth oyle to the candlesticke of the Church Zach. 4. 12. that giueth all grace and wisedome to his members and he is the stone with seuen eies grauen with the Lords owne hand Zach. 3. 9. Aitiolog For who can compare with God in wisedome who is the auncient of daies Dan. 7. 9. who was before all things from all eternitie his eies are as flaming fire Reuelat. 1. he seeth all things he dwelleth in light 1. Tim. 6. 16. He is light and in him is no darkenes 1. Ioh. 1. 5. If then antiquitie and knoweledge bring wisdome who is wiser then Christ who knoweth all things and was before all things Applicat First of all where the Apostle saith to God onely wise our Sauiour c. Error 65. a certaine erroneous opinion of the Papists is confuted as touching the god head Christ God of himself though not the sonne of himselfe of Christ for they say that he had not only his person but his substance of his father Rhemist Ioh. 1. sect 3. We contrariwise doe hold that Christ though as he is the sonne he be of the Father in respect of his person yet he is God of himselfe as the father is as the Apostle saith here he is only wise as Saint Paul calleth God the Father onely wise Rom. 16. 27. wherefore Christ is God himselfe wise of himselfe immortall of himselfe as God the father is if that his wisdome power Godhead should be begotten of god then he should be wise not as he is God but as he is the sonne then could he not be onely wise for the sonne cannot be said to be sole or onely because he is neuer without the Father as Ambrose well noteth Audeo dicere primus est fillus sed solus non est primus quia cuÌ„patre semper solus non est quia sine patre nunquaÌ„ est non ego hoc dico sed ipse dixit non sum solus quia pater mecum est solum diuinitas facit quod vnum est solum est I dare say the sonne is first but the sonne is not alone he is first because alwaies with the Father not alone because he is neuer without the father I say not this but himselfe said it I am not alone because my father is with me the Godhead maketh him alone for that which is one is alone Wherefore Christ is onely wise as his father is he is wise of himselfe and God of himselfe as his father is and so our Sauiour Christ saith that as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Ioh. 5. 26. Secondly seeing we haue a Sauiour who is onely wise in whome dwelleth the fulnesse of the Godhead bodily Coloss. 2. 9. to whome God giueth not his spirit in measure Ioh. 3. 34. but in great aboundance beyond all measure and of whose fulnesse we haue receiued grace for grace Ioh. 1. 16. We are taught nowe to whome we may haue recourse if we want any spirituall grace as Saint Iames teacheth if any man lacke wisedome let him aske of God who giueth vnto all liberally Iam. 1. 5. Wherefore the carnall securitie of all worldly minded men is here