which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
the same Cant. 3. ◠〈◊〉 Christ where she shal be sure of him and not miâ—â—e of finding him in her necessitie he maketh answere she shall be sure of him in the Teâ—â—s of shepheards Whence may bee truly concluded that neither are the assemblies of Turkes nor Heretikes the Churches of God because they fight against the truth neither is the Church of Rome a true Church of God because the truth of doctrine is for substance reuersed amongst them As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note A Register is known by his Records so our Church is known to be Gods Register because it keepeth faithfully the records of the Prophets and Apostles Secondly that it stands vs in hand to whom this treasure is now committed so faithfully to keepe it that it be not taken from vs and giuen to others who will keepe it better which we shall do by making this vse of it that wee bring foorth the fruites of it in amendement of life else our vnthankfulnes shall iustly bereaue vs of it Concerning that circumstance in the text once giuen and not often it may bâ—are a double sense first it was giuen aâ— wee say once for all that is perfectly sufficiently as neuer after needing any alteration or addition Whence wee note first that all reuelations in matter of saluation and religion giuen since are friuolous and superstitious for there is but one edition of true faith and no 〈◊〉 edition of Reuelation besides or without the word such as the Papists haue deuised to confirme their Purgatorie prayer and almes for the dead Masse c. seeing all necessarie doctrine to saluation was once giuen perfectly Secondly that all Church traditions in matter of religion and doctrine of saluation are meere prophanations of true doctrine and argue it to bee vnperfect as those of the Masse of receiuing the Communion in one kind of the Popes supremacie of workes of satisfaction and many moe Secondly it may bee thus vnderstood Once giuen to the Saints that is not in writing but in the hearts of the Saints when they are truly enlightened and therefore if after enlightening it bee quite lost it is not giuen the second time and consequently cannot be recouered Heb. 6.4 If a man who hath bin once enlightened and tasted of the good word of God fall away it is impossible thâ—â— he should be renewed againe by repentance From which wee must learne to beware of Apostasie and falling from the faith yea and of al steps and degrees leading thereunto as of declining from our grounds of religion for better 〈◊〉 it been for vs neuer to haue knowne the way of truth than after the knowledge of it to forsake the holy Commaundement 2. Pet. 2.22 Which is the more to bee remembred because religion hath been more cherished than now it is and the declining from it a great deale lesse If it be asked how may wee preuent Apostasie I answer neuer call any ground into question Here Cyprians rule is to be learned that diuine matters admit no deliberation The third point of the Exhortation is the office of the Church of God and euery member of it and that is to maintaine yea to fight for the maintenance of this â—reasure and this is not a bodilie fight by strength of arme or bow but a spirituall fight by spiritual duties which euery member of the Church must take vp and namely by foure duties First by doctrine for euery man in his place and calling must be a Prophet as Ioel 2.28 and must teach all vnder him the father must teach the children the Master his seruants and thus keepe out Satan and al Sataniâ—â—â— doctrines Secondly by confession euery man being called must stand against the gaâ—es of hell by constant witnessing of the â—ruth â— Pet. 3.15 Sanctifie God in your hearts and be ready alwaies to giue an account of the 〈◊〉 that is in you Thirdly by example of a good life and vnblameable sutable to the doctrine Philip. 2.15 This maketh men shine as lights in the world Fourthly by prayer that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies that so the faith and religion wherewith hee hath honoured vs these many yeeres may bee maintained vnto vs and continued vnto ours for euer Vers. 4. For there are certain men crepâ— in which were of old before ordained to this condemnation vngodly men they are which turne the grace of our God into 〈…〉 and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation by a reason drawne from the state of the Church in his time and it is thus briefly framed There bee certaine men which secretly seeke to vndermine and ouerthrow the faith therefore you ought the more earnestly to contend for it And that these aduersaries lurking amoÌ„gst them might the better bee descried hee describeth them by fiue seuerall adiuncts first by their hypocrisie in creeping in Secondly by their estate before God they are of old ordained to this condemnatioÌ„ Thirdly by their religion vngodly men they are Fourthly by their doctrine they turne the grace of our God into wantonnes Fiftly by their liues they denie the onely Lord. For the first There are certaine men crept in That is there be men who secretly haue insinuated themselues into your societies professing themselues to be teachers of the true faith but are indeede the destroyers and disturbeâ—s of it In which words two sins are laâ—d to their charge first that they cunningly ioyned themselues vnto the Church pretending themselues to be the seruants of Christ and of the Church and yet were enemies to both Here marke the subtiltie of Satan who causeth prophane men to ioyne themselues to the societies of the Saints that by this meanes mingling his instruments with the members of the Church he may by degrees corrupt the faith and ouerthrow the Church The Parable Matth. 13. sheweth that wheresoeuer the good husbandman soweth his good seede this malicious man scattereth his tares In Abrahams house shal be an Ismael in Isaaks an Esau in the Arke a cursed Cham in Christs familie a Iudas In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists to the corrupting and deprauing of true faith and Religion Vse First wee must not take offence when we see vngodly men in the Church much lesse cut our selues from it by separation but rather conceiue of the policie of Satan who for the hindrance of the faith thrusteth them in When the Israelites entred into the land of Canaan they must not dwell alone but be mingled with the Cananites the enemies of the Church least yâ— land being too much dispeopled wild beasts should preuaile and deuoure the people of God So the Lord ordering the malice of Satan to
is the plaine word of God euery way absolutely directing in all points of faith and loue 2. Tim. ◠5 Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue which is nothing else but the testimonie of Scripture in points of faith and loue comprised in the Decalogue and Apostles Creede The rule of faith therefore in expounding Scripture is Scripture it selfe The second thing necessarie by their doctrine to be beleeued not contained in Scripture is that the Canonical Scripture is Gods word which truth is absolutely necessarie to saluation to be beleeued but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by but themselues are to bee prooued by none so also hath Diuinity the chiefe of al other Sciences of which kinde this is one principle that Canonicall Scripture is Gods word which not granted inferreth a destruction of all other diuine rules this is a truth therefore confirmed not a thing testified from some other but as a ground of it selfe Secondly in diuine matters saith goeth before knowledge which in humane things is cleane contrarie for if a man would know whether fire bee hot let him put his hand vnto it he shall haue experience of it and then he shall beleeue it but in diuine things first a man giueth credit and yeeldeth consent to the word and then hath experimentall knowledge for although faith hath his knowledge yet experimentall knowledge followeth faith Abraham beleeued aboue hope here faith went before knowledge Ioh. 7.27 If ye do the will of my Father yee shall know whether the doctrine bee of God nor no. Thus then we may conceiue it the tenour of the word of God is this Thus saith the Lord. If the question now be whether the Lord said thus or no I answere to beleeue the Church herein before God is sacriledge but herein we are first to yeeld assent vnto God and then after this experimentall knowledge will follow that Canonicall Scripture is the word of God Thirdly wee know that Scripture is Gods word by Scripture and not by the Church out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing the end the glorie of God and our owne saluation wee cannot but haue sufficient perswasion of the author of it and that it can proceede from none other but God himselfe Thus notwithstanding the allegations of the aduersaries the written word retaineth that perfection which needeth no tradition to strengthen or further it in that end to which it is appointed Now to the reason it selfe amplifying this sinne in this verse which containeth three points to be considered First the person that durst not raile Secondly the goodnes of his cause which was very iust and yet he durst not raile vpon the Diuell himselfe Thirdly the manner of his speech The Lord rebuke thee The person that durst not raile was Michael the Archangell whom some affirme to bee Christ himselfe others that he is some chiefe arch and principall Angel which opinion is more probable For first the Apostle speaketh of him as one in subiection and standing in awe not daring to breake the law of God for he durst not reuile the Diuell Secondly in 1. Thess. 4.16 The Lord Christ shall come to iudgement with the sound of a Trumpet and the voyce of an Archangell where is a plaine distinction betweene Christ who should come in the clowdes and the Archangell Thirdly Peter explaineth it speaking the same thing and saith The Angels giue not railing iudgement against them 2. Pet. 2.11 It is more probable then that by Michael was meant a principall Angell rather than Christ. Doctr. First from the person wee learne that there be distinctions and degrees of Angels there bee Angels and an Archangell Quest. Is there but one Archangell Ans. The Scripture speaking of Archangels vseth alwaies the singular number neuer mentioning more than one and where the Scripture resolueth not we are not to determine yet I condemne not those who haue probably held that there are more than one Secondly wee haue here an example of Angelicall meeknes and modestie Tit. 3.1 Put them in remembrance that they bee subiect to principalitie and speake euill of no man but shew all meeknes vnto all 〈◊〉 the contrarie practise of railing slandering and obtrecting is a propertie of the Diuell whence he hath his name Reu. 12.10 the Accuser of the brethren and the Aduersarie 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man the malitious man whose malice caused him to stand vp against Iob and falsely accuse him of hypocrisie vnto Gods own face Let slanderers and backbiters of their brethren see hence whom they imitate and most liuely resemble Secondly consider the goodnesse of Michaels cause which was this It was the wil of God that Moses body should be buried in a secret place vnknown to any man to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes The Diuell on the contrarie would discouer it that so the Israelites might fall to Idolatrie before it herein the Archangell resisted him and stroue with him for the performance of the will of God and the maintenance of his true worship and yet in this good cause Michael durst not reuile the Diuel himselfe In this cause consider two things First the fight and contention betweene Michael and the Diuell Secondly the cause and occasion of it about Moses bodie In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels in which the good Angels labour to defend all that are in Christ against the rage and furie of the Diuell and his angels As Psal. 34.8 The Angels of the Lord pitch their tents round about those that feare him And on the contrarie the Diuell and wicked spirits cast about how to destroy the bodies and soules of men 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure This combat concerneth and is conuersant about either first the persons or secondly the societies of men The fight about the persons concerneth either infants or men of yeres First for infants the Diuell seeketh how to spoyle and destroy them especially those of elect and faithfull parents in regard of their weaknes and tendernes both of minde and bodie but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan As Psal. 91.12 They shall beare thee vp in their armes that is they shall bee as nurces to beare them in their armes preseruing them from danger Mat. 18.10 Despise not one of these little ones for their Angels alwaies behold the face of my father which is in heauen Secondly concerning men of yeeres the diuell and his angels striue to driue them out
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
First they say Iude calleth himselfe a seruant of Iesus Christ and not an Apostle but all the new Testament was penned or approued by some Apostle This hindreth not but that he was one of the Apostles who also called themselues seruaÌ„ts of Iesus Christ as Paul Rom. 1.1 and Peter 2. Pet. 1.1 Secondly by this reason the Epistles to the Philip. and Philemon as also of Iames Iohn c. might be reiected Thirdly he calleth himselfe as much as an Apostle Iude writeth of such things as the Apostles themselues had formerly foretolde vers 17. Therefore hee was no Apostle Iude liued after the Apostles Paul and Peter who with Iohn were the last of the Apostles and liuing after their decease who were the principal might very wel put them in minde of those things they had foretolde In the ninth verse hee bringeth in a profane Author concerning the strife and disputation betweene Michael the Archangell and the diuell about Moses body which cannot be found in Canonical scripture as also of Enoch the seauenth from Adam out of profane writers By this reason neither should the Epistle of Titus bee Scripture seeing Paul makes mention of the profane Poet Epimenides Titus 1.12 nor the epistle to the Corinthes where is brought in the speech of Menander 1. Cor. 15.33 nor the Actes of the Apostles where Aratus the Poet is cited Actes 17.21 This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner Therfore this Iude was no Apostle but some scholler of theirs If this were sufficient to proue this Epistle not authenticall then the whole bookes of Samuel the Kinges and Chronicles should be cast out of the Canon by the same reason which take the matter from Ciuill Chronicles Now if it be lawfull to take matter out of Ciuill Chronicles why may not one Scripture be taken out of another wee must therefore notwithstanding these weake allegations esteeme this Epistle to bee the Canonicall Scripture and the eternall word of God as our Church and the Church in all ages hath receiued it And now in the second place see how wee may come to be resolued that it is so to be allowed which wee may in this resemblance An Indenture betweene man and man is knowne to bee sufficient two waies First by the matter and contentes therin which plainly shewes an acte passed and done secondly by adding and annexing thereunto certaine outward signes and testimonies as the handes and seales of the parties the handes and names of the witnesses corroborating and strengthening the same the first is good in it selfe though not so confirmed to the parties without the second but the second is nothing without the first but if both thâ—se shall concurre and bee specified in the Indenture then it is absolutely authenticall both in it selfe and vnto the parties If this be applied to the scripture it shall be apparant to bee no lesse ratified then such an Indenture For first consider but the Contentes and matter it selfe of it it will speake the certeinty and truth of it read ouer the Epistle you shall finde the whole matter agreed vpon by the Prophets and Apostles and for the testimonie the Catholike and common consent of the Church or greatest part since the Apostles dayes hath set to her hand and seale that it is the truth of God no lesse assured then other bookes of the Canon which assent of the church though it cannot make vs yet may moue vs accordinglie to entertayne it Besides if we consider the endes as also the effects of this scripture which are the same with any part of the Canonicall wee cannot but confesse that it is the holy and sacred truth of God all of it conspiring with all the other to the aduancing of Gods glorie and furthering of mans saluation So much of the authoritie of this Epistle The second point is the Superscription which is in these words The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards then by Iude himselfe first because this title Catholique was not heard of in the Church whilest the Apostles liued so as it is not so ancient as the Epistle Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner and may be well forborne as the Epistles of Peter are called Canonicall which are no more Canonicall then others Thirdly most of the Post-scripts are vncerteine if not false as of that after the second Epistle to Timothie in which Timothie is called an elect Bishop of Ephesus and yet commaunded to doe the worke of an Euangelist 2. Timoth. 4.5 which cannot stand together to be the Bishop of one place and also vniuersally to preach vnto the whole world following the Apostles as the Euangelistes duty was and so of others This title then was not added by the Apostle but by some Scribe that copied out the Epistle it is not therefore holy Scripture as the Epistle is The third point concerning the Epistle in generall is the argument which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell Secondly to beware and take heede of false teachers and deceiuers which craftely creepe in amongst them And thirdly these deceiuers are liuely set out in their colours and with them their destruction Now concerning the Epistle it selfe and the speciall partes of it Of it there be three partes first a Salutation in the 1. and 2. verses Secondlie an Exhortation from the 3. verse to the end of the 23. Thirdly a Conclusion from that to the end of the Chapter In the Salutation consider three thinges First the person that wrote this Epistle Iude. Secondly the persons to whom hee wrote to those which were called sanctified of God the father and reserued to Iesus Christ. Thirdly the Prayer ordinarie in Apostolicall salutations mercie vnto you c. Concerning the first namely the writer of this Epistle obserue three thinges first his name Iude secondly his office a seruant of Iesus Christ. Thirdly his Allyance and brother-hood being of the kindred of Christ himselfe First of his name Iude or Iudas which was the name of two of the Disciples of Christ the first was Iudas the sonne of Alpheus the brother of Iames and so neare allyed vnto Christ who was the writer of this Epistle The other was Iudas Iscariot or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges First the occasion of it and secondly the varietie of his name The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob shee conceiued againe and bare a fourth sonne saying Now I will praise the Lord therefore shee called his name Iudah which signifieth praise or confession so no doubt did Alpheus the father
Matth. 17. Againe when a man will needs reuenge himselfe of a wrong done against him hee takes vpon him the person of the accuser witnesse Iudge and executioner which is against all iustice and equitie besides that the Lord challengeth this as his own prerogatiue Vengeance is mine and I will repay Ob. But did not Elias pray for fire from heauen in way of reuenge whereby he destroyed his enemies Ans. He did but by instinct from God which is as much as a commandement Ob. But Christ when he was smitten said If I haue well said why smitest thou me Ans. We must put a difference betweene lawfull defence of our selues in our good cause and the offence of our aduersaries Farre was Christ herein from reuenge and so must we Ob. But this is hard and impossible vnto flesh and blood Ans. Yea but we professe our selues to bee children of our Father in heauen and therefore we are to haue more than flesh and blood in vs euen that grace of God which carrieth beleeuers further in Christs schoole than flesh and blood can leade them Vse Schollers and learned men that are to defend Gods cause and the truth of religion yea euen against very heretikes must abstaine from reuiling speeches if wee be reuiled by the peâ— of the aduersarie we must commit the iniurie to God Secondly people that goe to law with others for most part herein offend that they doe it in way of reuenge and to wrecke their malice vpon their aduersarie whereas the right vse of suiâ—e in law is only to defend a mans right all reuenge laid aside Thirdly hence men of valour are taught not to take a challenge into the field it is an honour not to accept of it seeing reuenge is to bee left vnto God let the wrong bee neuer so great Fourthly when men be at oddes and difference it is not lawfull to chide braule contend crie and lift vp the voyce in threatnings seeing all these are degrees and kindes of reuenge which wee must leaue vnto God Qu. What must a man doe that is to incounter with the Diuel either by temptation possession or otherwise Ans. Hee must follow the practise of the Archangel euen flie to God by prayer and intreate him to rebuke him The like practise must be taken vp by those who are to deale with heretikes who seeke the ouerthrow of religion The Lord must be intreated to restraine the malice of the Diuell that he may not in himselfe or instruments preuaile to corrupt or represse much lesse suppresse or supplant the truth Vers. 10. But these speake euill of those things which they know not and whatsoeuer things they know naturally as beasts which are without reason in those things they corrupt themselues IN the former part of this verse is laid downe a third argument which amplifieth the sinne of these deceiuers thus framed For a man to giue sentence and condemne that which hee knoweth not is a point of great iniustice and rashnes But these men condemning Magistracie condemne a thing they know not and therefore are iustly accused of rashnes and iniustice The like sâ—â—ne of these seducers hath been too vsuall in all ages In the daies of the Apostles themselues the Gentiles accounted the doctrine of the Gospell but foolishnes the Iewes an offence and yet neither of them knew what it was The same rashnes is at this day to bee descried in the Church of Rome who haue denounced the sentence of excommunication against our Churches and condemne the Protestants for heretikes when the most of them neuer knew our doctrine nor neuer heard what wee could say for our selues yea most iniuriously they mistake vs in sundry maine points of doctrine as when wee teach that workes doe not iustifie a man before God they crie out and say we condemne all good workes The same fault is exceeding rise amongst vs in these daies for let a man make conscience of his waies and endeuour to please God he is presently branded with names of reproch by those whose tongues are nimble to speake euill of things they neuer knew who are to know that a man cannot be too precise in keeping the commaundements of God and that themselues haue made a promise in Baptisme to walke in no other waies and ought to renew the same so often as they come to the Lords table And whatsoeuer things they know naturally In the rest of this verse is set downe the third sinne of these deceiuers which is the sinne of intemperance standing in the immoderate vse of meate and drinke apparell c. Touching this sinne two things are propounded first the proper cause of it that is naturall knowledge in these words Whatsoeuer they know naturally Secondly the sinne it selfe or the propertie of it In those things they corrupt themselues The cause is because they are guided with a naturall knowledge like the bruite beasts which are without reason There be three kindes of knowledge incident vnto the creature first naturall knowledge arising from the instinct of nature common to man and beast and consisting in the senses of sight taste touching c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe and what is not what is profitable and what is hurtfull and vnprofitable for it vnto which is ioyned a naturall appetite by the benefit of which the creature can chuse or refuse his food and meate in season The second is reasonable knowledge proper to man and is nothing els but the light of vnderstanding whereby he reacheth farre higher and discerneth meate drinke apparell and rest to be Gods good gifts and knoweth the ciuill vse of them with the which is ioyned election of will whereby hee can chuse or refuse the ciuill or vnciuil honest or dishonest vse of them This knowledge is in all men for euen the Gentiles themselues doe by nature the things contained in the law Rom. 2.14 that is ciuilly and outwardly thus many of the Heathen haue excelled in ciuill carriage and practise of iustice temperance and other ciuill vertues The third is spirituall knowledge not proceeding either from naturall instinct or reason it selfe but from the enlightening of the spirit of God and it hath sundrie fruits First it enableth men to know these things in their right causes as that these giftes of meates drinks such like proceed from God not as he is the God of nature only but as by grace in Christ he is our God yea our Father so they become pledges of his speciall mercie seeing they are now restored againe to the beleeuer hauing been formerly lost in Adams fall Secondly this knowledge causeth men to know them in the due measure of their goodnes and excellencie rightly discerning them from spirituall blessings so as the heart shall not be set vpon them in the first place but vpon the other as of farre higher esteeme yea they shall bee counted as dung in regard of these Thirdly it instructeth
place is Core mentioned Secondly Dathan and Abiram were in their Tents and so were the men of Core also when the earth opened and swallowed them vers 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors fire and incense and were deuoured with fire from heauen vers 19. Ob. Num. 26.10 The earth opened her mouth and swallowed them that is Dathan and Abiram with Core Ans. The learned expound that place not of Cores person but his substance retinue Marke here the iust iudgement of God Corah had abused himselfe being a Leuite his office and those sacrifices which he offered by fire and the Lord destroied him by fire The same was the dealing of God with Nadab and Abihu Leuit. 10.2 Looke in what things men sin and dishonour God by those for the most part the Lord reuengeth himselfe vpon them so men glorie in abusing the creatures of God as meats wine and strong drink the Lord in the meane time secretly turneth the same to their owne destruction that those which are his good gifts and ordained for the preseruation of nature being byâ— men abused through Gods iust iudgement are turned to the choking and ouerturning of nature Secondly hence learne the wise counsell of Salomon Prou. 24.22 Feere God honour the King and meddle not with the seditions or with them that make alterations For although it be lawfull for a subiect being called to shew his minde what he thinketh meete for the Church or Common-wealth yet for a priuate man to attempt vpon his owne head to alter any thing standing by Gods and the Princes law is no better than sedition and is a branch of Corah his sinne Thirdly although Corah Dathan and Abiram are destroyed for this sinne yet Cores children are not destroyed but spared Numb 26.11 God in iustice remembring his mercie his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out but preserued for the vse of the Tabernacle Let Gods care teach vs our dutie in this behalf namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning for the vse and seruice of the Church Commendable hath been the care of many Kings and Princes in this behalf whom wee should imitate in preseruing these seed-plots of the Ministerie for herein they imitate the great King euen God himselfe Vers. 12. These are spots in your feasts of loue when they feast with you without all feare feeding themselues IN these words the Apostle setteth downe the seuenth sin of these seducers to know the meaning whereof the better consider foure things first what is meant by feasts of loue and charitie Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper made by the Communicants vnto which some brought hony some bread some wine some milke and euery one according to their abilitie contributing somthing thereunto These were here meant and called Loue-feasts because they were herein to testifie their mutuall loue among themselues as also to the poore who hereby were relieued and to the Ministerie it selfe which was by these feasts partly sustained Secondly what is meant where these seducers are called spots in these feasts or rocks for the word signifieth either and more properly the latter they are rocks because as rocks are perceiued a farre off by the seafaring men euen so the infection of these wicked men spreads it selfe very farre and againe as rockes are dangerous and troublesome to them so are these as rockes and stumbling blockes to the weake hindring them from the profitable progresse in godlines they are also rightly called spots because as a spot defaceth the countenance so their presence is an eye sore a disgrace vnto these Loue-feasts The third thing is the cause why they are thus called that is because in these Loue-feasts they feede themselues for laying aside all care of the poore of the Ministrie for whose sake this contribution was made they pampered and fed themselues riotously wasting the goods of the Church The fourth is the cause of this their riot without feare that is because they haue cast off the feare of God and man In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance and the sustaining of the Ministerie Vse That which is spoken of these meÌ„ may be applied to these last times wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore as first the Romish Clergie those Locusts that come foorth of the mouth of the beast idle bellies and slow backes the most of which want learning and are vnable to teach the people yet feede themselues without feare so as their eyes are swollen with fatnes wealth they want not hauing craftily conueied vnto themselues the third part of the reuenewes of Europe but with it do nothing but pamper themselues Secondly such Patrones are here included as feede themselues with Church-liuings appointed for the relieuing of the poore and maintenance of the Ministerie in such sort as Gods people cannot bee faithfully and sufficiently taught they can bee content to depart from some ten pounds a yere to some vnable man so as they may of the rest feede themselues without feare or else as some doe serue their lusts in mispending the Churches reuenewes vpon Hawkes Hounds and other improfitable rauenous creatures Thirdly such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes gaming or other improfitable exercises come also within the compasse of the Apostles reprehension as feeders of themselues with that salarie or liuing which was giueÌ„ for the maintenance of the Ministerie Here a question may be demaunded namely whether those whom wee call lay men hauing Church lands liuings impropriate vnto them may bee said with these seducers to feede themselues without feare or whether can any man impropriate any Church goods or liuings without sacriledge Ans. The answer hereof is two-fold first though no good member of the Church can in good conscience seeke the harme and preiudice of the same yet the plaine truth is that the Church goods and lands may bee sometimes vpon some occasions alienated the grouÌ„d of which answere is this rule namely that the gouernours of the Church are to content themselues with things necessarie For when the people had brought sufficient for the building of the tabernacle Moses biddeth them bring no more seeing saith he there is enough so as when the Church hath too much and excesse as the Romish Church these Churches of Europe gotten by Masses Purgatorie Dirgeâ— Sacrament of Penance c. there may be admitted alienation and impropriation of Church goods and lâ—nds but so as two conditions must be
of the same so as his doctrine was no other than that which was before by them deliuered Where three things are to be considered first a preface to the testimonie vers 17. Secondly the testimonie it selfe vers 18. Thirdly the amplifying of it vers 19. For the Preface But yee beloued remember c. First the Apostle Iude setteth out his owne dutie and practise in that whatsoeuer he speaketh it proceedeth of loue and he is not carried away in speaking or writing with sinister affections and therefore he calleth them Beloued This ought to be the practise of al Teachers who out of their inward loue to Gods people committed vnto them are to vtter whatsoeuer they teach yea and no man in any other calling may lay aside this affection in the discharge of the duties therof seeing it is the end of all the Commandements In the second word remember is laid downe the dutie of the Church faithfull people of God which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons first it is a notable remedie against al sinne and especially the forenamed sinnes Psal. 116.11 In my haste I said all men are liars that is wheÌ„ I remembred not the word of God but forgat my own dutie and was carried away with the streame of my owne affections against faith then I failed and was foiled Psal. 119. I haue hid thy testimonies in my heart that I should not offend against thee Secondly this remembrance is a notable remedie against heresies and schismes and all false doctrines and is of much vse in these our daies wherein wee are in danger to bee seduced partly by Atheists partly by Papists and partly by carnall Gospellers against all whom wee had need to bee well fenced and armed by the reading knowing beleeuing and remembring the wordes of the Prophets and Apostles which onely are as Dauids sling to ouerthrow the great Goliahs Thirdly it is an excellent meanes to settle the conscience in the truth by perswading the same and the rather to be enforced because many alleage that there are so many Religions and opinions that they wil be of none for they knowe not which to betake themselues vnto But if these were diligent in the words of the Prophets and Apostles in reading searching and sifting out the truth in humilitie they should finde wherein to settle themselues Secondly by this second word all Teachers are to take notice of their dutie which is to whet the word of the Apostles vpon the hearts mindes and memories of their hearers so as they may learne and remember them and the rather because in former ages religion was destroyed and superstition preuailed because that men laid away the Scriptures out of their hands and betooke themselues to the exposition of other mens writings and to glosse vpon the sayings of their ancestors whereby they brought a black darknes ouer these parts of the world The Prophets and Apostles giue another direction Malachy the last of the Prophets referreth vnto Moses and the former Prophets and Iude the last of the Apostles vnto the former Apostles shewing what ought to bee the scope of all Teachers that would follow their steps Thirdly hence all Students of Diuinitie are taught what they must most remember namely the words and writings of the Apostles for these are the key of the olde Testament and of the whole Scripture which dutie if it were well obserued Popery superstition and Atheisme could not so farre preuaile but fall downe to the ground as Dagon before the Arke Thirdly he nameth the authors of the testimony who were the Apostles of our Lord Iesus Christ implying their authoritie and taking it for granted that whatsoeuer they spake or writ must be receiued as an infallible truth and may not be contradicted Now the better to know both what the Apostles were and what this authoritie is consider three points first their calling and the greatnes thereof They were called by Christs owne mouth Ioh. 20.21 As the Father sent me so I send you by which comparison hee designeth them to a particular and weightie calling standing in these points first as Christ was immediatly called by the Father so were the Apostles immediatly called by himselfe Secondly as Christ was sent from the Father to preach to the whole world being the great Prophet and Doctor of his Church so Christ sendeth them into the whole world for the whole worlde was their charge Thirdly as Christ was sent to reueile his Fathers will which before was hid to the greatest part of the world so they were sent by Christ to reueile the Fathers will partly in making things more fully knowne which were before but darkly shadowed and partly in foretelling things to come they all being Euangelicall Prophets In these three standeth that comparison in regard of which manner of theâ—â— sending they are aboue euen the Angelâ— themselues nay the Angels were as it were but their schollers Eph. 3.10 Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God that is by the ministrie of the Apostles the mysteries of God concerning mans redemption haue bin reueiled to the Angels themselues Secondly consider their Authoritie which was most authenticall seeing that neither in teaching or writing they could erre being specially priuiledged therefrom Matth. 10.19 It shall be giuen you in that houre what ye shall say The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13 The spirit of truth shall leade you into all truth in which regard they were bold to ioyne themselues with the holy Ghost It seemeth good to the holy Ghost and vs namely in ordering the Church affaires yet here that distinction which is falsely applied to the Pope is true in the Apostles by reason of this assistance that as they were priuate men and in other causes they might and did erre but not as Apostles in performing their office Apostolicall Thirdly their worke or office they were Master builders of the Church of the new Testament yea founders therof both by teaching doctrines and informing the manners of men farre passing all Euangelists Pastors Teachers or ordinarie Ministers since their daies 1. Cor. 3.10 As a skilfull Master builder I haue laid the foundation and another buildeth thereon For the furthering of which great worke in their hands they had giuen them first a power to worke miracles for the confirming of their doctrine Secondly of giuing the holie Ghost by imposition of hands Thirdly an Apostolical rod to strike and correct obstinate offenders by the which Peter smote Ananias and Saphira with present death and Paul Elymas with blindnes Vse Marke that now the Pope claiming authoritie Apostolicall from Peter it is but a false challenge for that authoritiâ— ceased with that office and seruâ— onely to lay the foundations of the Church withall being
both extraordinarie as 〈◊〉 calling was and personall ceasing with the persons of the Apostles So as if the Pope succeeded Peter in any thing it is in the denying of Christ it cannot be in founding the Church which was done to his hand so many hundred yeeres before him Vers. 18. How that they told you that there should be mockers in the last time which should walke after their owne vngodly lusts THis verse containeth the testimonie it selfe the preface of which was laid downe in the former wherein two things are to bee noted first the time when wicked men shall abound in the Church in the last time Secondly what maner of persons they are namely described by two properties first they are mockers secondly fleshly For the time It is called the last time which is the time from the Ascension of Christ vnto the end of the world It may be asked how could this be called the last time seeing it is sixteene hundred yeeres agoe Ans. It is so called for two causes first because it goeth next before the end of the world and shall be closed vp of the last day 1. Corin 10.11 To admonish vs vpon whom the ends of the world are come Secondly in regard of former times according to the seuerall ages of it in which God altered the condition of his Church and renewed his couenant from time to time vnto the same as first plighting it with Adam and afterward renewing it to Noah thirdly to Abraham often repeating it fourthly to Dauid fifthly at the returne out of the Babylonish captiuitie sixthly at the comming of Christ. But now Christ being come and that fulnes of time wherein the former prophecies are fulfilled and accomplished the shadows ceremonies are abolished the new couenant of grace established there remaineth no renewing thereof neither any other alteration of it but as Christ hath alreadie appeared in his humilitie by his first comming so nothing is to be expected now but his second comming in glorie and this is the proper and principall cause why this is called the last time Secondly concerning the persons of the vngodly meÌ„ they are described first to bee mockers These are described by Peter 2. Epist. 3.3 In the last times shall come mockers which will walke after their lusts and say Where is the promise of his comming that is those that shall scorne all religion and make a mocke of God godlines and godly men than which there is not a greater height of wickednes of whom Salomon speaketh as being so far gone that they are past all admonition and therefore would not haue them admonished and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne to sit him downe in the chaire of scarners Psal. 1. Vse This part of the testimonie is most truly verified in our age First in the Romish Church whose religion setteth vp a plainâ— mockerie of God and of Christ of Scripture and of true religion First for Christ they make but a mocke of him the true Christ is a King and so they say but the Pope must controule him both in making lawes of his owne to binde the conscience as also in adding and detracting from Christ lawes what hee will the true Christ is a Sauiour but they make euery man a sauiour of himselfe by meriting saluation for they teach that Christ merited that we might merit our own saluation yea the true Christ is a Mediatour but yet Saints must bee intercessors and his Mother whom they intitle the Queene of Heauen must commaund her sonne by the right of a Mother to heare their prayers and forgiue their sinnes what is this but to make his Mother Mediatour in his stead Secondly as for the Scriptures they renounce the originall Bible and the Greeke and Hebrew text as corrupt and will admit of none as authenticall but the Latin translation yea and of that allow no sense but that which the Pope authoriseth and setteth downe what is this else but to make a mockerie of the Scriptures no Bible no sense will serue nor must stand but the Popish sense which is indeed to reduce all scripture to the Popes will and determination Secondly if wee come home to our selues we shall finde this scripture verified among the swarmes of Atheists which make but a scorne of the word and Religion tell any man almost of his dutie he will be readie to say How know you these to be Moses writings and these to bee the Apostles writings which goe vnder their names and may not falsehood bee written as well as truth These are most prophane and blasphemous scorners but such as were prophecied of before by the Apostles themselues Againe amongst those that professe religion are many scorners that let a man make but a shew of goodnes and begin to make conscience of his waies if he will not blaspheme and sweare as he was woâ—â— if he will not drinke with the drunkard if he refuse such companie as he conuersed with before or will not doe as others doe hee is presently condemned for a precise foole or with such reprochfull tearmes how then is not this prediction of the Apostle accomplished when euen the performing of morall duties yea and such as stand by the lawes of God and the land is scoffed at as a blemish When scorners are so rife and bold euen in the face of the Church when where God hath his little flocke the diuell hath a large kingdome let vs not be offended too much when we heare and see these scorners but then acknowledge the accomplishment of this prophecie and contrarily loue and reuerence the word of God as a most pretious treasure The second sinne whereby these vngodly men are described is that they walke after the lusts of their owne hearts wherein two things are included first that these vngodly men shall haue their hearts filled with vngodly lusts Secondly that they shall walk after these lusts Concerning the former sundrie things are to be knowne First what this lust or concupiscence is Ans. In the Scripture it is of two sorts either originall or actuall or it may be considered two waies first as it is the fountaine or ofspring of all other sinnes or secondly as it is a fruite of the corruption of our hearts The former is an impotencie of the heart whereby it is inordinatelie disposed to the desire of this or that euill of which Iames speaketh chap. 2.14 Euery man when hee is tempted is drawne away by his owne concupiscence hence is the whole corruption of the heart or originall sinne called lust because it principally sheweth it selfe in these lusts The latter is actuall lust that is euery inordinate and euill motion of the inner man against the law of God which proceedeth as a branch or fruite from the fromer roote Rom. 6.12 Let not sinne raigne in your mortall bodies that ye should obey it in the lusts of it where by lusts are meant
men erre and offend two waies first in opinion and iudgment secondly in practise and life Againe those that erre in opinion are also diuersly to bee distinguished according to the diuersitie of their errors for some erre in the foundation of religion and matters of greatest importance as the Papists at this day when they teach inuocation of Saints iustification by workes a reall sacrifice for the quicke and dead in the Supper with other false doctrines racing the foundation others may hold the foundation but erre in smaller pointes of lesser importance As for example the Anabaptists holding that warre is not to be made nor othes to be taken erre grossely but yet herein though in other points they doe they race not the foundation These ought wisely to be distinguished for hee that erres in the foundation ouerturneth his faith and religion but he that holdeth the foundation and erreth in smaller points doth not 1. Cor. 3.12 If any man build on the foundation hay or stubble 〈◊〉 worke shall burne but himself may be safe One thing it is to beate downe a wall to pull downe a window yea some one side of a house and another to plucke vp the foundation for this destroieth al. Which difference if it had been made and minded many which haue separated themselues froÌ„ the Church of England had still remained members of it Secondly of those that erre in opinion some erre of ignorance and blinde zeale seeing no other truth than that they hold as the Iewes did Rom. 10.2 who had the zeale of God but not according to knowledge others erre of malice who know they are deceiued and yet persist obstinately in their error false opinion lest they should lose their credit as Heretikes Now betweene these also a difference is to be put Tit. 3.10 An heretike after once or twice admonition reiect for such a one is condemned of his owne selfe But if the error be of ignorance Paul speaketh If any be otherwise minded the Lord will reueile it Phil. 3.15 But here we must alwaies remember that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice wee are euer to condemne their error but haue respect to their persons and not passe sentence rashly against them For the error of the vbiquitie of Christs bodie hath been held and maintained bâ— many both godly and learned Protestants their error wee are alwaies able to condemne but wee may not condemne their persons no not although they haue defended it of malice or out of the pride of their hearts seeing the Lord might giue them repentance before or at their death Thirdly againe those that doe erre of ignorance must be distinguished for some of them are misled of simple ignorance as those who haue no meanes or very small meanes to come to knowledge others erre of affected ignorance which is when men are willingly ignorant hauing meanes of knowledge but refuse the same As aboue fourtie yeeres agoe the people of this land erred of simple ignorance because they had not the meanes which yet did not excuse theÌ„ but now their ignorance is wilfull and affected neglecting at least if not fearfully despising so great saluation and therefore as the sin of the land is greater so the more fearefull is the iudgement like to be if it bee not seasonably preuented by repentance Fourthly there is also wise difference to bee put betweene the author of sects and heresies and those who are by them seduced The Sect-masters and leaders are to bee vsed with more seueritie and sin more grieuously Rom. 16.17 Obserue them which cause diuisions among you as in a wisely ordered Common-wealth the heads of conspiracies and authors of treasons are most aimed at Secondly errors in practise or action is any actuall sinne or offence in word or deede and men that offend in these are not all to bee ranged in one ranke but to bee distinguished For of these first some sin of ignorance not knowing what they doe as Paul persecuted the Church of God ignorantly through a blinde zeale Now ignorance is two-fold first generall ignorance when the thing is vtterly vnknowne secondly speciall when the equitie of a particular fact or some speciall action is vnknowne as oppression and vsurie in generall are knowne to bee euill but many particular actions vnder this kinde are vnknowne to many so to be and sometime these two ignorances are ioyned both together according vnto which we may put difference betweene the faults and offences of men Secondly some sinne of infirmitie who know what they doe but yet are ouercarried by sudden and violent passions of anger feare sorrow or such like vnto euill Thus Peter denied his Master vpon sudden feare of danger Thirdly some sinne of malice being carried vnto euill by the malice of their own will not of ignorance or passion as the former of this the Apostle sâ—â—â—keth Heb. 10.26 If we sinne willingly â—â—ter we haue receiued the knowledge of the truth there remaineth no more sacrifice for sins Now of this malice of the will there be two degrees first particular when a man wittingly and willingly sinneth against some particular Commandement as Acts 7.51 The Iewes were stiffenecked and alwaies resisted the holy Ghost that is the ministerie of the Prophets in some things not in all Secondly generall malice when a man is carried wittingly and willingly to oppugne all the law of God yea Christ himselfe true religion and saluation by Christ and so reuerseth all the Commandements This is the sinne against the holy Ghost of this degree the Apostle saith there reâ—â—ineth no more sacrifice for sinne this being an vniuersall and generall apostasie Now offenders according to these differences must bee distinguished Further of those that actually offend some sinne secretly when it is knowne but to some one onely and priuately when it is knowne but to some few and the scandall is the smaller Some sinne publikely when the sinne is notorious and the offence giuen great If the offence bâ— secret the Apostle ruleth the case saying that loue couereth a multitude of such sinnes For the second if the offence be priuate then must thou admonish the party betweene thee and him if hee heare thee thou hast saued and wonne him if not but hee persist in offending tell the Church But hee that offendeth publikely must be publikely reprooued that others may feare 1. Tim. 5.20 By these differences obserued a notable way is made for the recouerie of those that are sliding or fallen from the faith in matter either of doctrine or practise Hence wee learne first that it is our dutie to obserue one another in our speeches and actions or else wee can neuer put any difference in them the end of which obseruing must be not as the manner of many is to imitate others in their euils or traduce or floute men but that of the Apostle Heb. 10.24 Let vs consider one another to
prouoke vnto loue and good workes Secondly for the making of this difference betweene offenders we ought to haue in vs a christian wisedome whereby wee may discerne aright of persons and things and not to iudge of al alike Our head Christ was a notable president vnto vs herein for though many professed him and beleeued in him yet would hee not commit himselfe vnto them because he knew what was in man Ioh. 2.24 Loue indeed must hope all things beleeue all things suffer all things 1. Cor. 8.7 but yet this Christian loue must be ordered by Christian wisedome The second point concerneth the manner of restoring offenders standing in two rules first of compassion secondly of seueritie In the former consider two things first on whom compassion is to bee shewed the Apostle saith on some that is on those that erre of ignorance or infirmitie on those also who are caried away with the violence of some sudden passion if they repent yea or giue any hope of amendement all such must be restored with the spirit of meeknes Galath 6.1 Secondly the manner of shewing the compassion which is not by winking at or soothing men in their sinnes but by admonitions and exhortations seasoned with compassion Matth. 18.15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him if he heare thee not take yet with thee one or two This is the meanes first to conuince the offenders and then to bring them to repentance with all mercie and meeknes and confirme them therein Thus God himselfe dealt with Adam first conuinced him and then in much mercie made that gratious promise that the seede of the woman should bruise the Serpents head Thus Christ looked on Peter and mercifully restored him Thus Paul restored the Galathians being falleÌ„ from the faith by mercifull admonitions Ob. But if we admonish men before witnes according to the rule of Christ wee may draw our selues into danger for they may take such admonitions for slanders and vse them as witnessâ—â— thereof against vs. Ans. If therefore the fault bee secret we must onely admonish our brother alone and if that will not serue to reclaime him leaue him to God to turne him and if it be priuate that is known to some few it is Christian wisedome to admonish him before some two of those that can testifie of this sinne that so the partie admonished may be conuinced and the admonisher cleered from all shew and apparance of slaunder Vse 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences This was a fault and blemish in the ancient Church which sometime for no faults would enioyne penance as if a man had married the second time yea for small and light offences were wont to enioyne a penance of two fiue yea and sometimes of tenne yeeres This is the sinne also of those that are departed from our Church condemning vs for some wants vtterly as no Church nor people of God refusing to heare the word of God to pray and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans who because wee dissent from them in some opinions condemne vs and our Churches to hell and speake and write that we are limmes of the diuel Which were too great seueritie if wee held not the truth against them in the things wherein we differ Vse 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders if there bee any hope of amendement following herein the footsteps of Christ himselfe who was very tender ouer Ierusalem so as hee wept ouer it Moses when the Israelites had sinned in making their golden Calfe he mourned for them fasted fourtie daies and fourtie nights for them and would not depart from God till he was intreated of him in their behalfe Men cannot but be compassionate towards sicke and dangerously diseased or wounded bodies but a rare thing it is to be so tender ouer the sicke soules of our brethren But blessed is hee that iudgeth wisely of the poore whether afflicted in bodie or minde The second rule of restoring offenders concerneth Christian seueritie and it is the last of the fiue laid down in the verse 23. In it the Apostle laieth downe three things first the rule it selfe to saue with feare Secondly the reason of the rule or manner of it pulling them out of the fire Thirdly a caueat for the better obseruing it And hate euen the garment spotted by the flesh In the rule it selfe consider two things first who are to be saued by feare namely those who otherwise are incurable which is manifest in the opposition of these words with the former some are to bee cured with mercie and compassion as those which sinne of ignorance and infirmitie but those who are hardly curable must be terrified affrighted and so saued by terror and feare Secondly what this feare is namely not a bodily feare as neither the meanes causing it are but a spirituall feare and that of euerlasting destruction The meanes of feare are either ciuill or spirituall The former is the power and authoritie of the Magistrate who carrieth not the sword in vaine against offenders but that those that doe euill might feare Rom. 13.4 but neither is this feare nor the meanes of it meant The second meanes are spirituall directly respecting the soule not the bodie and they be reduced to three kindes or heads first admonition with denunciation of Gods iudgements against the party not repenting Secondly suspension whereby offenders are debarred from the Lords Table Thirdly excommunication whereby men are deliuered vp to Satan and cast out of the societie of Gods people Of these three this last is here most properly meant Ob. But some will say Excommunication is of no force it is lightly regarded and therefore can bee no great meanes of feare to offenders Ans. This censure vsed according to the word of God cannot but be full of horror and terror and the most forcible as the last meanes of this feare Matth. 18.17 If he heare not the Church let him be to thee as an heathen What will mooue a man if this will not that the whole Church should account of him as a Pagan or Heathen The incestuous person 1. Corinth 5.5 thus censured is giuen vp to Sathan and deliuered into the diuels power then which what can bee more fearefull Both these places the enemies of this censure seek to elude that they might make it lesse forcible for that in Matth. 18. they interpret of seeking ciuill remedie against ciuil harme or wrong as though the sense were thus If thy brother iniurie thee admonish him first priuately and if hee refuse to heare thee bring him before the Magistrate thou maist goe to law with him and vse him as an heathen man in calling him before the heathen Magistrate But this exposition cannot stand for to shew that it is no
the mother of their errors was accompanied with a desire of knowledge for they were euer questioning with him desiring him to open vnto them his parables and resolue their doubts instantly listning vnto the gratious words of his mouth and in a word were blessed euen in hungring and thirsting after righteousnesse The persons then here aimed at are absolute perfect Papists against whom alone this graue Author dealeth in all such places of this or other his Workes where in he may seeme seuere against them as himselfe here and there thorough his writings hath described them to be such as acknowledge the Pope their head hold and maintaine the doctrines and deuices of the Councell of Trent and therein are become ouerturners and rasers of the foundation of Christian religion members of Babylon Idolaters not onely outwardly towards Saints and Images but inwardly sacrificing to their own nets these zealous Papists especially the Teachers among them are the deceiuers so liuely described throughout the Epistle The second point is our consequent dutie standing in our standing out with these aduersaries of Gods grace and Gospell neuer offering to communicate with them in their cup of fornications nor once bethink vs of leaguing such abhorring natures as are light and darknes and truth which is of an vnstained nature with most foule and deformed falsehood For we cannot drinke of the cup of the Lord of Diuels Which point let me with good leaue a little further declare not that I loue to kindle or keepe in any coales of contention the Lord put farre from me such vnpleasant thoughts but calmely to shew the ouersight of diuers mediatours attempting to reconcile ours with the present religion of the Romish Synagogue esteeming it to bee too much peremptorines so farre as wee doe to depart from them yea censuring it either as wilfulnes on the one hand oâ— scrupulositie on the other to bee so opposite vnto them as we are reputing it a matter of no difficultie to frame both sides to a meane either side as they say yeelding a little nay it is buzzed out into the eares by the tongues of common men that there is no such discrepance and difference betweene vs in matters of moment as is made but that the substance of both our Religions is not farre from the same so as many are in a mammering whether way may be better whereunto after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Greeks and Latins that I may begin with the last for the helping of memorie first wee may bewaile in beholding into what a fearfull if not desperate degree of declining many are alreadie come that after so many yeeres profession of the truth powerfully both published and protected they should not only admit a dangerous deliberation but euen call the very maine grounds thereof into question whereas if it bee in a motion to Idolatrie they ought instantly to say with Sidrach We are not carefull what to answere in this matter But this iudgement of God is iust vpon them that whereas they neuer receiued the truth in loue of it they should lose of their ground and bee left vnto further delusion Good cause haue we all to lament the remembrance of our ruine through this Satanical stratagem If the woman will needes bee so vnwise as not needing to enter parley with Satan whom she ought to haue resisted and that in matter of such moment as wherein Gods truth his glorie and her owne glorious estate must bee questionable most iustly must she bee left of God snared by Satan foyled through her owne follie throwne from her estate though of innoceÌ„cie and dispossessed not alone wee all know euen of Paradise it selfe Besides how farre shorâ— come these men in â—â—ale to the truth not onely of our aduersaries the Papists themselues among whome no doubts 〈◊〉 questions in their grouâ—â—â— and 〈…〉 tolerable but euen of the law who will admit of no dispute against his Religion yea of the barbarous Turke himselfe who inflicteth dâ—ath on whomsoeuer they conuinâ—e to haue called a word of their Alcaâ—on into question Secondly concerning those who cannot discerne such essentiall differences betweene our Religions both of vâ— as they say professing saluation by the same Christ and all the articles of the same faith I wish them no worse then that their eyes were cleered with the eye salue that they might see that he that seeth not such a Papist as iâ— meÌ„tioned to professe a false Christ and a false faith seeth in Religion scâ—rse any thing at all neither doubt I liue to whom malice 〈◊〉 ignoâ—â—nt superstition shutteth not their eyes to shew plainlâ—â— in few words that whatsoeuer in words they confesse with vs yet in doctrine and deed they altogether reuerse it and dissent from vs in cases wherein wee may neuer consent vnto theÌ„ And first seemeth it a small matter of difference that in generall they charge our whole doctrine of noueltie whence ordinarily they tearme the Teachers thereof Nonâ—â—â—rs and in speciall first that our doctrine of iustification by faith alone for this striketh at the head and vnbowelleth all their shifting deuices is but a new deuice of ours as appeareth in their Champians challenge But confounded herein was he his cause and abetters our learned men at the conference with him in the Tower not only mightely by the Scriptures conuincing but out of Greeke and Latin Fathers also who liued aboue a thousand yeeres ago oppressing him with those very formall words that faith onely iustifieth so driuing him to ridiculous shiftâ— and newly coyned distinctioÌ„s so neere the Minâ— was he before vnheard of euen as in this controuersie being much straitned they were forced to cast about for that as false as new distinctioÌ„ of iustification into the first and second neuer heard of for the space of a thousand and fiue hundred yeâ—res after Christ. 2. Let 〈◊〉 adâ—oyne hereunto the challenge of our Englandâ— Iewell who vndertooâ— and performed the proofe that in seuen and twentie points none of them 〈◊〉 the Papists are different not â—nely from ours but from the doctrine of the Primitiue Church and that neue◠〈◊〉 of thâ—se their new deuices 〈◊〉 once heard of 〈◊〉 receiued i◠〈◊〉 Church of God for the space of sixe hundred yeeres after Christ. If then they challâ—nge our doctriâ—â— of Noueltieâ— and 〈◊〉 proued they not improouing that 〈…〉 of no ancient and not neere Apostolicall authoritical hope this cannot seeme a circumstanceâ— betweene 〈◊〉 for there can be but one truth and that is most moleâ—â— 3. Againe can it seeme so small â— moaâ—e in the eye of any man of sight that the sacrilegious Synod of 〈◊〉 teacheth cursing the contrarie minded that on their Romish Altars sacrifices propitiatorie are dâ—â—ly properly and truly offered for the sinnes of the quick and deadâ— seeing that this doctrine vtterly derogateth from yea and abrogateth that most perfect and only