The first lecture.

BEfore I come to han­dle this epistle, foure things I will briefly touch, the author, the occasion, the authority of this epistle, the mat­ter, argument, & parts thereof.

1. The author, is Iude the Apostle, called here the brother of lames: there are two called Iames, one the brother of Iohn which was beheaded by Herod, Act. 12. 20. the sonnes of Zebedeus, Mark. 3. 17. the other was Iames the younger, the sonne of Alpheus, Math. 10. 3. there were of them foure brethren, Iames, Ioses, Simon, Iude: Math. 13. 55. their mother was Marie, [Page 2] Math. 27. 56. the wife of Cleophas, Iohn 19. 25. who was also called Alpheus, and the sister of Marie: there were two Apostles of this name; as there were two Simons, Simon Peter, and Simon Cananeus: two Iames, one of Zebedeus, the other of Al­pheus: so two Iudas, one Iscariot, which betrayed Christ, the other the brother of Iames: and three of these brethren, Iames, Iudas, Simon were Apostles.

2. The occasion was this, Iude remai­ning after most of the Apostles, vntill th [...] time of Domitian, some 50. yeares after Christ, and seing the decay of religion and manners, that some making a shewe of faith, yet gaue themselues to all voluptu­ous liuing, such as were the Nicolaitans mentioned, Apoc. 2. 6. the Apostle taketh occasion to write this epistle against such carnall professors, admonishing the bre­thren to take heede of such.

3. Some of the authoritie of this epi­stle haue seemed to doubt: both because it is compiled out of S. Peter his second epi­stle, second chapter: and for that mention is made of obscure and hid matters, not mentioned in Scripture; as of the body of Moses, v. 9. of the prophesie of Henock. v. 14. For answere whereunto, we say first, for [Page 3] one Apostle to followe another in their writings doeth no more derogate from them, then for one prophet to followe an­other: as the 36. and 37. chapters of I say are word for word the same with the 18. and 19. chapters of the second of the Kings: and in diuers other places, who li­steth to obserue, shall finde the latter pro­phets doe borrowe of the former: second­ly, these writings are now perished, which the Apostle citeth, or he had them by some approued tradition, which he allow­ed, as he was directed by the spirit, as Saint Paul maketh mention of Iannes and I am­bres, 2. Tim. 3. 8. and like mention is made of the booke of Iaser, Iud. 10. 13. & Num. 21. 14. there is mentioned the booke of the battels of the Lord.

4. The parts of this epistle are foure, 1. the title or inscriptiō, v. 1. 2. the propo­sition containing the matter of the whole epistle, v. 2. 3. the amplification, which comprehendeth a description both of the sinnes of these carnall professors, and of their iudgements, vnto vers. 17. 4. The conclusion containing a vehement exhor­tation to carefull circumspection, & heed taking: from v. 17. to the end.

Vers. 1. Iude the seruant of Iesus:] The [Page 4] inscription cōtaineth three things; the per­son saluting, the person saluted, the saluta­tion in selfe, v. 2.

Iude, seruant:] he was also called one of Christs brethren after the flesh, Math. 13. Doctrine, 1. Seruant of Christ, most honourable title. yet he counteth this the most honourable title of all to be Christs seruant.

Probation: 1. Cor. 7. 23. It is a most ex­cellent freedome to be the Lords seruant: 1. Tim. 1. 12. He put me in his seruice.

Demonstrat. Rom. 1. 1. 2. Pet. 1. 1. Paul and Peter first name themselues seruants, then Apostles: so that the name of Seruant is more excellent: and Iames which is cal­led the Lords brother, Galath, 1. 19. yet lea­ueth that name, and calleth himselfe the Seruant of Christ: Iam, 1. 1. The Berheans entred into the seruice of Christ are coun­ted honourable. Act. 17. 11.

Exornat: If it were such an excellent priuiledge to be a subiect to Caesar, a Ro­mane, Act, 22. 25. much more to be ser­uant to Christ.

Reasons: 1. In regard of our Masters high protection, Heb. 13. 5. He will neuer leaue nor forsake vs. 2. In regard of his prouision, Luk. 15. 17. They haue bread enough: that is, God prouideth all neces­sarie things for his. 3. In regard of the [Page 5] great reward of Gods seruice, Mat. 19. 28.

Use: 1. We lay open the hypocrisie of the pope who calleth himselfe a seruant Error. 1. of seruants, yet taketh vpon him to be a king of kings: who professing himselfe a seruant, doth his own will and not his ma­sters, like vnto that euill seruant, which smiteth his fellowes, Mat. 24. 48. Secōd­ly, we are taught, that euery man in his place should seeke to doe some acceptable seruice vnto Christ, in setting foorth his truth: that no man be an vnprofitable mē ­ber, as they are which spend their time in ryot and wantonnesse.

Called and sanctified] Here are set down three parts of our iustification and incor­poration Doctrin 2. into Iesus Christ, vocation by God the father, sanctification by the holy Ghost, preseruation by Christ: so that it is in vaine to be called first, vnlesse we be sanctified, and to be sanctified vnlesse we be kept and preserued, not to loose our sanctification.

Doctrine: that it is in vaine to be called, that is, stirred and mooued to receiue the faith, vnlesse we be sanctified.

Probat: Math: 20. 16. Many are called but few are chosen, that is, truely sanctified: Iam. 1. 14. it auaileth not to be so called to the faith.

[Page 6] Demonst: Mark. 6. 20. Herod seemed to be called and somwhat in wardly touched, but he was not sanctified; he would not forsake his sweete sin of incest in keeping his brothers wife. Simon Magus was bap­tized, and so called, Act. 8. but he was not sanctified to leaue his gaineful sin of coue­tousnesse.

Exornat: Like as the Israelites were cal­led out of Egypt into the wildernesse, but there they murmured against God, & did not sanctifie him in his workes.

Confirmat: I am. 1. 22. Deceiuing your own selues: that is, they think it enough to heare the word onely: another cause is forgetful­nesse, v. 24. The loue of the world & their owne pleasure putteth from them the de­sire of sanctification.

Vse: 1. The papists slander vs, that say, we preaching faith destroy good workes: Error 2. whereas we affirme with the Apostle, that our calling is fruitlesse without sanctifica­tion. 2. Let no man content himselfe to come to heare the word, but labour to a­mēd your liues, your drūkennes, extortiō.

Reserued] or preserued by or to Christ, that is, that he should keepe and continue them in their holy profession.

Doctrine: That they which are giuē vn­to Doctrin. 3. [Page 7] Christ, and truely called, shall be preser­ued Faith neuer lost. to the end, Phil. 1. 6.

Testim: 1. Pet. 1. 5. which are kept by the power of God through faith.

Exampl: 2. Tim. 4. 18. God will deliuer me from euery euill worke, & preserue me to his kingdome. Like as Zachar. 4. 9. Zerubba­bel did both lay the foundation of the tem­ple and finish the worke, so God will esta­blish and make perfect the worke begun in vs: Psal. 68. 28.

Reason: The cause of this continuance and perseuerance is not in our selues, be­cause we are subiect to mutabilitie, and are readie to fal like water, as Reuben that lost his birthright, Gen. 49. 5. but the cause is in Christ that holdeth vs: Ioh. 6. 39.

Use: 1. Against the papists that say, faith Error. 3. faith may be lost, and that a man may fall away from his election, for Christ looseth nothing that is his, and Gods word & de­cree is immutable: Heb. 6. 2. That seeing many doe fall away, as Demas did, 2. Tim. 4. that we pray continually, that Iesus Christ may hold vs.

Vers. 2. Mercie, peace, loue be multipli­ed] Mercie frō God the father in forgiue­nesse Doctr 4. of sin, peace in Christ in feeling our conscience setled, loue in the holy Ghost, [Page 8] in beeing more and more assured of Gods loue towards vs.

Multiplied] doctrine: that we endeauour Assurance of saluation. to increase in the graces of Gods spirit, & in inward feeling and assurance.

Probat: Phil. 1. 9. Coloss. 1. 10. The A­postle wisheth that they may increase and abound in all graces.

Demonst. 2. Cor. 1. 5. Saint Paul sheweth concerning himselfe, that as his sufferings increased, so his consolation much more in Christ: such an one was Marke, at the first weake and fearefull, Act. 13. 39. but af­terward strong and profitable. 2. Tim. 4. 11. In this respect, Iudg. 5. last verse, the righ­teous are compared to the sunne that still from his rising encreaseth.

Reason. The cause of this increasing, 1. Cor. 15. 10. The grace of God in vs is not in vaine, but maketh vs abound.

Vse. 1. The papists are confuted, who thinke a man can not grow vp to an assu­rance Error. 4. of saluation: seeing that the children of God may increase till they come to a perfect growth in Christ, Ephes. 4. 11. 2. They are reproued, that either loose their first loue, or increase not but continue in one state.

The second lecture.

v. 3. Here beginneth the second part of this epistle, wherein is propounded the whole argument & matter; namely to ex­hort them to striue and contend for the faith: wherein we haue these foure things to consider. 1. The cause, which mooued him to write; not onely his owne desires, but the present necessitie. 2. Whereof he writeth; of the common saluation. 3. To what ende; to exhort them to striue for the faith. 4. A reason of this ende: the faith, which was once giuen: once for all, that they are not to expect a new faith, but it was giuen once to continue for euer.

When I gaue all diligence, &c▪ it was need­full:] These two ioyne togither, as the ge­nerall and speciall causes of his writing: the generall cause, is his diligent desire to profit: the sepciall, this necessarie occasion because of seducers and false brethren.

Doctrine. That all which are called to Doctrine 1. be dispensers of the word, should vse all diligence in preaching of the same.

Probat. 2. Tim. 4. 2. Preach the word, be instant in season, out of season. [...]. that is, let him take all occasion fit [Page 10] or vnfit, either in respect of the time, or of the opinion of the people.

Demonst. Act. 20. 7. S. Paul continued the preaching till midnight: he taught tho­rough euery house, v. 20. at all seasons, v. 18. S. Peter, 2. Pet. 2. 15. I will endeauour al­waies, &c.

Exornat. 1. Cor. 4. 2. As stewards and disposers of their masters goods should be faithfull, so also Ministers, which are di­sposers of the secrets of God: and as shep­heards are diligent to know the state of the flocke. Prou. 27. 23.

Confirmat. 1. Cor. 9. 16. Necessitie is laid vpon me, and woe is me if I preach not the go­spel. Ezech. 33. 6. God will require his blood that perisheth at the watchmans hand, if he doe not warne them.

Application. 1. The Papists hold, that the Scriptures are not necessarie now, no Error 5. more then in the Patriarks time, who liued many hundred yeares without any Scrip­ture both before the flood and after. Ans. God did then teach them by visions and reuelations, and they had Prophets and Patriarks taught of God to instruct them: but now, we haue neither Prophets nor Apostles, and reuelations and visions are ceased, so that the Scripture and written [Page 11] word of God are now most necessarie: as here the Apostle saith, [...], necesse habui, or it was needefull for me to write vnto you.

2. Idle pastours and ministers are re­prooued, who vse not this diligence to take all occasions to instruct their people, who if they loued Christ, would feed his flock. Ioh. 21. 16.

3. As the pastours should vse all dili­gence to teach, so the people should be as forward and diligent to heare: Swift to heare, slow to speake, Iam. 1. 19. But now contrariwise, they are swift to speake, and to open their mouthes against the Mini­sters of God, but exceeding dull and slow to heare Gods word: take heede also of it­ching eares, 2. Tim. 4. 3. Some are like nice and daintie persons, that take no meate, vnlesse it be dressed after their owne fan­fie; that like any water, better then out of their owne fountaine, Prov. 5. 15. and o­ther Ministers better, then their owne.

Common saluation] Doctrine. That there 2. Doctrine. Christ died onely for the Elect. is one common way vnto saluation, wher­by all, that are appointed thereunto, shall be saued.

Probation. Eph. 4. 5. One Lord, one faith, one baptisme.

Demonstrat. Rom. 4. 23. It was not writ­ten [Page 12] onely for Abraham, &c. Abraham had not a speciall way by himselfe to be saued, but the same common way with the rest. 2. Tim. 4. 8. S. Paul looketh for one com­mon reward with all the faithfull.

Exorn. Like as they which liue in one kingdome be they strangers, or home­borne are subiect to one law, Exod. 12. 49. so there is one law for all that appertaine to the kingdome of Christ.

Reason. Act. 10. 34, 35. God is no ac­cepter of persons, to priuiledge some, & not others, but he that feareth God in euery na­tion is accepted.

Applicat. 1. Against the Papists, who Error 6. make this way too common, saying, that Christ died verily for all, Iewes, Turkes, infidels, for the damned as well as the E­lect. Whereas the Scripture testifieth, he died onely for his sheepe, Ioh. 10. 11. who is the Sauiour of all men, but especially of them which beleeue, 1. Tim. 4. 10. then not of all alike.

2. Against schismatikes, that make not this way common enough, but think they onely haue found out the way to heauen, as beeing holier then the rest, as those hy­pocrites in Isaias time, 65. 5. Which say, Stand apart, come not neare me, I am holier [Page 15] then thou.

3. If it be a common saluation, none are to be ignorant of it: the ignorance then of the people is reprooued, who seeke not to know the means of their saluation: who are like to the foole, whome the wise man speaketh of, that knoweth not the way in­to the citie. Eccl. 10. 15.

That you striue for the faith, &c.] Doctr. Doctr. 3. Euery one must striue for the faith. It is euery mans part, according to his place and calling, to contend for the de­fence and maintenance of the truth, and to resist the gainsayers.

Testim. Prou. 23. 23. Bu [...]e the truth, but sell it not: that is, by all meanes compasse the truth, but by no meanes by thy silence or negligence betray it.

Demonst. Christ is herein an example to vs, Ioh. 18. 37. who came to be a witnes to the truth: and S. Paul, 2. Cor. 13. 8. We can doe nothing against the truth, but for the truth. This is also the commendation of the whole Church of Ephesus, Apoc. 2. 2. because they sifted and examined the false Apostles, and hated the Nicolaitans.

Exorn. Like as Gen. 26. 21. the seruants of Isaac doe striue with the Philistims for the well of water, which they had found; so for the truth and faith we ought to con­tend.

[Page 14] Confirmat. The reason is taken from the excellencie and price of faith: men will contend for things of great price; so, we must not neglect so great saluation, which began to be preached by the Lord him­selfe, Hebr. 2. 3. which hath beene com­mended to vs by the trauaile of the Apo­stles, by the bloode of Martyrs. Dauid would not drinke the water, which was compassed with the perill of his captaines liues, but powred it out to the Lord. 2. Sam. 23. so should not we make light ac­count of the truth, which haue beene de­fended by the sufferings of so many mar­tyrs.

Applicat. 1. Against the Papists, who say that the triall of faith dependeth vpon Error 7. the iudgement of the prelates of the Church, that the people must not skanne their faith, but receiue it at their hands. The Apostle here exhorteth all the bre­thren to striue for the faith: yea and the Be­rheans are commended, for examining the Apostles doctrine according to the Scrip­tures, Act. 17. 11. 2. This doctrine is against their carnall securitie, which make no account of the defence of the truth, but stand indifferent to euery religion, readie to be carried about with euery winde of [Page 15] doctrine. Eph. 4. 14.

Which was once giuen to the Saints] That is, once for all, not euer to be changed or 4. Doctr. Doctrine of faith vnchange­able. altered, and therefore this faith steadfast and vnchangeable ought to be striued and contented for.

Doctr. That the faith of Iesus Christ, preached first by the Lord, and confirmed by the Apostles, as it is contained in their scriptures and writings, ought to be kept inuiolably without change and alteration to the worlds ende. For the Apostle saith, 1. Tim. 6. 14. I charge thee to keepe this com­mandement vnrebukeable to the appearing of the Lord Iesus. Therefore S. Paul reproo­ueth the Galatians, for that they were so soone turned to an other Gospel, Gal. 1. 6. vers. 7. He calleth the peruerting of the Gospel of Christ, in corrupting of the do­ctrine of iustification by faith, with iustifi­cation by law or by workes, an other Go­spel.

Exorn. 1. Cor. 3. 11. Other foundation can no man lay, Like as the house once buil­ded, and the foundation laid, whosoeuer will enterprize to lay a new foundation will ouerthrow the whole building: like as the law of the Medes and Persians altered not, Dan. 6. 8. so neither is the law of Christ [Page 16] changed: therefore is it called a testament, which is ratified, when men are dead. Heb. 9. 17.

Confirmat. Heb. 13. 8. Iesus Christ, ye­sterday and to day, and the same for euer. As Christ chaungeth not, so neither his law nor Gospel.

Applicat. 1. Against the Papists, who in most of their articles haue varied from Error [...]. the doctrine of the Apostles: in their sea­uen sacraments, in the reall presence, sa­crifice of the masse, inuocation of Saints, adoration of images, purgatorie, workes, traditions, like as the Pharisies had cor­rupted the law of God by their traditions, Math. 7. 9. They slander vs, euery yeare to inuent a new faith, but we maintaine the old, auncient, Apostolike faith, we stand in the old way. Ierem. 6. 16. 2. We see how dangerous a thing it is to depart from the faith once receiued; as salt, that wan­teth his sauour can not be seasoned. Math. 9. 50.

The third lecture.

Vers. 4. Certaine men are crept in, &c.] 1. Doctrine. Teaching in corners to be suspected. Here beginneth the third part of this epi­stle, which containeth a description of the wicked hypocrites, that troubled and mo­lested the Church, both as touching their sinne, and iust punishment. This descrip­tion is either generall, as in this verse; or in particular, from hence to the 17. v.

This verse containeth three things, their hypocrisie, in that they are said to creepe in, to insinuate themselues vnder a pretense and shew of holines: 2. the certentie of their punishment, beeing of old ordained, &c. 3. their impietie both in their life, tur­ning the grace of God into wantonnes: and as touching the faith, they denie the Lord Ie­sus Christ.

Creept in] Doctrine. It is the fashion of hypocrites closely and secretly to insinuate themselues, to corrupt the faith.

Testim. 2. Tim. 4. 6. Of this sort are they, which creepe into houses, &c.

Exempl. Math. 23. 14. Such were the Pharisies, which deuoured widowes hou­ses vnder colour of long prayer: such cor­ner creepers were Iaazaniah and his com­panie, that through a secret way in the wall committed idolatrie. Ezech. 8. 8. 11.

[Page 18] Exornat. These are likened vnto frogs, Apocal. 16. 13. that doe craule secretly, and creepe into houses: and like the spi­der, that maketh her webbe euen in kings palaces. Prou. 30. 28.

The reason of their working is allead­ged, Ioh. 3. 20. Because they hate the light, neither will come to the light, least their deeds should be reprooued.

Applicat. First against the Papists, and their Iesuits and Seminarie priests, that Error 9. lurke in corners, and secretly corrupt the faith of many: by this doe we know that they are deceitfull mockers.

Obiect. Protestants also in time of per­secution did teach priuily and in secret places. Ans. The reason is not alike to preach faith secretly, when it is openly im­pugned, and to perswade errour priuily, where the faith is publikely preached: a­gaine that faith which Protestants taught priuately, they defended publikely, in dy­ing for the same; but Papists die not for religion: further, Protestants in their pri­uate teaching, though they perswaded faith, yet they seduced not the hearts of the subiect from the obedience of their prince, nor sought to bring in a forraine power, as the Papists doe.

[Page 19] 2. For our instruction we are taught, to suspect all actions that are done in cor­ners: Eph. 5. 12. as drunkennes, adulterie, theft, are workes of darknes, and to be a­uoided.

Of old. ordained] Doctrine. That God 2. Doctrin. Decree of E­lection not changed. from the beginning in his euerlasting de­cree hath appointed wicked and vngodly men to euerlasting damnation, as he hath elected some in his mercie to be heires of saluation.

Testim. Prouer. 16. 4. The wicked are made for the euill day. Revel. 17. 8. Whose names were not written in the booke of life from the beginning.

Exampl. So Pharao was appointed of God to destruction, Exod. 9. 16. Iudas al­so is called the child of perdition, Ioh. 17. 12. who was thereunto appointed of God.

Exornat. Like as in an house there are vessels of honour and vessels of disho­nour, 2. Timoth. 2. 20. as psal. 60. 7. Iudah is the lawgiuer, Moab a washpot: as in the administration of ciuill affaires some are appointed to honour, some liue in disho­nour: Pharaoh his butler was exalted, his baker was hanged, Gen. 40. so some are e­lected of God, some ordained to danation.

[Page 20] Confirmat. 1. The moouing cause is Gods gratious purpose, why some are ele­cted, some not elected. 2. The ende is to Gods glorie. Eph. 2. 5, 6. both the effici­ent and finall cause are expressed.

Applicat. First this doctrine is profi­table to improoue the doctrine of the Pa­pists Error 10. and Lutherans: one Pighius affir­meth, that God decreed nothing afore­hand before it beganne to be done, con­trarie to the Apostle here, who saith, they were of old ordained. The Lutherans af­firme, that the decree of election may be changed, and that one of the vessels of ho­nour may be made a vessell of dishonour, contrarie to the Apostle, who calleth the decree of God, a sure foundation, 2. Tim. 2. 19. but if it might be changed, it is not sure.

2. This doctrine is profitable to in­struction, that seeing none but the vngod­ly are condemned, they should endeauour to lead a godly life, so shall they be sure to escape the decree of reprobation: as Saint Paul saith, concerning the ciuill magi­strate, Wilt thou be without feare of the pow­er? doe well, Rom. 13. 3. so wilt thou be without feare of reprobation? lead a godly and vpright life, and feare to doe euill.

[Page 21] Turne the grace of God into wantonnesse] Doctrin. 3. Papists turne the grace of God into wan­tonnesse. Doctrine, That we should not abuse the lawe of libertie, and of the grace of God vnto licentiousnesse.

Testim. Against such Saint Paul wri­teth, Rom. 3. 8. that did euill, that good might come thereof: that is, would commit sinne, more freely, that Gods mercy might more abound in remission of their sinnes. Saint Peter also would not haue vs to make the lawe of libertie a cloake of maliciousnesse, 1. Pet. 2. 16.

Examp. Such were the Nicolaitanes, that beeing called to the knowledge of the Gospell, did teach licentious doctrine, as that it was lawfull for women to be com­mon: these the Church of Ephesus were troubled with, Apoc. 2. 6. Simon Magus made baptisme a cloake of his couetous­nes, and Diotrephes of his ambition, Ioh. epist. 3.

Exornat. As a lewde woman maketh marriage a cloake of her vitious and wan­ton life, Prouerb. 7. 19. So doe these take libertie by their profession, to liue vngodly. And as the Israelites abused Manna, and the quailes vnto wantonnesse and excesse.

The reason, why we ought not to turne [Page 22] the grace of God into wantonnesse, is takē from the ende of our calling, Luk. 1. 74. that we beeing deliuered from our enemies should serue him without feare. As God de­liuered the Israelites out of Egypt to serue him in the wildernesse.

Applicat. 1. Against the Papists, who vnder colour of religion, doe challenge exemption from the ciuill magistrate, and Error. 11. so, doe make their libertie a cloake as S. Peter saith: the like doe the Anabaptists, that doe vrge the libertie of the Gospell, to bring in an anarchie, and a popular cō ­munitie: likewise the Pope by his par­dons and indulgences giueth men licence to sinne, as the Pharises by their Corban gaue children licence to be disobedient to their parents, Mark. 7. 11. 2. This do­doctrine is profitable to instruct; that men abuse not their holy profession vnto wan­tonnesse: the grace of God teacheth vs to de­nie vngodly lusts, not to liue in them, Tit. 2. 12. But thou, whosoeuer thou art, that art called to the faith of Christ, if thou be a blasphemer, a drunken person, enuious, an extortioner, thou art of them that turne the grace of God into wantonnesse, ma­kest thy bellie thy God, the end of such is damnation, Phil. 3. 19.

[Page 23] And denie God the onely Lord, and our Lord Iesus Christ] These words thus tran­slated seeme to speake of two persons, of God the father and God the sonne: but in­deede the whole sentence is to be vnder­stood of Christ, who is called God, and [...], master, and [...], Lord: so that Lord here in the first place should be tran­slated master: for Christ is God, in respect of his Godhead with his father: he is our master, because he hath bought vs, 2. Pet. 2. 1. he is our Lord, because by him all things are preserued, 1. Cor. 8. 6. Hebr. 1. 3. so that he is God as our creatour, Lord as our preseruer, master as our Re­deemer.

Doctrin. That there are two sorts of de­niers Doctr. 4. Papists, how deniers of Christ. of Christ, either such as in opinion detract from Christ, and publish heresies, as the Arrians denied his Godhead, the Anabaptists his humanitie: or such as de­nie him in their life and conuersation.

Testim. For the first, 2. Pet. 2. 1. 1. Iohn, 4. 3. For the second, 2. Tim. 3. 5. They haue a shewe of godlinesse, denying the power, &c.

Exampl. Of the first deniers Hymeneus and Philetus, 2. Tim. 2. 18. which denied the resurrection of the body, and so con­sequently [Page 24] denied Christs resurrection. Of the second, such were the Iewes which gloried in the lawe, and yet in breaking the lawe dishonoured God, Rom. 2. 23.

Exornat. They which denie Christ are as those that should haue refused to strike the posts of their doores with the blood of the Paschall Lambe, or that did eate vnleauened bread; they should be cut off: Exod. 12. 13. 19. The striking of the blood is the profession of faith, the vnlea­uened bread is innocencie of life.

Confirmat. Iohn, 13. 35. Christ giueth charitie as his cognisance, whereby his Disciples are knowne: they then that liue not thereafter, denie their master, and pull off his cogniscance.

Applicat. 1. Against Papists, that de­nie the offices of Christ: his propheticall, [...]ror. 1 [...]. in making their traditions equall to scrip­ture: regall, in setting vp another head, to make lawes to bind the conscience, name­ly the Pope: priestly office, in making o­ther Mediators beside, and other satisfa­ctorie sacrifice, as of the masse, beside his death.

Secondly, all carnall gospellers are re­prooued, who are nowe conuinced to denie Christ, because by the power of [Page 25] his death, they die not vnto sinne, Rom. 6. 6.

The fourth lecture.

Uers. 5. I will put you in remembrance for as much as ye once knewe:] Nowe the Apostle declareth by the examples of Gods iudgements in times past, what punishment these hypocrits also are to ex­pect: and he produceth three principall examples: of the Israelites, the angels, and the third is of Sodome and Go­morrha.

Doctrin. That it is profitable euen to put the people of God in minde of those Godly confe­rence profi [...] ­ble. things, they alreadie knowe.

Testim. 2. Pet. 1. 12, 13. I will stirre you vp by putting you in remembrance, though you haue knowledge.

Examp. Mich. 6. 5. O my people re­member Balaak &c. Heb. 10. 32. Call to remembrance, &c.

Confirmat. Phil. 3. 1. For you it is a sure thing: often to recapitulate and repeate the same thing is profitable.

Exornat. Like as, when a naile is dri­uen to the head. Ecclesiast. 12. 11. So is a doctrine or precept well vrged: [Page 26] and they are like the cleane beastes that chawe the cudde, which doe ruminate and meditate of the same things often.

Applicat. First against the papists, who allowe not the people to conferre and rea­son Error. 13. togither of such things as they heard, which we see notwithstanding was the practise of the primitiue Church, Act. 17. 11. Secondly, we see it is an approoued course both for the minister to vse some repetition and rehearsall of that which hath bene taught, and that it is a friuolous obiection, when any man saith, he heard nothing but that he knewe, for it is some­what to haue that called to his remem­brance, and to be better imprinted in his minde, which he knewe before. Thirdly, this Christian practise is commended, that people should conferre togither of those things they heare, that they be not as leaking and running vessels, Heb. 2. 1. It were much better for them so to doe, then to make themselues busie bodies, in prat­ling and talking their pleasure of others, when they are met togither.

The Lord, after he had deliuered, &c. de­stroyed them which beleeued not] By this Doctrin. 1. Doubtfulnesse in faith a sinne. example the Apostle sheweth, that as the Israelites, though they were deliuered out [Page 27] of Egypt, perished because they murmu­red and lusted, and brought forth no fruits of their faith: so they which seeme to be deliuered and redeemed by Christ from the bondage of sinne, shall not be saued if they lead a carnall and corrupt conuersa­tion.

Doctrin. That they which liue in carnall pleasures and voluptuousnesse are con­uinced not to beleeue, as the Israelites wi­shed to returne to the fleshpots of Egypt, because they beleeued not the promises of Canaan.

Testim. Phil. 3. 19. They which make their bellie their God, and mind earthly things are enemies to the crosse of Christ. 1. Tim. 5. 6. Shee that liueth in pleasure is dead.

Exampl. Luk. 16. 19. This was the con­demnation of the rich man, his voluptuous liuing, who notwithstanding liued in the externall cōmunitie of the faithfull, & cal­leth Abraham father: such an one was Herod, Mark. 6. 20. who made semblance of religion, yet liued in vnlawefull lust.

Exornat. Saint Peter compareth such to the dog that returneth to his filthy vo­mit, and to the sow that returneth to the wallowing in the mire. 2. Pet. 2. 22. Such are they which hauing once receiued the [Page 28] faith, doe pollute it with their liues.

Confirmat. Heb. 10. 29. Their sinne is great, because they count the blood of the te­stament as an vnholy thing: that is, not able to sanctifie and clense them.

Applicat. 1. Against the papists, in this manner: all that died in the wildernes, were not vnbeleeuers and altogither in­credulous; but some of them onely doub­ted, as Moses, Numb. 20. 12. You beleeued me not, saith the Lord, that is, they were wauering and not constant: here we con­clude, that we ought to be vndoubtedly Error. 14. assured of our saluation: and therefore it is an erroneous assertion of the papists, that the certaintie of faith, whereby a man is assured of saluation, is presumption. 2. We see what a daungerous thing it is, by this example, for those, which haue taken vpon them the profession of faith, not to liue thereafter: as to followe adulterie, ido­latrie, drunkennesse, 1. Cor. 10. 7. 11.

Uers. 6. The angels which kept not their first estate, or principalitie [...]: Doctrine, Here we see, that there are some good, Doctr. 3. We must be certaine of our [...]aith. some euil angels: 1. Tim. 5. 21. Elect angels: & so are there reprobate angels: but these were also created good in the beginning, but fell for their pride.

[Page 29] Testim. Ioh. 8. 44. He stoode not in the truth. 2. Pet. 2. 6. The angels that sinned.

Exemp. Iob 1. 6. The good angels are called the sonnes of God, but the euill spi­rit is called Sathan: an enemie. And a false spirit, 1. king. 22. 22.

Aitiolog. His follie and pride was the cause. Iob 4. 18. The word tahalah, sig­nifieth madnes, foolishnes, praise: and Iude insinuateth as much, that they were not content with their owne state or habita­tion.

Exorn. And therefore Nebuchadnez­zar is resembled for his pride to Lucifer, who is called heelill of the same roote, that signifieth light. Isa. 14. 16. wherefore God cast him downe, and he fell like lighte­ning, luk. 10. 18. that is, violently and spee­dily.

Applicat. 1. The Manichees are con­demned, who did hold two equall begin­nings, and two kingdomes, of light and darkenes: for we see that the deuill in the beginning was created good, but continu­ed not therein.

2. Because the Apostle maketh menti­on onely of the fal of the angels, not shew­ing the time when, or the place from whence, or who and how many fell, we [Page 30] are taught to stay our curiositie, and not to mooue needlesse questions. Yet so farre as Of the fall of Angels. the Scripture doth lead vs we may safely wade. 1. For the time, it was in the begin­ning, as soone as they were created, or not long after their creatiō, as it is said in Iob, he found no steadfastnes in the angels, Iob 4. 18. and Ioh. 8. 44. He was a lyar from the be­ginning: that is from the beginning, not of his owne creation, but of the world and mans beeing: & they fell before the starrs were made, Iob 38. 7. For the children of God, that is, the angels reioyced, gaue praise vnto God, so did the deuill neuer, not his angels that fell. 2. They fell from their estate, that is, that perfection of glo­rie, holines, innocencie, wherein they were created: their fall was of two sorts, the first was voluntarie and sinnefull in their wil­full apostasie, the other necessarie and pe­nall in beeing cast downe from heauen: as the fall of man was first in his transgressi­on, then in his expulsion out of paradise: and so the Apostle here saith, that the an­gels first kept not their estate, and then lost their habitation, beeing depriued of their glorie.

The state] wherein they were created according to Gods image did consist, ei­ther [Page 31] in holines and innocencie, or in their knowledge and power: for these are the two parts of Gods image; knowledge, Col. 3. 10. holines, righteousnes, Eph. 4. 25. Then like as man hath wholly lost his innocen­cie, which was a supernaturall gift, and his naturalls, as knowledge, wisdome, are empaired, though not altogether lost: so Sathan is cleane fallen from the truth, Ioh. 8. 44. his power and knowledge remai­neth, though not like to the elect angels, yet very great and vncomparable in re­spect of mans weaknesse: and therefore the Apostle Eph. 6. 12. giueth the name of powers, principalities, gouernours, euen vnto wicked angels.

3. For the third: though directly in Whether more good or bad angels. Scripture it be not expressed, which is the greater number of Elect, or reprobate spi­rits; yet I hold it most probable, that the number of good angels is greater: as may appeare first by these places of Scripture, Psal. 55. 18. Many were with me. 2. king. 6. 16. 2. chron. 32. 7. They are more that are with vs, then they that be with them: which is to be vnderstood of the angels and inuisi­ble spirits. Againe, the greatest number of euill spirits, that I remember mentioned in Scripture is a legion, which contained [Page 32] 6000. but we read of 12. legions of an­gels. Math. 26. 43. and of not legions one­ly, but of whole hoasts. Gen. 32. 2. of thou­sand thousands, &c. ten thousand thou­sands. Dan. 7. 10. yea twentie thousand thousand. Psal. 68. 17.

Applicat. 3. Further by this doctrine we are taught, to take heed vnto our selues, that we fall not away from the first grace receiued, seeing the angels stood not, let him that standeth, take heede least he fall, 1. Cor. 10. 12. Neither is there any strength in mans freewill to hold him, as the Papists Error 15. affirme, seeing the Angels freewill could not keepe them from falling. Againe we see what a dangerous thing it is to despise gouernment, and to speake euill of those that are set ouer vs in the Lord, either in Ciuill or spirituall matters: to the which ende all these examples are produced by the Apostle, as the Israelites murmured a­gainst Moses, the Angels rebelled against God, the Sodomites skorned the admoni­tion of Lot. Men for feare of the law, re­fraine to speake euill of the Magistrate, but the tongues and stomackes of many are whetted against the Ministers, and they iudge it no fault: whereas their murmu­rings are not against them, but against [Page 33] God. Exod. 16. 8.

The fifth lecture.

vers. 6. He hath reserued in euerlasting Whether the deuils be in the locall place of hell. chaines to the iudgement of the great day.] Doct. That the deuill & his angels though not yet in their full torment, are reserued and prepared to euerlasting damnation.

Testim. Math. 25. 41. Euerlasting fire pre­pared for the deuill and his angels. Reu. 20. 10. The deuill shall be cast out. So that by these places it appeareth, he hath not yet receiued his full punishment, nor yet is chained in the locall place of hell, because he ruleth in the aire, Eph. 2. 2. and he goeth vp and downe like a roaring lyon, &c. 1. Pet. 5. 8. But out of hell there is no returning, Luk. 16. yet he is truly said to be in hell & chained, because he carrieth about a feare­full and desperate conscience, fettered and chained with the liuely sense of Gods wrath and decree of condemnation.

Exempl. Math. 8. 29. The deuils desire not to be tormented before their time: that is, not to be sent downe into the deepe, luk. 8. 31. This sheweth that they looke for vn­speakable torment, but yet feele not the ful measure of it.

Exorn. As Pharaohs baker lay in fet­ters [Page 34] comfortlesse, especially after the in­terpretation of his dreame, and was after­ward hanged and executed, Gen. 40. so the deuil is now kept in chaines till the day of execution.

Confirmat. Reuel. 12. 9. The deuill is cast out, because to God he is Sathan, an ene­mie; to his Church, diabolus, an accu­ser; to the world a serpent, that is, a decei­uer.

Applicat. 1. Against the heresie of the Origenists, that in the end the deuills shall be saued: seeing the Scripture saith, they are kept in euerlasting chaines.

2. Against the Papists, that make di­uers Error 16. degrees of hell, and two of them, the Limbus patrum, and Purgatorie, they say are but for a time: here we see the chaines of hell are euerlasting, and that there is no hell, but for euer.

3. Here is a lesson of feare and terror, that if God spared not the angels, if they could not escape Gods iudgement, how much lesse shall men, though neuer so mightie escape?

4. A lesson of comfort, that the deuill is chained and fettered, he is able to doe vs no more hurt, then the Lord permitteth: he could not without leaue hurt the swine. Mark. 5.

[Page 35] v. 7. Sodome and Gomorrha, and the ci­ties about them, which in like manner, &c.] Doctrine. Like sinnes deserue like punish­ment, and partakers in euill shall be par­takers in reward. These cities were Ad­mah and Zeboim, Deut. 29. 23. which pe­rished in the flames of Sodome and Go­morrha.

Testim. Reuel. 18. 4. Goe out of her that ye be not partakers in her sinnes, and receiue of her plagues.

Exempl. Gen. 49. 5. Simeon and Leui, as they were brethren in euill, so are they partakers in the same punishment. vers. 7. they are deuided in Israel. For Simeon had his lot vnder Iudah, Ios. 19. 1. and Leui was dispersed among the tribes. Obadiah, v. 14. 15. the Edomites because they did partake with the Assyrians in the destru­ction of Ierusalem, are partakers also of their destruction.

Exorn. Eccl. 9. 12. Like as fishes run­ning into the net togither, are taken togi­ther, and birds in the snare; so the wicked confederating themselues shal be enwrap­ped in the same iudgement of God, when it commeth.

Reason. For as it standeth with Gods iustice, that they which haue laboured to­gether [Page 36] in Gods seruice, should be rewar­ded together, Luk. 22. 28, 29. so on the o­ther side it is iust, that they which sinne to­gether, should be punished together.

Applicat. 1. Against the Papists, who beeing idolatours as the Israelites were, Error 17. Papists idola­ters. why should they not feare the same pu­nishment? 1. Cor. 10. 7. But they will an­swer, they are not such idolatours, for they doe not worship an image, but as it hath relation to the Saint whose image it is. Ans. No more did the Israelites thinke that the golden calfe was the God that brought them out of Egypt, but a memo­riall of him, because they did sacrifice such beasts vnto God: as it may appeare, Ex­od. 32. 5. To morrow, saith Aaron, shaeli be an holy day laiehovah, to the Lord Iehova. Neither were the people so blockish to thinke, that a calfe could bring them out of Egypt, nor Aaron so wicked to wor­ship a calfe.

2. We learne, that euery man should take heede of those sinnes, which he seeth before his eyes to be seuerely punished; why should he thinke himselfe to be ex­empted? Nabal slaine for his couetousnes and erueltic, 1. Sam. 25. the Israelites for their gluttonie & adulterie, the blasphemer [Page 37] was stoned, Leuit. 24. Dathan and Abi­ram for their murmuring and rebellion, Numb. 16. Herod for his pride deuoured of wormes, Act. 1 [...]. why should not couetous persons, adulterous, drunkards, blasphemers, feare the same punishments?

Are set forth as examples: or, for an en­sample. Doctrin. 3. Doctrin. That Gods iudgements vpon men for sinne, are not onely execu­ted as punishments of their wickednesse, but to be ensamples to admonish others.

Testimon. Prouerb. 19. 25. If thou smite a scorner the foolish will beware: that is, the simple will be warned by anothers punishment. Prou. 24. 32. I considered it well, &c.

Examp. Gen. 38. 11. Iudah prouideth for his sonne Selah by the example of Er and Onan, whome God killed for their wickednesse: but contrariwise Lamech is set forth as a prophane person, Gen. 4. 23. that would not be warned to take heed of murther by Cains example.

This example of Sodome and Go­morrha is often repeated in the scripture as most famous, Deut. 29. 23. Ier. 20. 16. 49. 18. Hosh. 11. 8.

Exornat. Like as a visible marke was set in Caine that all men should take [Page 38] warning by him: Lots wife was turned in­to a pillar of salt, to be a perpetuall monu­ment to all posteritie: vt te suo exemplo con­diret, to season thee with her example, as Au­gustine saith.

Aitiolog. Psal. 111. 4. God hath made his wonderfull workes to be had in remembrance: This is the ende why God sheweth his iudgements in the world, that other may be learned: like as the lightening and the raine falleth in the wildernesse, Iob. 38. 26. and the hayle in the forrest, Isay, 32. 19. that men may take heed: as a man will cor­rect his seruant, that his child may be war­ned, so God punisheth the wicked, to ad­monish his owne children.

Applicat. 1. Against the Papists, that Error. 18. keepe backe these examples from the peo­ples Scriptures not to be kept frō the people. knowledge, and shut vp the scriptures in a straunge tongue, as the Pharises did shutte vp the kingdome of heauen, Math. 23. 13. 2. Against the carnall securitie of those, which make no vse of Gods exam­ples vpon others: but the righteous will be admonished. Isay. 26. 9. But the wicked wil not behold the high hand of God. See what Christ saith, Luk. 13. 4. Vnlesse ye repent, ye shall likewise perish.

Uers. 7. Committed fornication, and fol­lowed Doct. 4. [Page 39] strange flesh, suffer vengeance of euer­lasting fire, &c. Here the Apostle sheweth some of the cheife sinnes of Sodome, for­nication, and that sinne of vncleannesse which is against nature, which yet hath the name of Sodome: such as the Apostle de­scribeth to haue beene the sinne of the Gentiles, Rom. 1. 27. This the Apostle calleth strange flesh: other sinnes also are described, Ezech. 20. 29. pride, fulnesse of bread, idlenesse, vnmercifulnesse.

Doctrin. These sinnes are worthy, and rewarded with euerlasting damnation.

Testim. 1. Cor. 6. 9. Neither fornicators, &c. shall inherit the kingdome of heauen. what is their reward then? they shall be cast into the lake of fire, Reu. 21. 8.

Examp. In the rich man, that led his life in all carnall pleasure and wantonnes: he is tormented in hell flames, Luk. 16. God iudged the old world for their sinnes, who nowe are in prison, that is, in hell, 1. Peter, 3. 20.

Exornat. Like as magistrates haue here their prisons, to the which they com­mit offenders: as Math. 18. 34. So hell is Gods prison.

Aitiolog. The reason why God puni­sheth the sinnes of men with euerlasting [Page 40] fire and destruction is both in respect of the maiestie of God, who is offended, and his euerlasting will transgressed: as we see sinnes committed against the prince, are most grieuously punished, 1. Sam. 2. 25. as also in respect of themselues, be­cause they haue a will to sinne euer, if they could liue euer; as Gregorie saith, Adiu­sticiam dei pertinet, vt nunquam careant sup­plicio, qui carere noluerunt peccato: It belong­eth to Gods iustice, that they should neuer want punishment, that would neuer haue beene without sinne. God punisheth the will as well as the acte, as he rewardeth the will, 2. Cor. 8. 12.

Applicat. 1. For the solution of cer­taine doubts: first, whether hell fire be a materiall or spirituall fire? Answ. We nei­ther Hell fire not onely corporal. thinke the same to be onely spirituall, as Hierome imputeth to Origen, Gehenna tormenta non ponit in suppliciis, sed conscien­tia peccatorum: that he thought hell tor­ment not to consist in punishment, but in the conscience of sinners: neither is the fire corporall onely, as Augustine seemeth to be of opinion, that the deuils may be tormented with a corporall fire: but our opinion is, that hell fire shall be both a spi­rituall torment to the soule, and a corpo­rall [Page 41] punishment to the bodie: as it is called the lake that burneth with fire and brimstone, Reuel, 21. 8. Mark. 9. 46. the worme dieth not: there is the torment of conscience, the fire neuer goeth out, that is, which tormen­teth the bodies.

Secondly, it is obiected howe it may stand with Gods iustice to punish twice Whether one sinne may be twice punished. for the same sinne: and so Hierome see­meth to thinke vpon these wordes of Nahum. 1. 9. Non consurget tribulatio du­plex: affliction shall not come twice: that the Sodomites, Egyptians, Israelites, were but temporally punished. Answ. 1. The Apo­stle saith, The Sodomites suffer euerlasting fire: that as they were consumed with fire and brimstone once, and that countrey remaineth yet accursed, as we may see, Deut. 29. 23. beeing nowe turned to the dead sea; so they are for euer tormented in hell, their burning flames of vnnaturall lust are punished with euerlasting flames. 2. That place of the prophet hath no such meaning, but onely, that the Lord will punish throughly at once, that he shall not neede to punish the se­cond time, as Abishai saith, He would not smite Saul againe, 1. Sam. 26. 8. 3. Amongst men it is a very good [Page 42] rule not to punish twice for the same sinne where there is hope of amendment: but where they are incorrigible they may pu­nish often: as God punished Pharao with one plague after another, because his heart was still hardned: Dauid was chasti­sed but once with the death of the childe, because he repented. And as godlinesse hath the promises both of this life, and the next, 1. Tim. 4. 8. so it is iust that impietie should haue the punishment of both.

Thirdly, against the papists let it be ob­serued that onely make the greater sinnes, which they call mortal and deadly worthy of condemnation, and there are seauen of Error. 19. them, pride, enuie, wrath, idlenesse, coue­tousnesse, gluttonie, lust: whereas all sinnes of themselues deserue death, Rom. 6. 23. but in Christ both these and all other are pardonable, Ioh. 1. 29.

Fourthly, all Atheists are here conuin­ced, that beleeue no hell, who shall feele it before they beleeue it, if they take not heede: let vs then feare God, that is able to punish bodie and soule, Math. 10. 28. and let vs by repentance clense our selues from these sinnes, so shall they neuer waigh vs downe to hell, 1. Cor. 6. 11.

The sixt lecture.

Uers. 8. Likewise these dreamers] The Apostle proceedeth to describe the sinnes of these hypocrites, hauing thus propoun­ded the examples of Gods iudgements: & first he chargeth them with three sinnes, vncleannesse, despising of gouernment, & enuie in speaking euil of things they know not, v. 10. wherein they are like to the ex­ample before expressed; in vncleannesse to the Sodomites, enuie to the angels, re­bellion to the Israelites; as afterwards al­so he resembleth them to three other ex­amples, to Cain for enuie, to Balaam for vncleannesse, who gaue that counsell to Balaack, to allure Israel to defile thēselues, for rebellion to Core.

Dreamers, [...]] They are cal­led dreamers, not as Ioseph was called a Doctr. 1. Dreamers in re­ligion, what they are. dreamer, [...], Gen. 37. 19. for his dreames were no dreames, but true visi­ons; but they are called dreames in two re­spects, both in regard of their ignorance, they imagined to themselues many opini­ons and erroneous doctrines: and for their sense because it is dull, as he that dreameth and sleepeth feeleth nothing, as Eccles. 5. 2. Multitude of businesse causeth dreames: and [Page 44] their foolish imaginations breed vaine and false opinions. Lot perceiued nothing in his sleepe. Gen 19.

Doctrin. That we be not as dreamers or sleepers in matters of religion, either without iudgement or affection.

Testim. Eph. 5. 14. Awake thou that slee­pest. which he expoundeth, v. 17. to vnder­stand what the will of God is.

Examp. Such a dreamer was Balaam, Numb. 24. 14. 15. who had his eies shutte vp, and dreaming of his reward, went on as in a sleepe to curse Israel: such a drea­mer was Nicodemus, Ioh. 3. vtterly igno­rant in the matter of regeneration, as one a sleepe.

Exornat. Who are like to those drea­mers, Isay, 29. 8. that dreame of meate and drinke beeing hungrie and thirstie, and yet are not a whit fuller: so are they which feed themselues with their owne dreames and fansies.

Aitiolog. As the heauinesse of the eies is the cause of sleepe, Math. 26. 43. so the heauinesse or hardnesse of the heart is the cause of the slumber of the soule. Eph. 4. 18. hardenesse of heart, [...], is the cause of ignorance, Rom. 11. 7. 8. hardnes of heart causeth the spirit of slumber, [...].

[Page 45] Applicat. 1. Against the papists whose doctrine is knowne to be fuller of fables Error. 20. [...]op [...]y full of dreames. and dreames, then any religion in the world beside: so they dreame of purgato­rie fire, of Christs carnall presence in the sacrament, their doctrine of merits, of ado­ration of images, inuocation of Saints; what are they but meere dreames? 2. A­gainst carnall professours, to whome the mysteries of religion seeme to be but dreames, as Psal. 126. 1. they thought their deliuerance to be as a dreame: and as Act. 12. 15. they thought the maide to be mad, for saying Peter was at the doore: euē such dreaming and drousie professours of the word are many nowe a daies.

Defile the flesh] by fornication, & other vnlawfull lusts and vncleannesse, giuing Doct. [...]. themselues to all licentiousnesse.

Doctrin. That we should not defile our bodies with vncleane lusts, with riot, ex­cesse, but possesse them in holinesse.

Testim. 1. Thess. 4. 4. possesse their ves­sels in holinesse, wherein he alludeth to the vse of the lawe, who vsed holy vessels for holy things, 1. Sam. 21. 5.

Exemp. Such vncleane persons were the Nicolaitanes in the Church of Pergamus, who like vnto Balaam taught the peo­ple [Page 46] to commit fornication: and the false prophetesse Iezabel in Thyatyra, Reuel. 2. 15. 20. Contrarie example in Peter, Act. 10. 14. who as he ate nothing polluted, so committed no vncleane acte: and S. Paul was vnrebukable as concerning the law, Phil. 1. 6.

Exor. Like as Moses was bid put off his shooes, Exod. 3. and the Israelites to wash their cloathes, Exod. 19. so we should keep our bodies cleane.

Aitiolog. 1. Cor. 6. 20. Our bodies are the temples of the spirit: he that destroieth or polluteth Gods temple, him will God destroy, 1. Cor. 3. 17. and because no vncleane thing shall enter into heauen, Reu. 21. 27.

Applicat. 1. Against the Papists, whose religious sectaries are knowne to be noto­rious Error 21. defilers of the flesh. At the dissoluti­on of the Abbeies, there were some found that had 6. some 7. some 10. some 20. con­cubines, as it may appeare in the acts and records of the Kings visitation, at the sup­pression of the Abbeies, as M. Bale hath set downe in his preface to hit booke, De actis Romanorum Pontificum. 2. This doctrine toucheth all carnall professours, that make no conscience to defile them­selues with adulteries, fornications, drun­kennes, [Page 47] which make their bodies vessels of vncleannes: doe they thinke, that such bo­dies shal be made vessels of honour, which they doe here in earth so defile and disho­nour? for as Reuben by his vncleannes lost his birthright among his brethren, Gen. 49. 4. so they lose their birthright in heauē.

Despise gouernment:] They doe not on­ly speake euill of the person of the gouer­nours, Doctr. 3. as it followeth afterward, but doe despise and ouerthrow the rule and order of gouernment itselfe.

Doctrine. That gouernment is necessa­rie, and to be honoured, & that they which thinke otherwise, are in a great errour, and lead with an erroneous spirit.

Testim. Isa. 34. 12. The nobles shall call to the kingdome, and there shall be none: the Prophet sheweth what a miserable state they are in, which haue no gouernour.

Exempl. Such an one was Ismael, Gen. 16. 12. a wild man, vnder no gouernment, his hand against euery man, and euery mans hand against him. Againe this was the state of the Israelites, Iud. 21. 25. Euery man did what seemed good in his owne eyes, there being no King.

Exorn. Like as when the hedge is ta­ken away from the vinevard, Isa. 5. 4. so is [Page 48] it where no gouernour is: like as a widow bereft of her husband. Isa. 47. 9.

Aitiolog. 1. Cor. 14. 33. Because God is the author of peace and order, not of confusion: therefore it is Gods will and ordinance, that there should be rule among men.

Appl. 1. Against despisers of gouern­ment either in general, as the Anabaptists and Libertines, that would haue no Ma­gistrates among Christians: or in part, as the Papists, that denie Princes to haue au­thoritie Error 21. Papists de­spisers of go­uernment. either in Ecclesiasticall causes, or ouer Ecclesiasticall persons: the Bishop of Rome hath trod vpon Emperours necks, made them to kisse his foote, to hold his stirrop, to lead his horse by the bridle: what is this else but to despise gouerne­ment?

2. They are reprooued, which doe wil­fully and stubburnly resist and transgresse the good lawes and constitutions of prin­ces, made for their owne good: they must be obeied for conscience sake, Rom. 13. 5. As, where good lawes are made against vsu­rie, extortion, theft, prophanation of the Lords day, negligence in resorting to di­uine seruice: to be carelesse in these things and the like, is a contempt of Gods ordi­nance, namely the authoritie of the magi­strate.

[Page 49] Speake euill or blaspheme them in dignitie] Doctrine. As it is one sinne to despise or Doctr. 4. Princes not to be railed vpon. disobey authoritie, so it is an other, to re­uile their persons.

Testim. Exod. 22. 28. Thou shalt not raile vpon the Iudges.

Exemp. Shemei cursed Dauid, 2. Sam. 16. we see his reward for it, 1. king. 29. 46. S. Paul excuseth himselfe for calling the high priest painted wall▪ Act. 23. 4.

Exornat. Prou. 26. 27. He that speaketh euill of the prince, is as he that diggeth a pit, or rolleth a stone: it shall returne vpon him.

Aitiolog. One reason to mooue vs to take heed of this euill is because they mur­mure against God, which doe open their mouth against the Magistrate. Exod. 16. 8. An other, Pro. 10. 20. because the Lord by secret meanes and speedily will bring it to light: as we haue seene experience, that they, which haue spoken wordes euen in their bed chamber against the prince haue beene disclosed.

Applicat. 1. We may see what spirit the Papists are of, who in their writings doe Error 22. rayle of our Prince, and the Pope accur­seth her, as Shemei did Dauid, but God hath turned it into a blessing, as Dauid saith, 2. Sam. 16. 12. 2. We are taught, [Page 50] that we should not onely refraine our words, yea thoughts, from speaking and thinking euil; but on the contrarie, it is our part to pray for kings and princes, 1. Tim. 2. 1. First of all for kings, &c.

The seauenth lecture.

Uers. 9. Michael the Archangel, &c.] First I will briefly open the sence & mea­ning of this verse and then descend to the particular doctrines.

I finde two speciall expositions of these wordes; one is, that Michael one of the principall angels, designed of God to be a special agent in the affaires of his church, did striue against and resist the deuill, which would haue brought the bodie of Moses to light, and so haue put a stum­bling blocke before the Israelites, to cause them to commit idolatrie, as Balaam gaue wicked counsell to Balaack, Numb. 25. The other exposition is, that Michael is here vnderstood to be Christ, as it may Michael the Archangel vn­derstood to be Christ. appeare, Zach. 3. 2. where he is called Ie­houa, and there the very same words are vsed, the Lord rebuke thee Satan. And by the bodie of Moses some vnderstand the people of the Iewes, whose returne out of [Page 51] captiuitie Sathan hindred. Some the Go­spell, which is the bodie the lawe beeing the shadowe: some coniecture, that Moses was mistaken for Iosua the high priest, as Beza, but he doeth not much stand vp­on it.

These two expositiōs in part I receiue, in part I refuse: from the latter I take the first, that Michaelis here to be vnderstood to be Christ: from the first I take the lat­ter part, that I had rather here vnderstand the bodie of Moses, after the literall sense.

The reasons of the first are these: 1. be­cause wheresoeuer else in scripture we finde mention made of Michael Christ is implyed: as Dan. 10. 13. 21. Michael your prince: but there is no prince of Gods people but Christ: Reuel. 12. 7, 10. Mi­chael is expounded to be Christ. 2. The word it selfe, beeing interpreted, quiest par deo, who is like vnto God, best agreeth vn­to Christ. 3. This angel that did burie Moses bodie, that the people should not make an idoll of it, was the same Angel, that was the protector, and con­ductour of the Israelites, which was Christ, Exodus, 32. 21. in whome Gods name was, which was also Iacobs [Page 52] Angel, Genes. 48. 16. 4. Because in Za­charie the same forme of wordes is vsed, translated by the Septuagint. [...]: increpet te deus, Iignar Iehoua beca: The Lord rebuke thee. This angel is called Iehoua, Zach. 3. 1. 2.

Nowe I thinke it more proper to vn­derstand Moses bodie literally, because, Moses bodie how to be ta­ken. it is without any wresting or crackled sense, and more agreeable to the storie, Deut. 34. 6.

The obiections made against this sense are three: two against the first part, one against the latter.

1. Because Saint Peter speaketh of an­gels properly, that they giue no railing iudg­ment, 2. Pet. 2. 11.

Answer, 1. Saint Peter speaketh not altogither of the same case; for there the angels raile not against the Magistrates of the earth, here Michael doeth not a­gainst the Deuill.

2. They may both very well agree; Iude speaketh of Michael himselfe, Peter of Michaels Angels, that follow the ex­ample of their prince.

Obiect. 2. But the word here vsed is, [...], hee durst not, howe can this be spoken of Christ who is equall [Page 53] vnto God and feareth none?

Answer, 1. Christ is to be considered as our Mediatour both God and man, and in this respect he is minor patre, lesse then his father: and the Apostle doub­teth not to ascribe vnto him [...], feare, Hebr. 5. 7. and [...], he shall be subiect to his father, 1. Cor. 15. 28. either of these is as much as [...], he durst not.

2. We say this word may be other­wise translated, by this word sustineo, to sustaine, or beare: as Rom. 5. 7. One dare or will endure to die for a good man: [...]: mori sustineat, as Master Beza expoundeth: so that the sense may be this; Michael dust not, or would not en­dure to giue railing sentence, &c.

3. Obiect. The greatest matter obie­cted against this sense is, for that this sto­rie of Michaels contending with the de­uill about the body of Moses is not found in scripture.

Answer. 1. It is like that some histori­call books of scripture are perished, as that Iosu. 10. 13. out of the which the Apostle had this storie, as S. Paul that of Iannes and Iambres, 2. Tim. 3. 8. and yet the scripture [Page 54] remaining is sufficient. 2. Or it may be affirmed, that these stories were preserued in the Church by faithfull tradition: nei­ther will it follow, this beeing allowed, that popish traditions are to be admitted. Error 23. Traditions we absolutely condemne not, but receiue them with these three conditi­ons. 1. That they be traditions historicall, What traditi­ons may be receiued. not doctrinall, as this of Moses bodie: for the scripture containeth all sufficiencie of doctrine. 2. They must be consonant and agreeable to the scriptures, as this is to that place, Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them, as there was of this▪ the Apostles beeing directed by Gods spirit, beeing able to iudge, of true and forged traditions. Wherefore this is no warrant at all, for po­pish traditions, which are of doctrine, re­pugnant to Scripture, and fabulous and vncerten.

Now hauing laid open the sense, I come to the doctrine.

Archangel] Though Christ be here vnderstood to be this Archangel, who is 1. Doctrin. also called the angel of the couenant, Mal. 3. 2. and a mightie angel▪ Reuel. 10. 1. yet this name Archangel, which signifieth the first or chiefe angel, sheweth that among the [Page 55] angels and blessed spirits there are diuerse degrees and orders.

Testim. Coloss. 1. 16. The diuers names of thrones, dominions, principalities, pow­ers, shew diuers degrees: for they are not i­dle names. 1. Thess. 4. 16. Christ shall des­cend with the voice of the Archangel, who shall be appointed as a chiefe Minister to summon the world, and call the elect to­gether.

Exemp. Luk. 2. 9. One angel as the chiefe doth the message to the angels, the residue called heauenly soldiers, doe sing the song. vers. 13.

Exornat. For like as there is a difference of glorie among the starres, 1. Cor. 15. 41. & as there were diuers degrees in the Le­uiticall priesthood, which was a patterne Heb. 8. 5. of heauenly things; so is it amōg the angels.

Aitiolog. Psal. 148. 2. Laudate cum om­nes angeli, omnes exercitus. i. varietas ordinū: Praise him all his angels and armies: that this varietie of orders as in an armie, doth more set forth the praise of God.

Applicat. 1. We condemne the curi­ositie of the Papists, who haue found out nine orders of angels: principalities, powers, Error 14. dominions, thrones, Coloss. 1. 16. mights, E­ph. 1. 22. Seraphim, Cherubim, angels, arke­angels: [Page 56] all these names we confesse to be found in scripture: but to distinguish these into their rankes and orders, as they take vpon them to make three orders, is too great curiositie: in so doing they vnderstand not what they speake, nor whereof they af­firme, as the Apostle saith, 1. Tim. 1. 7.

2. As there are degrees among the an­gels, so shall there be among the elect: for Degrees amōg the Angels. we shall be as the angels, Math. 22. 30. There is a Prophets reward, and a Disci­ples reward, Math. 10. 41. Many mansions in Gods house, Ioh. 14. 2. as in the Arke were three loftes one aboue an other. This ought to pricke vs forward to godly emu­lation: that we should striue one to out­strippe an other in goodnes, as they which runne in a race. 1. Cor. 9. 24.

Striuing against the deuill, &c.]

Doctrin. As in this one particular in not suffering Moses bodie to come to light: Doctr. 2. so at all other times there is a continuall strife and opposition betweene Christ and his angels, and the deuill and his.

Testim. Reuel. 12. 7. Rom. 16. 20. The God of peace shall tread, &c. which sheweth a resistance in Sathan, that he is not at the first troden downe.

Exempl. Dan. 10. 13. Michael with the [Page 57] good angels striue against the prince of Persia, a chiefe minister of Sathan. Luk. 22. 31, 32. Christ striueth against Sathan in vpholding Peters faith.

Exorn. Therefore is Sathan compared to the lightening, Luk. 10. 18. which at the first rumbleth, and resisteth in the cloudes, but at the length violently breaketh forth: like as Moses serpents deuoured the sorce­rers serpents which stroue against his.

Aitiolog. Gen. 3. 15. The reason of this strife is that enmitie, which is betweene the seede of the woman and the seede of the serpent. Because Sathan goeth about to destroy the children of God, Michael taketh our part against the dragon that is readie to deuoure the child. Reuel. 12.

Applicat. 1. We see then the cause why Papists hate Protestants, Atheists & pro­phane Error 25. persons such as are religious, be­cause darknesse is an enemie to light: the children of the flesh persecute them after the spirit. Gal. 4.

2. We are encouraged manfully to stand out against Satan and his ministers, Papists, Atheists, carnall worldly men, be­cause Christ fighteth with vs: and if God be on our side, who can be against vs? Rom. 8. 31.

[Page 58] Durst not blame him with cursed speaking] or giue him the iudgement of blasphemie, Doctr. 3. [...]: but said the Lord rebuke thee]

Doctrin. Such a moderation should be kept in all reprehension, that we raile not neither reuile the most wicked that are in authoritie: as Michael raileth not of the deuill; neither to seeke to reuenge our selues by railing speech, but refer the re­uenge to God.

Testim. Prou. 20. 22. Say not I will re­compence euill, that is, either by word or deed: but waite vpon God, &c.

Exemp. 1. King. 22. 20. The angels re­uile not Ahab: c. 21. 20. Eliah calleth not Ahas enemie againe, as the king had reui­led him, but denoūceth Gods iudgements.

Exornat. Eccles. 10. 8. 9. Like as he that remooueth an hedge shal be bitten of a serpent, or that remooueth stones disor­derly, &c. or that heweth wood with a blūt toole; so are they that vnaduisedly seeke their owne reuenge.

Aitiolog. The reason is, because they take Gods office into their hand, Ierem. 51. 36. I will maintaine thy cause, & take vengeance for thee, &c.

Applicat. 1. We may see how contra­rie [Page 59] the practise of the Church of Rome is, that doe not onely raile and reuile princes Error. 26. in their vncharitable writings, but also take No conspiracie against princes. vpon them to reuenge themselues by trea­cherous conspiracies. 2. We are taught to qualifie our spirits, both in publike and priuate wrongs, and to depend vpon god; as Ierem. 11. 20. Let me see thy vengeance vpon them, for to thee haue I opened my cause.

The eight lecture.

Uers. 10. These speake euill of those things they knowe not.] Here is the third sinne, which these hypocrites are detected of: their presumption in speaking euill of such things they vnderstand not, and their brutish abusing of that knowledge they haue.

Doctrin. That men ought not to pre­sume beyond their skill, nor to censure Doctr. 1. where they haue no sense, nor to speake e­uill of that they cannot discerne. So the Apostle saith of some, 1. Tim. 1. 7. They would be doctours of the lawe but vnderstand not what they speake, nor wherof they affirme. So the wise man saith, Prou. 18. 13. He that answereth a matter before he heare it, it is a folly and a shame vnto him.

[Page 60] Such were those high priests and Pha­rises that spake euill of Christ, and of his doctrine and workes not knowing what he had done, and therefore are worthely rebuked of Nicodemus, Ioh. 7. 51. such was that false prophetesse Iezabel, and her fellowes that troubled the church of Thy­atira, who professed deepe knowledge be­ing ignorant, which is therefore called the deepnes of Sathan, Reu. 2. 20, 24.

For like as he that hasteth with his feet, not hauing considered his way, stumbleth and falleth, so the minde without knoweledge is not good, Prou. 19. 2. that is, erreth and is deceiued: and therefore the preacher saith, that the wise mans heart is vpon his right hand, the fooles vpon his left, Eccles. 10. 2. that is, the heart and affections of the one is grounded vpon a right knowledge and iudgement, the others is rash and inconsi­derate, the Apostle sheweth the reason, 1. Pet. 4. 4. They speake euill of you, because ye runne not with them to the same excesse and riot: when as either the men, or their do­ctrine is not fitting their corrupt humor, they blaspheme both.

We see then the cause first why pa­pists Error. 27. Papists speake euill of things they know not. speake euill of the profession of the Gospell, of the doctrine of iustification [Page 61] by faith, calling it an enemie to good workes; of assurance of saluation, tear­ming it presumption; of predestination, naming it a doctrine of desperation, and of such like holy doctrines they speake blasphemously: they herein speake euill of those things they know not. So doe all Atheists that open their mouthes against hea­uen, psal. 73. 9. deriding the holy mysteries of the incarnation of Christ, of the resurre­ction of the bodie, of the Trinitie, of the day of iudgement: these also speake euill of that they know not. Here also are they reprooued, who are readie to speake euill of Magistrates and Ministers especially, whome they know not; beeing carried onely with false rumours and reports, as Shemei falsly chargeth Dauid with the blood of Sauls house. 2. Sam. 16. 8.

v. 10. Those things, which they know na­turally, Natural know­ledge abused. &c. as beasts without reason, they therin corrupt themselues:] That is, whereas Doctr. 2. God hath giuen vnto euery man a certain light of nature to be some guide vnto him, these as bruit beasts, are lead onely with a sensuall appetite, as though they had no such light of reason at all.

S. Peter to the like purpose saith, 2. Pet. 2. 12. As bruit beasts, led with sensualitie, and [Page 62] made to be taken: that is, as bruit beasts, ha­uing no reason to guide themselues, fol­lowing their raging appetite, are made a pray; so these, thorough their corrupt lusts, fall into the snare of the deuill. So S. Paul speaketh of the Gentiles, Rom. 1. 18. that they did withhold the truth in vn­righteousnes, that is, suppressed the light of truth in them, by their owne vnrighteous­nesse.

Such were the Sodomites, Gen. 19. which left the naturall vse of the woman, and turned it into that which is against na­ture, Rom. 1. 27. and did burne with vn­naturall lusts. Such also were the Iewes, that hauing this naturall light, did not ac­knowledge God their creator. Ioh. 1. 9, 10.

S. Peter compareth such to the dogge, which returneth to his vomit, and to the sow, which goeth againe to her wallowing in the myre, 2. Pet. 2. 22. The reason hereof Saint Paul sheweth, Rom. 1. 21. 26. because when they knew God, they did not glorifie him as God: God gaue them vp to vile affections: that is, the abusing of their naturall know­ledge doth worke in them these beastly corruptions.

First then this text may be applied a­gainst [Page 63] the Papists, who doe corrupt them­selues in their grosse idolatrie, euen against Error 28. Idolatrie a­gainst the light of nature. the light of nature, as the Apostle shew­eth of the Gentiles▪ to whome the eternall power and Godhead beeing manifest in the creatures, Roman. 20. they notwithstan­ding turned the glorie of the incorruptible God into the similitude of the image of a cor­ruptible man. v. 23. and so doe the Papists. And whereas they say, they worship no i­dols but images, the Apostle here con­demneth the images of the heathen: for he vseth the word [...], which signifieth an i­mage, not an idol.

Secondly all carnal gospellers, that giue themselues to gluttonie, drunkennes, adul­terie, wantonnes, are reprooued: for euen these are sinnes against nature: for euen Abimelech by the instinct of nature, knew adulterie to be vnlawfull, Gen. 20. And bruit beasts, when they haue satisfied their nature, take no more: and they haue a na­turall affection to prouide for their yong: so haue not these, that spend vpon their bellie, and suffer their wife and children to want, who herein are worse then infidels, that were but naturall men. 1. Tim. 5. 8.

Whatsoeuer they know naturally] [...]: Here it shall not be amisse briefly to shew, Doctr. 3. [Page 64] how farre this naturall knowledge doth extend it selfe: as there are three degrees thereof; in naturall things: ciuill and mo­rall duties: and spirituall.

1. This light of nature doth teach not onely men but bruit beasts, what is natu­rally good, as to eate, to drinke, to sleepe, to shunne that is hurtfull to nature. Isa. 1. 3. The oxe knoweth his owner, the asse his ma­sters cribbe. But to doe these things well, and to referre them to a good ende, is a worke of grace, aboue nature. 2. Nature also giueth some light of morall duties. Rom. 2. 14. The Gentiles doe by nature the things contained in the law, though not as they should. 3. The light of nature serueth also for the knowledge of spirituall things, Rom. 1. 20. The godhead and eternall power are seene in the creatures: but after a generall, confused, and vnperfit manner.

An example of naturall knowledge we hauein labal, Gen. 4. 20. who inuented tents and the keeping of cattell. Of morall duties in Pharao, who thought it vnlawfull euen by the light of nature, to touch an other mans wife. Gen. 12. 18. Abimelech also be­ing an heathen man, had some knowledge of God, when he said to Abraham, God is with thee in all that thou doest. Gen. 21. 22.

[Page 65] But this naturall light is imperfect and insufficient, like vnto that light, which was made at the first to distinguish the day and night before the Sunne was created, Gen. 1. 2. which was but a dimme and obscure light to the brightnes of the sunne: like as the cloud on the forepart gaue light to the Is­raelites, on the backe part it was darkenes to the Egyptians, Exod. 14. 20. Such difference is there betweene the light of nature, and the light of grace. The reason of this na­turall light S. Paul sheweth, Rom. 1. 20. That the world should be left without excuse. This light of nature is not sufficient to di­rect men, but to correct them, not to con­duct them, but to condemne them; not to iustifie them, but to testifie against them.

First then here we reprooue certaine er­rors of the Papists, who doubt not to af­firme, that nature doth not onely affoard a Error 29. generall and common knowledge of the Godhead, but that it is able to bring a man to the true knowledge and worship of God, & that by the light of nature a man may attaine to right morall duties, and true vertuous acts. But for the first, our Sa­uiour sheweth, that to know the onely very Lord, is a worke of faith, and giuen by Christ, ioh. 17. 3. And for the other S. Paul [Page 66] testifieth, that we are not able of our selues to think a good thought, 2. Cor. 3. 5. much lesse to produce any vertuous act.

Secondly if notwithstanding the light of nature be able to giue some direction to discerne betweene good & euill, betweene iust things and vniust, the light of grace ought to doe much more: wherefore if Christians beeing taught of God shall come short euen in externall duties of ci­uill honestie, the Gentiles shall rise vp in iudgement against them: yea I am afraid, that many of vs, that do professe the name of Christ, doe not shew that example of iustnesse, sobrietie, temperance, humble­nes, which is to be found among the hea­then: nay I am more afraid, that euen a­mong Christians such enormous sinnes may be found, that the Gentiles would haue beene ashamed of: as the Apostle vpbraideth the Corinthians, with such for­nication as is not once named among the Gen­tiles, that one should haue his fathers wife, 1. Cor. 5. 1. so for craft, extortion, adulterie, malice, and such like, I doubt me, many Christians exceede the profane Gentiles.

The ninth lecture.

v. 10. Woe vnto them, &c.] The Apo­stle In what sense the Apostle crieth Woe. now amplifieth and enlargeth the for­mer [Page 67] part, wherein he had described the great sinnes and corruptions of these de­ceiuers & false hypocrites, both by exam­ples in this verse, of Cam, Balaam, Core, and by similitudes and comparisons, in the two verses following. v. 12, 13.

This verse hath two parts: the denoun­cing of a woe, & the ground therof, which is the imitation of Cams enuie, Balaams couetousnes, Core his rebelliō & schisme, which did arise of pride.

But it will be here obiected, how the Apostle hauing before made mention of Michael, that he would giue no rayling sentence against the deuil, so soone forget­teth himselfe, and pronounceth a curse a­gainst these men. Ans. There is great dif­ference, when one out of his priuate cor­rupt affection raileth or curseth, as Shemei did Dauid, 2. Sam. 16. and when one in the name of the Lord pronounceth a curse: which is no imprecation of euill, but a pre­diction of their iust punishmēt: as the Pro­phets euery where, and our Sauiour often doe crie woe against the wicked hypo­crites. Whereof there are two reasons yeil­ded: one by Ambrose▪ Non maledicit pro­pheta, in psal. 119. sed quasimedicus vult illos sanare, vt de proprijs flagitijs erubescant. The prophet cur­seth [Page 68] not, but as a physitian he would heale thē, that they may be ashamed of their sinnes. Hie­rome giueth an other reason, answering vnto a cauill of wicked Porphirie, who obiected, that Peter did curse Ananias and Saphira to death: Not so (saith he) sed dei iudicium spiritu annuntiat vt poena duorum Ad Dem [...] ­tr [...]ada. hominum sit doctrina multorum. But he with a propheticall spirit doth declare Gods iudge­ment, that the punishing of two might be a warning to many. And so doth the Apostle here, prophesie and foretell the fearefull ende of these wicked men, and testifie Gods iust iudgement against them.

The doctrine here is, that it is no i­dle speech or word of course, where we Doctr. 1. finde Woe, in Scripture; but it is an eui­dent demonstration of Gods iudgement sure to follow, if no amendment goe be­fore.

So the Lord saith by the prophet Isa. 14. 24. Surely as I haue purposed, it shall come to passe, and as I haue consulted it shall stand.

For like as an ouerflowing streame can not be kept backe, so the decree of God shall ouerflow, Isa. 10. 22. and Gods arrowes are as of a strong man, that is expert: none shall returne in vaine. Ier. 50. 9.

[Page 69] Thus the woe of Christ propounded ouer Corazin and Bethsaida two vnthāk­full citties of Iudea, vndoubtedly was ac­cordingly accomplished, Matth. 11. and those eight woes thundred out by our Sauiour against the Scribes and Pharises, Math. 23. answerable to those eight beati­tudes, Mat. 5. had their effect accordingly, for both the countrie, pollicie, and priest­hood of the Iewes, was within 42. yeares destroyed.

The reason is giuen, Isay, 45. 23. I haue sworne by my selfe, the worde is giuen out of my mouth in righteousnesse and shall not re­turne. The certentie then of Gods iudge­ments dependeth both vpon the iustnesse of them, and the strength of the oath of God, which is immutable.

First then, we are here put in great com­fort, Error. 30. Babylonish Rome begin­neth to fall. Rome Baby­lon. if all the woes of Gods booke shal be fulfilled, that the destruction of Antichrist & his false Church shall certainly come to passe, and that it cannot be farre off: as it is euident in the prophesie of the Reuelati­on, c. 16. 19. Babylon is come in remem­brance before God, to giue vnto her the cup of the wine of the fiercenesse of his wrath: and 17. 16. The tenne hornes (which are tenne kings) shall hate the whore and [Page 70] make her desolate and naked: for God hath put it into their hearts to fulfill his will: this we see in part fulfilled alreadie, that God hath turned the hearts of some Christian princes that before were slaues to the whore of Rome, now to hate her: and o­ther princes must followe, and had plaied their parts ere this, but that our diffident, faint, and distrustfull hearts, are an hinde­rance. Againe, let all couetous persons, & oppressours, all that are mightie to drinke wine, and to poure in strong drinke, all that are wise in their owne conceipt, that is, which doe despise instruction, take heed vnto themselues, and all other against. whome the scripture declareth any word, as it doth against these, Isay, 5. 8. against op­pressours, against drunkards. Isay, 5. 11. 22. against the proud and wise in their owne [...]ies, v. 22. for certainely howe secure soe­uer they are, these wordes shall come to passe.

For they haue followed the way of Caine] Caines way was to hate his brother because Doct. 2. his workes were good, and his owne euill: 1. Ioh. 3. 12. so then it is a grieuous sinne to hate, or enuie any man for his goodnesse. This the preacher well obserued, that the perfectiō of a worke is the cause of the enuie of [Page 71] a man against his neighbour, Eccles. 4. 4.

As Ioseph was enuied of his brethren, because of that excellent gift of diuination and expounding of dreames, Gen. 37. 8. and Iosua enuied E [...]dad and Medad be­cause they prophesied, whome Moses therefore reprooued, Numb. 11. 29. Esau hated Iacob because of the blessing, Gen. 27. 41.

Therefore the Patriarkes, that hated Ioseph are cōpared to archers, that shoote Gen. 49. [...]. at a marke or white; so the wicked doe aime at the vertue and innocencie of the righteous. The cause of enuie in some is the corruption of nature, because as Saint Peter saith, the spirit and the flesh doe one lust against another, and are contrarie each to other, Gal. 5. 17. In some vaine glorie breedeth enuie, because it grieueth them to be exceeded and excelled of others, as the Apostle saith: let vs not be desirous of vaine glorie, prouoking one another, en­uying one another.

First then we see, why the Church of God is persecuted of the Antichristian sy­nagogue, Error. 31. Why Antichrist persecuteth the gospell. because they enuie the professi­on of the true faith: they are persecuted for their righteousnesse, Math. 5. 10.

Againe, let all wordly and carnall men [Page 72] take heede that they hate not any for their righteous and honest life, as he that swea­reth, stealeth, committeth adulterie, hateth him that is not like minded: so Ahab hated the prophet Micaiah: so Caine hated A­bel: but woe is vnto them that followe the waie of Caine.

And are cast away with the deceipt of Ba­laams wages:] the worde signifieth to be Doctr. 3. poured out, [...], that is, haue giuen themselues ouer for lusts sake to followe the errour of Balaam. who for reward sake was hired by Balaack against his consci­ence Balaams wa­ges. to curse Israel, and shifted from place to place, from Baal to Sedesophim, from thence to Peor to fetch diuinations: & per­ceiuing that God would not suffer him to curse, Num. 24. 1. then he gaue wicked counsell to cause Balaack to set a stūbling blocke before the Israelites, to entice them to commit fornication & cōmit idolatrie. [...]. 2. 14.

Doctr. We are taught, what an abhomi­nation it is for lucre sake to follow euill, or to be perswaded vnto it. So Moses saith, that a gift blindeth the wise or seeing, Exod. 23. 8. which while some haue lusted after, they haue erred frō the faith, 1. Tim. 6. 10.

Thus Iudas was corrupted with mo­ney to betray Christ: Saint Peter calleth it [Page 73] the reward of iniquitie, Act. 1. 18. and as he receiued money, so Haman offered great summes to destroy the innocēt Iewes; Est. 3. 9.

These are like to Esau that sold his birth­right for a messe of pottage, so they make shipwracke of their conscience for lucre: or as Adam, that for greedinesse of an ap­ple lost paradise.

The reason Saint Paul sheweth, 1. Tim. 6. 9. They that will be rich fall into tentations and snares: that is, Sathan seeing the cor­ruption of the heart, layeth a fit baite for him, and so intangleth him in his snares.

First then this text may be better ap­plied against the papists, and with much greater right, then they force it against Error. 2 [...]. protestants, as the Rhemists in their anno­tation vpon this place: for couetousnes is the very ground of poperie: their doctrine of purgatorie, merits, pilgrimages, indul­gences, the Popes supremacie, are all buil­ded vpon this foundation: yea it is notori­ously knowne howe with great summes he hath corrupted diuerse to betray and murther their princes.

Secondly, let euery man take heed how like vnto Balaam he corrupt his consciēce for desire of gain: the marchāt, buier, seller, [Page 74] executor, iurie men, and all other: but let them embrace the sentence of the wise mā, Prou 23. 23. Buy the trueth but sell it not.

And perish in the gainesaying of Core.] that is, they despise gouernment, and re­sist Doctr. 4. those, which are in authoritie, as Core, Dathan, and Abiram, whome the earth swallowed vp, Numb. 16.

Doctrin. That God will not suffer them to goe vnpunished that doe make a rent We must t [...]ke heed of schis­me. or schisme in the Church in resisting law­full authoritie.

So the wise man saith, Feare God and the king, and meddle not with the seditious, for their destruction shall rise suddenly, Prouerb. 24 21.

Absoloms example sheweth this for the ciuill state, who for his rebellion was hanged, and Shemaiah for the ecclesiasti­call, who for his seditious letters against Ie­remie was worthely punished, with the vt­ter ruine of his posteritie, Ierem. 29. 25, 32.

As he that kindleth a fire, shall be com­passed about with the sparkes thereof, I­say, 50. 11. Like as Nadab and Abihu were consumed of fire, censing with straunge fire before the Lord, Leuitic. 10. 1.

[Page 75] The reason Saint Paul rendreth; they shall receiue to themselues iudgement, be­cause they resist the ordinance of God, Rom. 13. 2.

First then not the protestants, as the Rhemists falsely charge our Church, are Error. [...]. like vnto Core, because they are departed from the obedience of the pope: no more then Christ and his Apostles could be charged with schisme, because they for­sooke the corrupt doctrine of the Scribes and Pharises, and high priests: but they are the followers of Core, which haue practi­sed against the Lords annointed, our Mo­ses, and seditiously labour to peruert the subiects from the right faith.

Secondly, brethren let vs take heede of schismes, seditions, mutinies, neither ob­stinately to resist the ciuill state, nor wil­fully to forsake the felloweship of the Saints, as the manner of some is, as the Apostle speaketh, Heb. 10. 25. but to yeeld our selues in all obedience to our superiours; that it may be said of vs, as of the Israelites: Thou didst lead thy people like sheepe by the hand of Moses and Aaron. Psal. 77. 20.

The tenth lecture.

Uers. 12. These are spottes in your feastes of charitie, &c. without all feare feeding thē ­selues.]

As before the Apostle amplified this part, in describing the corruptions of these hypocrites by examples, so nowe he doeth illustrate the same by diuers similitudes: by the first, in calling them spots in feasts, he setteth forth gluttonie; by the two next of drie cloudes and barren trees, their hy­pocrisie: comparing them to the foaming sea, he sheweth their vaine glorie: by the similitude of wandring starres, which are dimmed and darkened, their euerlasting miserie.

We see then that this is a sure note of a carnall professour that onely seeketh his Doctr. 1. pleasure, to pamper and feed his bellie, and to liue delicately.

So S. Peter saith, they count it pleasure to liue deliciously for a season, spottes they are and blottes, in feasting with you, &c. 1. Pet. 2. 13. Of such also S. Paul speaketh, whose God is their bellie, whose glory is their shame, Phil. 3. 19. Such were those Israelites, which perished hauing the flesh yet within their teeth, Numb. 11. 33. Such were they [Page 77] in the prophet Amos time, that did eate the lambes of their flockes, and calues of the stall, and did drinke wine in bowles: but no man is sorrie for the affliction of Ioseph, A­mos [...]. 6. that is, they did eate and drinke without all feare of God, or pitie to his poore afflicted members.

So then, like as a spotte or blemish in a comely face, so were they a disgrace to the charitable feasts of the Church, which were then vsed for the cherishing of bro­therly loue and releeuing of the poore. Like the fowles that did seaze vpon Abra­hams sacrifice▪ Gen. 15. 11. so these de­uoure holy things, and pollute the holy feasts.

The reason is expressed by the Apo­stle, They make their bellies their Gods, &c. because they minde earthly things. Philip. 3. 19.

First, this note may fitly be applied a­gainst the Monkes idle Epicures life in Error 34. Monkes idle bellies. poperie, whose chiefe desire was to feede their bellies, furnish their tables, and fill their kitchins; as Erasmus wittily answe­red the Duke of Saxonie, asking his opi­nion of Luther, that he medled with two dangerous points, the Popes crowne, and the Monkes bellie.

[Page 78] Secondly we are taught, not to be giuen to a greedie appetite: for such an one, doth as the wise man saith, put a knife to his throat. Proverb. 23. 2. He that eateth and drinketh more then sufficeth, doth eate and drinke to his owne hurt both of bo­die and soule. We should then behaue our selues at feasts, as in the presence of God: as it is said of Iethro Moses father in law, that he did eate before God, Exod. 18. 12. and the elders of Israel saw God and did eate and drinke; so let vs so eat and drinke, that we may see God, that we be not made vnapt to praise him, and pray vnto him.

Cloudes without water, corrupt trees, &c.] The word is [...], pthinoporina: Doctr. 2. which signifieth trees of autumne decay­ing, when the fruit is gathered. By this then the Apostle setteth out their hypo­crisie, that made a shewe of religion, as cloudes promise water, and trees fruit, and yet yeild none: so these promised to their sectaries great matters both for their doctrine and life, and yet performed nei­ther.

Of such speaketh the Apostle, 2. Ti­moth. 3. 5, 6. Which haue a shew of godli­nesse, yet denie the power thereof: of this sort [Page 79] are they, &c. which lead captiue simple women laden with sinnes, and ledde with diuers lusts.

Such were the Pharisies, Math. 23. 15. That compasse sea and land to make a Prose­lyte, and when he is made he is twofold more the child of hell then your selues: that is, there was neither true doctrine, nor holines of life to be found in their religion.

Very wel is the doctrine and life of such compared to the grasse in the house top, wherewith the mower cannot fill his hand, Psal. 129. 6. and as potsheards couered with siluer, Prou. 26. 23. such is the pro­fession of hypocrites.

The reason hereof the Apostle shew­eth, 2. Tim. 3. 5. before rehearsed. They de­nie the power of godlinesse, contenting thē ­selues onely with the shew thereof: for re­medie whereof, S. Peter biddeth vs to san­ctifie the Lord God in our hearts: that is, not to leaue, till we feele the power of religion within vs.

First, this doctrine laieth open the hy­pocrisie of Papists, and nakednes of their religion: which hath no true substance of Error 35. comfort in it. For this I dare be bold to No true com­fort in pope [...]i [...]. say, that a reprobate may goe euery iotte, foote by foote, as farre as is required of a Papist: and notwithstanding the goodly [Page 80] promises which they make of their religi­on, their followers remaine still in feare, doubt, and vncertentie of saluation, and many of them the children of hell, that they may truly say vnto them, as Iob to his friends, Miserable comforters are ye, and physitians of no value, Iob 13. 4. Secondly we are taught, that professe the Gospel, that we be not as wells without water, or cloudes without raine, or trees without fruit, but that all, both pastour and people, doe adorne our holy profession with wholesome fruits, not ouerthrowing in practise, which we build by our professi­on, nor destroying by life, what we defend by learning.

v. 13. They are the raging waues of the sea, foaming out their owne shame, &c.] Here Doctr. 5. the Apostle toucheth their vaine glorie, that in their raging affections both ambi­tiously commend themselues, and maliti­ously despite others, which is but a reuea­ling of their owne shame.

So the Apostle saith, Their glorie is their shame. Phil. 3. 19. S. Peter saith, Speaking swelling wordes of vanitie, they beguile with wantonnes, &c. 2. Pet. 2. 18. Such an one was proud Diotrephes, that pratled against the Apostle with swelling words. Ioh. epist. [Page 81] 3. v. 10. Such were the swelling and mali­tious words of the false prophet Zidkiah, when he smote Micaiah vpon the face, saying, When went the spirit of the Lord from me to speake vnto thee? 1. king. 22. 24.

This similitude the Apostle taketh from the prophet Isai, 57. 20. The naked are like the raging sea, &c. whose waters cast vp myre and dirt: so these by the foame of their mouthes and wordes, doe cast vp the dirt of their hearts.

Our Sauiour Christ sheweth the rea­son, Math. 12. 34. Out of the abundance of the heart the mouth speaketh: as their heart is wicked and corrupt, so are their words.

First then this note fitly agreeth to all Error 36. popish writers: for let a view be taken of their bookes; therein shall you finde cur­sing, rayling, proud boasting, presumptu­ous Papists rayl [...]rs. words, blasphemous speaches; so that their manner of style and writing doth ea­sily bewray their enuious spirit wherewith they are pricked forward: they call vs he­retikes, reprobates, accursed, worse then turks, with such like opprobrious tearmes: as also, while they defend the grossest er­rours of poperie, as of the carnall presence, purgatorie, adoration of images, works of supererrogation, and such like, they foame [Page 82] out their owne shame.

Secondly, we are taught euery man to gouerne his tongue: to refraine lying, slandering, swearing: for what doe these else, then bewray their filthie shame, nei­ther shall escape vnpunished: as Psal. 52. 4. Thou louest all words that may destroy, so shall God destroy thee for euer: and there­fore, Prou. 14. 3. it is said, that in the lippes of fooles is a rodde of pride: that is, his proud foolish tongue is a rod to whip himselfe.

As wandring starres, to whome is reserued the blacknes of darknes for euer:] That is, Doctr. 4. horrible and euerlasting darkenes. Here then the doctrine is, that they which doe erre themselues and mislead others as they delighted in darknes, so shall be punished with euerlasting darknes.

This the Apostle sheweth, thus allead­ging out of the Psalme, Destruction and ca­lamitie, are in their waies, the way of pease (or truth) they haue not knowne, Rom. 3. 17. They are ouerwhelmed with destruction, because they peruerted others with their errors.

Such was that great seducer Simon Magus, to whome S. Peter saith, Thy mo­ney perish with thee, &c. thou hast neither part nor fellowship in this busines, Act. 8. 21.

[Page 83] For like as wandring starres doe some­time loose their light, beeing ouershadow­ed of the funne: and as falling starres, are extinct like a torch quenched in waters, Re­uel. 8. 10. so are false teachers compared: and they haue the key of the bottomlesse pit to open it to themselues and others. Reuel. 9. 1.

The reason is giuen by the Apostle, 1. Ioh. 1. 5. God is light, and in him is no darke­nesse: therefore they which delight in error and darknesse, can haue no accesse vnto God.

First we see the ende of all seducers and false teachers, whether Papists or others: the deuill that deceiued, and false prophets, shall be cast into the lake of fire and brimstone. Reuel. 20. 10.

Secondly, neither giue you eare to false and erroneous doctrines, to be as wan­dring starres to wander from one doctrine to an other to your owne confusion.

The 11. lecture.

vers. 14. And Enoch also the seauenth from Adam, prophecied of such, saying, &c.]

The Apostle hauing first discou [...] [Page 84] and descried the sinnes and corruptions of these seducers, v. 8, 9, 10. and then amplifi­ed the same by examples, v. 11. by simili­tudes and comparisons, v. 12, 13. he retur­neth againe to shew the certentie of their iudgemēt, which as he did first by the for­mer examples of Gods iustice against the incredulous Israelits, v. 5. the apostatat an­gels, v. 6. the wicked cities of Sodō & Go­morra, v. 7. so now he doth verifie the same by an ancient prophesie of Enoch, contai­ned v. 14, 15. Where we haue to cōsider of the Prophet, here named to be Enoch the seauenth frō Adam, then of the prophesie, which is of Gods finall iudgement: both of the forme and manner thereof, The Lord commeth with thousands, &c. and of the mat­ter or subiect, first God shall rebuke or conuince both of their wicked deedes, and cruell words, and then he shall giue iudge­ment and sentence against them.

First then, seeing Enoch so long agoe, e­uen Doctr. 1. fowre thousand sixe hundred yeare since, prophecied of the comming of the Lord to iudgement, when as yet the world had not beene destroied by waters: we doe The certentie of the day of iudgement. see the certentie of this day of the Lord, that it shal surely come.

Thus the prophets beleeued: Behold, saith [Page 85] Esay, The Lord will come like fire, & his cha­riots like whirlewind that he may recompence his anger with wrath, and his indignation with the flame of fire, for the Lord will iudge with fire, Isay, 66. 16. Thus the Apostles prea­ched, as S. Paul testifieth, Behold he will appoint a day, wherein he will iudge the world in righteousnesse, Act. 17. 31.

A president of this iudgement day we haue, 1. King, 22. 19. I saw the Lord (saith Michaiah) sitte on his throne, and all the hoast stand about him on his right hand, and on his left. And Dan. 7. 9. I beheld till the thrones were set, and the auncient of daies did sit, &c. v. 10. a fierie streame issued from before him, thousand thousands mustered before him, the iudgement was set & the bookes opened: such shall be the comming of Christ to iudge­ment.

For like as the husbandman in the eue­ning calleth his labourers to paie them their hire, Matth. 20. 8. the master reckoneth with his seruants, Math. 25. 19. the rich man ta­keth account of his steward, Luk. 16. 2. so the Lord hath appointed a day of reckoning, wherein he wil call all men to account.

The reason why God hath purposed a generall iudgement is grounded vpon his iustice, 2. Thess. 1. [...]. It is iust with God [Page 86] to render tribulation to those which trouble you, and to you which are troubled, rest, when the Lord Iesus shall shewe himselfe from hea­uen with his mightie Angels.

First then whereas some take occasiō to reiect the authoritie of this book, because it citeth a testimonie out of the booke of Henoch, which was Apocryphal, as Hie­rome Catalog. scrip. testifieth: and the Papists by this, & that of Michael, v. 9. which are not found in the Canonicall scripture, doe inferre that there are many trueths to be found, which are not written in scripture. Our answer then is this▪ first, that there are ma­ny Apocriphal books of obscure and vn­certaine authoritie; as the Acts of Peter, the gospell and reuelation of Peter, a go­spell to the Hebrewes, the epistle of Bar­nabas, the trauaile of Paul and Tecla, and such other whereof Hierome maketh mē ­tion; and among the rest, there was the Catalog. scrip. booke of Henoch, cited by Origen: yet this testimonie is not alleadged out of any Hom. 34. in nu­ [...]er. such obscure booke, but either deliuered by faithful tradition, or else extant in some booke of authoritie, which is nowe peri­shed: as we read of other bookes in scrip­ture nowe lost; as the booke of the battels of the Lord, cited by Moses, Numb. 21. 14. [Page 87] the booke of Iasher or the righteous, Iosua, 10. 13. the bookes of Nathan, Gad, Iddo, & other prophets mentioned in the Chro­nicles.

Secondly, our answere to the Papists Error. 37. Of the prophe­cie of Henoch. is this, 1. that although some bookes of scripture be wanting, yet these remaining are sufficient. 2. that although this prophe­cie of Henoch were deliuered by traditi­on, yet is it agreeable and consonant to scripture, which euery where testifieth the same: this maketh not then for traditions contrarie or repugnant to scripture, such as are their vnwritten traditions.

Thirdly, this text conuinceth Atheists, that expect no such day of iudgement: who herein are worse then some of the heathen, who beleeued a iudgement after this life, which they say was committed to the Iudges, Minos, Rhadmanthus, Aea­cus: of this opinion was Plato: they erred In Gorgia. in the manner, for God hath committed all iudgement to his sonne, but they gran­ted the thing. But it is safe for vs to stand in awe of Gods iudgement, and to be in expectation of this day, as the Apostle saith; Knowing the tenour of this day we perswade men, 2. Cor. 5. 11. as one of the Fathers hath fitly resembled it thus, That [Page 88] like as schollers comming to render their les­son to their Master, which they had recei­ued, I [...] s [...]hola [...] es­ses acciperes & [...]on redderes, aut cum expe­ [...] teddere si­ [...] metu [...]is plagarum [...]mo­do ergo acce­pimus, poste [...] statuemur corā magistro vt ration [...] redda­ [...]us de omni­bus quae acce­pimus. Aug. Ps. 93. Doct. 2. doe it not without feare; so we should tremble to thinke of this daie, when we shall giue account vnto God of all things giuen vs in charge.

Behold the Lord commeth with thousands of Saints, &c.] or with his holy thousands: that is, the holy Angels with their royall host shall accompanie our Lord Christ to iudgement, and his holy Saints also shall waite and attend vpon him beeing eft­soones at his comming receiued vp to glorie.

We see then the prerogatiue of the Saints, that they shall not stand like male­factours at the barre, before the tribunall seate of Christ, to be iudged with the wic­ked, but shall presently receiue honour, in the sight of those which are damned. This is that which S. Paul saith, that they shall be caught vp in the cloudes, and meete Christ in the aire. 1. Thes. 4. 17. A president of this we haue, Reu. 14. 1. where the Lambe stā ­deth vpō Mount Sinai with an 144. thousand that were marked in the foreheads.

Like as the virgins make haste to meete the bridegrome, Math. 25. 1. and as the ea­gles gather togither, where the carcasse is, [Page 89] Math. 24. 28. so the Saints shall be foorth­with gathered to Christ.

The reason is giuen by our Sauiour, Iohn. 12. 26. where I am there shall my mi­nister be: the saints then as Christs ministers shall waite and attend vpon him.

First then by this that hath beene said, we may easily recōcile two places of scrip­ture, which haue much troubled the Fa­thers: the one, Psal. 1. 6. The wicked shall not rise vp or stand in iudgement: and the other, Ioh. 5. 24. He that beleeueth shall not come into iudgement. If neither the beleeuers nor the wicked shall come to iudgement, then it would followe that none at all should come. Hilarie therfore and Origen thinke that neither the godly faithfull, nor the wicked infidels shall be iudged, the one be­ing cleared, the other condemned in their owne conscience: but they which are, inter impios, pios (que) medii, as in the midst between Hilar▪ in Psal. [...] ▪ Origen. in 3. lib. [...]ob. the godly and vngodly, which are in the faith & yet liue not thereafter. But S. Paul taketh away this sense, saying, We must all appeare before the iudgement seat of Christ. Godly, vngodly, good, and bad. S. Ambr. 2. Cor. 5. 10. Serm 20. in Psal. 119. thinketh, that the righteous only shal come into iudgement: quia [...]estinant innoxij ad iu­diciū: because the guiltles & innocēt make [Page 90] haste to iudgement, as not fearing it, the wicked doe tremble at it, and dare not come neare it: but the Apostle saith other­wise, that the wicked aboue all other, shall not escape the iudgement of God, Rom. 2. 3.

But the places are better thus reconci­led: the beleeuers shal not come into iudg­ment, that is, as Augustine expoundeth iudicium condemnationis, the iudgement of condemnation: and the wicked shall not stand in iudgement, that is, in that iudge­ment, which the righteous shall receiue, as it followeth in the next words; nor sinners in the assemblie of the righteous. And to this purpose Ambrose well saith, He will not house fellowshippe of iudgement betweene the Non vult cō ­mune sanctis cum di [...]boli sociis iudic [...]i e [...]econso tium Serm 20 in Psal. 116. Saints and the wicked, which are companions of the deuill: they shall receiue each their sentence and iudgement apart. For first, the Saints shal be gathered togither, Psal. 50. 5. and to them shall be pronounced the ioyfull sentence, Come ye blessed, inherit the kingdome prepared for you, Math. 25. 34. & afterward shall followe the fearefull iudg­ment of the wicked, v. 41. Depart from me ye cursed.

So then we refuse Origens conceit, which vpon these wordes, Psalm. 37. 34. When the wicked shall perish, thou shalt see: Hom. 5. in Psal. [...]. [Page 91] inferreth that the Saints shall first see the wicked condemned, and then they them­selues shall be exalted. But the contrarie is gathered out of the Gospell, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaack, and Iaa­cob, &c, in the kingdome of God, and your selues thrust out at the doores: the exaltation of the Saints in the sight of the wicked shal goe before. The prophet then in the fore­recited place either speaketh of the expe­rience which the righteous shall haue in this life, when they see the destruction of the wicked, or els it may well be, that the Saints though first exalted, may yet see and behold the iust condemnation of the vn­iust: as Abraham and Lazarus did see the rich man in torment, as he sawe them in glorie, Luk. 16.

Secōdly, the opinion of the papists may here also be refuted, who affir me, that the Rhemists. Error 38. How the [...]aint [...] shall iudge the world. Saints shall giue sentence with Christ, misvnderstanding the Apostle, where hee saith, the Saints shall iudge the world, 1. Cor. 6. 2.

For the Apostle in so saying, meaneth not, that God hath committed the iudge­ment of the world to the saints, for then he should be contrarie to Christ, who sai­eth. [Page 92] that the father hath committed all iudg­ment to the sonne, Ioh. 5. 22.

But the Apostles and saints are said to iudge the world because their life and do­ctrine shall be a condemnation to the world: as Christ saith, His word shall iudge in the latter daie, Ioh. 12. 48. And Origen doeth well interprete this place thus: Not Non Paulus [...]pse [...]ed opus Pauli, quod faci [...]at in E­uangelio iudi­cabit. Paul himselfe, but Pauls worke and labour in the Gospell shall iudge them. Or by this phrase the Apostle onely doeth expresse the great honour, that Christ shal giue vn­to Hom. 11. num his saints, as Psal. 149. 9. That they may execute vpon them the iudgement that is writ­ten, such honour haue all his saints: for like as Salomon sitting in his throne, placed his mother in a seate at his right hand. 2. King. 2. 19. and as Iehu tooke Iehonadab by the hand vp into his chariot: yet neither Salo­mon makes his mother, nor Iehu the other partners in the kingdome, though they thus honoured them. Neither doth Christ make his Apostles his fellowe iudges, though they shal sitte in thrones; but here­by Cohaeredes Ch [...]istus non solum in par­tem haeredita­tis, sed & in consortium pocestatis ac­cepit. in 8. ad Rom. their great honour is signified. And so Origen is to be vnderstood, saying: Christ hath taken his coheires, not onely to be part­ners of the inheritance, but fellowes with him of his power.

[Page 93] Thirdly, this is much to the comfort of the faithfull, that howsoeuer they are de­spised in the world, yet the Lord will ad­uance them: as our Sauiour saith, Feare not Luk. 12. 3 [...]. little stocke, it is your fathers pleasure to giue you a kingdome. That we should now so arme our selues with faith, so labour for the peace of conscience, so loue the appearing of Christ, that at his comming we may stand forth with ioy and confidence; and so decline the waies of the wicked here, that we may escape their iudgement at that day, and may be associate and gathe­red to the blessed companie of the Elect, that Christ may be honoured in vs; and the rest of the thousands of his Saints. A­men.

vers. 15. To giue iudgement against all men, &c.] That is, all vngodly men, high Doctr. 3. or low, great or small, none shall be exem­pted from the iudgement of that day.

So the Lord saith by the prophet Iere­mie, 25. 30. The Lord shall roare from a­boue, and thrust out his voice, &c. v. 31. The sound shall come to the ends of the world, for the Lord hath a controuersie with all nations, and will enter into iudgemēt with all flesh, &c.

And therfore the Lord is said, when he commeth to iudge, to stretch out his hands, [Page 94] as one that swimmeth. Isa. 25. 11. that is, his iudgements shall extend to all: and like an ouerflowing riuer, that goeth ouer all the bankes, and passeth through, and com­meth vp to the necke, Isa. 8. 8. so shall be the indignation of that day: none shall e­scape it, no more then the wicked people of the olde world could preserue them­selues from the flood.

The gyants and great men before the flood, could not deliuer themselues by their strength, Gen. 6. 4. and Pharaoh, for all his power, was ouerwhelmed in the sea, Exod. 14. and the rich glutton could not be exempted from hell by his riches.

The reason is taken from the great power of God. Who is like me, or who is the shepheard (that is, any ruler so mightie) that can stand before me? Ier. 49. 19.

First then we see that the mightie and great Potentates in the world, shall be iud­ged: euen the great Antichrist of Rome, Antichrist iudged. whome his clawbackes and flatterers call an other God on earth, and that he is not to be iudged of any, and though he should carrie a thousand soules with him to hell, no man is to say vnto him: why doe you so? yet God shall iudge him. For the de­uill, [Page 95] the beast, and false prophet, shall be cast into the lake of fire and brimstone, Reuel. 20. 10. Yea the Lord shall iudge the gods of the heathen: Venus, Iupiter, and other Tunc Venus cum prolesu [...] exhibebitur: & ignitus Iupiter adducetur. Hier. ad Heli­odor. whome they worshipped as Gods, shall be brought to iudgement before that great God, who is to be feared aboue all gods. 1. Chron. 16. 25.

Secondly, seeing the greatest Potentates of the world cannot escape the wrath of that day, this should keepe men in feare and awe: and thus to reason with them­selues as the men of Samaria did concer­ning Iehu, Two kings could not stand before him, how then shall we stand? 2. King. 10. 4. If then the mightie states of the world shal not be exempted, thou foolish simple man, why dost thou flatter thy selfe in thy sinnes, dreaming of impunitie?

To rebuke all the vngodly among them of Doctr. 4. all their wicked deedes, &c.] And of all their cruell or hard speakings, which wicked sinners haue spoken against him, &c.

From hence it is inforced, that wicked men shall not onely giue account for their We shall an­swer for idle words. vngodly workes, but be accountable also for their blasphemous tongue and impi­ous words.

[Page 96] This our Sauiour Christ testifieth, Matth. 12. 36. that of euery idle word, that men shall speake, they shall giue ac­count thereof at the day of iudgement: for by thy wordes thou shalt be iustified, (that is, discerned, and declared to be iust) and by thy words, thou shalt be condem­ned.

Agreeable to this, is that of Saint Paul, that euery man shall receiue according to that he hath done in his bodie, whether it be good or euill, 2. Cor. 5. 10. but words as well as workes are things done by the bodie, the one by the hands, the other by the mouth and tongue, and therefore euen men shall answer for their words.

It was the iust condemnation of Core, Dathan, and Abiram, for speaking inso­lent and rebellious wordes against Mo­ses and Aaron, Numb. 16. 3. And the Scribes are iudged worthie of euerla­sting condemnation, for speaking bla­sphemie against Christ our Sauiour. Mat. 3. 28.

The reason is rendred by our Sauiour, Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Therefore an e­uill tongue is iustly punished, because be­sides the euilnesse thereof, it bewraieth a [Page 97] corrupt heart: like as bitter waters doe shew the fountaine to be impure: and therefore the Psalmist compareth a cruell and deceitfull tongue, to the sharpe arrowes of a gyant, and to coales of iuniper, Psal. 130. 4. that like as arrowes sent out of a strong mans bow, goe with great force and vio­lence, and as iuniper coales are feruently hote, and continue long: such are wicked wordes forced out of an euill heart, and set on fire by the malice thereof.

First then by this doctrine we may dis­cerne Error 39. of what spirits the Papists are, that with most cruell wordes and reuiling Papists bitter raylings. speeches doe blaspheme the Gospel and the professours thereof: as one most wic­kedly Harding. calleth vs, p. 359. Cananites, 18. Aposta­taes, 342. sathanical, 510. detestable blasphemers, deuillish rabble, with such other vngodly tearms: others of them blaspheme vs with Rhemists. the names of Iam. 5. sect. 5. miscreants, Rom 1 [...]. v 33. reprobates, worse then Act. 8. sect. 10. Simon Magus, Arthur. de in­vocat. sanct. thes. 91. c. 9. Atheists. Neither doe they onely thus wounde and gall our persons, but doe reuile the truth it selfe, and Church of God a­mong vs: calling it the Hard. apol. 459. synagogue of Sathan, and our Communion the Rhem. 1. Cor. 10 sect. 9. ta­ble of deuills, and the Ioh. 4. sect. 4. sacrifice of Ceres and Bacchus. But this is our comfort, as [Page 98] Hierome well saith, Aliter hominum mali­tia, ad Iulian. aliter Christus iudicat: the malice of men iudgeth one way, Christ an other. And thus they reuile not vs, but open their mouthes against the God of heauen, the author and finisher of our faith. They remember not, that they shall one day giue account of their wicked words, spo­ken against God and his Church. They will finde in the ende his words true, Non facilis est veniae prava dixisse de rectis: that it Hiero. Algos. is not so small an offence, or so easily par­doned, to speake euill of the righteous, God giue them better mindes.

Secondly, we see by this doctrine, what shall be the ende of all blasphemers, and wicked speakers, and prophane persons, that delight in swearing, in iesting or scof­fing of religion, & speaking vnreuerently of God, of Christ, of the blessed Trinitie, of the Sacraments of the Church, as A­theists, and other vngodly persons: the Lord shall rebuke them at his comming of all their wicked wordes, and rayling speeches: all their oathes, railings, blasphe­mies, shall then come to their remēbrance, though now they thinke not of them: as the Lord saith, I will reprooue thee, and set them in order before thee. Psal. 50. 21.

The 12. lecture.

vers. 16. These are murmurers, complai­ners, &c.] The Apostle here by a recapi­tulation rehearseth together the seuerall corruptions of these deceitfull hypocrites: they are toward God, murmurers: in them­selues, following fleshly lusts: toward men, ei­ther inferiours, such as their followers, they are boasters and speake proud things; or superiours, them they flatter and haue in admiration, for their owne aduantage.

Murmurers, complainers.] This is the Doctr. 1. propertie of carnall men, when all things fall not out according to their corrupt de­sire, to murmure against God.

So saith the wise man, The foolishnes of a man peruerteth his way, and his heart fret­teth against the Lord. Prov. 19. 3.

Such were the Israelites in the desert, that murmured against Moses and Aa­ron, when they wanted foode, and wished that they had died in Egypt, Exod. 16. 8. To whome Moses saith, Your murmurings are not against vs, but against the Lord, v. 8. So they murmured againe, when they wā ­ted water, Wherefore hast thou brought vs out of Egypt, to kill vs, our children, and cat­tell with thirst? Exod. 17. 3.

[Page 100] But this murmuring against God, which is a kinde of resisting his will, is, as our Sauiour saith to Saul, a kicking a­gainst the pricke, Act. 9. 5. the more a man striueth, the worse is his heele galled: or like as a potsheard should striue against a vessell of brasse: a potsheard with the pot­sheards of the earth, as Esai saith, 45. 9. like against like: it is not for man to striue a­gainst God.

The reason, that ought to cause vs to leaue murmuring is this, as it is expressed, Exod. 16. 12. because the Lord heareth the murmurings of the people: and if, as it is in Iob, No man will say vnto the king, Thou art wicked, how much lesse to him that accepteth not the persons of princes? Iob 34. 18, 19. If murmuring & repining against the prince goe not vnpunished, how much lesse shall they not escape that repine against God?

First then this doctrine discouereth the impietie of popish professours, who bee­ing Error 40. discontented with the present state, murmure and repine at euery thing. They Papists mur­murers and grudgers. were not contented to enioy their landes and liuings, and to liue in ease and quiet, but beganne to practise against the state, and to lie in waite against the life of our Soueraigne; whereupon, the state hath [Page 101] beene enforced to make lawes to re­straine their vnbridled, factious, and re­bellious spirit: as before they regarded not the princes lenitie, so nowe they com­plaine of crueltie, which is not so, but iust seueritie executed vpon their disloyall and vnnaturall treacherie.

Secondly, all carnallmen, are here laid open, who if any thing fall out crosse a­gainst them, if sicknesse, vnseasonable wea­ther, losse of wordly substance doe ouer­take them, they are ready to lay the fault vpon God. I remember Origen in his time complained of such writing vpon 2. Cor. 10. Si nos non ces­semus à quere­lis nostris, qua [...] frequenter ha­bemus aduer­sus deum, cum de caeli intem­perie, infaecūdi­tate fructuum, caritate imbri­um causamur. &c. Hom. 7. in Exod. these wordes of Saint Paul, Murmure not as some of them murmured, and were destroy­ed of Serpents; if we (saith he) cease not from our complaints against God, when we com­plaine of the vnseasonable weather, of scar­citie of fruite, want of showers, we falling into the like offence, shall taste of the like punish­ment. Of such complainers Bildad saith in Iob, 18. 4. They are like vnto those that teare their own soule: euen as madde men that rend and teare their flesh, so are they that are impatient and discontented in their troubles, they profit not by their murmu­rings, but vexe their spirit, torment and teare their soule.

[Page 102] Walking after their lusts:] that is, their whole desire is to satisfie their owne carnal Doct. 2. lusts and appetite: it is one thing to walke in the flesh, [...]; an other to walke af­ter the flesh, [...]: the first the Apo­stle confesseth of himselfe, 2. Cor. 10. 3. the other he denieth, v. 2. We all walke in the flesh, so long as we dwell in the bodie: but they onely walke after the flesh that fulfill the lusts and desires thereof.

This then is a note of a false religion, & of the professours thereof, that it worketh not true mortification, but euen the best of them are addicted to their affections of enuie, ambition, couetousnes, lust, & such like: it is the right faith onely that mortifi­eth the earthly members, and causeth all Mortification a note of true re­ligion. those to die vnto sinne, that truely receiue it. This Saint Paul sheweth, Tit. 2. 11. The grace of God that bringeth saluation to all men, hath appeared, and teacheth vs, that we should denie vngodlinesse and worldly lusts. The same Apostle sheweth the practise hereof in himselfe, that although he had li­ued after the most strict sect of the Phari­ses, yet he was not crucified to the worlde, till he knewe Christ, Gal. 6. 14. The Pharises notwithstanding their outward glorious shewe, yet were carried away with a coue­tous [Page 103] humour, they deuoured widowes hou­ses, Math. 23. 14.

For like as no riuers could heale the le­prosie of Naaman but the water of Iordā, though the riuers of Damascus, Abanah, and Pharphar, were in shewe more excel­lent, 2. King. 5. 12. neither had any other poole but that of Bethesda, such pretious vertue to heale the lame, thereunto sancti­fied by the stirring of the angell, Iohn 5. So no other religion can sanctifie the affe­ctions, but the faith of Iesus Christ.

The reason here of Saint Paul sheweth, because heresies are of the workes of the flesh, Gal. 5. 20. and the flesh lusteth against the spirit: but it is the spirit whereby we doe mor­tifie the deedes of the flesh, Rom. 8. 13. The followers then and embracers of heresies beeing voide of the spirit cannot attaine to true mortification.

First then this note layeth open the na­kednesse of poperie, which neuer is able Error. 41. No true morti­fication in Po­perie. truely to sanctifie the commers vnto it: who are more ambitious, then their spiri­tuall father the Pope with his Cardinals, & popish prelacie? who more idle and giuen to epicurisme then their Monkes? who more traiterous to prince and countrie, thē the Iesuites a principall sect among them? [Page 104] and where in the world is more fornicati­on, and adulterie, so domitrie, to be found, then in Rome the cheife seat and palace of the Popedome?

If they shall obiect, that there are truely mortified among them, as their Hermites, Anachorites, Caponchians, Carthusians, many of them going barefoote, eating no flesh, cloathed with sackcloath, &c. I aunswere, that among the Iewes, there were the Essaei, a most strict sect, that eate no flesh at all, and the Pharises, that were more secular and worldly; among the hea­then, we reade also of diuers sectes, the E­picures, that gaue themselues to pleasure. The Stoickes and Pythagoreans, that professed strictnesse and seueritie of life, yet both these were enemies to the Apo­stle Saint Paul, Act. 17. and the other sects aduersaries to our Sauiour Christ: there was no true humilitie amongst them, what outward shewe soeuer they made. Like as it said of Plato, that he thus an­swered Diogenes, when he spurned his Calco Plato­nis fastum, in­quit Diogenes, sed maiore fa­stu, inquit Pla­to. carpets and couerings, saying, I tread vn­der my feete Platoes pride: I saith he, but with greater pride, So the superstitious sectes seeking for merite and iustification in their strict obseruances, thereby bewrai­ed [Page 105] their pride, and want of true mortifica­tion. So that Saint Paul hath truely pro­phesied of them, Men shall be louers of themselues, couetous, boasters, false accusers, intemperate, fierce, despisers of them that 2. Tim. [...]. 2, 3, 4, 5. are good, traytours, headie, high minded, louers of pleasures more then louers of God, hauing a shewe of godlinesse, but hauing de­nied the power thereof.

Secondly they which professe the right faith, must also indeauour to leade a godly life, and to mortifie their carnall lustes: for if they be not ledde by the spirit of Christ, they are not his, Roman. 8. 9. and it is vaine for them to put the hand to the plough by a good profession, and to looke backe by an euill conuersatiō: such are not apt for Gods kingdome, Luke, 9. 62. Hierome well saith to this purpose, Inter Christianum & Gentilem non fides tantum debet, sed vita distinguere, & diuersam religi­onē per diuersa opera monstrare ad Celantia: Betweene a Christian and a Gentile not faith onely, but the life must distinguish, and we must shewe a diuers religion by diuers workes.

Whose mouthes speake proud things:] the word is [...], swelling things like to a bubble, or things puft vp with wind [...]: [Page 106] that is to their schollers, followers and in­feriours, they doe boast themselues, and make great ostentation of knowledge: such are all hypocrites, schismatickes, here­tickes, False religion full of boa [...]ting the Apostle doeth so prophesie of them, that they should be boasters, 2. Tim. 3. 2. as the wise man saith in the Prouerbs, There is, that maketh himselfe rich, hauing nothing, Prou. 13. 7. so doe these make thē ­selues rich in knowledge and vertue, wan­ting both.

Such an one was Zidkiah, that smote Michaiah vpon the cheeke, saying, When went the spirit of God from me to speake vnto thee? 1. King. 22. 24. This proud hypo­crite boasteth, as though he onely had the spirit of God, whereas he was altogether destitute of it.

Such a proud boaster was the Pharise, Luk. 18. that vaunteth euen before God of his vertuous life, but the Publicane is preferred before him.

Like as the harlot is described, crying thus to those that passe by the way: Who so is simple let him come hither, and to him that is destitute of wisedome, shee saith, &c. Prou. 9. 16. She vseth the very same words which Wisdome doeth vnto her followers, v. 4. Like as the harlot maketh ample & large [Page 107] promises to those whome shee enticeth, yet her guests are in the depth of hell, v. 18. e­uen so doe false teachers and deceiuers a­buse the simple.

This cunning they learne of their great Master Sathan, who as he can transforme himselfe into an angell of light, so these false Apostles are deceitfull workers, 2. Cor. 11. 13, 14. So did Sathan deale with our Eue in paradise, promising if they did eate of the forbidden fruite, they should in knowledge be as God: but by their transgression; they came neerer to the na­ture and condition of the deuil that temp­ted them.

First then, let vs compare the cunning practises of the Romanists, and lay them Error. 42. Papists boasts and vaine brags of faith. to this rule; who doe boast more of know­ledge and godlinesse then they? what great promises doe they make to their prose­lytes of indulgences, pope-pardons, à paena & culpa, of the intercession of Saints, me­rits of Martyrs, vertue of images, releife by their masses, of holy bread, holy water, the agnus dei, crucifixe, hallowed graines, and such like toyes, which are all but popish trash and trumpery? These their promises, are like to that which Rabsakeh made in the name of the king of Assur his master, [Page 108] make appointment with me and come vnto me, that euery man may eate of his owne vine, and sigtree, &c. till I come and bring you to a land like your owne land, a land of wheate and wine, of bread and vineyards, a land of oyle & honnie, that ye may liue not die, 2. Kin. 18. 31, 32. Here were goodly promises, but the people found no such matter, when they were carried away captiue into the land of the Assyrians: neither shall popish corrupted proselytes finde any thing an­swerable in popish religion, to the great protestations of their Iudasited, I would say, Iesuited fathers.

Secondly, the people of God are here warned, not to regard swelling wordes, or glorious titles, if any shall come vnto thē, with the name of the Catholike Church, the Popes holinesse, the vnspotted virgin, with the bodie of Christ in a boxe, & such like: for as Origen wel saith, All heretickes, Omnes haereti­ [...]i [...]v [...] Iudas, Ihesu dicunt Rabbi, & oscu­lisigno, i qua­dam indicati­one cha itatis veritatem pro­dunt. Tract. 35. in Math. as Iudas, say vnto Christ, Master, and with the signe of a kisse, that is a certaine shewe of cha­ritie they doe betray the trueth: euen so doe heretickes in these daies, which in a shewe of trueth betray the trueth.

Hauing mens persons in admiration for lu­cre sake:] This then is an other note of Doctr. 4. Flattering in false teachers. hypocriticall seducers, that such, as serue [Page 109] their turne, and are for their profitte, they will extoll to the skies, and depraue others as much that are not to their humor.

The prophet Isay noteth this in his time to haue beene a fault, that flatterers would call a foole wise or ingenious, and a ni­gard or churle liberall, Isay, 32. 5. but he prophesieth that this custome should not be vsed by the faithfull seruants of Iesus Christ.

Such were the princes of Zoan, and counsellers of Egypt that flattered foolish and simple Sethon their king, saying vnto him, that he was the son of the wise, Isa. 19. 11.

Thus the woman of Tekoah beeing in­structed by wilie Ioab, flattered king Da­uid, saying, My Lord the king is as an angell of God, that shee might winne his fauour for the returne of bloodie Absolom, 2. Sam. 14. 17. Thus Baals prophets that were fedde at Iezabels table, flattered A­hab, & pleased his humor, that they might pamper their bellies still, 1. King. 22. 6.

Like as the strumpet enticeth the yong man with carpets, & laces, & perfumes, Pro. 7. 16. 17. til she haue got all his substance into her house, Prou. 5. 10. so doe flatterers play, they perfume & please others with sugred words, & renowmed praises, as with toyes [Page 110] and laces, till they haue serued their owne turne, and sucked aduantage to thēselues.

The reason that mooueth men to vse flattering wordes, is because they know, that many times the truth offendeth, as the Apostle saith, Am I therefore become your enemie, because I speake the truth! Gal. 4. 16. As Hierome saith, The truth is bitter, of a Ve [...]itas amara est, rugolae frō ­tis & tristis & offendit cor­r [...]ctos. Dialog. 1. advers Pe­lagian. frowning and seuere countenance, and offen­deth them that are reprooued. They foolish­ly consider not the ende: for as the wise man saith, He that rebuketh a man, shall finde more fauour at the length, then he that flattereth with his tongue, Prou. 28. 23. This glozing and clawing of hypocrites, in the ende will bring shame.

First we here discouer the hypocrisie of the Romanists, Iesuits, seminarie priests, Error 43. with others, that will crouch and insinuate themselues into the courts and fauour of princes, commending them with most ho­nourable words, and blazing their praises, The popish sort flatterers of the state. many times, but due and iust, but they doe it cunningly to make a way for thēselues, and to get footing for their superstition. It is to be feared, yea and almost it is appa­rant, that these popish practisers, seeing all their violent and treacherous plotts to be frustrate, doe attempt now by flattering [Page 111] the state to winne fauour: but I trust our wise gouernours, hauing sufficient experi­ence of them alreadie, will remember that worthie saying of the wise man, speaking of flatterers, Though he speake fauourably, beleeue him not: for their are seauen abomi­nations in his heart. Prou. 26. 25.

Againe, this may be a rule to all true professours of the Gospel, especially to ministers of the word of God, that they re­gard not the persons of men, neither seeke to please them, for their owne preferment sake. I am afraid, least there be many such preachers, that hauing occasion to speake before great persons, are afraid to offend them, but studie to deliuer pleasing things: not remembring what Saint Paul saith, If I should yet please men, I were not the seruant of Christ. Neither shall the fawning per­swasions of such profit the soules of the hearers, no more then a building can stand, which is daubed vp with vntempered and vnwrought morter. Ezech. 13. 10.

The 13. lecture.

vers. 17. But ye beloued:] Nowe fol­loweth the fourth and last part of this E­pistle, which is the conclusion, containing [Page 112] an effectuall exhortation, from v. 17. to v 24. and a solemne thanksgiuing vnto God, v. 24, 25. The exhortation hath three parts: 1. how they should behaue them­selues towards these hypocrites, v. 17, 18, 19. 2. what they should doe concerning themselues, v. 20, 21. 3. what toward their brethren within, v. 22, 23.

But ye, beloued, remember the words which were spoken before of the Apostles of our Lord Iesus Christ:] In that this our Apostle re­ferreth Doctr. 1. them to the sayings of the elder Apostles, he thereby teacheth vs, what au­thorities we ought to relie vpon in matters of faith: not vpon humane & terrene, such as are the writings of poets, philosophers, and other heathen, but vpon diuine say­ings of the prophets and Apostles.

So the Apostle saith, We are built vpō the foundation of the prophets and Apostles, Iesus Eph. [...]. 20. Christ himselfe beeing the chiefe corner stone.

As our Sauiour Christ himselfe beeing to preach in the Synagogue, taketh his theame out of the prophesie of Esay. Luk. 4. Saint Peter referreth the brethren to the epistles of Saint Paul, 2. Pet. 3. 15. thus writing: As our beloued brother Paul, ac­cording to the wisdome giuen vnto him, wrote vnto you, as one, that in all his epistles spea­keth [Page 113] of these things.

For like as it is a vaine thing to leaue the fountaine that is neuer dried vp, and to digge broken pittes, that can hold no water, Ierem. 2. 13. so is it to leaue the word of God, and to follow the fansies of men.

And as the Israelites loathed Manna, and longed for the fleshpottes of Egypt, Exod. 16. so doe they that not contented with the word of God, delight themselues with the grosse inuentions of men.

For if the word of God be profitable to reach, to improoue, to correct and instruct in righteousnesse, and not onely profitable, but sufficient, beeing able to make the man of God perfect to euery good worke, 2. Tim. 3. 16. where a sufficiencie may be had, o­ther helpes are superfluous.

First then the Papists are here confu­ted, who in stead of Scripture in their Error 44. Humane wri­tings preferred before scripture in poperie. Churches, did read their legend stories, lies of their owne making, Prophets and Apostles in the meane while beeing si­lent: in their schooles they expounded not the bookes of scripture, but some o­ther humane author, as Dionysius hierar­chie, or such like: in their writings they did gloase and comment vpon the master of sentences, in stead of interpreting the scrip­ture.

[Page 114] Next vnto these, yong wanton deuines are reprooued, of which sort there are ma­ny in these daies, especially in the Vniuer­sities, that stuffe their sermons with the quotations of Philosophers, Poets, and make ostentation of humane eloquence, and so preach themselues, and not Iesus Christ. S. Paul did not so: His preaching was not in the entising speech of mans wisdom. 1. Cor. 2. 4.

If any shall obiect Saint Pauls example, that alleadgeth the testimonie of heathen How S. Paul alleadgeth Poets. Poets, Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. the answer is readie: 1. the Apostle is ve­ry sparing in such allegations, he vseth them but thrise. 2. He doth it not with vaine ostentation of their names, or pro­ducing of long sentences in a strange lan­guage, but in the same wherein he wrote and spake. 3. He doth it vpon iust occa­sion, in confuting the heathen by their owne writers: which we denie not, but is a lawfull and commendable vse of pro­phane authours: for so Origen against Celsus, Cyprian against Demetrianus, Methodius against Porphirie, Hilarius a­gainst Vioscorus, beeing Gentiles, doe vrge the authorities and testimonies of their owne wise men. But Saint Paul, v­sing [Page 115] such testimonies sparingly, not with vaine ostentation, neither superfluously, but vpon iust occasion; is no warrant to our greene Diuines to doe it ordinarily, vainely, vnprofitably: and so I conclude this point with Origen, who reading ac­cording to the Septuagint, that Ioshua made kniues of stone, or of the rocke, to circumcise the people, thus writeth: Esaxo non ex ferro artificis opere fabricatos: hoc Hom. 26. [...] Ios. ostendit, quod s [...]rmo hic Dei, qui circumcide­re de animis auditorum immunditias potest, non ex arte grammatica vel rhetorica veni­ens, neque doctorummalleis edomitus aut stu­diorum incudibus climatus, sed ex petra illa descendit, quae de monte sine manibus abscissa est. They were made of stone not by the worke of the artificer, because that speach vvhich may circumcise the vncleannesse of the hea­rers, proceedeth not from the art of gram­mar or rhetoricke, [...]ined with the hammers of the learned, and polished with studie, but des­cendeth from that rocke which was cut out of the mount without hands.

Lastly, the curiositie of the people is here restrained, that they should not fan­sie nouelties, or delight in vaine wordes, desiring to haue their eares rather tickled with curious speech, then their hearts edi­fied [Page 116] with comfortable doctrine: who ad­mire those that for Prophets alleadge po­ets, for Apostles Philosophers, for holy Scripture humane conceits: such hearers also Saint Paul prophecied of, that hauing itching eares, should after their owne Against itch­ing eares. lusts get them an heape of teachers: and the reason is there alleadged, because they will not suffer wholesome doctrine, 2. Tim. 4. 3. Such hearers make such teachers: that now men waxing wearie of the plaine do­ctrine of faith, affect nouelties: like sicke stomackes that must haue their meate reli­shed with some new deuised sawce: as the Israelites that loathed Māna lusted for the fine and daintie quayle flesh, but while it was between their teeth they died; so they which forsake wholesome Manna, for mens quailed queazic fansies, doe starue their owne soules.

vers. 18. How that they told you there should be in the last times mockers:] The Apostles called all those the last time, Doctr. 1. from the first comming of Christ to the latter day, and his second comming.

Saint Iohn agreeth with this our Apo­stle, Babes, it is the last time, 1. Ioh. 2. 18. Saint Paul also saith, These things are written to admonish vs vpon vvhome the [Page 117] latter endes of the world are come. 1. Co­rinth. 10. 11. Yea the Prophets spea­king before of the age wherein the Apo­stles liued, calleth them the last daies, as Saint Peter applieth the prophesie of Io­el, Io [...]l [...]. [...]. Act. 2. 17. where he sheweth by eui­dent demonstration, the accomplishing of these things which the Prophet fore­told should fall out in the last daies; as that God would powre out of his spirit vpon all flesh: their sonnes and daughters should prophecie, &c. which was then presently fulfilled before their eyes, when the A­postles and brethren beeing filled with the holy Ghost, began to speake with diuerse tongues.

This is expressed in the parable of the eleuenth houre, Math. 20. All the time of the last calling of the world by Christ, is called by the Apostle, novissima hora, the last houre, 1. Ioh. 2. 18. For like as after the sunne beginneth to decline, we count it the latter part of the day, though yet there are some houres to night; so this is the latter age of the world, though many hundred yeares thereof are alreadie past.

Saint Iohn giueth this reason, why it should be accounted the last time, e­uen [Page 118] then when he liued: As ye haue heard that Antichrist shall come, euen nowe are there many Antichrists, whereby we knowe it is the last time, 1. Ioh. 2. 18.

Another reason may be gathered from the wordes of our Sauiour, Math. 11. 14. If ye will receiue it, this is Elias which was to come: from whence, we reason thus; Elias was to come in the last times, euen imme­diately before the great and fearefull day of the Lord, Mal. 3. 1. But Iohn Baptist was that Elias: therefore the time, wherein Iohn Baptist preached and euer since are the last times.

First then if the last times began in the Apostles daies, and there are now runne of these last times, 16. hundred yeares, and Error. 45. Antichrist is come long si [...]ce. by the scriptures we finde that Antichrist was to be reuealed in the last times; here agreat error of the Papists is discouered, who imagine that Antichrist is not yet come, neither can they tell when he shall come; which their opinion is contrarie to the scriptures: for if the mysterie of ini­quitie beganne to worke in the Apostles time, 2. Thess. 2. 6. and if then many Anti­christs were in the world, the forerunners of the great Antichrist, howe can it be that a way hauing beene prepared for Anti­christ [Page 119] aboue a thousand and halfe of yeres; that he should not yet come. And further, seeing that which was the onely let of Antichrists comming, is taken out of the waie, which was the Romane Empire, which hath beene many yeares since chan­ged and altered, why should not Anti­christ be reuealed, there beeing nothing to hinder him? And as touching the Romane Empire, we say it is remooued out of the way, both in respect of place, name, order, Error. 46. authoritie, iurisdiction: the place and seate of the Emperour was in Rome, frō thence it was translated to the Greeks, from them to the French, from them to the Germans: neither hath nowe the Emperour his name of the Romās, but of the Germans: the order is changed, the Empire went by succession, now it is conferred by election: his authoritie was before the Bishop of Rome, now it is inferiour: the Emperour did sometime confirme the election of the Pope, nowe the Pope confirmeth the ele­ction of the Emperour: and as for his iu­risdiction, sometime all the West parts were obedient and subiect to the Empe­rour but nowe all kingdomes are fallen a­way from him his imperials are limited to certaine free cities in Germanie. Where­fore [Page 120] seeing that which letted Antichrists comming is taken out of the way, as the Apostle saith, Onely he which now withhol­deth, shall let, till he be taken out of the way, 2. Thess. 2. 7. We conclude that Antichrist is alreadie, and hath beene a long time in the worlde, and he none other but the Bi­shop of Rome.

Secondly, seeing the last times beganne so many hundred yeares agoe, and we are so much the nearer the ende of the world, howe much more ought we to be carefull The last times should prepare vs for Christ. to addresse our selues for the comming of the Lord? if the Apostle thus perswaded in his time, The Lord is at hand, be carefull for nothing, Phil. 4. 5. 6. then nowe the nea­rer the Lord is at hand, the lesse greedie should we be for the things of this life. Therfore the Lord in wisdome hath con­cealed the secret of his comming, still tel­ling vs by his Apostles and ministers, that we are in the last times, that we might al­waies be watchfull. Carnall and worldly men make a contrarie vse: for some of thē as Saint Peter saith, will beginne to mocke & say, where is the promise of his comming? 2. Pet. 3. 4. still the last times, the last times, say they, but we see no ende yet: whome the Apostle answereth excellently, first [Page 121] that in respect of God there is no slacke­nes, because one day is with him as a thou­sand yeares, and a thousand yeares as one daie: secondly, neither is he slacke to vs ward, but patient; because he would haue all men come to repentance.

Others there are that take more libertie to sinne, because their master deferreth his comming, Matth. 24. 48. But our Sauiour Christ teacheth vs to make another vse, Non prodest scire, sed m [...]u­ere, quod sutu­rum est, vt se [...] ▪ per limus qua­si in excubus cō ­stituti: & ne aut iustus estet re­missior, aut pe [...] ­cator securior, vt ignorantes timer [...]mus, ob­seruantes eme [...] ­d [...]remur. lib. 5. deside cap. 8. Wàtch for ye knowe not when the Master of the house will come, Mark. 13. 35. and so I ende with that good sentence of Am­brose: It profiteth not to knowe, but to feare what is to come, that we alwaies may be set as in our watch, least the righteous man should be more remisse, or the sinner secure, that not knowing we should feare, and obseruing a­mend.

There should be mockers, which should walke after their owne vngodly lusts.] Wee Doct. 3. Against scor­ners of religion. see, that they which measure euery thing according to their owne sensuall lust, be­come mockers and scorners of religion, & of the mysterie of God, and haue in derisi­on the faithfull professours thereof.

Such the Prophet speaketh of, Psal. 89. 51. They haue slaundered the foote­steps of thine annointed: that is, they laugh [Page 122] to scorne those that patiently waite vpon the Lord, and walke in his pathes: the pro­phet Isay complaineth of such, that scorned and mocked at the iudgements of God, as though they should not come neare them, Isay, 28. 14, 22.

Such were Lots sonnes in law, that whē they were warned to depart the citie, he seemed to them, as though he had moc­ked, but indeed they mocked him, and re­garded not his wordes, Gen. 19. Thus the Philosophers mocked and scorned S. Paul when he spake vnto them of the resurre­ction, & of the day of iudgement, Act. 17.

Euen like as the Israelites beleeued not, that God would prouide for them in the desert, saying, Can God prepare a table in the wildernesse? Psal. 78. 19. And as the noble man gaue no credit to the prophet, when he foretolde of the great plentie & cheap­nesse of corne, to morrowe this time, say­ing, that though God should open the windows of heauen, it could not so come to passe, 2 Kin. 7. 2. Such are these mockers, that in mat­ters of religion are incredulous, as concer­ning the mysterie of the incarnation of Christ, the resurrection, life euerlasting, & such other mysteries, thinking these things impossible

[Page 123] The reason of this their scorning incre­dulitie the Apostle sheweth, thus writing, 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnesse vnto him, neither can he know thē because they are spiritually discerned.

First then by way of reproofe this do­ctrine may be applied against all professed or close Atheists, which deride the do­ctrine of the Trinity, of Gods prouidence, of our redemption by Christ, of the vir­gins birth: they beleeue neither heauē nor hell, to whom I say with the prophet, Isay, 28. 22. Nowe therefore be no mockers least your bonds increase: least you sooner feele God, then beleeue him: as Pharao, who contemptuously said, who is the Lord, that I should let Israel goe? Exod. 5. 2. to his cost had experience of Gods power, beeing ouerwhelmed in the red sea.

Secondly, let Papists take heede, that are the greatest scorners of the faith and Error. 47. Papists scor­ners. gospell of Christ in these daies, calling vs so [...]fidians, onely faith men, the assurance of saluation, presumption, our communion table an oyster table: a christian in Italie, B White apud Foxum. in scorne they take to be a foole or idiot: they iest at our sermons, deride our pray­ers: in disputation with them, they thrust [Page 124] out their tongues make mockes & mowes without all shamefastnesse and modestie. Like as the prophet Dauid complaineth of his enemies, Psal. 35. 16. They gnash with their teeth. vers. 19. winke with their eie. v. 21. they gape vpon me with their mouthes. God giue them better grace.

Thirdly, let vs take heede, that there be not any scorners among vs, which deride the godly disposition or honest life of their brethren: as Dauid had experience, Psal. 69. 10. When I wept and fasted, it turned to my reproch: I put on sackecloath, and I became a prouerbe vnto them. But let such take heede, least if they scorne Isaac with Isma­el, together with Ismael they be cast out of Abrahams house, and with Esau loose the birthright.

Likewise we are taught not to measure the high points of religion with the shal­lowe reach of mans witte: for this were, as if a man should gather the wind into his fist, or bind the waters in a garment, Prou. 30. 4. But that, if we remaine yet in doubt, let vs seeke with humilitie to beleeue what we read, not by reason to comprehend: as the prophet saith: Nisi credideritis non intellige­tis: Unlesse ye beleeue, ye cannot vnderstand. Isay. 7. 9. And as one writeth well vpon [Page 125] these words of the Apostle, He that com­meth vnto God must beleeue. Heb. 11. 6. No man goeth to the sea and committeth himselfe Nec mare quis ing [...]editu [...], [...]ec liquido & pro­fundo se com­mitti [...] elemento, nisi credat se posse seruari, &c. Ruffin. Sym­bol. to that liquid element, vnlesse he did beleeue he might be saued: the husbandman would not sowe his seede, if he did not hope for in­crease: and marriage is contracted for hope of issue, &c. So euery man that entreth into Gods schoole, must with humilitie beleeue God that teacheth, though he doe not vnderstand the reason of Gods workes.

Uerse 19. These are makers of sectes, or which segregate themselues [...], We must take heed of sect [...]. fleshly or sensuall [...], hauing not the spirit:] From hence we learne that it is a worke of the flesh, and that they are carnally minded, voide of the spi­rit of God, that are giuen to make sects & do deuide themselues from the fellowship of Gods Church.

Saint Paul reckoneth vp heresies amōg other workes of the flesh, Gal. 5. 20. An­other Apostle also saith, They went out frō vs, but they were not of vs. 1. Ioh. 2. 19. that is, they were not of the Church of Christ, nor yet ledde by his spirit, because they seperated themselues.

Such an one was Diotrephes, that recei­ued [Page 126] not the brethren, but pratled against the Apostle with malitious wordes, Ioh. epist. 3. v. 9. & Demas that departed from S. Paul, and seuered himselfe from the Church, 2. Tim 4. 10.

These may fi [...]ly be compared to the ra­uen, Gen. 8. that beeing sent once out of the arke, returned not againe as the doue did: such are heretickes and sectaries, that for euer cut thēselues off from the church of God.

And like as, while the whole hoast of Israel kept an holy rest in celebrating the sabbath according to the commandement of God, certaine rebellious persons went out from them to gather Manna, but found none. Such are they, which gather to themselues and inuent new and strange doctrines apart from the Church of God.

And there are two speciall causes, that make heretickes to deuide themselues; ei­ther ambition and vaine glorie, as Diotre­phes, that loued to haue the preheminence Ioh. epist. 3. 9. opposed himselfe to the bre­thren: or else the hope or expectation of some worldly commoditie or gaine: as Demas embraced the world, and depar­ted from Saint Paul, 2. Timoth. 4. 10. To this purpose Augustine well defineth [Page 127] an hereticke: He is an hereticke which for Heretic [...]s est, qui alicuius tē ­poralis commo­di, & maxime glori [...] & princi­patus causa fal­ [...]as & nouas o­piniones gignit aut lequitur: de vtilitat. cre­dend. c. 1. Papists mak [...] of sects. some temporall commoditie, but cheifly for glorie and preheminence sake, doeth deuise or followe false and newe opinions.

First then, whereas the papists our ad­uersaries charge vs, that we haue deuided our selues from the fellowshippe of the Church, and from the obedience of the sea of Rome, going out into diuers sects, &c. Rhemists, annot. Iud. v. 16. & so are those of whome the Apostle here speaketh. We doe most iustly returne this accu­sation vpon their owne heades, that haue Error. 48. departed from the Apostolike faith, and haue made an apostasie from the auncient truth, as the Apostle prophecied of them: that there should come a departing or aposta­sie, when the man of sinn should be reuealed, 2. Thess. 2. 3. The protestants then leauing the society of the false & corrupt Romane Church, do no more segregate themselues then Noah did, when he went into the arke, and left the old world in their infide­litie: or Lot, which went out of Sodome, forsaking both their sinnes and plagues: or Elias which separated himselfe from Baals priests: or our Sauiour, that refused the traditions of the Scribes and Pharises, or the Apostles, that communicated not with [Page 128] the idolatrie of the Gentiles. They then are not schismatickes or sectaries, that are fewer in number, neither are they Catho­likes, that boast of their multitudes: for Ia­cobs familie was fewer in number then the Cananites, Gen. 34. 30. And there were foure hundred Baals priests, to one Michaiah, 1. King. 22. But they make sects and segregate themselues, that forsake the auncient faith of the Apostles and primi­tiue Church, as the Romish Church hath done: and they are the true Catholike Church, which retaine the trueth, and pro­fesse the right faith, how small so euer their number is.

Againe, we are taught to take diligent heed, that we be not at any time seduced to breake the peace and vnitie of the Church, We must not leaue the fel­lowship of the Church. to runne into schismes: giue not eare to the enticing perswasions of Brownists, Fami­lists, Anabaptists, Papists, to forsake the communion of the saints in the visible Church of God amongst vs: for if the braunch be broken off from the stocke, it withereth, or if the sheep goe a stray from the flock it is in the way of perishing. Such are they that goe out of the Church. Am­brose well compareth such vnto moths: Arrius is a moth, so is Photinus, which doe [Page 129] rend the holy garment of the Church by their Tinea est Arri­us, tinea Phori­nus, quisanctum ecclesiae vesti­mentū impietato sua s [...]indunt, & sacrilego mors [...] fidei velamen obrodunt. lib. 1. de spirit. c. 19. impietie, and doe with their sacrilegious biting gnawe the holy vaile of faith. Such moth­wormes let vs take heede of, following the counsell of the Apostle, not forsaking the fellowship which we haue among our selues, as the manner of some is, but let us exhort one another, Heb. 10. 25.

The 14. lecture.

Vers. 20. But ye beloued edifie your selues in your most holy faith, &c.] This is the se­cond part of this last exhortation, where the Apostle exhorteth vnto two necessa­rie graces of faith and charitie, shewing the meanes howe to be preserued, and to perseuere in both: in faith, by effectuall praier in the spirit, v. 20. In charitie, in the expectation of euerlasting life by the mer­cie of God, v. 21.

Edifie your selues:] [...], that is, Doct. [...]. building vpon: whereby the Apostle sig­nifieth an encreasing and going forward in faith; euen as a building, the foundation once laid, is still raised vp, and one peece added to another.

To this purpose the prophet Isaie speaketh diuinely, c. 40. 31. They that wait vpon the Lord shall renewe their strength, [Page 130] they shall lift vp the wings as Eagles, they shall runne and not be wearie, and they shall walke and not faint: that is, they shall still We must in­crease in faith. increase and goe forward in the race of faith, not fainting nor giuing ouer.

Saint Paul thus professeth of himselfe, that he did forget that which was behind, and endeauour to that which is before and followe hard toward the marke, Phil. 3. 13. He did finde in himselfe an endeauour still to goe forward, euen as he that runneth in a race, if he will come to the marke and obtaine the prize, must still goe forward.

Like as it is said of those that goe vp to Ierusalem, they goe from strength to strength, Psal. 84. 7. They proceed on by steps and degrees, like an armie marching in battell aray. And the wise man to the same effect saith, The way of the righteous shineth as the light, that shineth more and more vnto perfect daie.

The reason hereof may be gathered frō that saying of our Sauiour, Ioh. 15. 2. Eue­ry braunch, that beareth not fruite in me, he taketh away, and euery one that beareth fruite, he purgeth it, that it may bring foorth more fruit. So thē that branch which grow­eth and increaseth not, is like to prooue a dead and withered braunch: and so is that [Page 131] faith, that doeth not gather daily more strength. We ought therefore to growe & increase that we may appeare to be liuing braunches graft into the stocke, which is, Christ.

First this doctrine, which teacheth in­crease Error. 49. of faith, meeteth with an erroneous opinion of the papists, who doe require of their people onely a weake and imper­fect faith, to beleeue as the Church belee­ueth, and say it is sufficient though they themselues be not able to giue any reason, A generall con­fused saith not sufficient. nor render any account of faith: for where is nowe this edifying of our selues in faith, this spirituall groweth & increase of faith? they grow not at all, which content them­selues with a rude, weake, imperfect & ge­neral faith. S. Peter otherwise teacheth, that we should be readie to giue an answer to euery man that asketh a reason of the hope that is in vs. 1. Pet. 3. 15. And thus Origen expoundeth those wordes of the Apo­stle to our Sauiour Christ: Lord increase A d [...]ge nobis fidem i haben­tes eam fidem quae non est se­cundum scienti­am, habeamus & eam, quae est secundum scien­tiam. in c 10. ad Rom. our faith, Luke, 17. 5. That is, hauing that faith, which is not according to knowledge; let vs haue that also which is according to knowledge.

Secondly we see what they may thinke of themselues, that continue in one stay: [Page 132] their faith, hope, charitie, knowledge, zeale, is the same, which it was many yeres since: surely such may worthily suspect themselues that their faith is dying in thē: for it is most true, qui non proficit, deficit, he that increaseth not, decreaseth. Wherefore euery man ought to giue all diligence, to adde grace to grace, vertue to vertue: as the Apostle saith, Ioyne vertue with your faith, with vertue knoweledge, with knowe­ledge temperance, &c. so shall they not be idle and vnfruitfull, 2. Pet. 1. 5, 6, 8. And as Hierome saith, Isti sunt veluti scalae gradus, quam vidit Iacob: these are as the staires of Fabiolae. tom. 4. the ladder which Iaacob sawe, whereby we must scale the heauens.

Praying in the holy Ghost.] The Apo­stle here sheweth that the meanes where­by Doctrin. 2. we are enabled to edifie our selues, and to goe forward in faith, is by praier: he likewise teacheth, what manner of praier it ought to be, in the holy Ghost: that is, we must pray effectually, zealously, as the spi­rit shall make vs to pray.

Saint Iames testifieth as much saying, If any of you lacke wisedome, let him aske of god, who giueth to all men liberally, &c. but let him aske in faith. Iam. 1. 5. The prophet Dauid is a notable president to vs in [Page 133] both these points: that praier is a meane to obtaine such graces as we want, Psal. 109. 4. But I betake my selfe vnto praier: and that it ought to be with the heart, Psal. 108. 1. Mine heart is prepared, mine heart is pre­pared, O God, I will sing and giue praise.

Exor. For like as Moses with his rodde wrought wonders, & Elisha with his staff, in such stead is praier vnto Christians: but like as the Arke was couered with gold, both within & without, Exod. 25. 11. so our prai­er must not consist in glorious & goodly words, but proceede from the golden me­ditations of the heart.

Aitiol. For as God is, so ought our prai­er to be, He is a spirit, and we must worship him (and pray vnto him) in spirit: and be­cause Ioh. 4. 24. Christ saith, Come vnto me all that are wearie, and I will ease you, Math. 11. 28. and to him we haue accesse by praier: ther­fore we ought to haue recourse to prai­er, as vnto the hauen and rest of our soules.

If then, our praiers ought to be spirituall, whereunto we are stirred by the H. ghost, which as the Apostle saith, maketh requests for vs with sight, that can not be expressed: Rom. 8. 26. then first of all, all lip-labour Error 50. in praier is condemned, such as are all po­pish Popish lipla­bour in prai­ers vain [...]. latine praiers made by simple people [Page 134] without any knowledge or vnderstanding of that which is praied: which is contrarie to the Apostles rule, I will pray with the spi­rit, I will pray with the vnderstanding also: I will sing with the spirit, I will sing with the vnderstanding also. 1. Cor. 14. 15. For if publike prayer ought to be made to the vnderstanding of others, whereof the A­postle here chiefly speaketh, much more to the vnderstanding of those themselues, that pray. Origen saith well, vpon these words of our Sauiour, If two agree vpon [...]arth, whatsoever they desire, it shall be gi­uen them, Math. 18. 19. that is, There must be a consent of the heart in beleeuing, and a [...]it consensus cordis croden­do, linguae cō ­sitendo. tract. 6. Matth. consent of the tongue in confessing.

And secondly, seeing praier is so neces­sarie an instrument of the soule, they are grieuous offendours that so seldome vse it. Daniel would not forbeare praier 30. daies vnto God, though it cost him his life, but vsed to pray thrice euery day. Dan. 6. 10. Men now are not onely terri­fied from praier, but comforted and en­couraged to pray, yet I am afraid that ma­ny passe daies, weekes, moneths, yeares, and neuer humble themselues in their pri­uate praier vnto God. Great is the effica­cie of feruent praier, Iam. 5. 16. And Hie­rome [Page 135] well saith, Vim facicbat precum tua­rum fidelis ambitio: The faithfull ambition, ad C [...]la [...]ti [...]. as it were of your prayers, was violent and forceable.

vers. 22. Keepe your selues in the loue of God:] He meaneth brotherly charitie, which is wrought in vs by God. The loue of God is taken either for that loue where­by God loueth vs, 1. Ioh. 4. 9. In this appea­red the loue of God toward vs, &c. or where­by we loue God, v. 19. We loue him, because he loued vs first: or for that loue, whereby we loue one an other: which is said to be the loue of God, because it commeth of God, 1. Ioh. 4. 7. Beloued, let vs loue one an other: for loue commeth of God: and so is it taken here.

The Apostle then in these words, ex­horteth Doct. [...]. to perseuerance and continuance in loue, that we should take heede of all offences and occasions, whereby our cha­ritie might be interrupted or broken off: so that it is as great a vertue, to cherish and nourish Christian loue, as once to haue be­gunne it.

Testim. Therefore the Apostle saith, Endeauouring to keepe the vnitie of the spi­rit, in the bond of peace, Eph. 4. 3. And a­gaine, Be angrie and sinne not, v. 26. that is, so [Page 136] moderate your affections, as thereby ye sinne not against charitie.

Examp. Thus was Abraham desirous to keepe charitie, he beeing both far grea­ter then Lot, as elder in yeares, his vncle by kinred, and heire of Gods promises, yet thus offereth himselfe vnto him, seeking peace, Let there be no strife, I pray thee, be­tweene thee and me, neither betweene thy heardmen, and mine. Gen. 13. 8. Thus did Moses seeke to pacifie the strife betweene two Hebrewes his brethren. Exod. 2. 13.

Exornat. The amitie and loue of bre­thren is like a threefold coard, that can not easily be broken, Eccles. 4. 12. And the Prophet speaking of brotherly loue, gi­ueth it these two properties, that it is both bonum, & iucundum, a thing good and pro­fitable, as also sweete and pleasant: for the sweetnesse thereof he compareth it to the sauour of Aarons oyntment, for the profit thereof, to the dewe of the hills Hermon and Sion, that water the valleies and make them fruitfull. Psal. 133. Some things are profitable, but not pleasant, as affliction and crosses; some things are pleasant, but not profitable, as the pleasures of sinne; but Charitie and Loue hath this prehemi­nence, The excellen­ [...] of charitie. to be both pleasant and profitable.

[Page 137] Aitiolog. Now the Apostle sheweth the reason, why we ought to be carefull to maintaine peace and loue. Eph. 4. 5. There is one Lord, one faith, one baptisme: that is, like as they, which are seruants to one ma­ster, of one opinion and iudgement, and of the same blood will hold togither; so should we, beeing seruants to one Lord, professours of the same faith, and of one spirituall kinred in baptisme.

Applicat. Now whereas the Apostle saith, Keepe your selues, least the Papists, and Error 51. other freewill-men should take aduantage by these and such other words, as though it Against free­will. were in our owne power to keepe or pre­serue our selues in charitie, or in any other Christian vertue, we make this answer vn­to them. 1. That it followeth not, vpon these and other such like precepts, giuen in Scripture, that it is in mans power to performe them: for then, where S. Iohn Baptist saith, Repent: for the kingdome of God is at hand, Matth. 3. 2. and where Saint Peter saith, Saue your selues from this fro­ward generation, Act. 2. 40. it might be in­forced, that man hath power by his free­will to repent, and to saue himselfe. 2. Wherefore, as the Apostle saith, the law was giuen vs as a schoolemaster to bring [Page 138] vs to Christ, Galat. 3. 29. so to the same end are these and such other precepts set forth in scripture, that man seeing his own weak­nesse to keepe them, may thereby as by a schoolemaster be brought to seeke helpe from God: as Augustine well saith, Ad hoc lex praecepit ista, vt cum in his implēdo ho­mo deficeret, nonse extollat superbia tumidui, De grat. & lib. [...]rbi [...] ▪ c. 6. sed ad gratiam aufugiat fatigatus. Therefore hath the law commanded these things, that man fayling in the fulfilling of them, should not swell with pride, but runne vnto grace for helpe, beeing wearied in himselfe. 3. A­gaine another reason is why the Scriptures so exhort vs, because man is in deede to will and performe all those things, yet not of himselfe, but by the strength of grace: as the Apostle saith, He laboured: yet not he, but the grace of God in him, 1. Cor. 15. 10. And this point is well touched by Augustine: Nos velle cum volumus, sed ille facit vt velimus bonum: certum est nos fa­cere, sedille facit, vt faciamus. That we doe De bono per­sev. c. 16. will, when any thing is willed; but God ma­keth vs to will: it is certen, that we doe, when any thing is done, but he maketh vs doe it.

Secōdly we are taught by this doctrine, that we ought to be most carefull to keepe charitie, and so shunne all occasions which [Page 139] may interrupt it: not as they, which doe snuffe and puffe vpon euery light matter, and beeing once offended, are hardly re­conciled: but let vs remember the prudent counsell of the wise man, The discretion of a man deferreth his anger, and his glorie is to passe by an offence. Prou. 19. 11.

Looking for the mercie of our Lord Iesus Christ to eternall life.] Here we learne that Doctr. [...]. the hope and expectation of the kingdom of God is an excellent meane, as to sustain a mans infirmitie in affliction, so to stirre vp his zeale vnto euery Christian dutie.

Testim. Thus the Apostle testifieth, 1. Cor. 15. 58. Therefore, my brethren, be ye steadfast, vnmooueable, alwaies abundant in the work of the Lord, for as much as you know your labour is not in vaine in the Lord: that is, that God hath a reward in store for the faithfull and fruitfull workes of his ser­uants.

Exampl. Dauid sheweth the practise thereof in himselfe: I should haue fainted, except I had beleeued to see the goodnes of the Lord in the land of the liuing. Psal. 27. 13.

Exorn. Like as the husbandman endu­reth his labour, hoping to receiue the fruits, 2. Tim. 2. 6. and as he that keepeth the figge tree shall eate thereof, Prou. 27. [Page 140] 18. so the assurance of the reward should make vs diligent and readie to euery good worke.

Aitiolog. The reason is taken from the contrarie. 1. Cor. 15. 19. If then in this life we should onely haue hope, we were of all men most miserable. Now because we know, that the condition of Gods children is most happie and blessed, we assuredly be­leeue, that God hath a reward in store, the hope whereof bringeth chearefulnes, and encreaseth our courage and zeale to euery good worke.

Applic. First then by these words of the Apostle, who ascribeth euerlasting life to Heauen is not merited. the mercies of Christ; the errour of the Pa­pists is confuted, that say, heauen may as Error 51. well be merited by good works, as hell by euill: and that life euerlasting is the stipend of iustice, as damnation is the stipend of sinne. Rhemist. annot. in Rom. 6. 8. sect. But here the Apostle directly referreth life e­ternall to the mercie of God: and S. Paul, Rom. 6. 23. saith, it is the gift of God; wher­as the wages of sinne is death. Ambrose a­greeth to this Apostolike doctrine: Let Intelligant se donum gra­tiae, non operū accepis [...]e mer­cedem. lib. 1. de [...]ocat g [...]nt. c. 3. them know that they haue receiued a gift of grace, not a wages of their workes.

Secondly we must take heede of an o­other [Page 141] popish errour: they say, men ought to doe good in respect and for their re­ward, and recompence in heauen. Rhe­mist. Hebr. 11. 26. But we contrariwise affirme, 1. that we must not at all expect, that heauen should be giuen as a iust re­compence We must not doe well chief­ly for the re­ward. of our workes, as due to the worthinesse thereof, because as I haue shewed, it is the free and gratious gift of God. 2. Though a faithfull man may propounde vnto himselfe the recom­pence of reward, as it is saide of Moses, He had respect vnto the recompence of re­ward, Hebr. 11. 26. yet that ought not to be the chiefe or greatest motiue; but the respect to Gods glorie, and their owne dutie, ought most of all to mooue them: so Saint Paul saith, If I preach the Gospel I haue nothing to reioyce of, for necessitie is laid vpon me, &c. if I doe it willingly, I haue a reward, 1. Cor. 9. 16, 17, 18. What is my re­ward then? that when I preach the Gospel, I make the Gospel of Christ free: here we see the Apostle reioyceth not of any other re­ward, but of the fruit of his calling, and the testimonie of a good conscience, in prea­ching the gospel of Christ freely. Ambrose hath a saying very consonant to the Apo­stle, Propositum piae mentis mercedem non Lib. 1. de Ab [...]. cap. 8. [Page 142] expetit, sed pro mercede habet bonifacti con­scientiam, & iusti operis effectum. A godly-minde looketh for no reward, but in stead of a reward it hath the conscience of well doing, and the fruit of good workes.

Thirdly, they are here reprooued, which either beleeue not, or doe not hope for the kingdome of heauen, like to the per­uerse Israelites, that gaue no credit to Ca­leb and Iosua, concerning the promised land, that flowed with milke and honie: or els flattering thēselues with a false hope of saluation, doe not indeauour so to walk, as that they may be counted worthie tho­rough Christ of the reward: not remem­bring S. Pauls words, The husbandmā must 2. Tim. 2. 6. first labour before he receiue the fruits.

The 15. lecture.

v. 22. Hauing compassion on some in put­ting difference:] But the vulgar latine text readeth thus [these certes reprooue beeing iudged] as though the word were [...], reprooue, not [...], shew mercie, or pi­tie: but we iustifie the first reading by these reasons. 1. Because all the Greek authenti­calls, together with the Syrian translation, onely except three Greeke copies, as M. Beza vpon this place saith, doe so read. 2. [Page 143] The sense of the place giueth it: because thus reading, haue compassion on some, and o­thers saue with feare, there is an apparant difference made betweene two sorts of men, the weake, and the obstinate: but in the other translation, those reprooue beeing iudged, & them saue by pulling out of the fire: this difference is taken away: for to saue by pulling out of the fire, and by an earnest reproouing, is all one. 3. Because the latin Error 54. translator is hereby driuen to a great in­conuenience, to corrupt and transpose the words of the text, reading the next verse thus: but them saue pulling out of the fire, and on other haue mercie in feare: whereas this word, in feare, should be ioyned to saue, & these words, on other shew mercie, should be read in the former verse.

Haue cōpassion on some, &c.] These words begin the last part of the exhortation, how they should behaue themselues toward o­thers: which are of two sorts; either such as sinne of infirmitie, which are with gentle­nes Some to be won with gentlenes. to be won; or such as are obstinate of­fendours, which must with feare and ter­rour be humbled.

First then, that such as are ignorantly se­duced, Doctr. 1. or fall of infirmitie, are with com­passion and loue to be handled and dealt [Page 144] withall, as S. Paul testifieth, 2. Tim. 2. 25. Instructing them with meekenes, that are con­trarie minded, if God at any time will giue them repentance, that they may know the truth.

Exampl. With such meekenesse and compassion did our Sauiour Christ enter­taine Zacheus, saying vnto him, when he had looked vp and seene him in the tree: Come downe at once, for to day I must abide in thy house. Such mercie did S. Paul shew to the incestuous yong man, excommunica­ted for his offence: and vpon his repen­tance receiued to mercie, writing thus to the Corinthians concerning him: now con­trariwise you ought rather to forgiue him, and comfort him, least the same should be swallow­ed vp with too much heauines. 2. Cor. 2. 8.

Exorn. Like as it was prophesied of our Sauiour, A bruised reede shall he not breake, and smoking flaxe shall he not quench, Math. 12. 20. that is, he shal beare with those that are weake. As flaxe not flaming but smoa­king, need no great quenching, and a reed alreadie bruised neede not to be broken; so a bruised spirit is rather to be comfor­ted, then twise afflicted.

Like as the prophet Esay compareth it: the husbandman beateth out fitches and [Page 145] commin with a staffe or rodde, not with a cart wheele or threshing instrument, as he doth the more stiffe and stubburn graine: so a tender conscience, as a greene and ten­der wound, not yet corrupt and festered, is gently and tenderly to be handled.

Applicat. First then we condemne the cruell proceedings of the Papists, who had Error 55. no compassion of any, not of children, as Bonner burned Richard Mekins a child The inconside­rate dealing of Papists. of 15. yeares, caused to be scourged to death Iohn Fettres child of 8. yeares: not of madde men; Collins and Cowbridge burned beeing both franticke. Fox pag. 1131. not of simple women, that submit­ted themselues; as three such burned in the Isle of Garnesey, ann. 1556. whereof one was great with child, which brast out of the wombe by the violence of the fire, and was most cruelly throwne in againe. Fox p. 1944. Such is the compassion of Papists: they shew pitie to none: like to that nation, of whome Moses speaketh, A nation of a fierce countenance, (or barbarous, cruell, and impudent) which will not regard Deutr. 28. 50. the person of the old, nor haue cōpassion on the yong. Herein they shew thēselues vnlike to their predecessours: Leo thus writeth, Se­dis Apostolicae moderatio ha [...]c temperantiam Epist▪ [...] ▪ [Page 146] observat, vt severius agat cum obduratis & veniā cupiat praestare correctis. The sea Apo­stolike obserueth this moderatiō, to deale more seuerely with those which are hardened, and to shew fauour to those that will be reformed.

Secondly, the Apostle here giueth a rule to all those that exercise Ciuill or spirituall iurisdiction, to make a difference between offendours. He sinneth not a like, that stea­leth to satisfie his hungrie soule, Prou. 6. 30. as he that robbeth to spend vpon his lust: neither deserueth he to be excommuni­cate, that by negligence appeareth not when he is called, as the blasphemer or a­dulterer: they therefore, which without compassion measure like extremitie of iu­stice to all, doe follow the vnwise example of Rchoboam, who when he might haue winned the people by speaking kindly vn­to them, and in making their heauie yoke lighter, by following rash counsell did ali­enate their minds, making this answer, that whereas his father had chastised them with rods, he would correct them with scourges: so they profit not Church or commōwealth, 1. King. 12. 11. which without making difference carrie a like seuere hand towards all offendours. Doctr. 2. The vncleane must be sepa­rate from the cleane.

In putting difference:] This is an especiall gift of the spirit, to be able to set a differēce [Page 147] betweene good and bad, and to sort out the bad from worse.

Testim. This is that which S. Paul wish­eth to the Philippians, cha. 1. 10. that they may [...], discerne things that differ: and it is reckoned among other gifts and graces, the discerning of spirits, 1. Cor. 12. 10. which though it were a pecu­liar and extraordinarie gift in the Apo­stles time, as Peter discerned the hypocrisie of Simon Magus, Act. 8. 20. who deceiued Philip, v. 13. he also by this gift found out the dissimulation of Ananias and Saphi­ra, Act. 5. yet in some measure doth the Lord grant this grace to his Church still.

Exam. Thus loseph discerned between Pharaos baker and butler, shewing the dif­ferent end of thē, Gen. 40. Iacob betweene Manasses and Ephraim, preferring one be­fore the other, Gen. 48. 19. Our Sauiour discerneth betweene the widows offering, & the gifts of the rich, Luk. 21. 1. betweene the praier of the pharisie & the publican. Luk. 18.

Exorn. Like as to the priests iudgement in the law was committed the discerning of the diuers kinds of leprosie, Lev. 14. as the shepheard separateth the vncleane and diseased sheepe from the sound and whole: so is the Minister of God to deuide the [Page 148] faithfull and syncere from the licentio [...]s and profane.

Aitiolog. The meanes whereby to dis­cerne them first is by the word of God. Rom. 2. 18. Thou discernest things that differ being instructed by the law: secondly, our Sa­uiour giueth an other rule, By their fruits ye shall know them, Math. 7. thirdly, the Apo­stle saith, Heb. 5. 14. Hauing their wits ex­ercised to discerne both good and euil. So then by the knowledge of Gods word, by ob­seruation of their life, and by continual ex­ercise and experience, we are made able to put difference between the good and bad.

Appl. First then by this doctrine the practise of the popish Church is reproo­ued, who admit all tagge and ragge with­out due examinatiō to the Eucharist: who Error 56. Papists pro­fane the Eu­charist. although in shew they require a great pre­paration by auricular confession, yet not­withstanding that, many profane persons without true contrition are receiued: but as touching their knowledge, they exa­mine them not at all: nay they say, that the sacraments doe iustifie, ex opere opera [...]o, by Error 57. the very worke wrought without the faith of the receiuer, Synops. ce [...]tur. 2. err. 96. That the wicked in the sacrament eate the true flesh of Christ, Ce [...]tur. 3. err. 28. That Error [...]8. [Page 149] the masse is auaileable for Pagans and infi­dels: Centur. 3. error. 35. by which opinions Error. [...]. of theirs we see what small difference they make in the communicant [...] if that wicked men, pagans, infidels, may as well receiue fruite by it as faithfull receiuers: so that herein their masse is like to the Pharises corban, that though a man we disobedient to his parents, yet if he brought a gift to their altar, he should be free, Matthew, 25. 5.

Beside the corrupt vse in poperie, this is also a fault among carelesse ministers, that admitte vnto the Lords table many both in respect of their profannesse vnworthy, and for want of knowledge vnfit: an vn­comely thing it is, that holy things should be giuen vnto dogges or swine: they are dogges, that are malitious, enuious, cruell, vsurers, oppressours, extortioners; sensuall persons, licentious, carnall, Epicures, adul­terers, drunkards: ignorant sottes are swine: it is herein the Ministers part, to se­perate the pretious from the vile, Ierem. 15. 19. And if spirituall gouernours, by laying hands suddenly vpon others, are partakers of their sinnes, 1. Tim. 5. 22. so are they, which by their handes rashly and suddenly deliuer holy things.

[Page 150] Lastly all Christians are taught to make difference betweene men in re­spect of their civill conuersation, to haue an especiall care with whome they con­uerse, or enter any league of friendship, af­finitie, marriage, or howsoeuer else: whe­ther they be of a corrupt religion, or of a prophane life: for the first, S. Paul giueth vs a rule, Tit. 3. 10. Reiect him that is an he­reticke: for the other, the wise man giueth counsell, Prou. 22. 24. Make no friendship with an angrie man. Prou. 24. 21. Meddle not with them that are seditious. Men there­fore should carefully make choice of their companies, and consort themselues with those that be like minded. Origen well sai­eth, Qui congregat cum male sapientibus de Christo, cum Christo non congregat. He that Hom▪ 19. in Math. gathereth with those that are not right min­ded toward Christ, doeth not gather with Christ. But all Atheists, prophane persons, papists are such, therefore to haue any fa­miliaritie, friendship, affinitie with such, is to leaue Christ.

Uers. 23. And other saue with feare, pul­ling them out of the fire:] that is, such as are Doct▪ [...]. nowe in great danger, euen as in the midst of the fire readie to be consumed, must be saued by the terrour and feare of Gods [Page 151] iudgements, and so as it were violently pulled away from the flames of hell fire.

We se then, that the preaching of the lawe, and threatnings of Gods iudgemēts The law must first be prea­ched. is necessarie for obstinate sinners, and such as are indurate in their sinnes.

Testim. This order Saint Paul prescri­beth vnto Timothie, that he should first improoue, rebuke, then exhort. 2. Tim. 4. 2. So Eliphaz in Iob saith, Iob. 5. 18. The al­mightie maketh the wound, and bindeth it vp, he smiteth, and his hands make whole: the wounding goeth before the binding, and smiting before healing.

Examp. Thus Nathan dealt with Da­uid, denouncing against him Gods heauie iudgements, saying, The sword shall neuer depart from thine house, &c. 2. Sam. 12. 10. And afterward vpon Dauids repentance, he ministreth comfort vnto him: saying, The Lord hath put away thy sinne, thou shalt not die. v. 13.

This course also Saint Paul kept with the incestuous person, first in deliuering him vp to Sathan for the destruction of his flesh, that his spirit might be saued. 1. Cor. 5. 5. then afterward vpon his earnest sorrow he releaseth the sentence, and writeth to the Corinthiās for his restraying, 2. Cor. 2.

[Page 152] Exornat. Like as the husbandman first gathereth out the stones in his vine­yard, and then planteth it with the best plantes, Isay, 5. 2. so in mans heart, before grace can be planted, sinne by true re­pentance must be extirpate: and like as when one is in a dead sleep, he must be rai­sed with the loud soūd of a trumpet; so the Lord saith to his prophet, Isay, 58. 1. Life vp thy voice like a trumpet, and shew my people their transgressions. Iosephs fetters of yron, Gen. 40. 3. went before his chaine of gold, Gen. 41. 42. So saith Augustine: Incipit à vinculis ferreis, finit ad torquem auream: Wis­dome beginneth with yron fetters, and endeth with a golden chaine: first it terrisieth the heart with iudgements, then suppleth it with comforts.

Aitiolog. The reason why it is profita­ble to preach gods iudgements vnto those that are setled in their sins, and plunged as it were in hell fire, is this; because by them they are brought to repentance, as the city of Ninive was at the preaching of Ionas, when he cried, yet 40 daies, & the city shall be destroyed, Ion. 3. and the Apostle saith godly sorrow causeth repentance, 2. Cor. 7. 10 and sorrowe is wrought in vs by conside­ration of gods iudgements, which are pre­uented by repentance.

[Page 153] Applic. This doctrine first discouereth the indirect course vsed in the popish Errór. 60. Papists promis [...] pardons when they should threaten judg­ments. Church; wherein nothing is more com­mon, then to heare of pardons, indulgēces, for daies, for moneths, for yeares, for hun­dreds, for thousands. Any man that will be at the cost, or will yeelde himselfe to their superstitious obseruations, shall haue the Popes indulgence, or Iubile pardō: looke synops. Centur. 5. error. 47. in the meane time no mentiō atall is made of repentāce: but it is an euident signe that it is but light ware & slender stuffe, that is so easily had. These popish indulgences are like vnto that vntempered morter which Ezechiel cōpareth the false prophets flattering ser­mons vnto, Ezech. 13. 10. Such buildings will abide no stormes, and such pardons cannot deliuer from Gods iudgements.

Secondly here is a rule giuen for prea­chers, that where they see the state of the people requireth it, to take a round course with them, to course them vp, and to thunder against them Gods iudgements: I feare me, there are fewe congregati­ons in this land, that haue not neede of such plaisters: they shall finde, that one sermon of this kinde will doe them more good then tenne smooth sermons. [Page 154] God send vs many such preachers, which as good physitians hauing to doe with old festered sores, may first search and cle [...]se the wound, and then apply their gentle medicines: for the prophet saith, that such preachers, as haue sweete tongues, doe but steale away the worde from the people, they profit them not, Ierem. 23. 30, 31. O­rigen hath a good note, Atristibus semper, sed necessarijs inchoat deus veluti ego occida, & ego viuificabo, ego percutiam, & ego sàna­bo. hom. 1. in Ierem. God alwaies beginneth with sorrowfull things, but necessarie: as I kill, and I make aliue, I smite, and I heale.

And hate the garment spotted of the flesh.] The Apostle alludeth to the custōe Doct. 4. of the law, that euen the garment that tou­ched the flesh of an vncleane person was vncleane, Leuit. 15. 17. yea the bedde whereon he lieth, the seat whereon he sit­teth, shall be vncleane, v. 4. so that his mea­ning is, that men should not only abstaine from the grossest and greatest sinnes, but The smallest sinnes are to be shunned. from the least pollution thereof.

This is all one with that of Saint Paul, Abstaine from all appearance of euil. 1. Thes. 5. 22.

Testim. So the Lord for badde our first parents not onely to eate of the fruite, but [Page 155] to touch it, Gen. 3. 3. he would haue them to shunne the very occasion of euill.

Examp. So chast Ioseph when he saw the vncleane desires and wicked dispositi­on of his masters wife, he would come no more in her companie, Gen. 39. 10. he would not in curie the least suspition of e­uill.

Exornat. For like as the prophet re­prooueth the hypocrites of his time, who though they would not eate of polluted or vncleane flesh, yet the broth thereof was found in their vessels, Isay, 65. 4. So the suspi­tion or appearance of euill must be shun­ned, euen as the broth of that which is vn­cleane. As Cockatrice egs are venemous, and hurtfull, not onely if one doe eate them, but if he doe tread vpon them, or be sprinckled therewith, Isay. 59. 5. so the least felloweship with euill is contagi­ous, and bringeth infection

Aitiolog. The reason, why we should resist the very first beginnings of sin, may be gathered from Saint Pauls words, Eph. 4. 27. neither giue place to the deuill: for if in small matters we giue place to him, we make a way to his greater tentations: the course of the water must be stopped in the beginning, Prou. 17. 14. and so must [Page 156] Sathans temptations be resisted at the first.

Applicat. Who seeth not now how fit­ly this doctrine serueth for the reproofe of the Papists and popish profession? who if they might be cleared from the vncleane and polluted flesh, that is, from grosse ido­latrie and paganisme, as they can not by any meanes, yet it is most apparent, that they haue the garment spotted of the flesh: that is, they retaine many carnall rites, ceremonies, and vsages borrowed of the Iewes and Gentiles: from the Iewes they haue their washings, censings, holy water, oyle, salt, palmes, priestly garments, difference of meates, obseruation of daies: from the Gentiles, adoration of images, purgatorie, inuocation of the dead, pilgri­mages, worshipping of angels, and such like; that if euery bird had his feather, and the Gentiles and Iewes might fetch home their owne, that the popish Church hath borrowed, they would be left very beggar­ly and naked. So then the best and cheifest ornament of Poperie, is the garment spot­ted with the flesh; and their religion con­sisteth in touch not, taste not, handle not, which all perish with the vsing, and are af­ter the commandements and doctrines of [Page 157] men, as S. Paul saith. Coloss. 2. 21.

Secondly we that professe the glorious Gospel of Christ are taught, that we should not neither in opinion, nor in any externall vsages, rites, or customes, which may breed offence, conforme our selues to the carnall and spotted profession of po­perie, Popish religion spotted of the flesh. but to decline in all things, the very shadow, shew, or least suspition thereof: and beside concerning the errours of life, not to thinke it sufficient to abstaine from grosse and noysome sinnes, as foule and vgly deformities, but to wipe away the ve­ry blemishes and spots, that is, the occasi­ons, entisments, appearance, prouocations to sinne. Iob, as he was free from adulte­rie and vncleannes of life, so he did auoid the very baits and allurements to sinne: He made a couenant with his eyes, not to looke vpon a woman, Iob. 31. 1. Hierome vseth this similitude, Vt creatorem non in clephan­tis, Epitaph (No) poti [...]n. camelis, lconibus miramur, sed in minutis quoque animalibus, formica, culice, it a mens Christo dedita aeque in maioribus & minori­bus intenta, &c. Like as we doe admire our Creator, not so much in elephants, camels, ly­ons, as in the smaller beasts, the ant, gnat; &c. so a minde deuoted to Christ, doth as well take heede of small as great sinnes.

The 16. lecture.

v. 24. Now to him, that is able to keepe you, that you fall not:] Here beginneth the second part of the conclusion, which con­taineth a solemne celebration of the praise of God: wherein are three things to be considered; what it is that is here yeilded? glorie, maiestie, dominion, power, v. 24. to whome? to God onely wise: wherefore? because it is he onely that is able to keepe vs from falling, and to present vs blame­lesse at his comming.

God then is both able and willing to stay and keepe his children, that they fall Doctr. 1. It is the Lord that keepeth vs from euill. not: some read, which is able to keepe vs without sinne: but the word is, [...], free from falling: that although the righ­teous can not in this life be free from all sinne, and from slumbling; yet God will preserue him from falling.

Testim. So the wise man saith, Prou. 24. 16. The iust man falleth seauen times and ri­seth againe, but the wicked fall into mischiefe: that is, though the righteous doe fall into danger, and runne into offences, yet shall he not be quite giuen ouer as the wicked. S. Paul also saith, He shall be established: for God is able to make him stand. Rom. 14. 4.

[Page 159] Exampl. The Lord saith to Abimelech, Gen. 30. 6. because his offence was of ig­norance, I haue kept thee, that thou shalt not sinne against me. So Dauid confesseth that it was the Lord, that kept him back from hurting the house of Nabal, 1. Sam. 25. 34. And Saint Paul assureth himselfe, that the Lord will keepe him from euery euill worke. 2. Tim. 4. 18.

Exorn. For like as our Sauiour Christ staied Peter by the hand, that he did not sinke; so the Lord guideth vs by his grace: and as the nurse holdeth and staieth the in­fant in going, so the angels of God doe beare vs in their hands, that we dash not our foote against a stone. Psal. 91. 12. But much better doe they hold vs vp from fal­ling, then Mephiboseth was kept of his nurse, who in her hast let him fall, and so he became lame. 2. Sam. 4. 4.

Aitiolog. And this the Lord doth for his own glorie sake, that although his chil­dren be compassed with many infirmities, yet he so directeth them, that they be not ouercome of them: as the Lord saith to S. Paul, My power is made perfect through weaknesse. 2. Cor. 12. 9.

Applicat. First then, if it be God, that keepeth vs from falling, then is not a man [Page 160] able by his freewill to eschew euill, and preserue himselfe from sinne, which is the Error 62. opinion of the Papists. Synops. centur. 4. er. 44. For our Sauiour Christ saith, With­out me, ye can doe nothing, Ioh. 15. 5. And it is God that worketh in vs, both the will and the deede, of his good pleasure, Philip. 2. 13. Augustine writeth excellently of this point, Duobus modis cavetur corporis ma­lum, vt non accidat, & si accciderit, cito sane­tur: Aug. de Nat. & grat. c. 67. sic vt non accidat peccatum, cavemus di­cendo, ne nos inferas in tentationem, vt cito sa­netur, dicimus dimitte nobis. As we two waies take heede to our bodie, that no euill happen vnto it, if it doe, that it be soone healed, so that sinne happen not vnto vs, we take heed, saying, lead vs not into temptatiō, that it may be soone healed, we say, forgiue vs our sinnes. So that both our preseruation from sinne, and our restitution when we haue sinned, procee­deth onely from the grace and strength of Gods spirit.

Secondly we are taught, that no man presume of his owne strength, that he can Man is not a­ble to guide himselfe. guide himselfe. Peter did so, & was decei­ued, because he vndertooke more, then he could performe: but that we depend vpon God for his grace to direct our steppes, and to preserue vs from euill: and to giue [Page 161] him thankes, that whereas we see the vn­godly daily in heapes to fall into the snares of Sathan, and to commit great sinnes with greedines, adulteries, blasphemies, murders, oppressions, with such like, that God doth stay vs by grace from such downefalls, that we may say and acknow­ledge with the Prophet, Lord vnto vs, thou wilt ordaine peace, thou hast wrought all our workes for vs. Isa. 26. 12.

To present you faultlesse before the pre­sence of his glorie with ioy.] As God in this Doctr. 2. life doth preserue vs from falling, so in the comming of Christ, he also shall present vs faultlesse with ioy: so then, while we liue we can not be faultlesse, but this worke is reserued for the comming of Christ.

Testim. This S. Paul euidently shew­eth, 1. Thess. 5. 23. I pray God, that your whole spirit and soule and bodie, may be kept blamelesse in the comming of our Lord Iesus Christ. And againe, Ephes. 5. vers. 25, 26, 27. Christ gaue himselfe for his Church, that he might sanctifie it and cleanse it by the washing of water through the word: that he might make it vnto himselfe a glori­ous Church without spotte or wrinkle. So then the Church in this world is sanctified [Page 162] and clensed, but it shall then be without spot and wrinkle when it shall be a glori­ous Church, and that is at Christs com­ming.

Examp. S. Paul thus professeth of him­selfe, that he was not alreadie perfect, Phi­lip. 3. 12. he sheweth in that place, that the state of perfection in Gods Saints shall not be till the resurrection. v. 11. If by any No perfection in this life. meanes I might attaine to the resurrection of the dead, not as though I had alreadie attai­ned vnto it, either were alreadie perfect: so that he looketh not for perfection till the day of resurrection.

Exorn. Like as when Iehoshuas filthie garments were taken from him, a faire dia­deme was set vpon his head, Zachar. 3. 4, 5. so we shall then be thoroughly purged from our sinnes, when we are crowned with glorie: then at his comming shall the Lord be as fullers sope, Malach. 3. 2. tho­roughly to wash and cleanse his Church. This is that, which Iohn saw: A great mul­titude standing before the throne and the Lambe, cloathed with white long rayments, and palmes in their hands, Reuel. 7. 9. that is, then they shall be perfectly purified, when they shall be in triumph and glorie, which is signified by the palmes.

[Page 163] Aitiolog. The reason is euident out of Saint Paul, 1. Cor. 15. 25. He must raigne till he hath put all his enemies vnder his feete, the last enemie that shall be destroied is death. v. 54. When this mortall hath put on immor­talitie, then shall be brought to passe the say­ing that is written, Death shall be swallowed vp in victorie, &c. So then, sinne and death are yet in the world, not perfectly subdu­ed vnto vs, because mortalitie yet remai­neth, and Christ hath not yet put downe all his enemies, and perfectly triumphed: though he haue bruised the serpents head, yet he still biteth his heele, Gen. 3. 15. This glorious triumph and perfect victorie, though now begun, shall not be finished vntill the resurrection.

Applicat. First then this doctrine, o­uerthroweth a popish errour: that a man Error 61. in this life may be perfect, and that some are so iust here, that they neede no repen­tance. Rhemist. Luk. 15 sect. 1. And that it is possible in this life to keepe the law and Error 64. commandements of God. Synops. Centur. 4. err. 63. Bellarm. Which is contrarie to No man can keepe the cō ­mandement [...] in thi [...] life. the Scriptures, Isa. 64. 6. We all haue beene as an vncleane thing, and all our righteous­nesse is as filthie cloutes. Psalm. 130. 3. If [Page 164] thou, O Lord, straitly markest iniquities, who who shall stand? This priuiledge to be without sinne, is peculiar and proper one­ly to Christ: as Augustine well saith, Nul­lus existit homo, de quo in haec vita constituto veraciter dici potest, quod nullum habeat pec­catum excepto vno mediatore. There is no Contr. Pelag. lib. 2. c. 29. man, of whome it may be truly saide in this life, that he hath no sinne, excepting onely our alone Mediatour.

Secondly, seeing we doe hope one day to be presented vnspotted and blamelesse before God through Christ, we ought now to endeauour to lead an holy life, and with the Apostle to prease forward toward the marke: as Saint Peter exhor­teth, Seeing ye looke for such things, be dili­gent, that ye may be found of him in peace without spotte and blamelesse, 2. Pet. 3. 14. that although we can not while we liue in the flesh be freed from all infirmitie, yet that we should pray to God to be preser­ued from iniquitie: as Augustine saith, writing against the Pelagians, Op [...]andum est, vt fiat, conandum est, vt fiat, supplican­dum est, vt fiat, non tamen, quasi factum fue­rit, Contr. Pelag. lib. 3. c. 10. confidendum. This which they say, that some men haue liued without sinne in the [Page 165] world, we are to wish it may be, to endeauour it may be, to pray it may be, not to be confident as though it hath beene.

Uers. 25. To God onely wise our Sauiour] Doct. 3. Christ one God with his father. Here in that the Apostle calleth our Sa­uiour Iesus Christ the sonne of God, on­ly wise, God the father is not excluded: for he is also the onely wise God, Rom. 19. 27. Like as, the Apostle before v. 4. cal­leth Christ Iesus the onely Lord, yet god the Father also is the onely prince, king of kings, Lord of Lords, 1. Tim. 6. 15. By these scriptures then is euidently proued vnto vs the vnitie of the Godhead, and that Christ with his Father and the Ho­ly Ghost is one God, one onely wise, one Lord, who onely hath immortalitie, 1. Timoth. 6. 16. that although we beleeue the blessed Trinitie of the Father, Sonne and holy Ghost: yet these three are one onely wise, immortall, God: they haue all one power, one Godhead, one wise­dome, one eternitie, one essence, as by these scriptures is euident. And the A­postle Saint Paul further saith, Philip. 2. 6. Who beeing in the forme of God, thought it no robberie to be equall to God. But if our Sauiour Christ had not beene one God with his father, it had bin wrong and [Page 166] robberie to be made equall to him. Here then we learne, that God is the fountaine of all wisedome, and that the wisedome of man is but foolishnes before God, 1. Cor. 3. 18. The Lord knoweth that the thoughts of the wise be vaine. v. 20. and the foolishnes of God (as men count it,) is wiser then Testimon. men. 1. Cor. 1. 15.

Examp. This was confessed by Pha­rao, when he said, thus to Ioseph, Gen. 41. 39. For as much as God hath shewed thee all this, there is no man of vnderstan­ding or of wisedome like vnto thee: He ac­knowledgeth that Ioseph must needes be a prudent man, because he had his wise­dome from God. Dauid also setteth forth the infinit wisedome of God when he say­eth, Psal. 119. 98. By thy commaundements thou hast made me wiser then mine enemies: the wisedome of the world was not like that wisdome which Dauid receiued from God.

Exornat. Christ is then as the oliue tree that ministereth oyle to the candlesticke of the Church, Zach. 4. 12. that giueth all grace and wisedome to his members, and he is the stone with seuen eies, grauen with the Lords owne hand, Zach. 3. 9.

Aitiolog. For who can compare with [Page 167] God in wisedome, who is the auncient of daies? Dan. 7. 9. who was before all things, from all eternitie; his eies are as flaming fire, Reuelat. 1. he seeth all things: he dwel­leth in light, 1. Tim. 6. 16. He is light and in him is no darkenes. 1. Ioh. 1. 5. If then an­tiquitie and knoweledge bring wisdome, who is wiser then Christ, who knoweth all things, and was before all things?

Applicat. First of all, where the Apo­stle saith, to God onely wise, our Sauiour, &c. Error. 65. a certaine erroneous opinion of the Pa­pists is confuted, as touching the god head Christ God of himself though not the sonne of himselfe. of Christ; for they say, that he had not on­ly his person, but his substance of his fa­ther. Rhemist. Ioh. 1. sect. 3. We contrari­wise doe hold; that Christ, though as he is the sonne, he be of the Father in respect of his person, yet he is God of himselfe as the father is: as the Apostle saith here he is on­ly wise, as Saint Paul calleth God the Fa­ther onely wise, Rom. 16. 27. wherefore Christ is God himselfe, wise of himselfe, immortall of himselfe, as God the father is: if that his wisdome, power, Godhead, should be begotten of god, then he should be wise, not as he is God, but as he is the sonne; then could he not be onely wise, for the sonne cannot be said to be sole or one­ly [Page 168] because he is neuer without the Father, as Ambrose well noteth: Audeo dicere, pri­mus est fillus, sed solus non est: primus, quia cūpatre semper, solus non est, quia sine patre, nunquā est, non ego hoc dico, sed ipse dixit, non sum solus, quia pater mecum est: solum diuini­tas facit, & quod vnum est, solum est. I dare say the sonne is first, but the sonne is not alone: he is first, because alwaies with the Father, not a­lone because he is neuer without the father: I say not this, but himselfe said it, I am not a­lone, because my father is with me: the God­head maketh him alone, for that which is one is alone. Wherefore Christ is onely wise as his father is, he is wise of himselfe, and God of himselfe as his father is: and so our Sa­uiour Christ saith, that as the father hath life in himselfe, so likewise hath he giuen to the sonne, to haue life in himselfe, Ioh. 5. 26.

Secondly, seeing we haue a Sauiour who is onely wise, in whome dwelleth the fulnesse of the Godhead bodily, Coloss. 2. 9. to whome God giueth not his spirit in measure, Ioh. 3. 34. but in great aboun­dance beyond all measure, and of whose fulnesse we haue receiued grace for grace, Ioh. 1. 16. We are taught nowe to whome we may haue recourse, if we want any [Page 169] spirituall grace, as Saint Iames teacheth: if any man lacke wisedome let him aske of God who giueth vnto all liberally, Iam. 1. 5. Wherefore the carnall securitie of all worldly minded men is here condemned, which as though they had all fulnesse in themselues, whereas they are emptie and destitute, seeke not vnto Christ for wis­dome, grace and knowledge: as our Saui­our Christ vpbraideth the Iewes, Ye will not come vnto me that ye may haue life, Ioh. 5. 40.

Be all glory, maiestie, dominion (or strēgth) and power, both nowe and for euer.] The vulgar latin text addeth in the begin­ning, Through Iesus Christ our Lord, and in the ende, before all worlds: and then it followeth, to the worlds ende, or for euer and euer. The first clause seemeth to be taken from the Apostle, Rom. 16. 27. and to be transposed hither; but not so fitly, be­cause the Apostle spake of the person of our Sauiour before, as Saint Paul doth not there: although the sense and matter in neither reading be much altered, yet the first is not receiued in the most authen­ticall Greeke copies and in the Syrian translation: therefore it is not much to be contended about.

[Page 170] Here the Apostle teacheth vs, that all things should be referred to the glorie of God, all our actions should beginne and ende in him: two of these shewe the ende, to the which all things should be directed, that is glorie, & maiestie or magnificence, that is an higher degree of glorie: the other two the cause & means whereby all things are effected; namely, the strength and po­wer of God: and in that we say, Amen, the Church of God consenteth hereunto in iudgment and affection, and by this word we seale this praier to be true.

Test. This dutie of thanksgiuing & yeel­ding glorie vnto God, the Apostle exhor­teth to be vsed, as agreeable to his will, and acceptable through Iesus Christ. 1. Thes. 5. 18. In all things giue thankes, for this is the will of God through Iesus Christ.

Examp. The angels themselues giue vs an example, who celebrate the praises of God: glorie to God on high, Luk, 2. 14. Our Sauiour himselfe also doeth the like, Math. 11. 25. I giue thee thankes O father, &c. Saint Paul often vseth this forme of doxology, Rom. 16. 27. Eph. 3. 20. 1. Tim. 1. 17. 1. Tim. 6. 16. and in diuers other pla­ces.

Exornat. For like as the doue brought [Page 171] an oliue braunch to Noah into the arke in token of ioy and thankefulnesse to that person and place, where shee had beene preserued from the rage of the waters, Gen. 8. 11. And as the oxe and asse doe thankefully acknowledge their masters cribbe, where they vse to be fedde, Isay, 1. 3. so should we celebrate the praise of god, from whome we receiue all good things.

Aitiolog. For this is all the recompence which the Lord looketh for at our hands: Psal. 116. 12. What shall I render vnto the Lord for all his benefits toward me? I wil take the cuppe of saluation and call vpon the name of the Lord. Vnworthy then are we of the least of gods mercies, if we do not vouch­safe to open our mouthes to call vpon his name, and giue him thankes.

Applicat. First, if all glorie and power is to be giuen vnto God, who is only wise, Error. 66. Papists giue thankes to Saints. what great blindnesse and superstition is it in the Papists to giue praise and thanks to Saints? as their great writer Bellarmine is not ashamed blasphemously to ioyne the virgin Marie with God in this seruice of praise, concluding his booke thus, Laus deo Virgini (que) matri Mariae, Praise be to god and to the virgin Marie his mother. Let them shewe vs any such forme of thanks­giuing [Page 172] vsed by the prophets or Apostles, if they can. Nay they directly forbid vs to reioyce in men, 1. Cor. 3. 21. Was not He­rod smitten by the angell, because he gaue not the glorie vnto God? Act. 13. 23. And as Saint Paul saith of himselfe, Was Paul crucified for you, or were ye baptized into the name of Paul? 1. Cor. 1. 13. So say we of the virgin Marie, was shee crucified for vs? did shee create, or redeeme vs? or are we baptized into her name? Wherefore shee is not to be praied vnto, or trusted in, or praise and glorie to be yeelded to her. No doubt the Saints in heauen say with the Church in earth, Not vnto vs Lord, not vn­to vs, but vnto thy name giue the praise, Psal. 115. 1.

Ambrose vpon these wordes of Saint Paul, who is Paul, who is Apollos, but the Ministers? thus writeth, Ut quia ministri sunt, spes in his non sit, sed in domino, cuius mi­nistri sunt. Because they are Ministers, let not our hope or trust be in them, but in God whose ministers they are.

Secondly, the slackenesse and dulnesse of many carnall and secure persons is re­prooued, who seldome giue thankes vnto God, nor yeelde praise vnto him for the benefits which daily they receiue: of such [Page 173] speaketh the Prophet Dauid, calling them men of this world, whose bellies God fil­leth with his hid treasure. Psal. 17. 14. It is an hid treasure to them, because they nei­ther know, nor acknowledge the giuer and author thereof. But we should say ra­ther with the Prophet, Psal. 118. 14. The Lord is my strength, and my song: that we should sing vnto his praise, from whome we receiue strength and grace to euery good worke: and so as the Apostle saith, That whatsoeuer we doe, we should doe it to the glorie of God. 1 Cor. 10. 31. Ambrose well saith, Christus in bonis adiutor, in malis conservator, &c. ante omnes actus seculi de­bemus Serm. 43. habere actus pietatis. Christ in good things is our helper▪ in euill our preseruer, be­fore all secular acts, we should vse the act of pietie, that is, to pray and giue thanks vnto God. And as for all other externall bles­sings God is to be praised, his power to be God in all things to be praised. acknowledged, glorie to be aduanced: so chiefly, for his assistāce in spirituall works, as in the preaching and expounding of his word, and for the good fruite and successe therof: as S. Paul thākfully cōfesseth, By the grace of God I am that I am: I laboured more 1. Cor. 1 [...]. 11. abundantly then they all, and yet not I, but the grace of God with me, &c. Hereof is that [Page 174] godly vse, first taken vp by the Apostles to ende their epistles, with a doxologie or praise vnto God, since continued in the Church of Christ, in the same manner to conclude their praiers, sermons, and other holy exercises: the same shall be the ende of this treatise: I say therfore and conclude with this our Apostle, Now to him, that hath enabled me by his spirit vnto this worke, and is able to doe exceeding aboundantly a­boue all that we aske or thinke, Eph. 3. 21. to God onely wise our Sauiour, be glorie, maiestie, dominion, and power, both now and euer,

Amen.