A Catholicon

The first lecture.

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

1. The author, is Jude the Apostle, called here the brother of lames: there are two called James, one the brother of John which was beheaded by Herod, Act. 12. 20. the sons of Zebedee, Mark. 3. 17. the other was James the younger, the son of Alpheus, Math. 10. 3. there were of them four brethren, James, Ioses, Simon, Jude: Math. 13. 55. their mother was Marie, Math. 27. 56. the wife of Cleophas, John 19. 25. who was also called Alpheus, and the sister of Marie: there were two Apostles of this name; as there were two Simon's, Simon Peter, and Simon Cananeus: two James, one of Zebedee, the other of Alpheus: so two Judas, one Iscariot, which betrayed Christ, the other the brother of James: and three of these brethren, James, Judas, Simon were Apostles.

2. The occasion was this, Jude remaining after most of the Apostles, until th • time of Domitian, some 50. years after Christ, and seeing the decay of religion and manners, that some making a show of faith, yet gave themselves to all voluptuous living, such as were the Nicolaitans mentioned, Apoc. 2. 6. the Apostle taketh occasion to write this epistle against such carnal professors, admonishing the brethren to take heed of such.

3. Some of the authority of this epistle have 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 prophesy of Henock. v. 14. For answer whereunto, we say first, for one Apostle to follow another in their writings doeth no more derogate from them, then for one prophet to follow 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 diverse other places, who listeth to observe, shall find the latter prophets do borrow of the former: secondly, these writings are now perished, which the Apostle citeth, or he had them by some approved tradition, which he allowed, as he was directed by the spirit, as Saint Paul maketh mention of Jannes and I ambres, 2. Tim. 3. 8. and like mention is made of the book of Iaser, Iud. 10. 13. & Num. 21. 14. there is mentioned the book of the battles of the Lord.

4. The parts of this epistle are four, 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 sins of these carnal professors, and of their judgments, unto verse. 17. 4. The conclusion containing a vehement exhortation to careful circumspection, & heed taking: from v. 17. to the end.

Vers. 1. Jude the servant of Jesus:] The inscription containeth three things; the person saluting, the person saluted, the salutation in self, v. 2.

Jude, servant:] he was also called one of Christ's brethren after the flesh, Math. 13. yet he counteth this the most honorable title of all to be Christ's servant.

Probation: 1. Cor. 7. 23. It is a most excellent freedom to be the Lord's servant: 1. Tim. 1. 12. He put me in his service.

Demonstrat. Rom. 1. 1. 2. Pet. 1. 1. Paul and Peter first name themselves servants, then Apostles: so that the name of Servant is more excellent: and James which is called the Lord's brother, Galath, 1. 19. yet leaveth that name, and calleth himself the Servant of Christ: I am, 1. 1. The Berheans entered into the service of Christ are counted honorable. Act. 17. 11.

Exornat: If it were such an excellent privilege to be a subject to Caesar, a Roman, Act, 22. 25. much more to be servant to Christ.

Reasons: 1. In regard of our Masters high protection, Heb. 13. 5. He will never leave nor forsake us. 2. In regard of his provision, Luk. 15. 17. They have bread enough: that is, God provideth all necessary things for his. 3. In regard of the great reward of God's service, Mat. 19. 28.

Use: 1. We lay open the hypocrisy of the pope who calleth himself a servant of servants, yet taketh upon him to be a king of kings: who professing himself a servant, doth his own will and not his masters, like unto that evil servant, which smiteth his fellows, Mat. 24. 48. Secondly, we are taught, that every man in his place should seek to do some acceptable service unto Christ, in setting forth his truth: that no man be an unprofitable menber, as they are which spend their time in riot and wantonness.

Called and sanctified] Here are set down three parts of our justification and incorporation into Jesus Christ, vocation by God the father, sanctification by the holy Ghost, preservation by Christ: so that it is in vain to be called first, unless we be sanctified, and to be sanctified unless we be kept and preserved, not to loose our sanctification.

Doctrine: that it is in vain to be called, that is, stirred and moved to receive the faith, unless we be sanctified.

Probat: Math: 20. 16. Many are called but few are chosen, that is, truly sanctified: I am. 1. 14. it availeth not to be so called to the faith.

Demonst: Mark. 6. 20. Herod seemed to be called and somewhat in wardly touched, but he was not sanctified; he would not forsake his sweet sin of incest in keeping his brothers wife. Simon Magus was baptized, and so called, Act. 8. but he was not sanctified to leave his gaineful sin of covetousness.

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

Confirmat: I am. 1. 22. Deceiuing your own selves: that is, they think it enough to hear the word only: another cause is forgetfulness, v. 24. The love of the world & their own pleasure putteth from them the desire of sanctification.

Use: 1. The papists slander us, that say, we preaching faith destroy good works: whereas we affirm with the Apostle, that our calling is fruitless without sanctification. 2. Let no man content himself to come to hear the word, but labor to amend your lives, your drūkennes, extortiō.

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

Doctrine: That they which are givē unto Christ, and truly called, shall be preserved 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 deliver me from every evil work, & preserve me to his kingdom. Like as Zachar. 4. 9. Zerubbabel did both lay the foundation of the temple and finish the work, so God will establish and make perfect the work begun in us: Psal. 68. 28.

Reason: The cause of this continuance and perseverance is not in our selves, because we are subject to mutability, and are ready to fall like water, as Reuben that lost his birthright, Gen. 49. 5. but the cause is in Christ that holdeth us: John. 6. 39.

Use: 1. Against the papists that say, faith faith may be lost, and that a man may fall away from his election, for Christ looseth nothing that is his, and God's word & decree is immutable: Heb. 6. 2. That seeing many do fall away, as Demas did, 2. Tim. 4. that we pray continually, that Jesus Christ may hold us.

Vers. 2. Mercy, peace, love be multiplied] Mercy frō God the father in forgiveness of sin, peace in Christ in feeling our conscience settled, love in the holy Ghost, in being more and more assured of God's love towards us.

Multiplied] doctrine: that we endeavor to increase in the graces of God's 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 showeth concerning himself, that as his sufferings increased, so his consolation much more in Christ: such an one was Mark, at the first weak and fearful, Act. 13. 39. but afterward strong and profitable. 2. Tim. 4. 11. In this respect, Judge. 5. last verse, the righteous are compared to the sun that still from his rising increaseth.

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

Use. 1. The papists are confuted, who think a man cannot grow up to an assurance of salvation: seeing that the children of God may increase till they come to a perfect growth in Christ, Ephes. 4. 11. 2. They are reproved, that either loose their first love, 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 strive and contend for the faith: wherein we have these four things to consider. 1. The cause, which moved him to write; not only his own desires, but the present necessity. 2. Whereof he writeth; of the common salvation. 3. To what ende; to exhort them to strive for the faith. 4. A reason of this ende: the faith, which was once given: once for all, that they are not to expect a new faith, but it was given once to continue forever.

When I gave all diligence, &c▪ it was needful:] These two join together, as the general and special causes of his writing: the general cause, is his diligent desire to profit: the sepciall, this necessary occasion because of seducers and false brethren.

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

Probat. 2. Tim. 4. 2. Preach the word, be instant in season, out of season. 〈 in non-Latin alphabet 〉 . that is, let him take all occasion fit or unfit, 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 every house, v. 20. at all seasons, v. 18. S. Peter, 2. Pet. 2. 15. I will endeavor always, &c.

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

Confirmat. 1. Cor. 9. 16. Necessity is laid upon me, and woe is me if I preach not the gospel. Ezech. 33. 6. God will require his blood that perisheth at the watchman's hand, if he do not warn them.

Application. 1. The Papists hold, that the Scriptures are not necessary now, no more then in the Patriarchs time, who lived many hundred years without any Scripture both before the flood and after. Ans. God did then teach them by visions and revelations, and they had Prophets and Patriarchs taught of God to instruct them: but now, we have neither Prophets nor Apostles, and revelations and visions are ceased, so that the Scripture and written word of God are now most necessary: as here the Apostle saith, 〈 in non-Latin alphabet 〉 , necesse habui, or it was needful for me to write unto you.

2. Idle pastors and ministers are reproved, who use not this diligence to take all occasions to instruct their people, who if they loved Christ, would feed his flock.

3. As the pastors should use all diligence to teach, so the people should be as forward and diligent to hear: Swift to hear, slow to speak, I am. 1. 19. But now contrariwise, they are swift to speak, and to open their mouths against the Ministers of God, but exceeding dull and slow to hear God's word: take heed also of itching ears, 2. Tim. 4. 3. Some are like nice and dainty persons, that take no meat, unless it be dressed after their own fanfie; that like any water, better then out of their own fountain, Prov. 5. 15. and other Ministers better, then their own.

Common salvation] Doctrine. That there is one common way unto salvation, whereby all, that are appointed thereunto, shall be saved.

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

Demonstrat. Rom. 4. 23. It was not written only for Abraham, &c. Abraham had not a special way by himself to be saved, but the same common way with the rest. 2. Tim. 4. 8. S. Paul looketh for one common reward with all the faithful.

Exorn. Like as they which live in one kingdom be they strangers, or homeborne are subject to one law, Exod. 12. 49. so there is one law for all that appertain to the kingdom of Christ.

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

Applicat. 1. Against the Papists, who make this way too common, saying, that Christ died verily for all, Jews, Turks, infidels, for the damned as well as the Elect. Whereas the Scripture testifieth, he died only for his sheep, John. 10. 11. who is the Savior of all men, but especially of them which believe, 1. Tim. 4. 10. then not of all alike.

2. Against schismatics, that make not this way common enough, but think they only have found out the way to heaven, as being holier then the rest, as those hypocrites in Isaiah time, 65. 5. Which say, Stand apart, come not near me, I am holier then thou.

3. If it be a common salvation, none are to be ignorant of it: the ignorance then of the people is reproved, who seek not to know the means of their salvation: who are like to the fool, whom the wise man speaketh of, that knoweth not the way into the city. Eccl. 10. 15.

That you strive for the faith, &c.] Doctr. It is every man's part, according to his place and calling, to contend for the defense and maintenance of the truth, and to resist the gainsayers.

Testim. Prov. 23. 23. Bu • e the truth, but sell it not: that is, by all means compass the truth, but by no means by thy silence or negligence betray it.

Demonst. Christ is herein an example to us, John. 18. 37. who came to be a witness to the truth: and S. Paul, 2. Cor. 13. 8. We can do 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 servants of Isaac do strive with the Philistines for the well of water, which they had found; so for the truth and faith we ought to contend.

Confirmat. The reason is taken from the excellency and price of faith: men will contend for things of great price; so, we must not neglect so great salvation, which began to be preached by the Lord himself, Hebr. 2. 3. which hath been commended to us by the travail of the Apostles, by the blood of Martyrs. David would not drink the water, which was compassed with the peril of his captains lives, but poured it out to the Lord. 2. Sam. 23. so should not we make light account of the truth, which have been defended by the sufferings of so many martyrs.

Applicat. 1. Against the Papists, who say that the trial of faith dependeth upon the judgment of the prelates of the Church, that the people must not skanne their faith, but receive it at their hands. The Apostle here exhorteth all the brethren to strive 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 carnal security, which make no account of the defense of the truth, but stand indifferent to every religion, ready to be carried about with every wind of doctrine. Eph. 4. 14.

Which was once given to the Saints] That is, once for all, not ever to be changed or altered, and therefore this faith steadfast and unchangeable ought to be strived and contented for.

Doctr. That the faith of Jesus Christ, preached first by the Lord, and confirmed by the Apostles, as it is contained in their scriptures and writings, ought to be kept inviolably without change and alteration to the worlds ende. For the Apostle saith, 1. Tim. 6. 14. I charge thee to keep this commandment unrebukable to the appearing of the Lord Jesus. Therefore S. Paul reproveth the Galatians, for that they were so soon turned to another Gospel, Gal. 1. 6. verse. 7. He calleth the perverting of the Gospel of Christ, in corrupting of the doctrine of justification by faith, with justification by law or by works, another Gospel.

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

Confirmat. Heb. 13. 8. Jesus Christ, yesterday and today, and the same forever. As Christ changeth not, so neither his law nor Gospel.

Applicat. 1. Against the Papists, who in most of their articles have varied from the doctrine of the Apostles: in their seven sacraments, in the real presence, sacrifice of the mass, invocation of Saints, adoration of images, purgatory, works, traditions, like as the Pharisees had corrupted the law of God by their traditions, Math. 7. 9. They slander us, every year to invent a new faith, but we maintain the old, ancient, Apostolic 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 received; as salt, that wanteth his savor cannot be seasoned. Math. 9. 50.

The third lecture.

Vers. 4. Certain men are crept in, &c.] 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 sin, and just punishment. This description is either general, as in this verse; or in particular, from hence to the 17. v.

This verse containeth three things, their hypocrisy, in that they are said to creep in, to insinuate themselves under a pretense and show of holiness: 2. the certainty of their punishment, being of old ordained, &c. 3. their impiety both in their life, turning the grace of God into wantonness: and as touching the faith, they deny the Lord Jesus Christ.

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

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

Exempl. Math. 23. 14. Such were the Pharisees, which devoured widows houses under color of long prayer: such corner creepers were Iaazaniah and his company, that through a secret way in the wall committed idolatry. Ezech. 8. 8. 11.

Exornat. These are likened unto frogs, Apocal. 16. 13. that do craule secretly, and creep into houses: and like the spider, that maketh her web even in kings palaces. Prov. 30. 28.

The reason of their working is alleged, John. 3. 20. Because they hate the light, neither will come to the light, least their deeds should be reproved.

Applicat. First against the Papists, and their Jesuits and Seminary priests, that lurk in corners, and secretly corrupt the faith of many: by this do we know that they are deceitful mockers.

Object. Protestants also in time of persecution did teach privily and in secret places. Ans. The reason is not alike to preach faith secretly, when it is openly impugned, and to persuade error privily, where the faith is publicly preached: again that faith which Protestants taught privately, they defended publicly, in dying for the same; but Papists die not for religion: further, Protestants in their private teaching, though they persuaded faith, yet they seduced not the hearts of the subject from the obedience of their prince, nor sought to bring in a foreign power, as the Papists do.

2. For our instruction we are taught, to suspect all actions that are done in corners: Eph. 5. 12. as drunkenness, adultery, theft, are works of darkness, and to be avoided.

Of old. ordained] Doctrine. That God from the beginning in his everlasting decree hath appointed wicked and ungodly men to everlasting damnation, as he hath elected some in his mercy to be heirs of salvation.

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

Exampl. So Pharaoh was appointed of God to destruction, Exod. 9. 16. Judas also is called the child of perdition, John. 17. 12. who was thereunto appointed of God.

Exornat. Like as in an house there are vessels of honor and vessels of dishonor, 2. Timoth. 2. 20. as psal. 60. 7. Judah is the lawgiver, Moab a washpot: as in the administration of civil affairs some are appointed to honor, some live in dishonor: Pharaoh his butler was exalted, his baker was hanged, Gen. 40. so some are elected of God, some ordained to danation.

Confirmat. 1. The moving cause is God's gracious purpose, why some are elected, some not elected. 2. The ende is to God's glory. Eph. 2. 5, 6. both the efficient and final cause are expressed.

Applicat. First this doctrine is profitable to improve the doctrine of the Papists and Lutherans: one Pighius affirmeth, that God decreed nothing aforehand before it began to be done, contrary to the Apostle here, who saith, they were of old ordained. The Lutherans affirm, that the decree of election may be changed, and that one of the vessels of honor may be made a vessel of dishonor, contrary 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 ungodly are condemned, they should endeavor to lead a godly life, so shall they be sure to escape the decree of reprobation: as Saint Paul saith, concerning the civil magistrate, Wilt thou be without fear of the power? do well, Rom. 13. 3. so wilt thou be without fear of reprobation? lead a godly and upright life, and fear to do evil.

Turn the grace of God into wantonness] Doctrine, That we should not abuse the law of liberty, and of the grace of God unto licentiousness.

Testim. Against such Saint Paul writeth, Rom. 3. 8. that did evil, that good might come thereof: that is, would commit sin, more freely, that God's mercy might more abound in remission of their sins. Saint Peter also would not have us to make the law of liberty a cloak of maliciousness, 1. Pet. 2. 16.

Examp. Such were the Nicolaitanes, that being called to the knowledge of the Gospel, did teach licentious doctrine, as that it was lawful for women to be common: these the Church of Ephesus were troubled with, Apoc. 2. 6. Simon Magus made baptism a cloak of his covetousness, and Diotrephes of his ambition, John. epist. 3.

Exornat. As a lewd woman maketh marriage a cloak of her vicious and wanton life, Prouerb. 7. 19. So do these take liberty by their profession, to live ungodly. And as the Israelites abused Manna, and the quail unto wantonness and excess.

The reason, why we ought not to turn the grace of God into wantonness, is takē from the ende of our calling, Luk. 1. 74. that we being delivered from our enemies should serve him without fear. As God delivered the Israelites out of Egypt to serve him in the wilderness.

Applicat. 1. Against the Papists, who under color of religion, do challenge exemption from the civil magistrate, and so, do make their liberty a cloak as S. Peter saith: the like do the Anabaptists, that do urge the liberty of the Gospel, to bring in an anarchy, and a popular community: likewise the Pope by his pardons and indulgences giveth men license to sin, as the Pharisees by their Corban gave children license to be disobedient to their parents, Mark. 7. 11. 2. This dodoctrine is profitable to instruct; that men abuse not their holy profession unto wantonness: the grace of God teacheth us to deny ungodly lusts, not to live in them, Tit. 2. 12. But thou, whosoever thou art, that art called to the faith of Christ, if thou be a blasphemer, a drunken person, envious, an extortioner, thou art of them that turn the grace of God into wantonness, makest thy belly thy God, the end of such is damnation, Phil. 3. 19.

And deny God the only Lord, and our Lord Jesus Christ] These words thus translated seem to speak of two persons, of God the father and God the son: but indeed the whole sentence is to be understood of Christ, who is called God, and 〈 in non-Latin alphabet 〉 , master, and 〈 in non-Latin alphabet 〉 , 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 us, 2. Pet. 2. 1. he is our Lord, because by him all things are preserved, 1. Cor. 8. 6. Hebr. 1. 3. so that he is God as our creator, Lord as our preserver, master as our Redeemer.

Doctrine. That there are two sorts of deniers of Christ, either such as in opinion detract from Christ, and publish heresies, as the Arians denied his Godhead, the Anabaptists his humanity: or such as deny him in their life and conversation.

Testim. For the first, 2. Pet. 2. 1. 1. John, 4. 3. For the second, 2. Tim. 3. 5. They have a show of godliness, denying the power, &c.

Exampl. Of the first deniers Hymenaeus and Philetus, 2. Tim. 2. 18. which denied the resurrection of the body, and so consequently denied Christ's resurrection. Of the second, such were the Jews which gloried in the law, and yet in breaking the law dishonored God, Rom. 2. 23.

Exornat. They which deny Christ are as those that should have refused to strike the posts of their doors with the blood of the Paschal Lamb, or that did eat unleavened bread; they should be cut off: Exod. 12. 13. 19. The striking of the blood is the profession of faith, the unleavened bread is innocence of life.

Confirmat. John, 13. 35. Christ giveth charity as his cognizance, whereby his Disciples are known: they then that live not thereafter, deny their master, and pull off his cogniscance.

Applicat. 1. Against Papists, that deny the offices of Christ: his prophetical, in making their traditions equal to scripture: regal, in setting up another head, to make laws to bind the conscience, namely the Pope: priestly office, in making other Mediators beside, and other satisfactory sacrifice, as of the mass, beside his death.

Secondly, all carnal gospellers are reproved, who are now convinced to deny Christ, because by the power of his death, they die not unto sin, Rom. 6. 6.

The fourth lecture.

Verse. 5. I will put you in remembrance for as much as ye once knew:] Now the Apostle declareth by the examples of God's judgments in times past, what punishment these hypocrites also are to expect: and he produceth three principal examples: of the Israelites, the angels, and the third is of Sodom and Gomorrhah.

Doctrine. That it is profitable even to put the people of God in mind of those things, they already know.

Testim. 2. Pet. 1. 12, 13. I will stir you up by putting you in remembrance, though you have knowledge.

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

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

Exornat. Like as, when a nail is driven to the head. Ecclesiast. 12. 11. So is a doctrine or precept well urged: and they are like the clean beasts that chawe the cudde, which do ruminate and meditate of the same things often.

Applicat. First against the papists, who allow not the people to confer and reason together of such things as they heard, which we see notwithstanding was the practice of the primitive Church, Act. 17. 11. Secondly, we see it is an approved course both for the minister to use some repetition and rehearsal of that which hath been taught, and that it is a frivolous objection, when any man saith, he heard nothing but that he knew, for it is somewhat to have that called to his remembrance, and to be better imprinted in his mind, which he knew before. Thirdly, this Christian practice is commended, that people should confer together of those things they hear, that they be not as leaking and running vessels, Heb. 2. 1. It were much better for them so to do, then to make themselves busy bodies, in prattling and talking their pleasure of others, when they are met together.

The Lord, after he had delivered, &c. destroyed them which believed not] By this example the Apostle showeth, that as the Israelites, though they were delivered out of Egypt, perished because they murmured and lusted, and brought forth no fruits of their faith: so they which seem to be delivered and redeemed by Christ from the bondage of sin, shall not be saved if they lead a carnal and corrupt conversation.

Doctrine. That they which live in carnal pleasures and voluptuousness are convinced not to believe, as the Israelites wished to return to the fleshpots of Egypt, because they believed not the promises of Canaan.

Testim. Phil. 3. 19. They which make their belly their God, and mind earthly things are enemies to the cross of Christ. 1. Tim. 5. 6. She that liveth in pleasure is dead.

Exampl. Luk. 16. 19. This was the condemnation of the rich man, his voluptuous living, who notwithstanding lived in the external community of the faithful, & calleth Abraham father: such an one was Herod, Mark. 6. 20. who made semblance of religion, yet lived in unlawful 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 having once received the faith, do pollute it with their lives.

Confirmat. Heb. 10. 29. Their sin is great, because they count the blood of the testament as an unholy thing: that is, not able to sanctify and cleanse them.

Applicat. 1. Against the papists, in this manner: all that died in the wilderness, were not unbelievers and altogether incredulous; but some of them only doubted, as Moses, Numb. 20. 12. You believed me not, saith the Lord, that is, they were wavering and not constant: here we conclude, that we ought to be undoubtedly assured of our salvation: and therefore it is an erroneous assertion of the papists, that the certainty of faith, whereby a man is assured of salvation, is presumption. 2. We see what a dangerous thing it is, by this example, for those, which have taken upon them the profession of faith, not to live thereafter: as to follow adultery, idolatry, drunkenness, 1. Cor. 10. 7. 11.

Verse. 6. The angels which kept not their first estate, or principality 〈 in non-Latin alphabet 〉 : Doctrine, Here we see, that there are some good, some evil angels: 1. Tim. 5. 21. Elect angels: & so are there reprobate angels: but these were also created good in the beginning, but fell for their pride.

Testim. John. 8. 44. He stood not in the truth. 2. Pet. 2. 6. The angels that sinned.

Exemp. Job 1. 6. The good angels are called the sons of God, but the evil spirit is called Satan: an enemy. And a false spirit, 1. king. 22. 22.

Aitiolog. His folly and pride was the cause. Job 4. 18. The word tahalah, signifieth madness, foolishness, praise: and Jude insinuateth as much, that they were not content with their own state or habitation.

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

Applicat. 1. The Manichees are condemned, who did hold two equal beginnings, and two kingdoms, of light and darkness: for we see that the devil in the beginning was created good, but continued not therein.

2. Because the Apostle maketh mention only of the fall of the angels, not showing the time when, or the place from whence, or who and how many fell, we are taught to stay our curiosity, and not to move needless questions. Yet so far as the Scripture doth lead us we may safely wade. 1. For the time, it was in the beginning, as soon as they were created, or not long after their creatiō, as it is said in Job, he found no steadfastnes in the angels, Job 4. 18. and John. 8. 44. He was a liar from the beginning: that is from the beginning, not of his own creation, but of the world and man's being: & they fell before the stars were made, Job 38. 7. For the children of God, that is, the angels rejoiced, gave praise unto God, so did the devil never, not his angels that fell. 2. They fell from their estate, that is, that perfection of glory, holiness, innocence, wherein they were created: their fall was of two sorts, the first was voluntary and sinful in their willful apostasy, the other necessary and penal in being cast down from heaven: 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, being deprived of their glory.

The state] wherein they were created according to God's image did consist, either in holiness and innocence, or in their knowledge and power: for these are the two parts of God's image; knowledge, Col. 3. 10. holiness, righteousness, Eph. 4. 25. Then like as man hath wholly lost his innocence, which was a supernatural gift, and his naturals, as knowledge, wisdom, are impaired, though not altogether lost: so Satan is clean fallen from the truth, John. 8. 44. his power and knowledge remaineth, though not like to the elect angels, yet very great and vncomparable in respect of man's weakness: and therefore the Apostle Eph. 6. 12. giveth the name of powers, principalities, governors, even unto wicked angels.

3. For the third: though directly in 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 appear 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 us, then they that be with them: which is to be understood of the angels and invisible spirits. Again, the greatest number of evil spirits, that I remember mentioned in Scripture is a legion, which contained 6000. but we read of 12. legions of angels. Math. 26. 43. and of not legions only, but of whole hosts. Gen. 32. 2. of thousand thousands, &c. ten thousand thousands. Dan. 7. 10. yea twenty thousand thousand. Psal. 68. 17.

Applicat. 3. Further by this doctrine we are taught, to take heed unto our selves, that we fall not away from the first grace received, seeing the angels stood not, let him that standeth, take heed least he fall, 1. Cor. 10. 12. Neither is there any strength in man's freewill to hold him, as the Papists affirm, seeing the Angels freewill could not keep them from falling. Again we see what a dangerous thing it is to despise government, and to speak evil of those that are set over us in the Lord, either in Civil or spiritual 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 fear of the law, refrain to speak evil of the Magistrate, but the tongues and stomachs of many are whetted against the Ministers, and they judge it no fault: whereas their murmurings are not against them, but against God. Exod. 16. 8.

The fifth lecture.

verse. 6. He hath reserved in everlasting chains to the judgment of the great day.] Doct. That the devil & his angels though not yet in their full torment, are reserved and prepared to everlasting damnation.

Testim. Math. 25. 41. Euerlasting fire prepared for the devil and his angels. Reu. 20. 10. The devil shall be cast out. So that by these places it appeareth, he hath not yet received his full punishment, nor yet is chained in the local place of hell, because he ruleth in the air, Eph. 2. 2. and he goeth up and down 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 fearful and desperate conscience, fettered and chained with the lively sense of God's wrath and decree of condemnation.

Exempl. Math. 8. 29. The devils desire not to be tormented before their time: that is, not to be sent down into the deep, luk. 8. 31. This showeth that they look for unspeakable torment, but yet feel not the full measure of it.

Exorn. As Pharaohs baker lay in fetters comfortless, especially after the interpretation of his dream, and was afterward hanged and executed, Gen. 40. so the devil is now kept in chains till the day of execution.

Confirmat. Revel. 12. 9. The devil is cast out, because to God he is Satan, an enemy; to his Church, diabolus, an accuser; to the world a serpent, that is, a deceiver.

Applicat. 1. Against the heresy of the Origenists, that in the end the devils shall be saved: seeing the Scripture saith, they are kept in everlasting chains.

2. Against the Papists, that make diverse degrees of hell, and two of them, the Limbus patrum, and Purgatory, they say are but for a time: here we see the chains of hell are everlasting, and that there is no hell, but forever.

3. Here is a lesson of fear and terror, that if God spared not the angels, if they could not escape God's judgment, how much less shall men, though never so mighty escape?

4. A lesson of comfort, that the devil is chained and fettered, he is able to do us no more hurt, then the Lord permitteth: he could not without leave hurt the swine. Mark. 5.

v. 7. Sodom and Gomorrhah, and the cities about them, which in like manner, &c.] Doctrine. Like sins deserve like punishment, and partakers in evil shall be partakers in reward. These cities were Admah and Zeboim, Deut. 29. 23. which perished in the flames of Sodom and Gomorrhah.

Testim. Revel. 18. 4. Go out of her that ye be not partakers in her sins, and receive of her plagues.

Exempl. Gen. 49. 5. Simeon and Levi, as they were brethren in evil, so are they partakers in the same punishment. verse. 7. they are divided in Israel. For Simeon had his lot under Judah, Ios. 19. 1. and Levi was dispersed among the tribes. Obadiah, v. 14. 15. the Edomites because they did partake with the Assyrians in the destruction of Jerusalem, are partakers also of their destruction.

Exorn. Eccl. 9. 12. Like as fishes running into the net together, are taken together, and birds in the snare; so the wicked confederating themselves shall be enwrapped in the same judgment of God, when it cometh.

Reason. For as it standeth with God's justice, that they which have labored together in God's service, should be rewarded together, Luk. 22. 28, 29. so on the other side it is just, that they which sin together, should be punished together.

Applicat. 1. Against the Papists, who being idolaters as the Israelites were, why should they not fear the same punishment? 1. Cor. 10. 7. But they will answer, they are not such idolaters, for they do not worship an image, but as it hath relation to the Saint whose image it is. Ans. No more did the Israelites think that the golden calf was the God that brought them out of Egypt, but a memorial of him, because they did sacrifice such beasts unto God: as it may appear, Exod. 32. 5. To morrow, saith Aaron, shaeli be an holy day laiehovah, to the Lord Jehovah. Neither were the people so blockish to think, that a calf could bring them out of Egypt, nor Aaron so wicked to worship a calf.

2. We learn, that every man should take heed of those sins, which he seeth before his eyes to be severely punished; why should he think himself to be exempted? Nabal slain for his covetousness and erueltic, 1. Sam. 25. the Israelites for their gluttony & adultery, the blasphemer was stoned, Levite. 24. Dathan and Abiram for their murmuring and rebellion, Numb. 16. Herod for his pride devoured of worms, Act. 1 • . why should not covetous persons, adulterous, drunkards, blasphemers, fear the same punishments?

Are set forth as examples: or, for an ensample. Doctrine. That God's judgments upon men for sin, are not only executed as punishments of their wickedness, 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 another's punishment. Prov. 24. 32. I considered it well, &c.

Examp. Gen. 38. 11. Judah provideth for his son Selah by the example of Er and Onan, whom God killed for their wickedness: but contrariwise Lamech is set forth as a profane person, Gen. 4. 23. that would not be warned to take heed of murder by Cain's example.

This example of Sodom and Gomorrhah 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 mark was set in Cain that all men should take warning by him: Lots wife was turned into a pillar of salt, to be a perpetual monument to all posterity: vt te suo exemplo condiret, to season thee with her example, as Augustine saith.

Aitiolog. Psal. 111. 4. God hath made his wonderful works to be had in remembrance: This is the ende why God showeth his judgments in the world, that other may be learned: like as the lightening and the rain falleth in the wilderness, Job. 38. 26. and the hail in the forest, Isaiah, 32. 19. that men may take heed: as a man will correct his servant, that his child may be warned, so God punisheth the wicked, to admonish his own children.

Applicat. 1. Against the Papists, that keep back these examples from the people's knowledge, and shut up the scriptures in a strange tongue, as the Pharisees did shut up the kingdom of heaven, Math. 23. 13. 2. Against the carnal security of those, which make no use of God's examples upon others: but the righteous will be admonished. Isaiah. 26. 9. But the wicked will not behold the high hand of God. See what Christ saith, Luk. 13. 4. Unless ye repent, ye shall likewise perish.

Verse. 7. Committed fornication, and followed strange flesh, suffer vengeance of everlasting fire, &c. Here the Apostle showeth some of the chief sins of Sodom, fornication, and that sin of uncleanness which is against nature, which yet hath the name of Sodom: such as the Apostle describeth to have been the sin of the Gentiles, Rom. 1. 27. This the Apostle calleth strange flesh: other sins also are described, Ezech. 20. 29. pride, fullness of bread, idleness, unmercifulness.

Doctrine. These sins are worthy, and rewarded with everlasting damnation.

Testim. 1. Cor. 6. 9. Neither fornicators, &c. shall inherit the kingdom of heaven. 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 carnal pleasure and wantonness: he is tormented in hell flames, Luk. 16. God judged the old world for their sins, who now are in prison, that is, in hell, 1. Peter, 3. 20.

Exornat. Like as magistrates have here their prisons, to the which they commit offenders: as Math. 18. 34. So hell is God's prison.

Aitiolog. The reason why God punisheth the sins of men with everlasting fire and destruction is both in respect of the majesty of God, who is offended, and his everlasting will transgressed: as we see sins committed against the prince, are most grievously punished, 1. Sam. 2. 25. as also in respect of themselves, because they have a will to sin ever, if they could live ever; as Gregory saith, Adiusticiam dei pertinet, vt nunquam careant supplicio, qui carere noluerunt peccato: It belongeth to God's justice, that they should never want punishment, that would never have been without sin. God punisheth the will as well as the act, as he rewardeth the will, 2. Cor. 8. 12.

Applicat. 1. For the solution of certain doubts: first, whether hell fire be a material or spiritual fire? Answ. We neither think the same to be only spiritual, as Jerome 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 corporal only, as Augustine seemeth to be of opinion, that the devils may be tormented with a corporal fire: but our opinion is, that hell fire shall be both a spiritual torment to the soul, and a corporal punishment to the body: as it is called the lake that burneth with fire and brimstone, Revel, 21. 8. Mark. 9. 46. the worm dieth not: there is the torment of conscience, the fire never goeth out, that is, which tormenteth the bodies.

Secondly, it is objected howe it may stand with God's justice to punish twice for the same sin: and so Jerome seemeth to think upon these words 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 everlasting fire: that as they were consumed with fire and brimstone once, and that country remaineth yet accursed, as we may see, Deut. 29. 23. being now turned to the dead sea; so they are forever tormented in hell, their burning flames of unnatural lust are punished with everlasting flames. 2. That place of the prophet hath no such meaning, but only, that the Lord will punish thoroughly at once, that he shall not need to punish the second time, as Abishai saith, He would not smite Saul again, 1. Sam. 26. 8. 3. Amongst men it is a very good rule not to punish twice for the same sin where there is hope of amendment: but where they are incorrigible they may punish often: as God punished Pharaoh with one plague after another, because his heart was still hardened: David was chastised but once with the death of the child, because he repented. And as godliness hath the promises both of this life, and the next, 1. Tim. 4. 8. so it is just that impiety should have the punishment of both.

Thirdly, against the papists let it be observed that only make the greater sins, which they call mortal and deadly worthy of condemnation, and there are seven of them, pride, envy, wrath, idleness, covetousness, gluttony, lust: whereas all sins of themselves deserve death, Rom. 6. 23. but in Christ both these and all other are pardonable, John. 1. 29.

Fourthly, all Atheists are here convinced, that believe no hell, who shall feel it before they believe it, if they take not heed: let us then fear God, that is able to punish body and soul, Math. 10. 28. and let us by repentance cleanse our selves from these sins, so shall they never weigh us down to hell, 1. Cor. 6. 11.

The sixth lecture.

Verse. 8. Likewise these dreamers] The Apostle proceedeth to describe the sins of these hypocrites, having thus propounded the examples of God's judgments: & first he chargeth them with three sins, uncleanness, despising of government, & envy in speaking evil of things they know not, v. 10. wherein they are like to the example before expressed; in uncleanness to the Sodomites, envy to the angels, rebellion to the Israelites; as afterwards also he resembleth them to three other examples, to Cain for envy, to Balaam for uncleanness, who gave that counsel to Balaack, to allure Israel to defile thenselves, for rebellion to Core.

Dreamers, 〈 in non-Latin alphabet 〉 ] They are called dreamers, not as Joseph was called a dreamer, 〈 in non-Latin alphabet 〉 , Gen. 37. 19. for his dreams were no dreams, but true visions; but they are called dreams in two respects, both in regard of their ignorance, they imagined to themselves 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 business causeth dreams: and their foolish imaginations breed vain and false opinions. Lot perceived nothing in his sleep.

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

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

Examp. Such a dreamer was Balaam, Numb. 24. 14. 15. who had his eyes shut up, and dreaming of his reward, went on as in a sleep to curse Israel: such a dreamer was Nicodemus, John. 3. utterly ignorant in the matter of regeneration, as one a sleep.

Exornat. Who are like to those dreamers, Isaiah, 29. 8. that dream of meat and drink being hungry and thirsty, and yet are not a whit fuller: so are they which feed themselves with their own dreams and fancies.

Aitiolog. As the heaviness of the eyes is the cause of sleep, Math. 26. 43. so the heaviness or hardness of the heart is the cause of the slumber of the soul. Eph. 4. 18. hardenesse of heart, 〈 in non-Latin alphabet 〉 , is the cause of ignorance, Rom. 11. 7. 8. hardness of heart causeth the spirit of slumber, 〈 in non-Latin alphabet 〉 .

Applicat. 1. Against the papists whose doctrine is known to be fuller of fables and dreams, then any religion in the world beside: so they dream of purgatory fire, of Christ's carnal presence in the sacrament, their doctrine of merits, of adoration of images, invocation of Saints; what are they but mere dreams? 2. Against carnal professors, to whom the mysteries of religion seem to be but dreams, as Psal. 126. 1. they thought their deliverance to be as a dream: and as Act. 12. 15. they thought the maid to be mad, for saying Peter was at the door: evē such dreaming and drowsy professors of the word are many now a days.

Defile the flesh] by fornication, & other unlawful lusts and uncleanness, giving themselves to all licentiousness.

Doctrine. That we should not defile our bodies with unclean lusts, with riot, excess, but possess them in holiness.

Testim. 1. Thess. 4. 4. possess their vessels in holiness, wherein he alludeth to the use of the law, who used holy vessels for holy things, 1. Sam. 21. 5.

Exemp. Such unclean persons were the Nicolaitanes in the Church of Pergamos, who like unto Balaam taught the people to commit fornication: and the false prophetess Jezebel in Thyatira, Revel. 2. 15. 20. Contrarie example in Peter, Act. 10. 14. who as he ate nothing polluted, so committed no unclean act: and S. Paul was vnrebukable as concerning the law, Phil. 1. 6.

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

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

Applicat. 1. Against the Papists, whose religious sectaries are known to be notorious 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 appear in the acts and records of the Kings visitation, at the suppression of the Abbeies, as M. Bale hath set down in his preface to hit book, De actis Romanorum Pontificum. 2. This doctrine toucheth all carnal professors, that make no conscience to defile themselves with adulteries, fornications, drunkenness, which make their bodies vessels of uncleanness: do they think, that such bodies shall be made vessels of honor, which they do here in earth so defile and dishonor? for as Reuben by his uncleanness lost his birthright among his brethren, Gen. 49. 4. so they lose their birthright in heavē.

Despise government:] They do not only speak evil of the person of the governors, as it followeth afterward, but do despise and overthrow the rule and order of government itself.

Doctrine. That government is necessary, and to be honored, & that they which think otherwise, are in a great error, and lead with an erroneous spirit.

Testim. Isa. 34. 12. The nobles shall call to the kingdom, and there shall be none: the Prophet showeth what a miserable state they are in, which have no governor.

Exempl. Such an one was Ishmael, Gen. 16. 12. a wild man, under no government, his hand against every man, and every man's hand against him. Again this was the state of the Israelites, Iud. 21. 25. Every man did what seemed good in his own eyes, there being no King.

Exorn. Like as when the hedge is taken away from the vinevard, Isa. 5. 4. so is it where no governor 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 God's will and ordinance, that there should be rule among men.

Appl. 1. Against despisers of government either in general, as the Anabaptists and Libertines, that would have no Magistrates among Christians: or in part, as the Papists, that deny Princes to have authority either in Ecclesiastical causes, or over Ecclesiastical persons: the Bishop of Rome hath trod upon Emperors necks, made them to kiss his foot, to hold his stirrup, to lead his horse by the bridle: what is this else but to despise government?

2. They are reproved, which do willfully and stubburnly resist and transgress the good laws and constitutions of princes, made for their own good: they must be obeyed for conscience sake, Rom. 13. 5. As, where good laws are made against usury, extortion, theft, profanation of the Lord's day, negligence in resorting to divine service: to be careless in these things and the like, is a contempt of God's ordinance, namely the authority of the magistrate.

Speak evil or blaspheme them in dignity] Doctrine. As it is one sin to despise or disobey authority, so it is another, to revile their persons.

Testim. Exod. 22. 28. Thou shalt not rail upon the Judges.

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

Exornat. Prov. 26. 27. He that speaketh evil of the prince, is as he that diggeth a pit, or rolleth a stone: it shall return upon him.

Aitiolog. One reason to move us to take heed of this evil is because they murmur against God, which do open their mouth against the Magistrate. Exod. 16. 8. An other, Pro. 10. 20. because the Lord by secret means and speedily will bring it to light: as we have seen experience, that they, which have spoken words even in their bed chamber against the prince have been disclosed.

Applicat. 1. We may see what spirit the Papists are of, who in their writings do rail of our Prince, and the Pope accurseth her, as Shimei did David, but God hath turned it into a blessing, as David saith, 2. Sam. 16. 12. 2. We are taught, that we should not only refrain our words, yea thoughts, from speaking and thinking evil; but on the contrary, it is our part to pray for kings and princes, 1. Tim. 2. 1. First of all for kings, &c.

The seventh lecture.

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

I find two special expositions of these words; one is, that Michael one of the principal angels, designed of God to be a special agent in the affairs of his church, did strive against and resist the devil, which would have brought the body of Moses to light, and so have put a stumbling block before the Israelites, to cause them to commit idolatry, as Balaam gave wicked counsel to Balaack, Numb. 25. The other exposition is, that Michael is here understood to be Christ, as it may appear, Zach. 3. 2. where he is called Jehovah, and there the very same words are used, the Lord rebuke thee Satan. And by the body of Moses some understand the people of the Jews, whose return out of captivity Satan hindered. Some the Gospel, which is the body the law being the shadow: some conjecture, that Moses was mistaken for Joshua the high priest, as Beza, but he doeth not much stand upon it.

These two expositions in part I receive, in part I refuse: from the latter I take the first, that Michaelis here to be understood to be Christ: from the first I take the latter part, that I had rather here understand the body of Moses, after the literal sense.

The reasons of the first are these: 1. because wheresoever else in scripture we find mention made of Michael Christ is implied: as Dan. 10. 13. 21. Michael your prince: but there is no prince of God's people but Christ: Revel. 12. 7, 10. Michael is expounded to be Christ. 2. The word it self, being interpreted, quiest par deo, who is like unto God, best agreeth unto Christ. 3. This angel that did bury Moses body, that the people should not make an idol of it, was the same Angel, that was the protector, and conductour of the Israelites, which was Christ, Exodus, 32. 21. in whom God's name was, which was also Jacob's Angel, Genes. 48. 16. 4. Because in Zechariah the same form of words is used, translated by the Septuagint. 〈 in non-Latin alphabet 〉 : increpet te deus, Iignar Jehovah beca: The Lord rebuke thee. This angel is called Jehovah, Zach. 3. 1. 2.

Now I think it more proper to understand Moses body literally, because, it is without any wresting or crackled sense, and more agreeable to the story, Deut. 34. 6.

The objections 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 give no railing judgment, 2. Pet. 2. 11.

Answer, 1. Saint Peter speaketh not altogether of the same case; for there the angels rail not against the Magistrates of the earth, here Michael doeth not against the Devil.

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

Object. 2. But the word here used is, 〈 in non-Latin alphabet 〉 , he durst not, howe can this be spoken of Christ who is equal unto God and feareth none?

Answer, 1. Christ is to be considered as our Mediator both God and man, and in this respect he is minor patre, less then his father: and the Apostle doubteth not to ascribe unto him 〈 in non-Latin alphabet 〉 , fear, Hebr. 5. 7. and 〈 in non-Latin alphabet 〉 , he shall be subject to his father, 1. Cor. 15. 28. either of these is as much as 〈 in non-Latin alphabet 〉 , he durst not.

2. We say this word may be otherwise translated, by this word sustineo, to sustain, or bear: as Rom. 5. 7. One dare or will endure to die for a good man: 〈 in non-Latin alphabet 〉 : mori sustineat, as Master Beza expoundeth: so that the sense may be this; Michael dust not, or would not endure to give railing sentence, &c.

3. Object. The greatest matter objected against this sense is, for that this story of Michaels contending with the devil about the body of Moses is not found in scripture.

Answer. 1. It is like that some historical books of scripture are perished, as that Joshua. 10. 13. out of the which the Apostle had this story, as S. Paul that of Jannes and Jambres, 2. Tim. 3. 8. and yet the scripture remaining is sufficient. 2. Or it may be affirmed, that these stories were preserved in the Church by faithful tradition: neither will it follow, this being allowed, that popish traditions are to be admitted. Traditions we absolutely condemn not, but receive them with these three conditions. 1. That they be traditions historical, not doctrinal, as this of Moses body: for the scripture containeth all sufficiency 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 apparent certainty and evidence of them, as there was of this▪ the Apostles being directed by God's spirit, being able to judge, 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 having laid open the sense, I come to the doctrine.

Archangel] Though Christ be here understood to be this Archangel, who is also called the angel of the covenant, Mal. 3. 2. and a mighty angel▪ Revel. 10. 1. yet this name Archangel, which signifieth the first or chief angel, showeth that among the angels and blessed spirits there are diverse degrees and orders.

Testim. Coloss. 1. 16. The diverse names of thrones, dominions, principalities, powers, show diverse 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 chief Minister to summon the world, and call the elect together.

Exemp. Luk. 2. 9. One angel as the chief doth the message to the angels, the residue called heavenly soldiers, do sing the song. verse. 13.

Exornat. For like as there is a difference of glory among the stars, 1. Cor. 15. 41. & as there were diverse degrees in the Levitical priesthood, which was a pattern of heavenly things; so is it among the angels.

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

Applicat. 1. We condemn the curiosity of the Papists, who have found out nine orders of angels: principalities, powers, dominions, thrones, Coloss. 1. 16. mights, Eph. 1. 22. Seraphim, Cherubim, angels, arkeangels: all these names we confess to be found in scripture: but to distinguish these into their ranks and orders, as they take upon them to make three orders, is too great curiosity: in so doing they understand not what they speak, nor whereof they affirm, as the Apostle saith, 1. Tim. 1. 7.

2. As there are degrees among the angels, so shall there be among the elect: for we shall be as the angels, Math. 22. 30. There is a Prophets reward, and a Disciples reward, Math. 10. 41. Many mansions in God's house, John. 14. 2. as in the Ark were three loftes one above another. This ought to prick us forward to godly emulation: that we should strive one to outstrippe another in goodness, as they which run in a race. 1. Cor. 9. 24.

Striuing against the devil, &c.]

Doctrine. As in this one particular in not suffering Moses body to come to light: so at all other times there is a continual strife and opposition between Christ and his angels, and the devil and his.

Testim. Revel. 12. 7. Rom. 16. 20. The God of peace shall tread, &c. which showeth a resistance in Satan, that he is not at the first trodden down.

Exempl. Dan. 10. 13. Michael with the good angels strive against the prince of Persia, a chief minister of Satan. Luk. 22. 31, 32. Christ striveth against Satan in upholding Peters faith.

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

Aitiolog. Gen. 3. 15. The reason of this strife is that enmity, which is between the seed of the woman and the seed of the serpent. Because Satan goeth about to destroy the children of God, Michael taketh our part against the dragon that is ready to devour the child. Revel. 12.

Applicat. 1. We see then the cause why Papists hate Protestants, Atheists & profane persons such as are religious, because darkness is an enemy 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, carnal worldly men, because Christ fighteth with us: and if God be on our side, who can be against us? Rom. 8. 31.

Durst not blame him with cursed speaking] or give him the judgment of blasphemy, 〈 in non-Latin alphabet 〉 : but said the Lord rebuke thee]

Doctrine. Such a moderation should be kept in all reprehension, that we rail not neither revile the most wicked that are in authority: as Michael raileth not of the devil; neither to seek to revenge our selves by railing speech, but refer the revenge to God.

Testim. Prov. 20. 22. Say not I will recompense evil, that is, either by word or deed: but wait upon God, &c.

Exemp. 1. King. 22. 20. The angels revile not Ahab: c. 21. 20. Elijah calleth not Ahas enemy again, as the king had reviled him, but denoūceth God's judgments.

Exornat. Eccles. 10. 8. 9. Like as he that remooueth an hedge shall be bitten of a serpent, or that remooueth stones disorderly, &c. or that heweth wood with a blūt tool; so are they that unadvisedly seek their own revenge.

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

Applicat. 1. We may see how contrary the practice of the Church of Rome is, that do not only rail and revile princes in their uncharitable writings, but also take upon them to revenge themselves by treacherous conspiracies. 2. We are taught to qualify our spirits, both in public and private wrongs, and to depend upon god; as Ierem. 11. 20. Let me see thy vengeance upon them, for to thee have I opened my cause.

The eight lecture.

Verse. 10. These speak evil of those things they know not.] Here is the third sin, which these hypocrites are detected of: their presumption in speaking evil of such things they understand not, and their brutish abusing of that knowledge they have.

Doctrine. That men ought not to presume beyond their skill, nor to censure where they have no sense, nor to speak evil of that they cannot discern. So the Apostle saith of some, 1. Tim. 1. 7. They would be doctors of the law but understand not what they speak, nor whereof they affirm. So the wise man saith, Prov. 18. 13. He that answereth a matter before he hear it, it is a folly and a shame unto him.

Such were those high priests and Pharisees that spake evil of Christ, and of his doctrine and works not knowing what he had done, and therefore are worthily rebuked of Nicodemus, John. 7. 51. such was that false prophetess Jezebel, and her fellows that troubled the church of Thyatira, who professed deep knowledge being ignorant, which is therefore called the deepness of Satan, Reu. 2. 20, 24.

For like as he that hasteth with his feet, not having considered his way, stumbleth and falleth, so the mind without knowledge is not good, Prov. 19. 2. that is, erreth and is deceived: and therefore the preacher saith, that the wise man's heart is upon his right hand, the fools upon his left, Eccles. 10. 2. that is, the heart and affections of the one is grounded upon a right knowledge and judgment, the others is rash and inconsiderate, the Apostle showeth the reason, 1. Pet. 4. 4. They speak evil of you, because ye run not with them to the same excess 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 speak evil of the profession of the Gospel, of the doctrine of justification by faith, calling it an enemy to good works; of assurance of salvation, terming it presumption; of predestination, naming it a doctrine of desperation, and of such like holy doctrines they speak blasphemously: they herein speak evil of those things they know not. So do all Atheists that open their mouths against heaven, psal. 73. 9. deriding the holy mysteries of the incarnation of Christ, of the resurrection of the body, of the Trinity, of the day of judgment: these also speak evil of that they know not. Here also are they reproved, who are ready to speak evil of Magistrates and Ministers especially, whom they know not; being carried only with false rumors and reports, as Shimei falsely chargeth David with the blood of Saul's house. 2. Sam. 16. 8.

v. 10. Those things, which they know naturally, &c. as beasts without reason, they therein corrupt themselves:] That is, whereas God hath given unto every man a certain light of nature to be some guide unto him, these as brute beasts, are lead only with a sensual appetite, as though they had no such light of reason at all.

S. Peter to the like purpose saith, 2. Pet. 2. 12. As brute beasts, led with sensuality, and made to be taken: that is, as brute beasts, having no reason to guide themselves, following their raging appetite, are made a pray; so these, thorough their corrupt lusts, fall into the snare of the devil. So S. Paul speaketh of the Gentiles, Rom. 1. 18. that they did withhold the truth in unrighteousness, that is, suppressed the light of truth in them, by their own unrighteousness.

Such were the Sodomites, Gen. 19. which left the natural use of the woman, and turned it into that which is against nature, Rom. 1. 27. and did burn with unnatural lusts. Such also were the Jews, that having this natural light, did not acknowledge God their creator. John. 1. 9, 10.

S. Peter compareth such to the dog, which returneth to his vomit, and to the sow, which goeth again to her wallowing in the mire, 2. Pet. 2. 22. The reason hereof Saint Paul showeth, Rom. 1. 21. 26. because when they knew God, they did not glorify him as God: God gave them up to vile affections: that is, the abusing of their natural knowledge doth work in them these beastly corruptions.

First then this text may be applied against the Papists, who do corrupt themselves in their gross idolatry, even against the light of nature, as the Apostle showeth of the Gentiles▪ to whom the eternal power and Godhead being manifest in the creatures, Roman. 20. they notwithstanding turned the glory of the incorruptible God into the similitude of the image of a corruptible man. v. 23. and so do the Papists. And whereas they say, they worship no idols but images, the Apostle here condemneth the images of the heathen: for he useth the word 〈 in non-Latin alphabet 〉 , which signifieth an image, not an idol.

Secondly all carnal gospellers, that give themselves to gluttony, drunkenness, adultery, wantonness, are reproved: for even these are sins against nature: for even Abimelech by the instinct of nature, knew adultery to be unlawful, Gen. 20. And brute beasts, when they have satisfied their nature, take no more: and they have a natural affection to provide for their young: so have not these, that spend upon their belly, and suffer their wife and children to want, who herein are worse then infidels, that were but natural men. 1. Tim. 5. 8.

Whatsoever they know naturally] 〈 in non-Latin alphabet 〉 : Here it shall not be amiss briefly to show, how far this natural knowledge doth extend it self: as there are three degrees thereof; in natural things: civil and moral duties: and spiritual.

1. This light of nature doth teach not only men but brute beasts, what is naturally good, as to eat, to drink, to sleep, to shun that is hurtful to nature. Isa. 1. 3. The ox knoweth his owner, the asse his masters crib. But to do these things well, and to refer them to a good ende, is a work of grace, above nature. 2. Nature also giveth some light of moral duties. Rom. 2. 14. The Gentiles do by nature the things contained in the law, though not as they should. 3. The light of nature serveth also for the knowledge of spiritual things, Rom. 1. 20. The godhead and eternal power are seen in the creatures: but after a general, confused, and vnperfit manner.

An example of natural knowledge we hauein labal, Gen. 4. 20. who invented tents and the keeping of cattle. Of moral duties in Pharaoh, who thought it unlawful even by the light of nature, to touch another man's wife. Gen. 12. 18. Abimelech also being an heathen man, had some knowledge of God, when he said to Abraham, God is with thee in all that thou doest. Gen. 21. 22.

But this natural light is imperfect and insufficient, like unto that light, which was made at the first to distinguish the day and night before the Sun was created, Gen. 1. 2. which was but a dim and obscure light to the brightness of the sun: like as the cloud on the forepart gave light to the Israelites, on the back part it was darkness to the Egyptians, Exod. 14. 20. Such difference is there between the light of nature, and the light of grace. The reason of this natural light S. Paul showeth, 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 condemn them; not to justify them, but to testify against them.

First then here we reprove certain errors of the Papists, who doubt not to affirm, that nature doth not only afford a general 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 attain to right moral duties, and true virtuous acts. But for the first, our Savior showeth, that to know the only very Lord, is a work of faith, and given by Christ, ioh. 17. 3. And for the other S. Paul testifieth, that we are not able of our selves to think a good thought, 2. Cor. 3. 5. much less to produce any virtuous act.

Secondly if notwithstanding the light of nature be able to give some direction to discern between good & evil, between just things and unjust, the light of grace ought to do much more: wherefore if Christians being taught of God shall come short even in external duties of civil honesty, the Gentiles shall rise up in judgment against them: yea I am afraid, that many of us, that do profess the name of Christ, do not show that example of justness, sobriety, temperance, humbleness, which is to be found among the heathen: nay I am more afraid, that even among Christians such enormous sins may be found, that the Gentiles would have been ashamed of: as the Apostle upbraideth the Corinthians, with such fornication as is not once named among the Gentiles, that one should have his fathers wife, 1. Cor. 5. 1. so for craft, extortion, adultery, malice, and such like, I doubt me, many Christians exceed the profane Gentiles.

The ninth lecture.

v. 10. Woe unto them, &c.] The Apostle now amplifieth and enlargeth the former part, wherein he had described the great sins and corruptions of these deceivers & 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 thereof, which is the imitation of Cams envy, Balaam's covetousness, Core his rebelliō & schism, which did arise of pride.

But it will be here objected, how the Apostle having before made mention of Michael, that he would give no railing sentence against the devil, so soon forgetteth himself, and pronounceth a curse against these men. Ans. There is great difference, when one out of his private corrupt affection raileth or curseth, as Shimei did David, 2. Sam. 16. and when one in the name of the Lord pronounceth a curse: which is no imprecation of evil, but a prediction of their just punishment: as the Prophets everywhere, and our Savior often do cry woe against the wicked hypocrites. Whereof there are two reasons yielded: one by Ambrose▪ Non maledicit propheta, sed quasimedicus vult illos sanare, vt de proprijs flagitijs erubescant. The prophet curseth not, but as a phycisian he would heal thē, that they may be ashamed of their sins. Jerome giveth another reason, answering unto a cavil of wicked Porphirie, who objected, that Peter did curse Ananias and Sapphira to death: Not so (saith he) sed dei iudicium spiritu annuntiat vt poena duorum hominum sit doctrina multorum. But he with a prophetical spirit doth declare God's judgment, that the punishing of two might be a warning to many. And so doth the Apostle here, prophesy and foretell the fearful ende of these wicked men, and testify God's just judgment against them.

The doctrine here is, that it is no idle speech or word of course, where we find Woe, in Scripture; but it is an evident demonstration of God's judgment sure to follow, if no amendment go before.

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

For like as an overflowing stream cannot be kept back, so the decree of God shall overflow, Isa. 10. 22. and God's arrows are as of a strong man, that is expert: none shall return in vain. Ier. 50. 9.

Thus the woe of Christ propounded over Chorazin and Bethsaida two vnthākfull cities of Judea, undoubtedly was accordingly accomplished, Matth. 11. and those eight woes thundered out by our Savior against the Scribes and Pharisees, Math. 23. answerable to those eight beatitudes, Mat. 5. had their effect accordingly, for both the country, policy, and priesthood of the Jews, was within 42. years destroyed.

The reason is given, Isaiah, 45. 23. I have sworn by myself, the word is given out of my mouth in righteousness and shall not return. The certainty then of God's judgments dependeth both upon the justness of them, and the strength of the oath of God, which is immutable.

First then, we are here put in great comfort, if all the woes of God's book shall be fulfilled, that the destruction of Antichrist & his false Church shall certainly come to pass, and that it cannot be far off: as it is evident in the prophesy of the Revelation, c. 16. 19. Babylon is come in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath: and 17. 16. The ten horns (which are ten kings) shall hate the whore and make her desolate and naked: for God hath put it into their hearts to fulfill his will: this we see in part fulfilled already, that God hath turned the hearts of some Christian princes that before were slaves to the whore of Rome, now to hate her: and other princes must follow, and had played their parts ere this, but that our diffident, faint, and distrustful hearts, are an hindrance. Again, let all covetous persons, & oppressors, all that are mighty to drink wine, and to pour in strong drink, all that are wise in their own conceit, that is, which do despise instruction, take heed unto themselves, and all other against. whom the scripture declareth any word, as it doth against these, Isaiah, 5. 8. against oppressors, against drunkards. Isaiah, 5. 11. 22. against the proud and wise in their own • ies, v. 22. for certainly howe secure soever they are, these words shall come to pass.

For they have followed the way of Cain] Cain's way was to hate his brother because his works were good, and his own evil: 1. John. 3. 12. so then it is a grievous sin to hate, or envy any man for his goodness. This the preacher well observed, that the perfectiō of a work is the cause of the envy of a man against his neighbor, Eccles. 4. 4.

As Joseph was envied of his brethren, because of that excellent gift of divination and expounding of dreams, Gen. 37. 8. and Joshua envied E • dad and Medad because they prophesied, whom Moses therefore reproved, Numb. 11. 29. Esau hated Jacob because of the blessing, Gen. 27. 41.

Therefore the Patriarchs, that hated Joseph are compared to archers, that shoot at a mark or white; so the wicked do aim at the virtue and innocence of the righteous. The cause of envy in some is the corruption of nature, because as Saint Peter saith, the spirit and the flesh do one lust against another, and are contrary each to other, Gal. 5. 17. In some vain glory breedeth envy, because it grieveth them to be exceeded and excelled of others, as the Apostle saith: let us not be desirous of vain glory, provoking one another, envying one another.

First then we see, why the Church of God is persecuted of the Antichristian synagogue, because they envy the profession of the true faith: they are persecuted for their righteousness, Math. 5. 10.

Again, let all worldly and carnal men take heed that they hate not any for their righteous and honest life, as he that sweareth, stealeth, committeth adultery, hateth him that is not like minded: so Ahab hated the prophet Micaiah: so Cain hated Abel: but woe is unto them that follow the way of Cain.

And are cast away with the deceit of Balaam's wages:] the word signifieth to be poured out, 〈 in non-Latin alphabet 〉 , that is, have given themselves over for lusts sake to follow the error of Balaam. who for reward sake was hired by Balaack against his conscience to curse Israel, and shifted from place to place, from Baal to Sedesophim, from thence to Peor to fetch diuinations: & perceiving that God would not suffer him to curse, Num. 24. 1. then he gave wicked counsel to cause Balaack to set a stumbling block before the Israelites, to entice them to commit fornication & commit idolatry.

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

Thus Judas was corrupted with money to betray Christ: Saint Peter calleth it the reward of iniquity, Act. 1. 18. and as he received money, so Haman offered great sums to destroy the innocent Jews; Est. 3. 9.

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

The reason Saint Paul showeth, 1. Tim. 6. 9. They that will be rich fall into temptations and snares: that is, Satan seeing the corruption of the heart, layeth a fit bait for him, and so entangleth 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 protestants, as the Rhemists in their annotation upon this place: for covetousness is the very ground of popery: their doctrine of purgatory, merits, pilgrimages, indulgences, the Popes supremacy, are all built upon this foundation: yea it is notoriously known howe with great sums he hath corrupted diverse to betray and murder their princes.

Secondly, let every man take heed how like unto Balaam he corrupt his conscience for desire of gain: the marchāt, buyer, seller, executor, iurie men, and all other: but let them embrace the sentence of the wise mā, Prov 23. 23. Buy the truth but sell it not.

And perish in the gainsaying of Core.] that is, they despise government, and resist those, which are in authority, as Core, Dathan, and Abiram, whom the earth swallowed up, Numb. 16.

Doctrine. That God will not suffer them to go unpunished that do make a rent or schism in the Church in resisting lawful authority.

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

Absolom's example showeth this for the civil state, who for his rebellion was hanged, and Shemaiah for the ecclesiastical, who for his seditious letters against Jeremiah was worthily punished, with the utter ruin of his posterity, Ierem. 29. 25, 32.

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

The reason Saint Paul rendereth; they shall receive to themselves judgment, because they resist the ordinance of God, Rom. 13. 2.

First then not the protestants, as the Rhemists falsely charge our Church, are like unto Core, because they are departed from the obedience of the pope: no more then Christ and his Apostles could be charged with schism, because they forsook the corrupt doctrine of the Scribes and Pharisees, and high priests: but they are the followers of Core, which have practiced against the Lord's anointed, our Moses, and seditiously labor to pervert the subjects from the right faith.

Secondly, brethren let us take heed of schisms, seditions, mutinies, neither obstinately to resist the civil state, nor willfully to forsake the felloweship of the Saints, as the manner of some is, as the Apostle speaketh, Heb. 10. 25. but to yield our selves in all obedience to our superiors; that it may be said of us, as of the Israelites: Thou didst lead thy people like sheep by the hand of Moses and Aaron. Psal. 77. 20.

The tenth lecture.

Verse. 12. These are spots in your feasts of charity, &c. without all fear feeding thenselves.]

As before the Apostle amplified this part, in describing the corruptions of these hypocrites by examples, so now he doeth illustrate the same by diverse similitudes: by the first, in calling them spots in feasts, he setteth forth gluttony; by the two next of dry clouds and barren trees, their hypocrisy: comparing them to the foaming sea, he showeth their vain glory: by the similitude of wandering stars, which are dimmed and darkened, their everlasting misery.

We see then that this is a sure note of a carnal professor that only seeketh his pleasure, to pamper and feed his belly, and to live delicately.

So S. Peter saith, they count it pleasure to live deliciously for a season, spots they are and blots, in feasting with you, &c. 1. Pet. 2. 13. Of such also S. Paul speaketh, whose God is their belly, whose glory is their shame, Phil. 3. 19. Such were those Israelites, which perished having the flesh yet within their teeth, Numb. 11. 33. Such were they in the prophet Amos time, that did eat the lambes of their flocks, and calves of the stall, and did drink wine in bowles: but no man is sorry for the affliction of Joseph, Amos • . 6. that is, they did eat and drink without all fear of God, or pity to his poor afflicted members.

So then, like as a spot or blemish in a comely face, so were they a disgrace to the charitable feasts of the Church, which were then used for the cherishing of brotherly love and relieving of the poor. Like the fowls that did seize upon Abraham's sacrifice▪ Gen. 15. 11. so these devour holy things, and pollute the holy feasts.

The reason is expressed by the Apostle, They make their bellies their God's, &c. because they mind earthly things. Philip. 3. 19.

First, this note may fitly be applied against the Monks idle Epicures life in popery, whose chief desire was to feed their bellies, furnish their tables, and fill their kitchins; as Erasmus wittily answered the Duke of Saxony, asking his opinion of Luther, that he meddled with two dangerous points, the Popes crown, and the Monks belly.

Secondly we are taught, not to be given to a greedy 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 eat and drink to his own hurt both of body and soul. We should then behave our selves at feasts, as in the presence of God: as it is said of Jethro Moses father in law, that he did eat before God, Exod. 18. 12. and the elders of Israel saw God and did eat and drink; so let us so eat and drink, that we may see God, that we be not made unapt to praise him, and pray unto him.

Clouds without water, corrupt trees, &c.] The word is 〈 in non-Latin alphabet 〉 , pthinoporina: which signifieth trees of autumn decaying, when the fruit is gathered. By this then the Apostle setteth out their hypocrisy, that made a show of religion, as clouds promise water, and trees fruit, and yet yield 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 have a show of godliness, yet deny the power thereof: of this sort are they, &c. which lead captive simple women laden with sins, and led with diverse lusts.

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

Very well is the doctrine and life of such compared to the grass in the house top, wherewith the mower cannot fill his hand, Psal. 129. 6. and as potsherds covered with silver, Prov. 26. 23. such is the profession of hypocrites.

The reason hereof the Apostle showeth, 2. Tim. 3. 5. before rehearsed. They deny the power of godliness, contenting thenselves only with the show thereof: for remedy whereof, S. Peter biddeth us to sanctify the Lord God in our hearts: that is, not to leave, till we feel the power of religion within us.

First, this doctrine layeth open the hypocrisy of Papists, and nakedness of their religion: which hath no true substance of comfort in it. For this I dare be bold to say, that a reprobate may go every iotte, foot by foot, as far as is required of a Papist: and notwithstanding the goodly promises which they make of their religion, their followers remain still in fear, doubt, and uncertainty of salvation, and many of them the children of hell, that they may truly say unto them, as Job to his friends, Miserable comforters are ye, and physicians of no value, Job 13. 4. Secondly we are taught, that profess the Gospel, that we be not as wells without water, or clouds without rain, or trees without fruit, but that all, both pastour and people, do adorn our holy profession with wholesome fruits, not overthrowing in practice, which we build by our profession, nor destroying by life, what we defend by learning.

v. 13. They are the raging waves of the sea, foaming out their own shame, &c.] Here the Apostle toucheth their vain glory, that in their raging affections both ambitiously commend themselves, and maliciously despite others, which is but a revealing of their own shame.

So the Apostle saith, Their glory is their shame. Phil. 3. 19. S. Peter saith, Speaking swelling words of vanity, they beguile with wantonness, &c. 2. Pet. 2. 18. Such an one was proud Diotrephes, that pratled against the Apostle with swelling words. John. epist. 3. v. 10. Such were the swelling and malicious words of the false prophet Zidkiah, when he smote Micaiah upon the face, saying, When went the spirit of the Lord from me to speak unto 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 up mire and dirt: so these by the foam of their mouths and words, do cast up the dirt of their hearts.

Our Savior Christ showeth 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 popish writers: for let a view be taken of their books; therein shall you find cursing, railing, proud boasting, presumptuous words, blasphemous speeches; so that their manner of style and writing doth easily bewray their envious spirit wherewith they are pricked forward: they call us heretics, reprobates, accursed, worse then turks, with such like opprobrious terms: as also, while they defend the grossest errors of popery, as of the carnal presence, purgatory, adoration of images, works of supererogation, and such like, they foam out their own shame.

Secondly, we are taught every man to govern his tongue: to refrain lying, slandering, swearing: for what do these else, then bewray their filthy shame, neither shall escape unpunished: as Psal. 52. 4. Thou lovest all words that may destroy, so shall God destroy thee forever: and therefore, Prov. 14. 3. it is said, that in the lips of fools is a rod of pride: that is, his proud foolish tongue is a rod to whip himself.

As wandering stars, to whom is reserved the blackness of darkness forever:] That is, horrible and everlasting darkness. Here then the doctrine is, that they which do err themselves and mislead others as they delighted in darkness, so shall be punished with everlasting darkness.

This the Apostle showeth, thus alleging out of the Psalm, Destruction and calamity, are in their ways, the way of pease (or truth) they have not known, Rom. 3. 17. They are overwhelmed with destruction, because they perverted others with their errors.

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

For like as wandering stars do sometime loose their light, being overshadowed of the funne: and as falling stars, are extinct like a torch quenched in waters, Revel. 8. 10. so are false teachers compared: and they have the key of the bottomless pit to open it to themselves and others. Revel. 9. 1.

The reason is given by the Apostle, 1. John. 1. 5. God is light, and in him is no darkness: therefore they which delight in error and darkness, can have no access unto God.

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

Secondly, neither give you ear to false and erroneous doctrines, to be as wandering stars to wander from one doctrine to another to your own confusion.

The 11. lecture.

verse. 14. And Enoch also the seventh from Adam, prophesied of such, saying, &c.]

The Apostle having first discou •• and descried the sins 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 again to show the certainty of their judgment, which as he did first by the former examples of God's justice against the incredulous Israelites, v. 5. the apostatat angels, v. 6. the wicked cities of Sodō & Gomorrah, v. 7. so now he doth verify the same by an ancient prophesy of Enoch, contained v. 14, 15. Where we have to consider of the Prophet, here named to be Enoch the seventh frō Adam, then of the prophesy, which is of God's final judgment: both of the form and manner thereof, The Lord cometh with thousands, &c. and of the matter or subject, first God shall rebuke or convince both of their wicked deeds, and cruel words, and then he shall give judgment and sentence against them.

First then, seeing Enoch so long ago, even four thousand six hundred year since, prophesied of the coming of the Lord to judgment, when as yet the world had not been destroyed by waters: we do see the certainty of this day of the Lord, that it shall surely come.

Thus the prophets believed: Behold, saith Isaiah, The Lord will come like fire, & his chariots like whirlwind that he may recompense his anger with wrath, and his indignation with the flame of fire, for the Lord will judge with fire, Isaiah, 66. 16. Thus the Apostles preached, as S. Paul testifieth, Behold he will appoint a day, wherein he will judge the world in righteousness, Act. 17. 31.

A president of this judgment day we have, 1. King, 22. 19. I saw the Lord (saith Michaiah) sit on his throne, and all the host stand about him on his right hand, and on his left. And Dan. 7. 9. I beheld till the thrones were set, and the ancient of days did sit, &c. v. 10. a fiery stream issued from before him, thousand thousands mustered before him, the judgment was set & the books opened: such shall be the coming of Christ to judgment.

For like as the husbandman in the evening calleth his laborers to pay them their hire, Matth. 20. 8. the master reckoneth with his servants, 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 will call all men to account.

The reason why God hath purposed a general judgment is grounded upon his justice, 2. Thess. 1. • . It is just with God to render tribulation to those which trouble you, and to you which are troubled, rest, when the Lord Jesus shall show himself from heaven with his mighty Angels.

First then whereas some take occasiō to reject the authority of this book, because it citeth a testimony out of the book of Enoch, which was Apocryphal, as Jerome testifieth: and the Papists by this, & that of Michael, v. 9. which are not found in the Canonical scripture, do infer that there are many truths to be found, which are not written in scripture. Our answer then is this▪ first, that there are many Apocryphal books of obscure and uncertain authority; as the Acts of Peter, the gospel and revelation of Peter, a gospel to the Hebrews, the epistle of Barnabas, the travail of Paul and Tecla, and such other whereof Jerome maketh mention; and among the rest, there was the book of Enoch, cited by Origen: yet this testimony is not alleged out of any such obscure book, but either delivered by faithful tradition, or else extant in some book of authority, which is now perished: as we read of other books in scripture now lost; as the book of the battles of the Lord, cited by Moses, Numb. 21. 14. the book of Iasher or the righteous, Joshua, 10. 13. the books of Nathan, Gad, Iddo, & other prophets mentioned in the Chronicles.

Secondly, our answer to the Papists is this, 1. that although some books of scripture be wanting, yet these remaining are sufficient. 2. that although this prophecy of Enoch were delivered by tradition, yet is it agreeable and consonant to scripture, which everywhere testifieth the same: this maketh not then for traditions contrary or repugnant to scripture, such as are their unwritten traditions.

Thirdly, this text convinceth Atheists, that expect no such day of judgment: who herein are worse then some of the heathen, who believed a judgment after this life, which they say was committed to the Judges, Minos, Rhadmanthus, Aeacus: of this opinion was Plato: they erred in the manner, for God hath committed all judgment to his son, but they granted the thing. But it is safe for us to stand in awe of God's judgment, and to be in expectation of this day, as the Apostle saith; Knowing the tenor of this day we persuade men, 2. Cor. 5. 11. as one of the Fathers hath fitly resembled it thus, That like as scholars coming to render their lesson to their Master, which they had received, do it not without fear; so we should tremble to think of this day, when we shall give account unto God of all things given us in charge.

Behold the Lord cometh with thousands of Saints, &c.] or with his holy thousands: that is, the holy Angels with their royal host shall accompany our Lord Christ to judgment, and his holy Saints also shall wait and attend upon him being eftsoons at his coming received up to glory.

We see then the prerogative of the Saints, that they shall not stand like malefactors at the bar, before the tribunal seat of Christ, to be judged with the wicked, but shall presently receive honor, in the sight of those which are damned. This is that which S. Paul saith, that they shall be caught up in the clouds, and meet Christ in the air. 1. Thes. 4. 17. A president of this we have, Reu. 14. 1. where the Lamb standeth vpō Mount Sinai with an 144. thousand that were marked in the foreheads.

Like as the virgins make haste to meet the bridegroom, Math. 25. 1. and as the eagles gather together, where the carcass is, Math. 24. 28. so the Saints shall be forthwith gathered to Christ.

The reason is given by our Savior, John. 12. 26. where I am there shall my minister be: the saints then as Christ's ministers shall wait and attend upon him.

First then by this that hath been said, we may easily reconcile two places of scripture, which have much troubled the Fathers: the one, Psal. 1. 6. The wicked shall not rise up or stand in judgment: and the other, John. 5. 24. He that believeth shall not come into judgment. If neither the believers nor the wicked shall come to judgment, then it would follow that none at all should come. Hilary therefore and Origen think that neither the godly faithful, nor the wicked infidels shall be judged, the one being cleared, the other condemned in their own conscience: but they which are, inter impios, pios{que} medii, as in the midst between the godly and ungodly, which are in the faith & yet live not thereafter. But S. Paul taketh away this sense, saying, We must all appear before the judgment seat of Christ. Godly, ungodly, good, and bad. S. Ambr. thinketh, that the righteous only shall come into judgment: quia • estinant innoxij ad iudiciū: because the guiltless & innocent make haste to judgment, as not fearing it, the wicked do tremble at it, and dare not come near it: but the Apostle saith otherwise, that the wicked above all other, shall not escape the judgment of God, Rom. 2. 3.

But the places are better thus reconciled: the believers shall not come into judgment, that is, as Augustine expoundeth iudicium condemnationis, the judgment of condemnation: and the wicked shall not stand in judgment, that is, in that judgment, which the righteous shall receive, as it followeth in the next words; nor sinners in the assembly of the righteous. And to this purpose Ambrose well saith, He will not house fellowship of judgment between the Saints and the wicked, which are companions of the devil: they shall receive each their sentence and judgment apart. For first, the Saints shall be gathered together, Psal. 50. 5. and to them shall be pronounced the joyful sentence, Come ye blessed, inherit the kingdom prepared for you, Math. 25. 34. & afterward shall follow the fearful judgment of the wicked, v. 41. Depart from me ye cursed.

So then we refuse Origen's conceit, which upon these words, Psalm. 37. 34. When the wicked shall perish, thou shalt see: inferreth that the Saints shall first see the wicked condemned, and then they themselves shall be exalted. But the contrary is gathered out of the Gospel, Luk. 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and Jacob, &c, in the kingdom of God, and yourselves thrust out at the doors: the exaltation of the Saints in the sight of the wicked shall go before. The prophet then in the forerecited place either speaketh of the experience which the righteous shall have in this life, when they see the destruction of the wicked, or else it may well be, that the Saints though first exalted, may yet see and behold the just condemnation of the unjust: as Abraham and Lazarus did see the rich man in torment, as he saw them in glory, Luk. 16.

Secondly, the opinion of the papists may here also be refuted, who affir me, that the Saints shall give sentence with Christ, misvnderstanding the Apostle, where he saith, the Saints shall judge the world, 1. Cor. 6. 2.

For the Apostle in so saying, meaneth not, that God hath committed the judgment of the world to the saints, for then he should be contrary to Christ, who saith. that the father hath committed all judgment to the son, John. 5. 22.

But the Apostles and saints are said to judge the world because their life and doctrine shall be a condemnation to the world: as Christ saith, His word shall judge in the latter day, John. 12. 48. And Origen doeth well interpret this place thus: Not Paul himself, but Paul's work and labor in the Gospel shall judge them. Or by this phrase the Apostle only doeth express the great honor, that Christ shall give unto his saints, as Psal. 149. 9. That they may execute upon them the judgment that is written, such honor have all his saints: for like as Solomon sitting in his throne, placed his mother in a seat at his right hand. 2. King. 2. 19. and as Jehu took Iehonadab by the hand up into his chariot: yet neither Solomon makes his mother, nor Jehu the other partners in the kingdom, though they thus honored them. Neither doth Christ make his Apostles his fellow judges, though they shall sit in thrones; but hereby their great honor is signified. And so Origen is to be understood, saying: Christ hath taken his coheirs, not only to be partners of the inheritance, but fellows with him of his power.

Thirdly, this is much to the comfort of the faithful, that howsoever they are despised in the world, yet the Lord will advance them: as our Savior saith, Fear not little stock, it is your fathers pleasure to give you a kingdom. That we should now so arm our selves with faith, so labor for the peace of conscience, so love the appearing of Christ, that at his coming we may stand forth with joy and confidence; and so decline the ways of the wicked here, that we may escape their judgment at that day, and may be associate and gathered to the blessed company of the Elect, that Christ may be honored in us; and the rest of the thousands of his Saints. Amen.

verse. 15. To give judgment against all men, &c.] That is, all ungodly men, high or low, great or small, none shall be exempted from the judgment of that day.

So the Lord saith by the prophet Jeremiah, 25. 30. The Lord shall roar from above, and thrust out his voice, &c. v. 31. The sound shall come to the ends of the world, for the Lord hath a controversy with all nations, and will enter into judgment with all flesh, &c.

And therefore the Lord is said, when he cometh to judge, to stretch out his hands, as one that swimmeth. Isa. 25. 11. that is, his judgments shall extend to all: and like an overflowing river, that goeth over all the banks, and passeth through, and cometh up to the neck, Isa. 8. 8. so shall be the indignation of that day: none shall escape it, no more then the wicked people of the old world could preserve themselves from the flood.

The giants and great men before the flood, could not deliver themselves by their strength, Gen. 6. 4. and Pharaoh, for all his power, was overwhelmed 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 shepherd (that is, any ruler so mighty) that can stand before me? Ier. 49. 19.

First then we see that the mighty and great Potentates in the world, shall be judged: even the great Antichrist of Rome, whom his clawbackes and flatterers call another God on earth, and that he is not to be judged of any, and though he should carry a thousand souls with him to hell, no man is to say unto him: why do you so? yet God shall judge him. For the devil, the beast, and false prophet, shall be cast into the lake of fire and brimstone, Revel. 20. 10. Yea the Lord shall judge the gods of the heathen: Venus, Jupiter, and other whom they worshipped as God's, shall be brought to judgment before that great God, who is to be feared above all gods. 1. Chron. 16. 25.

Secondly, seeing the greatest Potentates of the world cannot escape the wrath of that day, this should keep men in fear and awe: and thus to reason with themselves as the men of Samaria did concerning Jehu, Two kings could not stand before him, how then shall we stand? 2. King. 10. 4. If then the mighty states of the world shall not be exempted, thou foolish simple man, why dost thou flatter thyself in thy sins, dreaming of impunity?

To rebuke all the ungodly among them of all their wicked deeds, &c.] And of all their cruel or hard speakings, which wicked sinners have spoken against him, &c.

From hence it is enforced, that wicked men shall not only give account for their ungodly works, but be accountable also for their blasphemous tongue and impious words.

This our Savior Christ testifieth, Matth. 12. 36. that of every idle word, that men shall speak, they shall give account thereof at the day of judgment: for by thy words thou shalt be justified, (that is, discerned, and declared to be just) and by thy words, thou shalt be condemned.

Agreeable to this, is that of Saint Paul, that every man shall receive according to that he hath done in his body, whether it be good or evil, 2. Cor. 5. 10. but words as well as works are things done by the body, the one by the hands, the other by the mouth and tongue, and therefore even men shall answer for their words.

It was the just condemnation of Core, Dathan, and Abiram, for speaking insolent and rebellious words against Moses and Aaron, Numb. 16. 3. And the Scribes are judged worthy of everlasting condemnation, for speaking blasphemy against Christ our Savior. Mat. 3. 28.

The reason is rendered by our Savior, Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Therefore an evil tongue is justly punished, because besides the euilnesse thereof, it bewrayeth a corrupt heart: like as bitter waters do show the fountain to be impure: and therefore the Psalmist compareth a cruel and deceitful tongue, to the sharp arrows of a giant, and to coals of iuniper, Psal. 130. 4. that like as arrows sent out of a strong man's bow, go with great force and violence, and as iuniper coals are fervently hot, and continue long: such are wicked words forced out of an evil heart, and set on fire by the malice thereof.

First then by this doctrine we may discern of what spirits the Papists are, that with most cruel words and reviling speeches do blaspheme the Gospel and the professors thereof: as one most wickedly calleth us, Canaanites, Apostates, sathanical, detestable blasphemers, devilish rabble, with such other ungodly terms: others of them blaspheme us with the names of miscreants, reprobates, worse then Simon Magus, Atheists. Neither do they only thus wound and gall our persons, but do revile the truth it self, and Church of God among us: calling it the synagogue of Satan, and our Communion the table of devils, and the sacrifice of Ceres and Bacchus. But this is our comfort, as Jerome well saith, Aliter hominum malitia, aliter Christus iudicat: the malice of men judgeth one way, Christ another. And thus they revile not us, but open their mouths against the God of heaven, the author and finisher of our faith. They remember not, that they shall one day give account of their wicked words, spoken against God and his Church. They will find in the ende his words true, Non facilis est veniae prava dixisse de rectis: that it is not so small an offense, or so easily pardoned, to speak evil of the righteous, God give them better minds.

Secondly, we see by this doctrine, what shall be the ende of all blasphemers, and wicked speakers, and profane persons, that delight in swearing, in jesting or scoffing of religion, & speaking unreverantly of God, of Christ, of the blessed Trinity, of the Sacraments of the Church, as Atheists, and other ungodly persons: the Lord shall rebuke them at his coming of all their wicked words, and railing speeches: all their oaths, railings, blasphemies, shall then come to their remembrance, though now they think not of them: as the Lord saith, I will reprove thee, and set them in order before thee. Psal. 50. 21.

The 12. lecture.

verse. 16. These are murmurers, complainers, &c.] The Apostle here by a recapitulation rehearseth together the several corruptions of these deceitful hypocrites: they are toward God, murmurers: in themselves, following fleshly lusts: toward men, either inferiors, such as their followers, they are boasters and speak proud things; or superiors, them they flatter and have in admiration, for their own advantage.

Murmurers, complainers.] This is the property of carnal men, when all things fall not out according to their corrupt desire, to murmur against God.

So saith the wise man, The foolishness of a man perverteth 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 food, and wished that they had died in Egypt, Exod. 16. 8. To whom Moses saith, Your murmurings are not against us, but against the Lord, v. 8. So they murmured again, when they wanted water, Wherefore hast thou brought us out of Egypt, to kill us, our children, and cattle with thirst? Exod. 17. 3.

But this murmuring against God, which is a kind of resisting his will, is, as our Savior saith to Saul, a kicking against the prick, Act. 9. 5. the more a man striveth, the worse is his heel galled: or like as a potsherd should strive against a vessel of brass: a potsherd with the potsherds of the earth, as Isaiah saith, 45. 9. like against like: it is not for man to strive against God.

The reason, that ought to cause us to leave 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 Job, No man will say unto the king, Thou art wicked, how much less to him that accepteth not the persons of princes? Job 34. 18, 19. If murmuring & repining against the prince go not unpunished, how much less shall they not escape that repine against God?

First then this doctrine discovereth the impiety of popish professors, who being discontented with the present state, murmur and repine at everything. They were not contented to enjoy their lands and livings, and to live in ease and quiet, but began to practice against the state, and to lie in wait against the life of our Sovereign; whereupon, the state hath been enforced to make laws to restrain their unbridled, factious, and rebellious spirit: as before they regarded not the princes lenity, so now they complain of cruelty, which is not so, but just severity executed upon their disloyal and unnatural treachery.

Secondly, all carnallmen, are here laid open, who if anything fall out cross against them, if sickness, unseasonable weather, loss of worldly substance do overtake them, they are ready to lay the fault upon God. I remember Origen in his time complained of such writing upon these words 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 complain of the unseasonable weather, of scarcity of fruit, want of showers, we falling into the like offense, shall taste of the like punishment. Of such complainers Bildad saith in Job, 18. 4. They are like unto those that tear their own soul: even as mad men that rend and tear their flesh, so are they that are impatient and discontented in their troubles, they profit not by their murmurings, but vex their spirit, torment and tear their soul.

Walking after their lusts:] that is, their whole desire is to satisfy their own carnal lusts and appetite: it is one thing to walk in the flesh, 〈 in non-Latin alphabet 〉 ; another to walk after the flesh, 〈 in non-Latin alphabet 〉 : the first the Apostle confesseth of himself, 2. Cor. 10. 3. the other he denieth, v. 2. We all walk in the flesh, so long as we dwell in the body: but they only walk after the flesh that fulfill the lusts and desires thereof.

This then is a note of a false religion, & of the professors thereof, that it worketh not true mortification, but even the best of them are addicted to their affections of envy, ambition, covetousness, lust, & such like: it is the right faith only that mortifieth the earthly members, and causeth all those to die unto sin, that truly receive it. This Saint Paul showeth, Tit. 2. 11. The grace of God that bringeth salvation to all men, hath appeared, and teacheth us, that we should deny ungodliness and worldly lusts. The same Apostle showeth the practice hereof in himself, that although he had lived after the most strict sect of the Pharisees, yet he was not crucified to the world, till he knew Christ, Gal. 6. 14. The Pharisees notwithstanding their outward glorious show, yet were carried away with a covetous humor, they devoured widows houses, Math. 23. 14.

For like as no rivers could heal the leprosy of Naaman but the water of Iordā, though the rivers of Damascus, Abanah, and Pharphar, were in show more excellent, 2. King. 5. 12. neither had any other pool but that of Bethesda, such precious virtue to heal the lame, thereunto sanctified by the stirring of the angel, John 5. So no other religion can sanctify the affections, but the faith of Jesus Christ.

The reason here of Saint Paul showeth, because heresies are of the works of the flesh, Gal. 5. 20. and the flesh lusteth against the spirit: but it is the spirit whereby we do mortify the deeds of the flesh, Rom. 8. 13. The followers then and embracers of heresies being void of the spirit cannot attain to true mortification.

First then this note layeth open the nakedness of popery, which never is able truly to sanctify the comers unto it: who are more ambitious, then their spiritual father the Pope with his Cardinals, & popish prelacy? who more idle and given to epicurisme then their Monks? who more traitorous to prince and country, thē the Jesuits a principal sect among them? and where in the world is more fornication, and adultery, so domitrie, to be found, then in Rome the chief seat and palace of the Popedom?

If they shall object, that there are truly mortified among them, as their Hermits, Anachorites, Caponchians, Carthusians, many of them going barefoot, eating no flesh, clothed with sackcloth, &c. I answer, that among the Jews, there were the Isaiah, a most strict sect, that eat no flesh at all, and the Pharisees, that were more secular and worldly; among the heathen, we read also of diverse sects, the Epicures, that gave themselves to pleasure. The Stoics and Pythagoreans, that professed strictness and severity of life, yet both these were enemies to the Apostle Saint Paul, Act. 17. and the other sects adversaries to our Savior Christ: there was no true humility amongst them, what outward show soever they made. Like as it said of Plato, that he thus answered Diogenes, when he spurned his carpets and coverings, saying, I tread under my feet Plato's pride: I saith he, but with greater pride, So the superstitious sects seeking for merit and justification in their strict observances, thereby bewrayed their pride, and want of true mortification. So that Saint Paul hath truly prophesied of them, Men shall be lovers of themselves, covetous, boasters, false accusers, intemperate, fierce, despisers of them that are good, traitors, heady, high minded, lovers of pleasures more then lovers of God, having a show of godliness, but having denied the power thereof.

Secondly they which profess the right faith, must also endeavor to lead a godly life, and to mortify their carnal lusts: for if they be not led by the spirit of Christ, they are not his, Roman. 8. 9. and it is vain for them to put the hand to the plough by a good profession, and to look back by an evil conuersatiō: such are not apt for God's kingdom, Luke, 9. 62. Jerome well saith to this purpose, Inter Christianum & Gentilem non fides tantum debet, sed vita distinguere, & diuersam religionē per diuersa opera monstrare ad Celantia: Between a Christian and a Gentile not faith only, but the life must distinguish, and we must show a diverse religion by diverse works.

Whose mouths speak proud things:] the word is 〈 in non-Latin alphabet 〉 , swelling things like to a bubble, or things puffed up with wind • : that is to their scholars, followers and inferiors, they do boast themselves, and make great ostentation of knowledge: such are all hypocrites, schismatics, heretics, the Apostle doeth so prophesy of them, that they should be boasters, 2. Tim. 3. 2. as the wise man saith in the Proverbs, There is, that maketh himself rich, having nothing, Prov. 13. 7. so do these make thenselves rich in knowledge and virtue, wanting both.

Such an one was Zidkiah, that smote Michaiah upon the cheek, saying, When went the spirit of God from me to speak unto thee? 1. King. 22. 24. This proud hypocrite boasteth, as though he only had the spirit of God, whereas he was altogether destitute of it.

Such a proud boaster was the Pharisee, Luk. 18. that vaunteth even before God of his virtuous life, but the Publican is preferred before him.

Like as the harlot is described, crying thus to those that pass by the way: Who so is simple let him come hither, and to him that is destitute of wisdom, she saith, &c. Prov. 9. 16. She useth the very same words which Wisdom doeth unto her followers, v. 4. Like as the harlot maketh ample & large promises to those whom she enticeth, yet her guests are in the depth of hell, v. 18. even so do false teachers and deceivers abuse the simple.

This cunning they learn of their great Master Satan, who as he can transform himself into an angel of light, so these false Apostles are deceitful workers, 2. Cor. 11. 13, 14. So did Satan deal with our Eve in paradise, promising if they did eat of the forbidden fruit, they should in knowledge be as God: but by their transgression; they came nearer to the nature and condition of the devil that tempted them.

First then, let us compare the cunning practices of the Romanists, and lay them to this rule; who do boast more of knowledge and godliness then they? what great promises do they make to their proselytes of indulgences, pope-pardons, à paena & culpa, of the intercession of Saints, merits of Martyrs, virtue of images, relief by their masses, of holy bread, holy water, the agnus dei, crucifix, hallowed grains, and such like toys, 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, make appointment with me and come unto me, that every man may eat of his own vine, and sigtree, &c. till I come and bring you to a land like your own land, a land of wheat and wine, of bread and vineyards, a land of oil & honnie, that ye may live not die, 2. Kin. 18. 31, 32. Here were goodly promises, but the people found no such matter, when they were carried away captive into the land of the Assyrians: neither shall popish corrupted proselytes find anything answerable in popish religion, to the great protestations of their Iudasited, I would say, Jesuited fathers.

Secondly, the people of God are here warned, not to regard swelling words, or glorious titles, if any shall come unto thē, with the name of the Catholic Church, the Popes holiness, the unspotted virgin, with the body of Christ in a box, & such like: for as Origen well saith, All heretics, as Judas, say unto Christ, Master, and with the sign of a kiss, that is a certain show of charity they do betray the truth: even so do heretics in these days, which in a show of truth betray the truth.

Having men's persons in admiration for lucre sake:] This then is another note of hypocritical seducers, that such, as serve their turn, and are for their profit, they will extol to the skies, and deprave others as much that are not to their humor.

The prophet Isaiah noteth this in his time to have been a fault, that flatterers would call a fool wise or ingenious, and a nigard or churl liberal, Isaiah, 32. 5. but he prophesieth that this custom should not be used by the faithful servants of Jesus Christ.

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

Thus the woman of Tekoah being instructed by wily Joab, flattered king David, saying, My Lord the king is as an angel of God, that she might win his favor for the return of bloody Absalom, 2. Sam. 14. 17. Thus Baals prophets that were fed at Jezebels table, flattered Ahab, & pleased his humor, that they might pamper their bellies still, 1. King. 22. 6.

Like as the strumpet enticeth the young man with carpets, & laces, & perfumes, Pro. 7. 16. 17. til she have got all his substance into her house, Prov. 5. 10. so do flatterers play, they perfume & please others with sugared words, & renowned praises, as with toys and laces, till they have served their own turn, and sucked advantage to thenselves.

The reason that moveth men to use flattering words, is because they know, that many times the truth offendeth, as the Apostle saith, Am I therefore become your enemy, because I speak the truth! Gal. 4. 16. As Jerome saith, The truth is bitter, of a frowning and severe countenance, and offendeth them that are reproved. They foolishly consider not the ende: for as the wise man saith, He that rebuketh a man, shall find more favor at the length, then he that flattereth with his tongue, Prov. 28. 23. This glozing and clawing of hypocrites, in the ende will bring shame.

First we here discover the hypocrisy of the Romanists, Jesuits, seminarie priests, with others, that will crouch and insinuate themselves into the courts and favor of princes, commending them with most honorable words, and blazing their praises, many times, but due and just, but they do it cunningly to make a way for thenselves, and to get footing for their superstition. It is to be feared, yea and almost it is apparent, that these popish practicers, seeing all their violent and treacherous plots to be frustrate, do attempt now by flattering the state to win favor: but I trust our wise governors, having sufficient experience of them already, will remember that worthy saying of the wise man, speaking of flatterers, Though he speak favorably, believe him not: for their are seven abominations in his heart. Prov. 26. 25.

Again, this may be a rule to all true professors of the Gospel, especially to ministers of the word of God, that they regard not the persons of men, neither seek to please them, for their own preferment sake. I am afraid, least there be many such preachers, that having occasion to speak before great persons, are afraid to offend them, but study to deliver pleasing things: not remembering what Saint Paul saith, If I should yet please men, I were not the servant of Christ. Neither shall the fawning persuasions of such profit the souls of the hearers, no more then a building can stand, which is daubed up with untempered and unwrought mortar. Ezech. 13. 10.

The 13. lecture.

verse. 17. But ye beloved:] Now followeth the fourth and last part of this Epistle, which is the conclusion, containing an effectual exhortation, from v. 17. to v 24. and a solemn thanksgiving unto God, v. 24, 25. The exhortation hath three parts: 1. how they should behave themselves towards these hypocrites, v. 17, 18, 19. 2. what they should do concerning themselves, v. 20, 21. 3. what toward their brethren within, v. 22, 23.

But ye, beloved, remember the words which were spoken before of the Apostles of our Lord Jesus Christ:] In that this our Apostle referreth them to the sayings of the elder Apostles, he thereby teacheth us, what authorities we ought to rely upon in matters of faith: not upon human & terrene, such as are the writings of poets, philosophers, and other heathen, but upon divine sayings of the prophets and Apostles.

So the Apostle saith, We are built vpō the foundation of the prophets and Apostles, Jesus Christ himself being the chief corner stone.

As our Savior Christ himself being to preach in the Synagogue, taketh his theme out of the prophesy of Isaiah. Luk. 4. Saint Peter referreth the brethren to the epistles of Saint Paul, 2. Pet. 3. 15. thus writing: As our beloved brother Paul, according to the wisdom given unto him, wrote unto you, as one, that in all his epistles speaketh of these things.

For like as it is a vain thing to leave the fountain that is never dried up, and to dignity broken pittes, that can hold no water, Ierem. 2. 13. so is it to leave the word of God, and to follow the fancies of men.

And as the Israelites loathed Manna, and longed for the fleshpottes of Egypt, Exod. 16. so do they that not contented with the word of God, delight themselves with the gross inventions of men.

For if the word of God be profitable to reach, to improve, to correct and instruct in righteousness, and not only profitable, but sufficient, being able to make the man of God perfect to every good work, 2. Tim. 3. 16. where a sufficiency may be had, other helps are superfluous.

First then the Papists are here confuted, who instead of Scripture in their Churches, did read their legend stories, lies of their own making, Prophets and Apostles in the mean while being silent: in their schools they expounded not the books of scripture, but some other human author, as Dionysius hierarchy, or such like: in their writings they did gloase and comment upon the master of sentences, instead of interpreting the scripture.

Next unto these, young wanton deuines are reproved, of which sort there are many in these days, especially in the Universities, that stuff their sermons with the quotations of Philosophers, Poets, and make ostentation of human eloquence, and so preach themselves, and not Jesus Christ. S. Paul did not so: His preaching was not in the enticing speech of man's wisdom. 1. Cor. 2. 4.

If any shall object Saint Paul's example, that allegeth the testimony of heathen Poets, Act. 17. 28. 1. Cor. 15. 33. Tit. 1. 12. the answer is ready: 1. the Apostle is very sparing in such allegations, he useth them but thrice. 2. He doth it not with vain 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 upon just occasion, in confuting the heathen by their own writers: which we deny not, but is a lawful and commendable use of profane authors: for so Origen against Celsus, Cyprian against Demetrianus, Methodius against Porphirie, Hilarius against Vioscorus, being Gentiles, do urge the authorities and testimonies of their own wise men. But Saint Paul, using such testimonies sparingly, not with vain ostentation, neither superfluously, but upon just occasion; is no warrant to our green Divines to do it ordinarily, vainly, unprofitably: and so I conclude this point with Origen, who reading according to the Septuagint, that Joshua made knives of stone, or of the rock, to circumcise the people, thus writeth: Esaxo non ex ferro artificis opere fabricatos: hoc ostendit, quod s • rmo hic Dei, qui circumcidere de animis auditorum immunditias potest, non ex art 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 work of the artificer, because that speech which may circumcise the uncleanness of the hearers, proceedeth not from the art of grammar or rhetoric, • ined with the hammers of the learned, and polished with study, but descendeth from that rock which was cut out of the mount without hands.

Lastly, the curiosity of the people is here restrained, that they should not fancy novelties, or delight in vain words, desiring to have their ears rather tickled with curious speech, then their hearts edified with comfortable doctrine: who admire those that for Prophets allege poets, for Apostles Philosophers, for holy Scripture human conceits: such hearers also Saint Paul prophesied of, that having itching ears, should after their own lusts get them an heap of teachers: and the reason is there alleged, because they will not suffer wholesome doctrine, 2. Tim. 4. 3. Such hearers make such teachers: that now men waxing weary of the plain doctrine of faith, affect novelties: like sick stomachs that must have their meat relished with some new devised sauce: as the Israelites that loathed Manna lusted for the fine and dainty quayle flesh, but while it was between their teeth they died; so they which forsake wholesome Manna, for men's quailed queazic fancies, do starve their own souls.

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

Saint John agreeth with this our Apostle, Babes, it is the last time, 1. John. 2. 18. Saint Paul also saith, These things are written to admonish us upon whom the latter ends of the world are come. 1. Corinth. 10. 11. Yea the Prophets speaking before of the age wherein the Apostles lived, calleth them the last days, as Saint Peter applieth the prophesy of Joel, Act. 2. 17. where he showeth by evident demonstration, the accomplishing of these things which the Prophet foretold should fall out in the last days; as that God would pour out of his spirit upon all flesh: their sons and daughters should prophecy, &c. which was then presently fulfilled before their eyes, when the Apostles and brethren being filled with the holy Ghost, began to speak with diverse tongues.

This is expressed in the parable of the eleventh hour, Math. 20. All the time of the last calling of the world by Christ, is called by the Apostle, novissima hora, the last hour, 1. John. 2. 18. For like as after the sun beginneth to decline, we count it the latter part of the day, though yet there are some hours to night; so this is the latter age of the world, though many hundred years thereof are already past.

Saint John giveth this reason, why it should be accounted the last time, even then when he lived: As ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know it is the last time, 1. John. 2. 18.

Another reason may be gathered from the words of our Savior, Math. 11. 14. If ye will receive it, this is Elias which was to come: from whence, we reason thus; Elias was to come in the last times, even immediately before the great and fearful day of the Lord, Mal. 3. 1. But John the Baptist was that Elias: therefore the time, wherein John the Baptist preached and ever since are the last times.

First then if the last times began in the Apostles days, and there are now run of these last times, 16. hundred years, and by the scriptures we find that Antichrist was to be revealed in the last times; here agreat error of the Papists is discovered, who imagine that Antichrist is not yet come, neither can they tell when he shall come; which their opinion is contrary to the scriptures: for if the mystery of iniquity began to work 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 having been prepared for Antichrist above a thousand and half of years; that he should not yet come. And further, seeing that which was the only let of Antichrists coming, is taken out of the way, which was the Roman Empire, which hath been many years since changed and altered, why should not Antichrist be revealed, there being nothing to hinder him? And as touching the Roman Empire, we say it is removed out of the way, both in respect of place, name, order, authority, jurisdiction: the place and seat of the Emperor was in Rome, frō thence it was translated to the Greeks, from them to the French, from them to the Germans: neither hath now the Emperor his name of the Romans, but of the Germans: the order is changed, the Empire went by succession, now it is conferred by election: his authority was before the Bishop of Rome, now it is inferior: the Emperor did sometime confirm the election of the Pope, now the Pope confirmeth the election of the Emperor: and as for his jurisdiction, sometime all the West parts were obedient and subject to the Emperor but now all kingdoms are fallen away from him his imperials are limited to certain free cities in Germany. Wherefore seeing that which letted Antichrists coming is taken out of the way, as the Apostle saith, Only he which now withholdeth, shall let, till he be taken out of the way, 2. Thess. 2. 7. We conclude that Antichrist is already, and hath been a long time in the world, and he none other but the Bishop of Rome.

Secondly, seeing the last times began so many hundred years ago, and we are so much the nearer the ende of the world, howe much more ought we to be careful to address our selves for the coming of the Lord? if the Apostle thus persuaded in his time, The Lord is at hand, be careful for nothing, Phil. 4. 5. 6. then now the nearer the Lord is at hand, the less greedy should we be for the things of this life. Therefore the Lord in wisdom hath concealed the secret of his coming, still telling us by his Apostles and ministers, that we are in the last times, that we might always be watchful. Carnal and worldly men make a contrary use: for some of thē as Saint Peter saith, will begin to mock & say, where is the promise of his coming? 2. Pet. 3. 4. still the last times, the last times, say they, but we see no ende yet: whom the Apostle answereth excellently, first that in respect of God there is no slackenes, because one day is with him as a thousand years, and a thousand years as one day: secondly, neither is he slack to us ward, but patient; because he would have all men come to repentance.

Others there are that take more liberty to sin, because their master deferreth his coming, Matth. 24. 48. But our Savior Christ teacheth us to make another use, Wàtch for ye know 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 know, but to fear what is to come, that we always may be set as in our watch, least the righteous man should be more remiss, or the sinner secure, that not knowing we should fear, and observing amend.

There should be mockers, which should walk after their own ungodly lusts.] We see, that they which measure everything according to their own sensual lust, become mockers and scorners of religion, & of the mystery of God, and have in derision the faithful professors thereof.

Such the Prophet speaketh of, Psal. 89. 51. They have slandered the footsteps of thine anointed: that is, they laugh to scorn those that patiently wait upon the Lord, and walk in his paths: the prophet Isaiah complaineth of such, that scorned and mocked at the judgments of God, as though they should not come near them, Isaiah, 28. 14, 22.

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

Even like as the Israelites believed not, that God would provide for them in the desert, saying, Can God prepare a table in the wilderness? Psal. 78. 19. And as the noble man gave no credit to the prophet, when he foretold of the great plenty & cheapness of corn, tomorrow this time, saying, that though God should open the windows of heaven, it could not so come to pass, 2 Kin. 7. 2. Such are these mockers, that in matters of religion are incredulous, as concerning the mystery of the incarnation of Christ, the resurrection, life everlasting, & such other mysteries, thinking these things impossible

The reason of this their scorning incredulity the Apostle showeth, thus writing, 1. Cor. 2. 14. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know thē because they are spiritually discerned.

First then by way of reproof this doctrine may be applied against all professed or close Atheists, which deride the doctrine of the Trinity, of God's providence, of our redemption by Christ, of the virgins birth: they believe neither heavē nor hell, to whom I say with the prophet, Isaiah, 28. 22. Now therefore be no mockers least your bonds increase: least you sooner feel God, then believe him: as Pharaoh, who contemptuously said, who is the Lord, that I should let Israel go? Exod. 5. 2. to his cost had experience of God's power, being overwhelmed in the red sea.

Secondly, let Papists take heed, that are the greatest scorners of the faith and gospel of Christ in these days, calling us so •• fidians, only faith men, the assurance of salvation, presumption, our communion table an oyster table: a Christian in Italy, in scorn they take to be a fool or idiot: they jest at our sermons, deride our prayers: in disputation with them, they thrust out their tongues make mocks & mowes without all shamefastness and modesty. Like as the prophet David complaineth of his enemies, Psal. 35. 16. They gnash with their teeth. verse. 19. wink with their eye. v. 21. they gape upon me with their mouths. God give them better grace.

Thirdly, let us take heed, that there be not any scorners among us, which deride the godly disposition or honest life of their brethren: as David had experience, Psal. 69. 10. When I wept and fasted, it turned to my reproach: I put on sackecloath, and I became a proverb unto them. But let such take heed, least if they scorn Isaac with Ishmael, together with Ishmael they be cast out of Abraham's house, and with Esau loose the birthright.

Likewise we are taught not to measure the high points of religion with the shallowe reach of man's wit: for this were, as if a man should gather the wind into his fist, or bind the waters in a garment, Prov. 30. 4. But that, if we remain yet in doubt, let us seek with humility to believe what we read, not by reason to comprehend: as the prophet saith: Nisi credideritis non intelligetis: Unless ye believe, ye cannot understand. Isaiah. 7. 9. And as one writeth well upon these words of the Apostle, He that cometh unto God must believe. Heb. 11. 6. No man goeth to the sea and committeth himself to that liquid element, unless he did believe he might be saved: the husbandman would not sow his seed, if he did not hope for increase: and marriage is contracted for hope of issue, &c. So every man that entereth into God's school, must with humility believe God that teacheth, though he do not understand the reason of God's works.

Verse 19. These are makers of sects, or which segregate themselves 〈 in non-Latin alphabet 〉 , fleshly or sensual 〈 in non-Latin alphabet 〉 , having not the spirit:] From hence we learn that it is a work of the flesh, and that they are carnally minded, void of the spirit of God, that are given to make sects & do devide themselves from the fellowship of God's Church.

Saint Paul reckoneth up heresies among other works of the flesh, Gal. 5. 20. Another Apostle also saith, They went out frō us, but they were not of us. 1. John. 2. 19. that is, they were not of the Church of Christ, nor yet led by his spirit, because they separated themselves.

Such an one was Diotrephes, that received not the brethren, but pratled against the Apostle with malicious words, John. epist. 3. v. 9. & Demas that departed from S. Paul, and severed himself from the Church, 2. Tim 4. 10.

These may fi • lie be compared to the rauen, Gen. 8. that being sent once out of the ark, returned not again as the dove did: such are heretics and sectaries, that forever cut thenselves off from the church of God.

And like as, while the whole host of Israel kept an holy rest in celebrating the Sabbath according to the commandment of God, certain rebellious persons went out from them to gather Manna, but found none. Such are they, which gather to themselves and invent new and strange doctrines apart from the Church of God.

And there are two special causes, that make heretics to devide themselves; either ambition and vain glory, as Diotrephes, that loved to have the preeminence John. epist. 3. 9. opposed himself to the brethren: or else the hope or expectation of some worldly commodity or gain: as Demas embraced the world, and departed from Saint Paul, 2. Timoth. 4. 10. To this purpose Augustine well defineth an heretic: He is an heretic which for some temporal commodity, but chiefly for glory and preeminence sake, doeth devise or follow false and new opinions.

First then, whereas the papists our adversaries charge us, that we have divided our selves from the fellowship of the Church, and from the obedience of the sea of Rome, going out into diverse sects, &c. Rhemists, annot. Iud. v. 16. & so are those of whom the Apostle here speaketh. We do most justly return this accusation upon their own heads, that have departed from the Apostolic faith, and have made an apostasy from the ancient truth, as the Apostle prophesied of them: that there should come a departing or apostasy, when the man of sin should be revealed, 2. Thess. 2. 3. The protestants then leaving the society of the false & corrupt Roman Church, do no more segregate themselves then Noah did, when he went into the ark, and left the old world in their infidelity: or Lot, which went out of Sodom, forsaking both their sins and plagues: or Elias which separated himself from Baals priests: or our Savior, that refused the traditions of the Scribes and Pharisees, or the Apostles, that communicated not with the idolatry of the Gentiles. They then are not schismatics or sectaries, that are fewer in number, neither are they Catholics, that boast of their multitudes: for Jacob's family was fewer in number then the Canaanites, Gen. 34. 30. And there were four hundred Baals priests, to one Michaiah, 1. King. 22. But they make sects and segregate themselves, that forsake the ancient faith of the Apostles and primitive Church, as the Romish Church hath done: and they are the true Catholic Church, which retain the truth, and profess the right faith, how small so ever their number is.

Again, we are taught to take diligent heed, that we be not at any time seduced to break the peace and unity of the Church, to run into schisms: give not ear to the enticing persuasions of Brownists, Familists, Anabaptists, Papists, to forsake the communion of the saints in the visible Church of God amongst us: for if the branch be broken off from the stock, it withereth, or if the sheep go a stray from the flock it is in the way of perishing. Such are they that go out of the Church. Ambrose well compareth such unto moths: Arius is a moth, so is Photinus, which do rend the holy garment of the Church by their impiety, and do with their sacrilegious biting gnawe the holy veil of faith. Such mothwormes let us take heed of, following the counsel of the Apostle, not forsaking the fellowship which we have among our selves, as the manner of some is, but let us exhort one another, Heb. 10. 25.

The 14. lecture.

Vers. 20. But ye beloved edify yourselves in your most holy faith, &c.] This is the second part of this last exhortation, where the Apostle exhorteth unto two necessary graces of faith and charity, showing the means howe to be preserved, and to persevere in both: in faith, by effectual prayer in the spirit, v. 20. In charity, in the expectation of everlasting life by the mercy of God, v. 21.

Edify yourselves:] 〈 in non-Latin alphabet 〉 , that is, building upon: whereby the Apostle signifieth an increasing and going forward in faith; even as a building, the foundation once laid, is still raised up, and one piece added to another.

To this purpose the prophet Isaie speaketh divinely, c. 40. 31. They that wait upon the Lord shall renew their strength, they shall lift up the wings as Eagles, they shall run and not be weary, and they shall walk and not faint: that is, they shall still increase and go forward in the race of faith, not fainting nor giving over.

Saint Paul thus professeth of himself, that he did forget that which was behind, and endeavor to that which is before and follow hard toward the mark, Phil. 3. 13. He did find in himself an endeavor still to go forward, even as he that runneth in a race, if he will come to the mark and obtain the prize, must still go forward.

Like as it is said of those that go up to Jerusalem, they go from strength to strength, Psal. 84. 7. They proceed on by steps and degrees, like an army marching in battle array. And the wise man to the same effect saith, The way of the righteous shineth as the light, that shineth more and more unto perfect day.

The reason hereof may be gathered frō that saying of our Savior, John. 15. 2. Every branch, that beareth not fruit in me, he taketh away, and everyone that beareth fruit, he purgeth it, that it may bring forth more fruit. So thē that branch which groweth and increaseth not, is like to prove a dead and withered branch: and so is that faith, that doeth not gather daily more strength. We ought therefore to grow & increase that we may appear to be living branches graft into the stock, which is, Christ.

First this doctrine, which teacheth increase of faith, meeteth with an erroneous opinion of the papists, who do require of their people only a weak and imperfect faith, to believe as the Church believeth, and say it is sufficient though they themselves be not able to give any reason, nor render any account of faith: for where is now this edifying of our selves in faith, this spiritual groweth & increase of faith? they grow not at all, which content themselves with a rude, weak, imperfect & general faith. S. Peter otherwise teacheth, that we should be ready to give an answer to every man that asketh a reason of the hope that is in us. 1. Pet. 3. 15. And thus Origen expoundeth those words of the Apostle to our Savior Christ: Lord increase our faith, Luke, 17. 5. That is, having that faith, which is not according to knowledge; let us have that also which is according to knowledge.

Secondly we see what they may think of themselves, that continue in one stay: their faith, hope, charity, knowledge, zeal, is the same, which it was many years since: surely such may worthily suspect themselves that their faith is dying in thē: for it is most true, qui non proficit, deficit, he that increaseth not, decreaseth. Wherefore every man ought to give all diligence, to add grace to grace, virtue to virtue: as the Apostle saith, Join virtue with your faith, with virtue knowledge, with knowledge temperance, &c. so shall they not be idle and unfruitful, 2. Pet. 1. 5, 6, 8. And as Jerome saith, Isti sunt veluti scalae gradus, quam vidit Jacob: these are as the stairs of the ladder which Jacob saw, whereby we must scale the heavens.

Praying in the holy Ghost.] The Apostle here showeth that the means whereby we are enabled to edify our selves, and to go forward in faith, is by prayer: he likewise teacheth, what manner of prayer it ought to be, in the holy Ghost: that is, we must pray effectually, zealously, as the spirit shall make us to pray.

Saint James testifieth as much saying, If any of you lack wisdom, let him ask of god, who giveth to all men liberally, &c. but let him ask in faith. I am. 1. 5. The prophet David is a notable president to us in both these points: that prayer is a mean to obtain such graces as we want, Psal. 109. 4. But I betake myself unto prayer: 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 give praise.

Exor. For like as Moses with his rod wrought wonders, & Elisha with his staff, in such stead is prayer unto Christians: but like as the Ark was covered with gold, both within & without, Exod. 25. 11. so our prayer must not consist in glorious & goodly words, but proceed from the golden meditations of the heart.

Aitiol. For as God is, so ought our prayer to be, He is a spirit, and we must worship him (and pray unto him) in spirit: and because Christ saith, Come unto me all that are weary, and I will ease you, Math. 11. 28. and to him we have access by prayer: therefore we ought to have recourse to prayer, as unto the haven and rest of our souls.

If then, our prayers ought to be spiritual, whereunto we are stirred by the H. ghost, which as the Apostle saith, maketh requests for us with sight, that cannot be expressed: Rom. 8. 26. then first of all, all lip-labor in prayer is condemned, such as are all popish latin prayers made by simple people without any knowledge or understanding of that which is prayed: which is contrary to the Apostles rule, I will pray with the spirit, I will pray with the understanding also: I will sing with the spirit, I will sing with the understanding also. 1. Cor. 14. 15. For if public prayer ought to be made to the understanding of others, whereof the Apostle here chiefly speaketh, much more to the understanding of those themselves, that pray. Origen saith well, upon these words of our Savior, If two agree upon • arth, whatsoever they desire, it shall be given them, Math. 18. 19. that is, There must be a consent of the heart in believing, and a consent of the tongue in confessing.

And secondly, seeing prayer is so necessary an instrument of the soul, they are grievous offenders that so seldom use it. Daniel would not forbear prayer 30. days unto God, though it cost him his life, but used to pray thrice every day. Dan. 6. 10. Men now are not only terrified from prayer, but comforted and encouraged to pray, yet I am afraid that many pass days, weeks, months, years, and never humble themselves in their private prayer unto God. Great is the efficacy of fervent prayer, I am. 5. 16. And Jerome well saith, Vim facicbat precum tuarum fidelis ambitio: The faithful ambition, as it were of your prayers, was violent and forceable.

verse. 22. Keep yourselves in the love of God:] He meaneth brotherly charity, which is wrought in us by God. The love of God is taken either for that love whereby God loveth us, 1. John. 4. 9. In this appeared the love of God toward us, &c. or whereby we love God, v. 19. We love him, because he loved us first: or for that love, whereby we love one another: which is said to be the love of God, because it cometh of God, 1. John. 4. 7. Beloved, let us love one another: for love cometh of God: and so is it taken here.

The Apostle then in these words, exhorteth to perseverance and continuance in love, that we should take heed of all offenses and occasions, whereby our charity might be interrupted or broken off: so that it is as great a virtue, to cherish and nourish Christian love, as once to have begun it.

Testim. Therefore the Apostle saith, Endeauouring to keep the unity of the spirit, in the bond of peace, Eph. 4. 3. And again, Be angry and sin not, v. 26. that is, so moderate your affections, as thereby ye sin not against charity.

Examp. Thus was Abraham desirous to keep charity, he being both far greater then Lot, as elder in years, his uncle by kindred, and heir of God's promises, yet thus offereth himself unto him, seeking peace, Let there be no strife, I pray thee, between thee and me, neither between thy heardmen, and mine. Gen. 13. 8. Thus did Moses seek to pacify the strife between two Hebrews his brethren. Exod. 2. 13.

Exornat. The amity and love of brethren is like a threefold cord, that cannot easily be broken, Eccles. 4. 12. And the Prophet speaking of brotherly love, giveth it these two properties, that it is both bonum, & iucundum, a thing good and profitable, as also sweet and pleasant: for the sweetness thereof he compareth it to the savor of Aaron's ointment, for the profit thereof, to the dew of the hills Hermon and Zion, that water the valleys and make them fruitful. Psal. 133. Some things are profitable, but not pleasant, as affliction and crosses; some things are pleasant, but not profitable, as the pleasures of sin; but Charity and Love hath this preeminence, to be both pleasant and profitable.

Aitiolog. Now the Apostle showeth the reason, why we ought to be careful to maintain peace and love. Eph. 4. 5. There is one Lord, one faith, one baptism: that is, like as they, which are servants to one master, of one opinion and judgment, and of the same blood will hold together; so should we, being servants to one Lord, professors of the same faith, and of one spiritual kindred in baptism.

Applicat. Now whereas the Apostle saith, Keep yourselves, least the Papists, and other freewill-men should take advantage by these and such other words, as though it were in our own power to keep or preserve our selves in charity, or in any other Christian virtue, we make this answer unto them. 1. That it followeth not, upon these and other such like precepts, given in Scripture, that it is in man's power to perform them: for then, where S. John the Baptist saith, Repent: for the kingdom of God is at hand, Matth. 3. 2. and where Saint Peter saith, Save yourselves from this froward generation, Act. 2. 40. it might be enforced, that man hath power by his freewill to repent, and to save himself. 2. Wherefore, as the Apostle saith, the law was given us as a schoolmaster to bring us 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 weakness to keep them, may thereby as by a schoolmaster be brought to seek help from God: as Augustine well saith, Ad hoc lex praecepit ista, vt cum in his implēdo homo deficeret, nonse extollat superbia tumidui, sed ad gratiam aufugiat fatigatus. Therefore hath the law commanded these things, that man failing in the fulfilling of them, should not swell with pride, but run unto grace for help, being wearied in himself. 3. Again another reason is why the Scriptures so exhort us, because man is in deed to will and perform all those things, yet not of himself, but by the strength of grace: as the Apostle saith, He labored: 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 ill facit vt velimus bonum: certum est nos facere, sedille facit, vt faciamus. That we do will, when anything is willed; but God maketh us to will: it is certain, that we do, when anything is done, but he maketh us do it.

Secondly we are taught by this doctrine, that we ought to be most careful to keep charity, and so shun all occasions which may interrupt it: not as they, which do snuff and puff upon every light matter, and being once offended, are hardly reconciled: but let us remember the prudent counsel of the wise man, The discretion of a man deferreth his anger, and his glory is to pass by an offense. Prov. 19. 11.

Looking for the mercy of our Lord Jesus Christ to eternal life.] Here we learn that the hope and expectation of the kingdom of God is an excellent mean, as to sustain a man's infirmity in affliction, so to stir up his zeal unto every Christian duty.

Testim. Thus the Apostle testifieth, 1. Cor. 15. 58. Therefore, my brethren, be ye steadfast, immovable, always abundant in the work of the Lord, for as much as you know your labor is not in vain in the Lord: that is, that God hath a reward in store for the faithful and fruitful works of his servants.

Exampl. David showeth the practice thereof in himself: I should have fainted, except I had believed to see the goodness of the Lord in the land of the living. Psal. 27. 13.

Exorn. Like as the husbandman endureth his labor, hoping to receive the fruits, 2. Tim. 2. 6. and as he that keepeth the fig tree shall eat thereof, Prov. 27. 18. so the assurance of the reward should make us diligent and ready to every good work.

Aitiolog. The reason is taken from the contrary. 1. Cor. 15. 19. If then in this life we should only have hope, we were of all men most miserable. Now because we know, that the condition of God's children is most happy and blessed, we assuredly believe, that God hath a reward in store, the hope whereof bringeth chearefulnes, and increaseth our courage and zeal to every good work.

Applic. First then by these words of the Apostle, who ascribeth everlasting life to the mercies of Christ; the error of the Papists is confuted, that say, heaven may as well be merited by good works, as hell by evil: and that life everlasting is the stipend of justice, as damnation is the stipend of sin. Rhemist. annot. in Rom. 6. 8. sect. But here the Apostle directly referreth life eternal to the mercy of God: and S. Paul, Rom. 6. 23. saith, it is the gift of God; whereas the wages of sin is death. Ambrose agreeth to this Apostolic doctrine: Let them know that they have received a gift of grace, not a wages of their works.

Secondly we must take heed of an oother popish error: they say, men ought to do good in respect and for their reward, and recompense in heaven. Rhemist. Hebr. 11. 26. But we contrariwise affirm, 1. that we must not at all expect, that heaven should be given as a just recompense of our works, as due to the worthiness thereof, because as I have shown, it is the free and gracious gift of God. 2. Though a faithful man may propound unto himself the recompense of reward, as it is said of Moses, He had respect unto the recompense of reward, Hebr. 11. 26. yet that ought not to be the chief or greatest motive; but the respect to God's glory, and their own duty, ought most of all to move them: so Saint Paul saith, If I preach the Gospel I have nothing to rejoice of, for necessity is laid upon me, &c. if I do it willingly, I have 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 rejoiceth not of any other reward, but of the fruit of his calling, and the testimony 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 expetit, sed pro mercede habet bonifacti conscientiam, & iusti operis effectum. A godly-mind looketh for no reward, but instead of a reward it hath the conscience of well doing, and the fruit of good works.

Thirdly, they are here reproved, which either believe not, or do not hope for the kingdom of heaven, like to the perverse Israelites, that gave no credit to Caleb and Joshua, concerning the promised land, that flowed with milk and honey: or else flattering thenselves with a false hope of salvation, do not endeavor so to walk, as that they may be counted worthy thorough Christ of the reward: not remembering S. Paul's words, The husbandmā must first labor before he receive the fruits.

The 15. lecture.

v. 22. Having compassion on some in putting difference:] But the vulgar latin text readeth thus [these certes reprove being judged] as though the word were 〈 in non-Latin alphabet 〉 , reprove, not 〈 in non-Latin alphabet 〉 , show mercy, or pity: but we justify the first reading by these reasons. 1. Because all the Greek authenticalls, together with the Syrian translation, only except three Greek copies, as M. Beza upon this place saith, do so read. 2. The sense of the place giveth it: because thus reading, have compassion on some, and others save with fear, there is an apparent difference made between two sorts of men, the weak, and the obstinate: but in the other translation, those reprove being judged, & them save by pulling out of the fire: this difference is taken away: for to save by pulling out of the fire, and by an earnest reproving, is all one. 3. Because the latin translator is hereby driven to a great inconvenience, to corrupt and transpose the words of the text, reading the next verse thus: but them save pulling out of the fire, and on other have mercy in fear: whereas this word, in fear, should be joined to save, & these words, on other show mercy, should be read in the former verse.

Have compassion on some, &c.] These words begin the last part of the exhortation, how they should behave themselves toward others: which are of two sorts; either such as sin of infirmity, which are with gentleness to be won; or such as are obstinate offenders, which must with fear and terror be humbled.

First then, that such as are ignorantly seduced, or fall of infirmity, are with compassion and love to be handled and dealt withal, as S. Paul testifieth, 2. Tim. 2. 25. Instructing them with meekness, that are contrary minded, if God at any time will give them repentance, that they may know the truth.

Exampl. With such meekness and compassion did our Savior Christ entertain Zacchaeus, saying unto him, when he had looked up and seen him in the tree: Come down at once, for today I must abide in thy house. Such mercy did S. Paul show to the incestuous young man, excommunicated for his offense: and upon his repentance received to mercy, writing thus to the Corinthians concerning him: now contrariwise you ought rather to forgive him, and comfort him, least the same should be swallowed up with too much heaviness. 2. Cor. 2. 8.

Exorn. Like as it was prophesied of our Savior, A bruised reed shall he not break, and smoking flax shall he not quench, Math. 12. 20. that is, he shall bear with those that are weak. As flax not flaming but smoking, need no great quenching, and a reed already bruised need not to be broken; so a bruised spirit is rather to be comforted, then twice afflicted.

Like as the prophet Isaiah compareth it: the husbandman beateth out fitches and commin with a staff or rod, not with a cart wheel or threshing instrument, as he doth the more stiff and stubborn grain: so a tender conscience, as a green and tender wound, not yet corrupt and festered, is gently and tenderly to be handled.

Applicat. First then we condemn the cruel proceedings of the Papists, who had no compassion of any, not of children, as Bonner burned Richard Mekins a child of 15. years, caused to be scourged to death John Fettres child of 8. years: not of mad men; Collins and Cowbridge burned being both frantic. Fox pag. 1131. not of simple women, that submitted themselves; as three such burned in the Isle of Garnesey, ann. 1556. whereof one was great with child, which brast out of the womb by the violence of the fire, and was most cruelly thrown in again. Fox p. 1944. Such is the compassion of Papists: they show pity to none: like to that nation, of whom Moses speaketh, A nation of a fierce countenance, (or barbarous, cruel, and impudent) which will not regard the person of the old, nor have compassion on the young. Herein they show thenselves unlike to their predecessors: Leo thus writeth, Sedis Apostolicae moderatio ha • c temperantiam observat, vt severius agat cum obduratis & veniā cupiat praestare correctis. The sea Apostolic observeth this moderatiō, to deal more severely with those which are hardened, and to show favor to those that will be reformed.

Secondly, the Apostle here giveth a rule to all those that exercise Civil or spiritual jurisdiction, to make a difference between offenders. He sinneth not a like, that stealeth to satisfy his hungry soul, Prov. 6. 30. as he that robbeth to spend upon his lust: neither deserveth 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 extremity of justice to all, do follow the unwise example of Rchoboam, who when he might have winned the people by speaking kindly unto them, and in making their heavy yoke lighter, by following rash counsel 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 commonwealth, which without making difference carry a like severe hand towards all offenders.

In putting difference:] This is an especial gift of the spirit, to be able to set a difference between 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 〈 in non-Latin alphabet 〉 , discern 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 extraordinary gift in the Apostles time, as Peter discerned the hypocrisy of Simon Magus, Act. 8. 20. who deceived Philip, v. 13. he also by this gift found out the dissimulation of Ananias and Sapphira, Act. 5. yet in some measure doth the Lord grant this grace to his Church still.

Exam. Thus loseph discerned between Pharaoh's baker and butler, showing the different end of thē, Gen. 40. Jacob between Manasseh and Ephraim, preferring one before the other, Gen. 48. 19. Our Savior discerneth between the widows offering, & the gifts of the rich, Luk. 21. 1. between the prayer of the pharisie & the publican.

Exorn. Like as to the priests judgment in the law was committed the discerning of the diverse kinds of leprosy, Lev. 14. as the shepherd separateth the unclean and diseased sheep from the sound and whole: so is the Minister of God to devide the faithful and sincere from the licentio • s and profane.

Aitiolog. The means whereby to discern them first is by the word of God. Rom. 2. 18. Thou discernest things that differ being instructed by the law: secondly, our Savior giveth another rule, By their fruits ye shall know them, Math. 7. thirdly, the Apostle saith, Heb. 5. 14. Having their wits exercised to discern both good and evil. So then by the knowledge of God's word, by observation 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 practice of the popish Church is reproved, who admit all tagge and rag without due examinatiō to the Eucharist: who although in show they require a great preparation by auricular confession, yet notwithstanding that, many profane persons without true contrition are received: but as touching their knowledge, they examine them not at all: nay they say, that the sacraments do justify, ex opere opera • o, by the very work wrought without the faith of the receiver, Synops. ce • tur. 2. err. 96. That the wicked in the sacrament eat the true flesh of Christ, Ce • tur. 3. err. 28. That the mass is available for Pagans and infidels: Centur. 3. error. 35. by which opinions of theirs we see what small difference they make in the communicant • if that wicked men, pagans, infidels, may as well receive fruit by it as faithful receivers: so that herein their mass is like to the Pharisees 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 use in popery, this is also a fault among careless ministers, that admit unto the Lord's table many both in respect of their profannesse unworthy, and for want of knowledge unfit: an uncomely thing it is, that holy things should be given unto dogs or swine: they are dogs, that are malicious, envious, cruel, userers, oppressors, extortioners; sensual persons, licentious, carnal, Epicures, adulterers, drunkards: ignorant sottes are swine: it is herein the Ministers part, to separate the precious from the vile, Ierem. 15. 19. And if spiritual governors, by laying hands suddenly upon others, are partakers of their sins, 1. Tim. 5. 22. so are they, which by their hands rashly and suddenly deliver holy things.

Lastly all Christians are taught to make difference between men in respect of their civil conversation, to have an especial care with whom they converse, or enter any league of friendship, affinity, marriage, or howsoever else: whether they be of a corrupt religion, or of a profane life: for the first, S. Paul giveth us a rule, Tit. 3. 10. Reiect him that is an heretic: for the other, the wise man giveth counsel, Prov. 22. 24. Make no friendship with an angry man. Prov. 24. 21. Meddle not with them that are seditious. Men therefore should carefully make choice of their companies, and consort themselves with those that be like minded. Origen well saith, Qui congregat cum male sapientibus de Christo, cum Christo non congregat. He that gathereth with those that are not right minded toward Christ, doeth not gather with Christ. But all Atheists, profane persons, papists are such, therefore to have any familiarity, friendship, affinity with such, is to leave Christ.

Verse. 23. And other save with fear, pulling them out of the fire:] that is, such as are now in great danger, even as in the midst of the fire ready to be consumed, must be saved by the terror and fear of God's judgments, and so as it were violently pulled away from the flames of hell fire.

We se then, that the preaching of the law, and threatenings of God's judgments is necessary for obstinate sinners, and such as are indurate in their sins.

Testim. This order Saint Paul prescribeth unto Timothy, that he should first improve, rebuke, then exhort. 2. Tim. 4. 2. So Eliphaz in Job saith, Job. 5. 18. The almighty maketh the wound, and bindeth it up, he smiteth, and his hands make whole: the wounding goeth before the binding, and smiting before healing.

Examp. Thus Nathan dealt with David, denouncing against him God's heavy judgments, saying, The sword shall never depart from thine house, &c. 2. Sam. 12. 10. And afterward upon David's repentance, he ministereth comfort unto him: saying, The Lord hath put away thy sin, thou shalt not die. v. 13.

This course also Saint Paul kept with the incestuous person, first in delivering him up to Satan for the destruction of his flesh, that his spirit might be saved. 1. Cor. 5. 5. then afterward upon his earnest sorrow he releaseth the sentence, and writeth to the Corinthians for his restraying, 2. Cor. 2.

Exornat. Like as the husbandman first gathereth out the stones in his vineyard, and then planteth it with the best plants, Isaiah, 5. 2. so in man's heart, before grace can be planted, sin by true repentance must be extirpate: and like as when one is in a dead sleep, he must be raised with the loud sound of a trumpet; so the Lord saith to his prophet, Isaiah, 58. 1. Life up thy voice like a trumpet, and show my people their transgressions. Joseph's fetters of iron, Gen. 40. 3. went before his chain of gold, Gen. 41. 42. So saith Augustine: Incipit à vinculis ferreis, finite ad torquem auream: Wisdom beginneth with iron fetters, and endeth with a golden chain: first it terrisieth the heart with judgments, then suppleth it with comforts.

Aitiolog. The reason why it is profitable to preach gods judgments unto those that are settled 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 Nineveh was at the preaching of Jonah, when he cried, yet 40 days, & the city shall be destroyed, Ion. 3. and the Apostle saith godly sorrow causeth repentance, 2. Cor. 7. 10 and sorrow is wrought in us by consideration of gods judgments, which are prevented by repentance.

Applic. This doctrine first discovereth the indirect course used in the popish Church; wherein nothing is more common, then to hear of pardons, indulgences, for days, for months, for years, for hundreds, for thousands. Any man that will be at the cost, or will yield himself to their superstitious observations, shall have the Popes indulgence, or Jubilee pardō: look synops. Centur. 5. error. 47. in the mean time no mentiō atall is made of repentance: but it is an evident sign that it is but light ware & slender stuff, that is so easily had. These popish indulgences are like unto that untempered mortar which Ezekiel compareth the false prophets flattering sermons unto, Ezech. 13. 10. Such buildings will abide no storms, and such pardons cannot deliver from God's judgments.

Secondly here is a rule given for preachers, that where they see the state of the people requireth it, to take a round course with them, to course them up, and to thunder against them God's judgments: I fear me, there are few congregations in this land, that have not need of such plasters: they shall find, that one sermon of this kind will do them more good then ten smooth sermons. God send us many such preachers, which as good physicians having to do 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 have sweet tongues, do but steal away the word 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 always beginneth with sorrowful things, but necessary: as I kill, and I make alive, I smite, and I heal.

And hate the garment spotted of the flesh.] The Apostle alludeth to the custōe of the law, that even the garment that touched the flesh of an unclean person was unclean, Levite. 15. 17. yea the bed whereon he lieth, the seat whereon he sitteth, shall be unclean, v. 4. so that his meaning is, that men should not only abstain from the grossest and greatest sins, but from the least pollution thereof.

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

Testim. So the Lord for bad our first parents not only to eat of the fruit, but to touch it, Gen. 3. 3. he would have them to shun the very occasion of evil.

Examp. So chaste Joseph when he saw the unclean desires and wicked disposition of his masters wife, he would come no more in her company, Gen. 39. 10. he would not in curie the least suspicion of evil.

Exornat. For like as the prophet reproveth the hypocrites of his time, who though they would not eat of polluted or unclean flesh, yet the broth thereof was found in their vessels, Isaiah, 65. 4. So the suspicion or appearance of evil must be shunned, even as the broth of that which is unclean. As Cockatrice egs are venomous, and hurtful, not only if one do eat them, but if he do tread upon them, or be sprinkled therewith, Isaiah. 59. 5. so the least felloweship with evil is contagious, and bringeth infection

Aitiolog. The reason, why we should resist the very first beginnings of sin, may be gathered from Saint Paul's words, Eph. 4. 27. neither give place to the devil: for if in small matters we give place to him, we make a way to his greater temptations: the course of the water must be stopped in the beginning, Prov. 17. 14. and so must Satan's temptations be resisted at the first.

Applicat. Who seeth not now how fitly this doctrine serveth for the reproof of the Papists and popish profession? who if they might be cleared from the unclean and polluted flesh, that is, from gross idolatry and paganism, as they cannot by any means, yet it is most apparent, that they have the garment spotted of the flesh: that is, they retain many carnal rites, ceremonies, and usages borrowed of the Jews and Gentiles: from the Jews they have their washings, censings, holy water, oil, salt, palms, priestly garments, difference of meats, observation of days: from the Gentiles, adoration of images, purgatory, invocation of the dead, pilgrimages, worshipping of angels, and such like; that if every bird had his feather, and the Gentiles and Jews might fetch home their own, that the popish Church hath borrowed, they would be left very beggarly and naked. So then the best and chiefest ornament of Popery, is the garment spotted with the flesh; and their religion consisteth in touch not, taste not, handle not, which all perish with the using, and are after the commandments and doctrines of men, as S. Paul saith. Coloss. 2. 21.

Secondly we that profess the glorious Gospel of Christ are taught, that we should not neither in opinion, nor in any external usages, rites, or customs, which may breed offense, conform our selves to the carnal and spotted profession of popery, but to decline in all things, the very shadow, show, or least suspicion thereof: and beside concerning the errors of life, not to think it sufficient to abstain from gross and noisome sins, as foul and ugly deformities, but to wipe away the very blemishes and spots, that is, the occasions, entisments, appearance, provocations to sin. Job, as he was free from adultery and uncleanness of life, so he did avoid the very baits and allurements to sin: He made a covenant with his eyes, not to look upon a woman, Job. 31. 1. Jerome useth this similitude, Vt creatorem non in clephantis, camelis, lconibus miramur, sed in minutis quoque animalibus, formica, culice, it a men's Christo dedita aeque in maioribus & minoribus intenta, &c. Like as we do admire our Creator, not so much in elephants, camels, lions, as in the smaller beasts, the ant, gnat; &c. so a mind devoted to Christ, doth as well take heed of small as great sins.

The 16. lecture.

v. 24. Now to him, that is able to keep you, that you fall not:] Here beginneth the second part of the conclusion, which containeth a solemn celebration of the praise of God: wherein are three things to be considered; what it is that is here yielded? glory, majesty, dominion, power, v. 24. to whom? to God only wise: wherefore? because it is he only that is able to keep us from falling, and to present us blameless at his coming.

God then is both able and willing to stay and keep his children, that they fall not: some read, which is able to keep us without sin: but the word is, 〈 in non-Latin alphabet 〉 , free from falling: that although the righteous cannot in this life be free from all sin, and from slumbling; yet God will preserve him from falling.

Testim. So the wise man saith, Prov. 24. 16. The just man falleth seven times and riseth again, but the wicked fall into mischief: that is, though the righteous do fall into danger, and run into offenses, yet shall he not be quite given over as the wicked. S. Paul also saith, He shall be established: for God is able to make him stand. Rom. 14. 4.

Exampl. The Lord saith to Abimelech, Gen. 30. 6. because his offense was of ignorance, I have kept thee, that thou shalt not sin against me. So David confesseth that it was the Lord, that kept him back from hurting the house of Nabal, 1. Sam. 25. 34. And Saint Paul assureth himself, that the Lord will keep him from every evil work. 2. Tim. 4. 18.

Exorn. For like as our Savior Christ stayed Peter by the hand, that he did not sink; so the Lord guideth us by his grace: and as the nurse holdeth and stayeth the infant in going, so the angels of God do bear us in their hands, that we dash not our foot against a stone. Psal. 91. 12. But much better do they hold us up 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 glory sake, that although his children be compassed with many infirmities, yet he so directeth them, that they be not overcome of them: as the Lord saith to S. Paul, My power is made perfect through weakness. 2. Cor. 12. 9.

Applicat. First then, if it be God, that keepeth us from falling, then is not a man able by his freewill to eschew evil, and preserve himself from sin, which is the opinion of the Papists. Synops. centur. 4. er. 44. For our Savior Christ saith, Without me, ye can do nothing, John. 15. 5. And it is God that worketh in us, both the will and the deed, 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: sic vt non accidat peccatum, cavemus dicendo, ne nos inferas in tentationem, vt cito sanetur, dicimus dimitte nobis. As we two ways take heed to our body, that no evil happen unto it, if it do, that it be soon healed, so that sin happen not unto us, we take heed, saying, lead us not into temptatiō, that it may be soon healed, we say, forgive us our sins. So that both our preservation from sin, and our restitution when we have sinned, proceedeth only from the grace and strength of God's spirit.

Secondly we are taught, that no man presume of his own strength, that he can guide himself. Peter did so, & was deceived, because he undertook more, then he could perform: but that we depend upon God for his grace to direct our steppes, and to preserve us from evil: and to give him thanks, that whereas we see the ungodly daily in heaps to fall into the snares of Satan, and to commit great sins with greediness, adulteries, blasphemies, murders, oppressions, with such like, that God doth stay us by grace from such downfalls, that we may say and acknowledge with the Prophet, Lord unto us, thou wilt ordain peace, thou hast wrought all our works for us. Isa. 26. 12.

To present you faultless before the presence of his glory with joy.] As God in this life doth preserve us from falling, so in the coming of Christ, he also shall present us faultless with joy: so then, while we live we cannot be faultless, but this work is reserved for the coming of Christ.

Testim. This S. Paul evidently showeth, 1. Thess. 5. 23. I pray God, that your whole spirit and soul and body, may be kept blameless in the coming of our Lord Jesus Christ. And again, Ephes. 5. verse. 25, 26, 27. Christ gave himself for his Church, that he might sanctify it and cleanse it by the washing of water through the word: that he might make it unto himself a glorious Church without spot or wrinkle. So then the Church in this world is sanctified and cleansed, but it shall then be without spot and wrinkle when it shall be a glorious Church, and that is at Christ's coming.

Examp. S. Paul thus professeth of himself, that he was not already perfect, Philip. 3. 12. he showeth in that place, that the state of perfection in God's Saints shall not be till the resurrection. v. 11. If by any means I might attain to the resurrection of the dead, not as though I had already attained unto it, either were already perfect: so that he looketh not for perfection till the day of resurrection.

Exorn. Like as when Iehoshuas filthy garments were taken from him, a fair diademe was set upon his head, Zachar. 3. 4, 5. so we shall then be thoroughly purged from our sins, when we are crowned with glory: then at his coming shall the Lord be as fullers sope, Malachi. 3. 2. thoroughly to wash and cleanse his Church. This is that, which John saw: A great multitude standing before the throne and the Lamb, clothed with white long rayments, and palms in their hands, Revel. 7. 9. that is, then they shall be perfectly purified, when they shall be in triumph and glory, which is signified by the palms.

Aitiolog. The reason is evident out of Saint Paul, 1. Cor. 15. 25. He must reign till he hath put all his enemies under his feet, the last enemy that shall be destroyed is death. v. 54. When this mortal hath put on immortality, then shall be brought to pass the saying that is written, Death shall be swallowed up in victory, &c. So then, sin and death are yet in the world, not perfectly subdued unto us, because mortality yet remaineth, and Christ hath not yet put down all his enemies, and perfectly triumphed: though he have bruised the serpents head, yet he still biteth his heel, Gen. 3. 15. This glorious triumph and perfect victory, though now begun, shall not be finished until the resurrection.

Applicat. First then this doctrine, overthroweth a popish error: that a man in this life may be perfect, and that some are so just here, that they need no repentance. Rhemist. Luk. 15 sect. 1. And that it is possible in this life to keep the law and commandments of God. Synops. Centur. 4. err. 63. Bellarm. Which is contrary to the Scriptures, Isa. 64. 6. We all have been as an unclean thing, and all our righteousness is as filthy cloths. Psalm. 130. 3. If thou, O Lord, straitly markest iniquities, who who shall stand? This privilege to be without sin, is peculiar and proper only 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 man, of whom it may be truly said in this life, that he hath no sin, excepting only our alone Mediator.

Secondly, seeing we do hope one day to be presented unspotted and blameless before God through Christ, we ought now to endeavor to lead an holy life, and with the Apostle to press forward toward the mark: as Saint Peter exhorteth, Seeing ye look for such things, be diligent, that ye may be found of him in peace without spot and blameless, 2. Pet. 3. 14. that although we cannot while we live in the flesh be freed from all infirmity, yet that we should pray to God to be preserved from iniquity: 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, confidendum. This which they say, that some men have lived without sin in the world, we are to wish it may be, to endeavor it may be, to pray it may be, not to be confident as though it hath been.

Verse. 25. To God only wise our Savior] Here in that the Apostle calleth our Savior Jesus Christ the son of God, only wise, God the father is not excluded: for he is also the only wise God, Rom. 19. 27. Like as, the Apostle before v. 4. calleth Christ Jesus the only Lord, yet god the Father also is the only prince, king of kings, Lord of Lord's, 1. Tim. 6. 15. By these scriptures then is evidently proved unto us the unity of the Godhead, and that Christ with his Father and the Holy Ghost is one God, one only wise, one Lord, who only hath immortality, 1. Timoth. 6. 16. that although we believe the blessed Trinity of the Father, Son and holy Ghost: yet these three are one only wise, immortal, God: they have all one power, one Godhead, one wisdom, one eternity, one essence, as by these scriptures is evident. And the Apostle Saint Paul further saith, Philip. 2. 6. Who being in the form of God, thought it no robbery to be equal to God. But if our Savior Christ had not been one God with his father, it had been wrong and robbery to be made equal to him. Here then we learn, that God is the fountain of all wisdom, and that the wisdom of man is but foolishness before God, 1. Cor. 3. 18. The Lord knoweth that the thoughts of the wise be vain. v. 20. and the foolishness of God (as men count it,) is wiser then men. 1. Cor. 1. 15.

Examp. This was confessed by Pharaoh, when he said, thus to Joseph, Gen. 41. 39. For as much as God hath shown thee all this, there is no man of understanding or of wisdom like unto thee: He acknowledgeth that Joseph must needs be a prudent man, because he had his wisdom from God. David also setteth forth the infinite wisdom of God when he saith, Psal. 119. 98. By thy commandments thou hast made me wiser then mine enemies: the wisdom of the world was not like that wisdom which David received from God.

Exornat. Christ is then as the olive tree that ministereth oil to the candlestick of the Church, Zach. 4. 12. that giveth all grace and wisdom to his members, and he is the stone with seven eyes, graven with the Lord's own hand, Zach. 3. 9.

Aitiolog. For who can compare with God in wisdom, who is the ancient of days? Dan. 7. 9. who was before all things, from all eternity; his eyes are as flaming fire, Revelation. 1. he seeth all things: he dwelleth in light, 1. Tim. 6. 16. He is light and in him is no darkness. 1. John. 1. 5. If then antiquity and knowledge bring wisdom, who is wiser then Christ, who knoweth all things, and was before all things?

Applicat. First of all, where the Apostle saith, to God only wise, our Savior, &c. a certain erroneous opinion of the Papists is confuted, as touching the god head of Christ; for they say, that he had not only his person, but his substance of his father. Rhemist. John. 1. sect. 3. We contrariwise do hold; that Christ, though as he is the son, he be of the Father in respect of his person, yet he is God of himself as the father is: as the Apostle saith here he is only wise, as Saint Paul calleth God the Father only wise, Rom. 16. 27. wherefore Christ is God himself, wise of himself, immortal of himself, as God the father is: if that his wisdom, power, Godhead, should be begotten of god, then he should be wise, not as he is God, but as he is the son; then could he not be only wise, for the son cannot be said to be sole or only because he is never 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 son is first, but the son is not alone: he is first, because always with the Father, not alone because he is never without the father: I say not this, but himself 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 only wise as his father is, he is wise of himself, and God of himself as his father is: and so our Savior Christ saith, that as the father hath life in himself, so likewise hath he given to the son, to have life in himself, John. 5. 26.

Secondly, seeing we have a Savior who is only wise, in whom dwelleth the fullness of the Godhead bodily, Coloss. 2. 9. to whom God giveth not his spirit in measure, John. 3. 34. but in great abundance beyond all measure, and of whose fullness we have received grace for grace, John. 1. 16. We are taught now to whom we may have recourse, if we want any spiritual grace, as Saint James teacheth: if any man lack wisdom let him ask of God who giveth unto all liberally, I am. 1. 5. Wherefore the carnal security of all worldly minded men is here condemned, which as though they had all fullness in themselves, whereas they are empty and destitute, seek not unto Christ for wisdom, grace and knowledge: as our Savior Christ upbraideth the Jews, Ye will not come unto me that ye may have life, John. 5. 40.

Be all glory, majesty, dominion (or strength) and power, both now and forever.] The vulgar latin text addeth in the beginning, Through Jesus Christ our Lord, and in the ende, before all worlds: and then it followeth, to the worlds ende, or forever and ever. 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 Savior before, as Saint Paul doth not there: although the sense and matter in neither reading be much altered, yet the first is not received in the most authentical Greek copies and in the Syrian translation: therefore it is not much to be contended about.

Here the Apostle teacheth us, that all things should be referred to the glory of God, all our actions should begin and ende in him: two of these show the ende, to the which all things should be directed, that is glory, & majesty or magnificence, that is an higher degree of glory: 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 judgment and affection, and by this word we seal this prayer to be true.

Test. This duty of thanksgiving & yielding glory unto God, the Apostle exhorteth to be used, as agreeable to his will, and acceptable through Jesus Christ. 1. Thes. 5. 18. In all things give thanks, for this is the will of God through Jesus Christ.

Examp. The angels themselves give us an example, who celebrate the praises of God: glory to God on high, Luk, 2. 14. Our Savior himself also doeth the like, Math. 11. 25. I give thee thanks O father, &c. Saint Paul often useth this form of doxology, Rom. 16. 27. Eph. 3. 20. 1. Tim. 1. 17. 1. Tim. 6. 16. and in diverse other places.

Exornat. For like as the dove brought an olive branch to Noah into the ark in token of joy and thankfulness to that person and place, where she had been preserved from the rage of the waters, Gen. 8. 11. And as the ox and asse do thankfully acknowledge their masters crib, where they use to be fed, Isaiah, 1. 3. so should we celebrate the praise of god, from whom we receive all good things.

Aitiolog. For this is all the recompense which the Lord looketh for at our hands: Psal. 116. 12. What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation and call upon the name of the Lord. Vnworthy then are we of the least of gods mercies, if we do not vouchsafe to open our mouths to call upon his name, and give him thanks.

Applicat. First, if all glory and power is to be given unto God, who is only wise, what great blindness and superstition is it in the Papists to give praise and thanks to Saints? as their great writer Bellarmine is not ashamed blasphemously to join the virgin Marie with God in this service of praise, concluding his book thus, Laus deo Virgini{que} matri Mariae, Praise be to god and to the virgin Marie his mother. Let them show us any such form of thanksgiving used by the prophets or Apostles, if they can. Nay they directly forbid us to rejoice in men, 1. Cor. 3. 21. Was not Herod smitten by the angel, because he gave not the glory unto God? Act. 13. 23. And as Saint Paul saith of himself, 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 she crucified for us? did she create, or redeem us? or are we baptized into her name? Wherefore she is not to be prayed unto, or trusted in, or praise and glory to be yielded to her. No doubt the Saints in heaven say with the Church in earth, Not unto us Lord, not unto us, but unto thy name give the praise, Psal. 115. 1.

Ambrose upon these words 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 dullness of many carnal and secure persons is reproved, who seldom give thanks unto God, nor yield praise unto him for the benefits which daily they receive: of such speaketh the Prophet David, 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 giver 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 unto his praise, from whom we receive strength and grace to every good work: and so as the Apostle saith, That whatsoever we do, we should do it to the glory of God. 1 Cor. 10. 31. Ambrose well saith, Christus in bonis adiutor, in malis conservator, &c. ante omnes actus seculi debemus habere actus pietatis. Christ in good things is our helper▪ in evil our preserver, before all secular acts, we should use the act of piety, that is, to pray and give thanks unto God. And as for all other external blessings God is to be praised, his power to be acknowledged, glory to be advanced: so chiefly, for his assistance in spiritual works, as in the preaching and expounding of his word, and for the good fruit and success thereof: as S. Paul thankfully confesseth, By the grace of God I am that I am: I labored more abundantly then they all, and yet not I, but the grace of God with me, &c. Hereof is that godly use, first taken up by the Apostles to ende their epistles, with a doxology or praise unto God, since continued in the Church of Christ, in the same manner to conclude their prayers, sermons, and other holy exercises: the same shall be the ende of this treatise: I say therefore and conclude with this our Apostle, Now to him, that hath enabled me by his spirit unto this work, and is able to do exceeding abundantly above all that we ask or think, Eph. 3. 21. to God only wise our Savior, be glory, majesty, dominion, and power, both now and ever,